understand not the goodly Workmanship of God in the frame of the Heavens and Earth which wee must love and admire but all the Riches Honours Pleasures Profits and Allurements of it without God or before God as when men are willing Servants and Slaves to Worldly Desires and Corruptions 1 Tim. 6.10 The desire of money is the root of all evil a fruitful mother of much mischief There is no sin so impious so unnatural and barbarous that a man in love with the Profits of the World will stick at And more plainly vers 9. They that will bee rich fall into manifold Temptations and Snares and into many foolish and noysome lusts which drown men in perdition and destruction which in sense is all one with this That such a one makes himself a willing spoil and prey to the Devil Hence they are called deceitful Riches because they easily lead us out of the right way Matth. 13.22 and Job 18.8 The wicked walks upon snares and the grin shall take his heel Reasons 1 The love of the World banisheth the love of God out of the Soul Hee that is a lover of the World is an hater of God Jam. 4.4 Know yee not that the amity of the World is enmity to God Whosoever therefore will bee a friend of the World maketh himself an enemy to God now what sin will an enemy of God stick at And the Apostle John plainly divorceth these two which can never agree in one 1 Joh. 2.15 If any man love the World the love of the Father is not in him And if the love of God â—way not the heart Satan will easily incline it to any sin 2 Where there is the love of the World that heart hath already renounced God in Heaven and given it self to bee possessed ruled and commanded by the God of the World For look what a man chiefly loves hee not so much possesseth it as is possesseth by it Whence the Apostle is not afraid to call Covetousness Idolatry Eph. 5.5 and Coloss 3.5 not onely because the chief love but the chief trust hope and confidence goeth with them They say to the wedge of gold thou art my hope And further as the Heathen Idolaters worshipped and served gods of Gold and Silver so these serve and obey their golden and silver god wherein they take up their chief desires and contentment Now having denyed the God of Heaven and thrust himself out of his protection a man becomes to be in the power of the Devil and ruled at his will 3 The love of the World spoiles us of our armour and strength by which wee should bee fenced from Satans subtleties For 1 Whereas our chief fence is in Gods Word it First intercepteth the Word and estrangeth the heart from it as Ezek. 33.31 They sit before thee and hear thy words but their hearts go after their covetousnesse Secondly it choaketh the Word that it becomes as seed cast among Thorns which choak it presently Thirdly it scorns the Word as may appear Luke 16.14 These things heard the Pharisees which were Covetous and mocked Now is not such an one easily snared by the Devil who is thus dis-affected to Gods Word Is not hee easily bound that wants yea scorns his weapons 2 The love of the World whether the Pleasures Profits or Glory of it as a Theef steals and robs our graces which are another chief part of our strength Good Hezekiah a little tickled with vain-glory made himself and his Land a prey and spoil to the Enemy Wise Solomon loved too much the unlawful pleasures of the World and how did it rob him of his Wisdome The Disciples while yet Christ was with them were stirred with love and debate for superiority and greatness which did much hinder them and took up their thoughts when they might have attended to better things How many for love of the World and Preferment fall from their first love abate their zeal become cold and indifferent as the times are 4 The love of the World where it is rooted delivers a man so far into the hands of Satan as hee easily falls from all shew of goodness and dangerously revolts from all the goodness that seemed to bee in him The young man that came to Christ with many good shews and desires hearing of selling all and giving to the poor goeth away heavily and wee hear no more of him Demas once a Companion of Paul but easily forsook the truth when hee embraced the present World Judas an Example almost without example a Disciple at Christs elbow indued with excellent gifts Apostolical of Doctrin of Miracles c. having his heart glewed to the World for a trifle fell from his place from all the affection hee had sembled to his Master from the society of his fellow Disciples and stood with them that betrayed him 5 Experience shews how when Satan hath thrust the love of the World into a mans heart hee hath power enough 1 To binde that mans hands from the works of Piety and Mercy Hee is a bad Tenant the more land he holds the less homage hee doth unto God And as for works of Mercy hee will not part with his crums like the rich man in the Gospel And as hee lives altogether unprofitable to others so to himself hee hath no care of his salvation Thou fool This night shall they take away thy soul 2 As hee hath no power to do any good for God or man so he will suffer nothing A man loving the World flies affliction for Christ Matth. 13.21 when the Sun riseth hee withers when persecution comes hee is offended and falls away to the hinderance of many They that minde earthly things are enemies to the cross of Christ Phil. 3.19 Vse 1. Oh therefore Love not the World nor the things in the World 1 Joh. 2.15 A necessary exhortation to us to whom it is as natural to love the World as for water to run down a Hill And who can hardly affect it without being infected with it Hereunto lay hold on these motives 1 Consider how hard it is to love God and the World too even as hard as to look with the same eye saith Augustine up to Heaven and down to the Earth at the same time The more love a Woman bestows upon a stranger the less shee loves her Husband whence S. James is bold to call worldlings Adulterers and Adulteresses chap. 4.4 whom the Lord will not indure to dally and sport Eph. 2.3 and go a whoring after the World Yee cannot serve God and Mammon 2 Consider that a course lead in lusts is fitter for the Gentiles than those that profess the teaching of Grace Tit. 2.11 For the grace which hath appeared teacheth us to deny worldly lusts Our relation to Christ of whom wee are called Christians must draw our affections out of the World for 1 He hath chosen us out of the World so that now hee professeth of us They are not of the World Job 15.19 2
it for this being as Queen among the vertues goeth not alone but with all the train of vertues as hand-maids attending upon her The chief of them are these four 1 A true knowledge of the Word of God acknowledging it in part and in whâ—le to bee the truth of God and that himself is straightly bound to believe and embrace the same and that hee hath a special part in the promise of grace and life by Christ in which grace he resteth himself daily growing up in the certainty and assurance of his salvation 2 A sound â—oy of the heart which the Apostle Peter calleth unspeakable and glorious breaking out into thankful praises in that the Lord hath begun 〈◊〉 â—iness by making Christ his Wisdome Righteousness Sanctification and 〈◊〉 â—tion The Poor Blind and Lame persons of whom wee read in the 〈◊〉 never leaped more joyfully when they had met with Christ and had 〈◊〉 â—s opened and their limbs restored by him than hee that hath met with him and received him into his heart to enlighten him to quicken him and to heal him of all his infirmities How gladly did Zacheus receive Christ with what joy of heart findeth any man the hidden pearl Mat. 13.44 how did the Eunuch converted go away rejoycing Act. 8. And all this is because they can value such a commodity as this is which they see God hath made their own for if they either knew it not or not to bee theirs they could not thus joy in it 3 Christian Hope is another hand-maid of Faith for so the Apostle teacheth Rom 5.2 Being justified by Faith wee have peace c. wee rejoyce under the hope of the glory of God For this is the special work of hope to wait for and rejoyce in the expectation of the glorious appearing of the Lord Jesu And hence is it that whereas unbeleevers are glewed to the earth and cannot think of Heaven but either with sorrow of a formal and false joy and what marveil is it that those who have no better should set their hearts upon the worse beleevers have preserved in them a willingness to leave this World and to bee with Christ which is best of all yea so sweet is their present tast of Christ through Faith and Hope that they are unquiet till they bee filled with the fruition of his fulness being often in his absence sick of love and pine away till they bee with him whom their soul loveth 4 An assured trust relying upon God beleeving hiâ— word of promise to raise and feed the heart of threatning to shake it and cast it down and submitting it seâ—f to the counsel and good pleasure of God because his faith hath let him see the truth the wisdome the equity and righteousnesse of all these Such a mans heart setteth nothing above God in prosperity it distrusteth not but hath God for his God in adversity it indeavoureth in all things to walk with God it is a sweet usher and disposer of the whole life so as it is most obedient to the word and most full of comfort and sweetness to it self The fourth mark or note or true Faith is taken from the infallible fruits IV. The infallible fruits of it four and effects of it which are many I will onely note four of the principal First it frameth and fitteth the own habitation it purifieth the heart Act. 15. it suffereth not unclean thoughts unlawful lusts or wandring motions to harbour there it guideth the affections of Love Hatred Joy Sorrow and the rest that a man love nothing more or so much as God and his Image hee hateth not mens persons but their sins and no mans sin so much as his own hee rejoyceth in nothing so much as in doing the will of God this is as his meat and drink hee sorroweth for nothing in the world so much as for offending so good and patient a God This pure heart also guideth the words with wisdome and maketh it his chief study how to preserve with faith good conscience in every thing Act. 24.16 Secondly Faith worketh by love Gal. 5.6 boâ—h towards God and towards man towards him that begat and him that is begotten yea and him that is yeâ— not begotten This love of God expresseth it self 1 In much thankfulness unto him who hath loved us first Our love of God expressâ—d in three things who hath given so much even his Son and all things with him pertaining to life and godliness who hath forgiven us so much and to whom many sins are forgiven they must love much who hath done so great things for us by becomming our portion our treasure and our chief good 2 In shame for our unkindness unto him both before and even since we knew this his love in Christ and have been acquainted with his waies taking up with shame in our faces sorrow into our hearts for the sins of our youth and of our age against the law the rule of righteousness but especially against the glorious Gospel which of all other are least of served 3 In desire of that blessed fellowship of his when and where wee may never sin against him any more accounting one day within his holy of holies better than a thousand besides and much more to bee ever with the Lord and to injoy the pâ—easures at his right hand for evermore to bee at home with him and sit down with Abraham Isaac and Jacob yea with Jesus Christ himself should make us groan in our souls and say with David Oh when shall I appear in this thy presence The Spirit saith Come and the Spouse saith Come Even so come Lord Jesus come quickly The love of men by which Faith worketh discovereth it self not onely in just dealing with them as wee would bee dealt by which many civil men indued onely with civil righteousnesse have excelled in nor onely in merciful distribution of outward comforts for the releeving of the bodies of our brethren yea and of our enemies which hardlier goeth down with the unconverted than the former but also in shewing most love unto their souls in helping forward their conversion and salvation For so soon as any man is converted hee will strengthen the brethren Faith wheresoever it liveth it loveth and love being an hand giving out moveth men converted to counsel exhort rebuke admonish comfort pray and wait when God will give unto others the grace of Repentance As soon as Andrew was called hee bringeth his brother Simon to Christ No sooner had Christ found Philip but Philip finding Nathaniel hee bringeth him to â—hrist The woman at the well no sooner heareth that Christ was the Messiah but shee bringeth all the City In finding this treasure the Christian cannot hide his joy neither can any mans joy bee so full unlesse hee with others rejoyce together For it is not here as in earthly things which the more they are communicated the more are they diminished and every mans share is the less but heavenly
Hee gave himself to deliver us out of this present evil World Gal. 1.4 3 No man hath benefit by Christs death but hee that with the Apostle is crucified to the World and the World to him Gal. 6.14 4 The World as it hath no part of his death for hee dies not for the World so no part in his intercession John 17. I pray not for the World 5 In the entrance of our profession wee have not onely renounced the World but proclaimed and vowed war against it and therefore shall prove no better than runnagate Souldiers yea Apostates if we sight not against it The love of the World is a leaving of Christs colours 3 Consider what cause there is in the World to love it 1 In respect of God it is contrary to his nature Hee is Holy Pure Righteous the World lieth in unrighteousness It is contrary to all his Commandements Hee commands Holiness and Sanctification it incites to all uncleannesse in soul and body Hee commands Truth Sobriety c. It teacheth to Lye Swear Curse Slander and Circumvent Hee commands all fruits of the Spirit it injoyns all the works of the flesh Hee commands to give our goods to the Needy it wills us to get our Neighbours 2 In respect of it self it is changeable variable inconstant and wilt thou affect that which thou canst not hold or injoy 3 In respect of thy self is it not madness excessively to love that which doth thee so much harm pricks as thornes and pierceth with so many sorrows crosses losses persecutions which if thou beest good will fight against thee and pursue thee with mortal hatred and only slayeth those which resist it not 4 Consider wee what strangers and pilgrims wee are in the World and so bee moved to lay bridles upon our affections which is the Apostles argument 1 Pet. 2.11 Dearly beloved as pilgrims and strangers abstain from earthly lusts Let us estrange our affections from this World and deal as wise Travellerâ— that make the greatest Cities but thorow-fares to their own home Use 2. Let this Doctrin moderate our affections in seeking and having yea and not having the things of this life This is the common error that men look altogether upon the Beauty Glory and fair side of the World and wealth of it but never look upon the inconveniences of them and how strong they are to pull us away from God or how apt to make us a spoil to Satan which one consideration would somewhat abate our heat and affection towards them How ambitiously do many affect promotion and great places not considering in what slippery places their feet are set How eagerly doe they desire wealth as though it had no power to draw the heart from God and the wealth of Heaven How unsatiably doe they pursue pleasure not considering how the Devil insnares them and makes them lovers of pleasure more than lovers of God Surely were men acquainted with their own hearts they would not suffer them so to rove in these desires Oh saith one if I were a rich man how liberal would I be to the poor But alas he knows not what spirit he is of the Devil would make no doubt to change his mind it his state were changed and make of this liberal man either a Prodigal or an Usurer or an Oppressor and doe much more mischief than he can in his low estate Oh saith another were I in high place I would right wrongs and set things in order But so said Absalom and yet who did more wrong than he deflouring his fathers Concubines and deposing if he could his father himself And such right would many doe if they were in higher place All which is an argument how open we lye to Satan in such estates To conclude this point observe these few rules 1 Put on the Lord Jesus Christ and care not to fulfil the flesh 2 Vse the world as not using it Rom. 13.14 1 Cor. 7.31 3 Count all things dung for Christ as Paul did Phil. 3.8 whose bloud is set against and above all corrupt things 4 Pray that thy heart may be set upon Gods statutes and not enclined to covetousness Psalm 119.36 First seek the Kingdom of God and his righteousness c. 5 Whether thou hast the world or no shew not thy self a lover of it by encreasing thy wealth or bettering thy estate by swearing lying deceiving 1 rejoyce in no part of it which God reacheth not to thee by good means desire none but that on which thou mayest crave a blessing and for which thou mayest return praise hold none but with moderate affection and mind to forgoe when God calls for the whole or any part to good uses use none but with sobriety as not using it and that ever to Gods glory and the good of men Vers 9. All these will I give thee if thou wilt fall down and worship me NOw after the preparation standing in the choise of a fit place and presenting a glorious Vision we come to the dart or temptation it self in which there is 1 A profer All these will I give thee 2 A reason For they are mine and to whomsoever I will I give them 3 The condition If thou wilt fall down and worship me And first of the profer Before he had shewed his Wares now hee tells the price All these here is no pinching nor parting of the matter but 1 Christ shall be an absolute Monarch none shall share with him There is the extent of the profer he will part with all 2 The quality of it All these the glory beauty wealth and all that can be desired in the world all that he saw and nothing else he would give him unmixed and unblended glory and honour without sorrow trouble shame or vexation for he saw none of them 3 I will give thee but he will not barter or sell these so dear to Christ as he would to another but he will deal kindly with him he will as good as give them to him if he will but make a legge and thank him for them Doct. Note here the nature of all the Devils promises they seem to be liberal and very fair whereas indeed they are miserably foul and deceitful Who could expect more frank and plain dealing than is here pretended but look a little nearer we shall see it vanishing into nothing but deceit and mischief For 1. What is this great all that he makes profer of A great catch just nothing but shadows and representations of things in themselves nothing at all but the show he had made 2 As this great all was but a show so it was but for a moment for shadows cannot continue and what were Christ the better if he had been put in possession of the things themselves if they so suddenly vanish away before he can give a sight of them 3 His best and largest promises here are but in the transitory Kingdoms of this life which all pass away as a
body Rom. 12 6. 3 Here is an excellent work of love which is called the Bond of perfection which tyes persons and vertues together and perfects them by frequent actions By convâ—â—sation actually confute all wickedness 4. In what company soever a man comes his care must bee that his life and conversation bee a visible confutation of all ungodliness Daniels piety confuted Idolatry and Lot was a real reproof of Sodome A Christians light must alwayes shine even in the darkness of the world and against it Should the life of a Christian bee like the life of unbeleevers covetous contentious conceited unjust c. or should not the life of a wife Christian vary from the multitude and common people in judgement and practise Did not Christ and his followers so This Rule is opposite to that worldly wisdom to swim with the stream and to do as the most do to avoid the note of singularity But here as in all the course of godliness 1 Wee must become fools that wee may bee wise 2 Wee must not avoid mens evil speaking by running with them into the same excess of riot 3 Wee must not take the example of many and great ones but of Christ the greatest and wisest of all And Phil. 3.17 hee yee followers of mee and look on them that walk so These examples suit to our Rule Love â—very mans person no mans siâ— 5 Christianiâ—y enjoyns love unto all even the worst whose vices wee must hate their persons wee must love by which vertue all men have place in our prayers in our mercy and compassion as occasion requires This grace covers a multitude of sins in all it beareth with infirmity it forgives offences in all Col. 3.13 forbearing and forgiving one another And therefore the Apostle wiâ—heth us above all things to put on love And to consider that motive Col. 4.7 Every one is one of us even the worst in the natural and civil bond one of us if not in faith yet in flesh one of our Neighbours or Congregation or at least by the common bond of a Christian Joyn with good conscience good manners 6 Religion requires courtesie as well as piety good manners together with good conscience and therefore wee must bee courteous to all 1 Pet. 2.17 2.8 Honour all men And Rom. 12.10 In giving honour go one before another Which honour is a good opinion conceived inwardly and expressed outwardly by reverent words and deeds Christianity will make us have a low opinion of our selves and better of others than of our selves Object Some are so bad or so base as no honour or respect belongs unto them Answ None is so bad but hath some honour on him hee is Gods creature hee is a man a Christian and hee may bee a good manâ— a member of Christ and certain reverence belongs to all this Object But how can superiours in higher place honour their inferiours Answ Many wayes 1 In action by testifying their good opinion of them in words gestures or deeds not the least contempt And so Job â—ehaved himself Chap. 31.13 2 In affection especially when Superiours whom God hath by their place made receivers of honour could out of an humble affection bee well pleased either to want it or return it upon their inferiours if they might do it without offence or might it stand with good order which God hath set in the Church and Commonwealth CHAP. XXIX Rules of walking wisely towards good men 1 Rule brotherly affection Heb. 13.1 THE first of these Rules is in respect of our affection to love the godly with brotherly love It is true indeed all men must bee loved but here is required a more special love as between brethren of which Saint Peter saith 2 Pet. 1.7 Joyn with godliness brotherly kindness because they are of the same Father and Family of God The reason of this Rule is this The nearer any man comes to God or expresseth him the more right hee hath into our affections for Gods Image sake and here is a straighter bond than that of Nature The Apostle makes this a mark of Gods childe to love the brethren 1 Joh. 3.10 And David professeth Psal 16.1 That all his delight was in the Saints the excellent on earth And Rom. 12.10 Bee affectioned one to another with brotherly love And because this cannot bee Many things in Gods children might draw our eyes unto them except men see more in Gods people than ordinary therefore labour to see 1 Their high birth and true nobility Joh. 1.13 Not of blood nor of the will of flesh but of God 2 Their kindred and alliance they are Sons of God brethren of Christ who was not ashamed to call them brethren Heb. 2.11 3 Their high office and place whom Christ the faithful witness the first born from the dead and the Prince of the Kings of the earth hath loved and washed from their sins by his blood to make them Kings and Priests unto God Rev. 1.5 4 Their beauty and glory being covered with long white Robes of righteousness and holiness such as Kings anciently were distinguished by wherein they appear most lovely and graceful to God Angels and good men nothing is wanting to their perfection of beauty seeing they are compleat in Christ the head of all power Col. 2.10 5 Their present wealth and future expectation Their goods are God the chief good Christ given them of God for righteousness the Holy Ghost sent unto their hearts for sanctification and consolation eternal election effectual calling justification And their future expectation is the City ot God the heavenly Jerusalem which God hath prepared for them Heb. 11.16 Now were it a wise course for a man to disaffect the chief favourite of his King And are not Gods children Gods chief favourites Were it a safe thing to hate the people of God to disaffect them to lowre upon them seeing the Lord observes what looks are cast down upon his children as in Cain How was Balaam slain by the Lord for desiring evil to Israel though himself could do them none but by his wicked counsel These are the last times in which men are lovers of themselves and of men onely for their own advantage 2 Tim. 3.2 they love them for their wealth ease and pomp not for God and his graces 2 Wee must not onely affect their persons 2 Rule Faithful communion but also imbrace a fruitful fellowship and society with them in the Gospel This is the Apostles Rule 1 Pet. 2.17 Love brotherly fellowship And how glad was hee for the fellowship of the Philippians in the Gospel Phil. 1.5 Now the means of fruitful conversing with the godly are these First To consider one another Means of fruitful converse what need the best have to be provoked and whetted on especially in these evil and cold dayes yea such times as â—ip and blast piety and the fear of God Heb. 3.13 Exhort one another daily
as any chaff and as easily destroyed as any stubble that it is not consumed But 1 This fire is not kindled against the bush cut of the sparks of Gods wrath Heb. 12.29 Heb. 12.10 and indignation which is indeed a consuming fire but of his Fatherly affection and love not for the hurt of the bush but for the profit of it not to destroy the persons but the sin for the persons sake Wee have indeed kindled and blown up our selves a violent and devouring fire Heb. 10.27 which God might send into our bones Lam. 1.13 Psal 83.14 Lam. 3.22 to burn us up as fire burneth the forrest and as the flames set the mountains on fire But the mercy of God is as water to quench this fire for else would it burn to the bottome of Hell and instead of a Furnace of fury which melteth away his enemies Ezek. 22.22 he setteth up in Zion Isa 27.9 a furnace of favour only to melt the metal consume away the dross and refine his chosen ones to become vessels of honour 2 Because the fuel of the consuming fire of Gods wrath are slaves not sons those wicked brambles Ezek. 15.7 which if they escape one fire saith the Prophet they fall into another which shall consume them but not this bush which is only made brighter and better by the flame but not blacker not worser The chaff and stubble must feed the fire of wrath never to come forth more but the pure metal is cast into the furnace to come forth so much the purer as it hath been the longer tryed Exod. 3.2 3 Because the Angel of God is in the bush This Angel was Jesus Christ the Lord of the holy Angels and the great Angel of the Covenant For Moses saith expresly of this vision ver 4. The Lord appeared unto Moses and God called unto him out of the middest of the bush and S. Luke recording the same vision Act. 7.31 2. greeing with Exod. 3.6 after that hee had called him an Angel bringeth him in saying I am the Lord of Abraham c. This same presence of the Son of God was noted the cause why the three children in that furious furnace of Nebuchadnezzar Dan. 3.25 being cast in bound walked loose in the midst of the flames why not they but their bands were burnt and why not an hair of their cloaths vers 27. and much lesse of their heads were touched no nor smelt of the fire Isa 43.2 Behold the bush burned but not consumed because the King saw four men walking loose having cast in but three bound and they have no hurt for the form of the fourth is like the Son of God Because God is in the midst of it saith David of the Church it shall not bee moved Noâ— potentia urendi sublata ab igâ—e sed operatio tantum ut Dan. 3 for God shall help it very early How partly 1 by restraining the natural force of the fire 2 partly by obfirming and strengthening the bush against it 3 partly by watching it that it spread not too far for himself as it were sits by the fire to tend it 4 partly by slaking and cooling it when it groweth too hot lest the heat smite the bush as the worm did Jonas his gourd By these means Jonab 4.7 the bush in the flame becometh like the Gem Amiantus Amiantus gâ—â—â—a igâ—â— non absumitur sed lucidiâ—â— ac â—urior redditur Dub. Chytrâ—â—s Isa 53.3 which is not consumed by fire but becomes brighter and purer than before This most holy and comfortable truth is fully assured unto us in the person of our Lord and Head as well as in the body who in the daies of his flesh was 1 A bush most able to peirce and wound his enemies in himself most desplicable and base in all outward appearances and in this bush God dwelt not in any visible sign of his presence but as never in any before essentially and bodily 2 A bush in the fire partly of Gods wrath Col. 2.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa 53.10 Matth. 26.38 Mat. 27.46 Lam. 1.14 True first in the head and then in the members in inward passion and suffering in his soul the sorrows of the second death which made him cry My God my God why hast thou forsaken me into which flame had the bush of the Church been cast it had been utterly consumed Partly of mans wrath in outward passion and misery such as whereof hee complained that no sorrow was ever matchable to his And partly of Satans wrath in most fiery and furious temptation the which hellish fire was renewed and blown up against him in most violent sort three several times as in the Treatise following we shall by Gods grace discover 3 A bush in the fire not consumed but came forth of the hotest Furnace that ever was kindled more bright and glorious than the Sun in his strength For easy it was with him to convince his temporal adversaries by the mighty raising of himself from the dead through his own Divine power Rom. 1.4 when hee had overcome the wrath of God his Father and not difficult for him that had in his life overcome Satans Temptations and in the wilderness spoiled him of his power and weapons in part Col. 2.15 upon the cross by his death openly and perfectly to destroy his Forces and as on a glorious Chariot to triumph over him This bush burnt but not consumed As he is the end of all the Scriptures so also of the exposition of them in whom and for whose glory I have published this Exposition at the importunate request of some Friends Notwithstanding many discouragements that was on the one hand and sundry godly lights in our own tongue opening the same Scripture on the other Mr. Udal Mr. Perkins Mr. Dike 2 Sam. 23.13 The truth is magnified in the mouth of many witnesses and a poor man may give in as true an evidence as a rich If I may hold Benajahs place in the Church of God and stand for God among the thirties and the many of his Worthies it shall well content me although I attain not unto the first three What ever this labour is I have presumed to dedicate it unto you noble Sir as a testimony of my true and unfeigned affection and duty 1 Because God hath made you a worthy instrument in this place which as well by your authority and care as through your godly affection and countenance of good men and causes hath a long time enjoyed much comfort assistance and refreshing 2 Your sound love to the truth hath invited this truth to run under your patronage 3 As he which hath been once friendly bid welcome will boldly come again so your good entertainment of this doctrin in the delivery of it assures it you will now bid it as welcome to your eye as it was to your ears at the first offer of it
Church For if they do their duty in one place or other they shall hear on both sides both of Satan and his instruments Now because the Devil useth two special weapons against those in higher place to make them unprofitable or hurtful one open the other secret it behoveth Magistrates and Ministers to watch against them both and fully resolve against both Magistrates and Ministers must watch against two things especially 1 Satan will stir up his instruments openly against them Let either or both rebuke the world of sin and force men to walk in the narrow path of life wicked men grow mad against them and rage with all open rebukes and hellish and horrible slanders and so far as they dare blaspheme the Ordinance it self in their hands Hence Jeremy was a contentious man with the whole earth both Moses and Aaron take too much upon them What must men now because they must bee counted peaceable suffer every man to do what hee list as though there were no God nor King in Israel till iniquity so abound as it know no bounds bankes nor bottome No but wee must look both to the Commandement and to the Promise Jer. 1.18 19 If sinners bee obdurate as iron and of brasen and impudent fore-heads wee must bee as brasen walls to make their wickednesse recoyl and bound upon them and with the Palm-tree rise against the burden that lyeth upon us 2 If this will not weary them but they hold on with courage then hee works more secretly more dangerously If hee see them inclined to gain hee will offer them Commodities and profits If ambitious he will choak them with preferments If given to ease or pleasure hee can easily perswade them to a course of favouring themselves And experience shews how commonly Satan prevailes with men some of these waies and who would think him now an enemy or in the field and yet he hath won a fort which open force could not attain And as being in great danger they must adde to this watch Three means for their comfort and safety the means of their comfort and safety as I Let them look to their entrance and drift undertaking these functions not headily or hastily but as Christ did with fasting and prayer How few do it who have much more need than Christ had and are in greater danger than hee was When ambition or covetousness or idleness or any thing but earnest desire of Gods glory leads men into these places besides that they never do good no marvail if they fall fearfully as being not fenced they cannot say God set them there or will help them against temptations 2 Let them look that they have good warrant for that which they do and for every action of their calling that they may see themselves to bee in Gods work for so long they have promise of protection hee will keep and help thee in thy waies 3 Let them pray to God for power and successe notwithstanding their tryals which they shall do if they see the need of Gods strength as the Apostle did Eph. 6.19 Pray for mee and besought the Saints for Christs sake and the love of the Spirit to strive with him in prayer to God Vse 3 Seeing high estates are so dangerous Mean estate the safest and best for Reason why should not men content themselves with a mean condition but insatiably gape after promotion 1 High callings are like high trees upon the tops of hills which are subject to every winde 2 If height could bring content or a sweet life it were more worthily desired but wee see it consumes a man with envy and fear desiring still some thing beyond his present estate 3 There is as great sorrow in the fall as labour in rising and to come down in the height is greater grief And all this comes upon a man besides Satans malice Vse 4 Lastly this serves to comfort Christians Four grouâ—â— of comfort weak Christans in â—â—â—ption who are acquainted with temptations in the beginning of their conversion and are ready to give up all as seeing nothing but discomfort For 1 It was the lot of Christ the head 2 It is a cursed peace to bee at peace with the Devil and a blessed war to fight for God and Christ Jesus 3 A Theef breaks not into an empty house and a dog barks at strangers it is a good sign that thou art gotten out of Satans power because hee pursues thee hee needs not pursue those whom hee possesseth they bee good men whom Satan is an enemy to 4 The Lord first strengthened Christ with his voice from heaven and then brought him into the field and so hee will deal with thee his member The second circumstance is the person opposed Jesus This will seem strange if wee consider in our Lord Jesus 1 The perfection of his nature hee was free from all Original Corruption by his most holy conception by the over-shadowing of the Holy Ghost as also from actual sin 1 Pet. 2.22 hee did no sin neither was any guile found in his mouth And though hee had our substance and our infirmities yet with one exception without sin Heb. 4.15 a The perfection of grace for hee was now full of the Holy Ghost indued with infinite knowledge wisdom holiness and grace and it might seem that there was no place or room for Temptation 3 The perfection of his power being the Creator and preserver of all things the Lord of Hosts by whose very word or beck all creatures as they bee sustained so might bee brought to nothing who being at the weakest was able by one word to cast down to the earth all that came to apprehend him and compel the very Devils to begge favour of him 4 The perfection of his Fathers Love having immediately before testified that hee was his beloved Son in whom hee was well pleased who as in his private estate he encreased in favour with God Luke 2.52 So now much more hath hee gained his fathers love as wee have heard Doct 〈◊〉 excelleâ—â—◠〈◊〉 exempâ—â—â— man fâ—â—â— Sâ—tans temptations And yet Jesus must not escape the Tempter It is not any excellency or high respect that can exempt any man from Satans temptations If a man had all the perfections which Christ had of nature grace power and the love of God yet in this life hee must bee exposed unto them If wee look at all the worthies of the World of greatest grace in greatest favour with God as Job Lot Aaron Moses David Peter none of them could escape his onset Satan desires to winnow the Disciples as wheat even at the side of Christ Luke 22.31 Nay our first Parents Adam and Eve created in absolute perfection concerning present righteousness and holiness met with a Serpent even in innocency in Paradise If neither holiness of person or place can priviledge a man from temptation but Prophets Apostles yea the first Adam and the second Adam also must be tempted who
temptation than others as namely solitary and desart places For Satan hath then greatest advantage for his assaults when he hath men alone without the help of others to counsel confirm and comfort them This the Preacher confirms Eccles 4.9 Two are better than one and wee be to him that is alone if hee fall hee hath none to help him up and two are stronger than one and a three-fold cord is not easily broken Nay God himself did see disadvantage of solitary life when he said It is not good for man to be alone VVhen did Satan assault Eve but when she was alone when did hee David but being alone on his Gallery when Lots Daughters but when they were alone in the cave Gen. 19.30 And therefore the Devil is delighted to walk through solitary places Matth. 12.43 if hee possess any he carrieth them into solitary places Luke 8.29 and where doe Conjurers and Sorcerers talk with the Devil but in Woods and Wildernesses where Satan most easily appeareth For these reasons 1 Because being a Prince of darkness he hates the light and passeth all his exploits in as much darkness secrecie and silence as he can 2 He sees how easily we sin when there is none by to hinder us from it by fear or shame Vse 1. This overthrows the dotage of the Papists who approve and magnifie as meritorious the strict and solitary life of their Monks Eremites and Votaries The Devil hath Monks and Eremites where hee would have them who to free themselves from Satans malice and for more holiness as they say voluntarily forsake the societies of men and live by themselves in Woods Caves Cloysters and Wildernesses as though they had the advantage of Satan because of the place whereas indeed he hath them where he would And because they seem most to build upon the examples of John Baptist and Christ himself both whom they find in the Wilderness we will a little clear this place Lib. 2. de monach cap. 39 And first for John Baptist whom Bellarmine saith for his fare apparrel and strict manner of living was a right pattern of true Eremites True it is his life was austere as his office and calling was singular and extraordinary and no ground for any ordinary office and order in the New Testament wherein he is no more to be imitated than in his springing in the wombe at Maries presence which was an extraordinary testimony of an extraordinary person Besides John being no Minister of the New Testament for the least Minister in the Kingdom of God is greater than he but the last of the Prophets and greater than any of them how can any order of Evangelical Ministers be raised from his example Further whereas Christ himself the Head of our profession camâ— eating and drinking and familiarly conversed among men for good why should wee not rather hold our selves to his example into whose name we are baptized than Johns who was an extraordinary forerunner of him Lastly we have heard that the Wilderness wherein John lived was not such a Wilderness as they dream of utterly remote from the society of men but a VVilderness in which were Houses and Cities yea his Fathers house a wilderness though less peopled than the frequented places of Judea yet not without people because it was a wilderness wherein John preached who preached to men * As their St. Francis is did to shew his great humility and charity and not to beasts a wilderness wherein Christ among a multitude of people was baptized and so it scarce affordeth a colour of their Eremitical Orders vowing such a solitary life separate from all men which John never did And for the example of Christ his going into the VVilderness to fast and pray I answer I Christ was led thither by the Spirit Christs going into the Wilderness no gâ—ound to Popish Monâ—s or Eremites for four Reasons but they of their own heads and to pretend a spirit without a word of warrant is a â—rensie and delusion 2 Christ went for fourty days and came again to his calling they goe and never return again 3 Christ went to offer opportunity and advantage to Satan the more victoriously to foyl him and purchase Heaven for us they in a superstitious end to merit and purchase Heaven for themselves 4 Christ never ate nor drank all the while he was in the Wilderness wherein would they tye themselves to imitate him they would soon grow weary of their holiness and devotion Accursed therefore be this Monkish and Auchorish life which professeth open hostility to human society which thrusts them out of their lawful callings wherein they ought to be profitable to men in the societies of Church Common-wealth or Family What are these the lights of the world that flie the light like Bats and Owls and prison themselves in Cloysters whereas they should lighten others and not thrust their light under a bushel or under the table Are these the salt of the earth who never apply themselves to season the fleshly and unsavoury manners and behaviours of men The Apostle teacheth them another lesson Heb. 10.24 saying Let us provoke one another to love and to good works not forsaking the assemblies as the manner of some is implying that to be an unlawful calling which cannot but fayl against such duties of charity as these be It were to bee wished that because the world receiveth no seasoning from them the unprofitable burdens of the earth were cast out upon the dunghil the place which Christ himself assumed unto them Vse 2. It teacheth those that are troubled with temptations to beware of solitary and secret places because Satan is there the strongest and much less must they thrust themselves into desert places forgetting their weakness as though they would with Christ offer battel and tempt the temptor for this his practice is no warrant for us but they must avoyd the place so soon as they can and get into the society and fellowship of men Joseph when hee was alone with his Mistris tempting him fled out of the house Bad company worse than solitariness so if there be none but the temptor with thee take the benefit of company so soon as thou canst but see thy company bee good for bad company is farre worse than solitariness as many find who being troubled in mind or tempted by Satan run to lewd company to Cards Dice drinking and sporting and so by Beelzebub will cast out the Devil But this enlargeth the grief and they find in the end the remedy nothing inferiour to the disease Whereas had they resorted into the society of the godly by godly and religious communication and conversation they had been much comforted and confirmed according to the promise of Christ Wheresoever two or three are gathered together in my name I will be in the midst of them Use 3. Yet if God shall by vertue of our calling draw us into solitary places we must be careful so
brought them to take their own ways as if God had quite forgotten them Abraham thought God had left him to the cruelty of the Aegyptians and that there was no way to help him but by lying and teaching his VVife so to doe also Lot was so invironed by the Sodomites as to avoyd their fury he saw no way but to offer his Daughters to their abuse and filthiness David was so hunted by Saul as hee must shift for himself by feigning himself mad An heart now cleaving unto God and resting in his assured love and providence would have waited till God had come unto it and not turned it self to carnal counsels Use This condemns their folly who judge themselves and others by outward things which fall alike to all who may see by this what spirit it is that suggesteth them It is a delusion of Satan and general in the world to make men deem themselves and others happy and in Gods favour because they prosper in the world and Gods people infortunate because the world crosseth them for the most part For 1 By this conclusion Christ himself the Son of God Outward things make neither happy nor unhappy four reasons who had all his Fathers love poured upon him should have been most hated of his Father and a most unhappy creature He was in want of house of money of friends of food the world had no malice in it which was not cast upon him and hee was not only forsaken of men but in such distress on the Cross as he complained hee was forsaken of God And yet all creatures were not capable of that love wherewith his Father loved him when he loved him least 2 Neither the testimony of Gods love nor the dignity of his Children stands in outward things nor in the abundance of worldly comforts for then the rich Glutton should have been farre better than Lazarus Abraham Isaac Jacob who for famine were glad to fly their Country should be in less grace with God than the wicked Kings to whom they went The Apostles who were the lights of the world who were in hunger thirst nakedness buffeted without any certain dwelling place reviled persecuted accounted as the filth of the world and the off-scouring of all things should have been in no better account with God than with men The Saints in Heb. 11.36 to 39. who were tried by mockings and scourgings by bonds and imprisonment were stoned hewn asunder tempted slain with the sword wandred in sheep-skins c. being destitute afflicted and tormented should have lost both their dignity in themselves and their favour of God But they lost neither of these For the same text saith that the world was not worthy of them being men of such worth and that by faith they received a good report namely from God and all good men 3 The beauty of Gods children is inward that which argueth Gods love is the gift of his Son faith hope a joyful expectation of the future inheritance 1 Joh. 3.1 Behold what love the Father hath bestowed upon us that we should be called the sons of God In which words the Apostle calleth our eyes back from beholding earthly dignities and prerogatives which we are ever poring into and have Hawks eye to see into the glory of the world But hee would have us behold Gods love in other things than these Difference between the love of God as God and of God as a Father namely in the inward notes and marks of Gods children And here is a main difference between that love which comes from God as God and that which cometh from him as a Father between that which he bestoweth on his enemies and that which he bestoweth on his sons that which Bond-children receive which are moveables and that which the sons of the free-woman receive for this is the inheritance let Isaac carry that away and no scoffing Ismael have a foot in it 4 Whereas Satan from crosses losses afflictions anguish and durable sorrows perswades that men are not Gods children the Apostle Heb. 12.6 8. makes a clean contrary argument that afflictions and crosses are signs of Gods love rather than of hatred and marks of election rather than of rejection Whomsoever the Lord loveth he chasteneth and scourgeth every son he receiveth If yee bee without correction whereof all are partakers then are yet bastards and not sons And 2 Tim. 3.12 All that will live godly in Christ must suffer persecution the world must rejoyce while they must be sorrowful and cannot but hate them because they are not of the world It is the condition of Christian hope that those who will be conformable to Christ in glory must be conformable to him in his sufferings Rules to withstand this dangerous temptation Rules to confirm the heart in the love of God notwithstanding outward crosses Rule 1. Labour to confirm thy self in the assurance of thy adoption which Satan would have thee stagger in as Christ here and if thou beest assured thou art Gods child it will draw on another assurance namely that God will be careful of thee to releeve thy want and deliver thee in thy distress whose love surpasseth the love of most natural Parents to their children as appeareth Isa 49.15 Can they that are evil give their children good things how much more shall God our heavenly Father give good things to his children which he seeth good for them Quest How shall I confirm my self in my adoption Ans By thy resemblance of God as the natural child is like his natural father In Adam we lost the excellent image of God let us labour now to find it restored in the second Adam Means to confirm to a mans self his own adoption three 1. Examine the life of God in thee who art naturally dead in sin the breath of this life is heavenly thoughts meditations affections the actions of this life are spiritual growth and increase in grace and vertue Christians duties in general and special the maintenance of this life is the hungring and thirsting alter the heavenly Mannah and water of life the Word of God the very being of it is our union and communion with God by his Spirit which is as the soul to the body 2 Examine the light of God in thee for he is light and in him is no darkness and if thou beest his child thou art one of the children of light As thou growest in understanding what the will of the Lord is so thou growest in this Image and art like unto Christ thy elder Brother upon whom the Spirit of wisdom and understanding the Spirit of counsel and strength the Spirit of knowledge and the fear of the Lord doth rest Isa 11.2 whereas on the contrary these two things goe together as in the Heathens darkness of understanding and estranging from the life of God Ephes 4.18 Wouldst thou be confirmed in assurance that thou art Gods child then labour for this part of his image which is
renewed in knowledge wait at the gates of Wisdom shut not thy heart and eyes from the beams of this blessed light 3 Grow up in holiness and righteousness as God himself is not only free from all evil but infinite in goodness most just most holy and as hee letteth his light shine before men so must thou let thy light shine before men that they may see thy good works Matth. 5.16 2 Cor. 7.1 cleanse your selves from all filthiness of flesh and spirit that yee may grow up to full holiness This holiness must not only fence the heart from uncleaneness but the eye the ear the mouth the hands and feet and all the members when they bee ordered according to the Word prescribing rules for them all Rule 2. VVhen thou feelest grudgings of diffidence arise and Satan will urge thee how thou canst think thy self respected of God being beset with such a world of trouble and almost drowned in a sea of vexations without bottom or bank Now call to mind and set before thee Christs blessed example in whom as in a glass thou mayest see the sharpest of thy sorrows in any kind not only sanctified and sweetned but mingled with admirable love of his Father VVhat evil befalls thy body and soul or thy estate inward or outward which he hath not born and broken and yet never the less loved of his Father Thou wantest comforts of body House Land Meat Money hee had not a foot of land not a house to hide his head in not any money till he borrowed of a fish not a cup of cold water till he had requested it of the Samaritan who would give him none Thou wantest friends respect in the world yea where thou well deservest yea where thou mightest justly expect it Remember it was his case his friends became his foes his scholar a Traytor the world hated him causeless he came to his own and his own received him not he was without honour in his own Countrey hee had evil repayed him for good he wept over Jerusalems misery but Jerusalem laught at his Thou wantest peace of conscience canst not see a clear look from God nor feel any ease from the sting of thy sins thy sorrowful mind dries up thy bones all outward troubles are nothing to this But remember that never was any so laden with the burden of sin as Christ when his bitter torment expressed such words as these My God my God why hast thou forsaken mee 3 Rule From these crosses by which Satan would drive thee from God Sundry waies of God drawing neer his Saints in their troubles labour to see how near and graciously God draweth towards thee and thus beat him with his own weapon 1 The Lord helpeth forward our salvation by them being sour sawces to bring us out of love with our sweet sins and of this evil world plowing of ground kills the weeds and harrowing breaks the clods they be the Lords sharp salves to draw out our secret corruptions and the Lords sope to wash foul linnen white they bee the Lords ushers to teach us his statutes to teach by a little smart both what thou hast deserved in the life to come and what Christ hath suffered for thee in bearing the whole punishment of all thy sins to teath thankfulnesse for contrary blessings by poverty sickness trouble men learn to bee thankful for wealth health peace to teach pity and compassion towards the misery of others to teach circumspection in our waies and more care of obedience to all Gods Commandements 2 The Lord by crosses tryeth and exerciseth the faith patience and sincerity of his servants whether they will hold out as Job for as a man by wrestling knows his own strength better than before so is it here 3 The Lord is never nearer his children than in trouble in fire and water in six troubles and in seven to support them with strength and patience to give a blessed issue and useâ— and turn it to his own glory in their mighty deliverance and to their best all things are turned to their best to recompence their light afflictions with an eternal weight of glory As Christ said of Lazarus This sicknesse is not to death but that God may bee glorified John 11.4 so wee may say This poverty loss disgrace c. is not to the utter undoing of a man but that God may have glory in his deliverance and glorification So much of the third drift of Satan in this first temptation now of the fourth In that the Devils last drift in it is to have Christ in his want and hunger to use an unlawful means of supply note that Doct. 4. It is an ordinary instigation and temptation of the Devil To use unlawful means to help our selves is diabolical or a Devillish spirit to use unlawful means in our want to help our selves Because Christ had no ordinary means of getting bread hee must provide for himself by extraordinary Gen. 25.29 32. Esau comes out of the field weary and hungry and almost dead for meat how must hee supply his want Sell thy birth-right said Satan and so hee did Peter was in great danger in the High-Priests Hall how must hee help himself out of their hands Deny thy Master said Satan forswear him and curse thy self and thus hee gat out Saul was in great straights God was gone from him hee was not answered by Urim nor Oracle how shall hee do for counsel hee must go to the witch of Endor and so the Devil sends him from himself to himself who can tell him more than all his Vrim his Dreams his Prophets Sarah wanted a Child shee had a promise of one but shee laught at that Gen. 16.2 yet must she have one another way shee gives her maid to her Husband and shee brings an Ismael a mocker and persecutor of the promised seed Reasons 1 Satan sees how easily hee can weaken our confidence in God seeing wee are ready to trust more in the means than in God hee knows our infidelity which makes us hasty and soon weary of waiting 2 Hee knows how derogatory this is to the promise truth power and providence of God who can sustain his children as well above means without means yea against means as with them His hand is not shortened that he cannot help 3 Hee easily draws on this temptation under of a colour of necessity which wee say hath no law but falsly Hence is the common speech of the world to defend any injustice Why I must live I must not put forth my wife and children to beg I must so exercise my calling as to maintain my wife and family I must utter my wares though I lye and swear and exact and deceive and so under a colour of good and pretence of necessity no wickedness comes amiss in the course of ones trade Use 1. This teacheth us to bewail the pittiful estate of numbers of men taken in this snare of the Devil as 1 Numbers of
made far more glorious natures than our selves our keepers To keep thee This custody of the Angels standeth 1 In observing and watching their persons souls bodies and estates and therefore are called watchmen Dan. 4.10 And I saw a watchman and an holy one come down from Heaven 2 In propulsing and averting evil so here There shall no evill come near thee for hee will give his Angels charge over thee 3 In defending them in good as Elizeus and his servant being compassed with enemies 4 In comforting them in trouble as Hagar Gen. 21.17 and Jacob Gen. 32.1 2. and Christ in this place In all thy waies Namely in such courses as God hath appointed and in all these in all times and in all places in all estates and conditions In the way into the world in birth and infancy the good Angels keep Gods little children Matth. 18.10 In the way thorow the world they keep us as the Israelites in the Wilderness Exod. 33.2 In the way out of the World their charge is to keep us as wee may see in Lazarus who when hee dyed the Angels carried his soul into Abrahams bosome In all our waies by day and by night they keep us so long as wee are in our callings They shall bear thee in their hands This is a borrowed speech for Angels have no hands nor bodies sometimes they assume bodies in their ministery to others but these bodies are not theirs neither were they naturally and hypostatically united unto them but for the time created and assumed but from what beginning they were taken or into what end after the ministery they were resolved it is idle to inquire Here hands are ascribed to them as elsewhere wings both improperly one shews the speediness of their motion the other their fitness and tenderness in our keeping For their charge is not onely to foresee danger and admonish us but they must bee actual helpers to bear us up from ground when wee are ready to fall and get knocks as a tender mother or nurse if they see the little child falling will haste and catch it before the head comes to the ground That thou dash not thy foot against a stone That is that thou hurt not thy foot against any rub or occasion Angels are nurses wee are as infants in spiritual matters on every occasion ready to fall into sin and by it into all dangers spiritual and temporal Now the Angels keep us not onely from hurt by others but from bringing hurt on our selves even the least they keep us from hurting our Head yea our Foot Object But how do the Angels perform their charge when some of Gods children not onely stumble but fall spiritually and bodily and take great harm Answ The reason is because no man keeps his way so diligently and uprightly as hee ought If wee did never fail God would never fail us no more would his holy Angels nay such is their love as they would not have us to take the least hurt in the world while wee walk faithfully in the waies and commandements of God Doct. The Angels of God are the tender keepers of Gods children in Gods waies that no hurt can beside them Gen. 32.5 When Jacob was in great fear of his brother Esau the Angel of God met him to comfort and defend him When Sodome was to bee destroyed the Angels came to Lot to forewarn and haste him out of that wicked City Psal 34.7 The Angel of the Lord pitcheth his tents round about them that fear the Lord and delivereth them 1 Because of Jesus Christ our Head Reasons to whom they are subject as to their Lord and Head who hath reconciled things in Heaven and Earth Angels and Men Col. 1.20 In our selves and our own vileness wee could not bee indured by these blessed spirits but now Christ becomes our head and for him they tend us as his members 2 Their love to us is another ground of their custody of us manifested in that they are compared to Nurses neither can they but love those whom they see God loveth now they see God loving us so dearly that hee spares not his own Son but gives him to the death for us and therefore they dearly love us and our good they desire our salvation and promote it they rejoyce that our salvation is wrought and are glad of our repentance by which wee lay hold on it 3 And specially this charge and commandement of God is the cause hereof so as now it is not out of curtesy or the goodness of their nature only that they do us good but by vertue of this charge and commandement of God whom they love as their chief good and to whom they are bound in absolute obedience by the eternal law of their nature so as although they are charged by God yet are they not forced or co-acted but out of their perfect love of God they watch over us for our good Vse 1. This doctrin affords a use of great consolation for when we consider our own weakness and impotency on one hand and the multitude power and policy of our enemies on the other when wee see a whole Army of sins besiedging us and a whole legion of dangers behinde them to oppresse and swallow us now this Doctrin touching Gods providence in the ministery of Angels will be able to support us when wee shall consider not only that Gods protection is as a wall of fire round about us but that he hath set and pirched his Angels round about us as a guard of whom we may say with Elisha for their multitude They are more that are with us Ordo gratiae praeponderat ordini naturae Th. Aqu. than they that are against us and for their power they are called the Angels of Gods power farre stronger than the wicked Angels and Powers that are against us And when wee shall consider that God hath given a charge and that not to one or two Angels but to the whole blessed company of them over every godly man how can wee but assure our selves that wee shall be defended and protected If a man were to pass by ship over a dangerous sea full of gulfs sands rocks and robbers if the King should give him letters of safe conduct it would much comfort him and help him through his voyage but if this King should send a great Navy to conduct him over yea and should not onely go in his own person but call out all his men of war to see him safely arrived this were so comfortable as hee could not wish more But thus doth the Lord with his children not onely himself going with them through the world but guarding them with his holy Angels who willingly afford their ministery because of their love to man but in respect of Gods word and charge much more willingly that of Gods Angels they become our Angels Matth. 18.10 What an unspeakeable comfort is it that when wee lose the watch over our selves many waies
that as our provocations bring temptation upon them so our petitions for them may help them through all Vse 2. Such as are in any eminency or place above others must be so much the more watchful and let this meditation bee as an antidote to expel the poyson swelling and inflammation of pride that the higher thy hill is the more is Satans malice and plots against thee If a man stand upon the top or any part of Mount Sion that is be a Teacher in the Church hee must know that he is a light set upon an hill or mountain all eyes are upon him and therefore Satan that stood at Jehoshuahs right hand will not bee far from him let him make right steps to his feet lest hee treading awry many be turned out of the way Let such as are eminent in profession above others bee more watchful than others Satan is more busy with thee because thou shalt open many mouthes against thy profession and hee will wound many through thy sides hee will make many ashamed because of thee and because of thee hee will make Gods enemies to blaspheme 2 Sam. 12.14 Thy slip or fall shall make all Gath and Askelon ring of all thy profession for they are all alike never a good one of them all c. Such as are carried into the mountain of earthly prosperity must labour for more strength and wachfulnesse than if they were in a lower estate else Satan will make this condition as the dead sea in which no grace can live Shew mee one excepting our Lord Jesus that ever came better from the mountain that is was the better man for his prosperity Numbers there are that have come out like Gold brighter and puâ—â—er out of the fire of affliction but so dangerous it is to stand upon this mount as the Lord once and again forewarned and charged his own people that when they should come into the good land which he had given them then to beware that they waxed not fat and forgetful and rebellious against him We know that the Moon being at full is furthest from the Sun and commonly fulness and abundance withdraw us from our Sun of righteousness whence wee have all influence of light and grace Vse 3. Let this point work contentment in our hearts and cause us to prize a mean and comfortable estate wishing no mountains but that holy mountain of God where wee shall bee free from all gun-shot and safe from all temptation Here is an holy ambition to affect and aspire to a Kingdome wherein wee shall reign as Kings In the mean time if wee desire superiority or command let us labour to overcome sin the Devil our selves and our Lusts let us depose them from reigning in our mortal bodies And if at any time we begin to admite our selves and others for outward prosperity and greatnesse in the World let us turn our eyes another way and esteem Gods Wisdome and fear above all outward happiness This was the Wisdome of Solomon with which God was so well pleased that having it in his choice to ask Riches or long Life or Victory hee asked Wisdome before them all and God gave him bâ—â—â— that and them Let this ever bee our wisdome to affect goodness not greatness this brings Satan upon us that drives him away from us The second thing in the preparation is the sight represented in which consider these things I what was the sight All the Kingdomes of the World and the glory of them 2 How Satan represented them hee shewed him 3 How long this sight lasted in a moment saith Luke I. The sight was all the Kingdomes of the earth both the Kingdomes themselves and the Majesty Beauty Glory and order of them yea their wealth and whatsoever was in them by which the minde of our Saviour might bee rapt into the admiration of them and after to desire them For the end of his temptation is Idolatry and his means is covetousness Quest But were there not many sorrows vexations and tumults in the World why doth Satan shew none of these Answ 1 His policy and subtilty would not make show of any thing which would hinder his temptation but did all to further it His scope was to bring Christ into love with the World and for this purpose hee must make it as lovely as hee can as a cunning fisher must hide the hook and shew nothing but the bait 2 Hee knew that by this very trick hee overthrew the first Adam to whom hee shewed nothing but the fair side of the Apple and benefit and bettering of their estate how by eating of it they should bee as Gods but hid all the inconvenience that it was a breach of Gods Commandement and that the issue was death And so he goes about to circumvent the second Adam II. The manner of this sight And shewed him Some think in a Map But hee needed not have carried him into a Mountain for that Neither in a vision illuding his minde and phantasy because this hee might have done in the Wildernesse or on the Pinacle if it could agree so well to the perfection of Christs mind But I take it hee offered the images and representations of them all sensibly and actually after a wonderful and strange manner making their Images to appear to his senses And if a man by his Art can represent to the senses in a glass any person or thing so lively by which hee that sees not the thing it self discerneth a notable image of it how much more may wee think that Satan by his Art and Cunning can represent to the sense the Images of things which are not indeed present A lively confirmation whereof appeareth in his lumber I mean Sorcerers and Juglers who by the Devils help most cunningly delude the senses But Christ did indeed see the Images and most glorious representations of the World and the Kingdomes of it the which that hee might think to bee the things themselves and the better to perswade him that hee saw the things indeed hee set him on an exceeding high mountain notwithstanding hee knew that the highest mountain of the World could manifest but a small part of the whole and if it could yet the strongest eye of man could reach but a little way and were not able at least in so small a time to distinguish the particulars thereof III. The time how long this sight lasted In a moment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In accurate consideration a moment is the fortieth part of an hour for a point of time is a quarter of an hour and a moment of time is the tenth part of a point of time But I think wee are not to take the word so strictly which here noteth a very short time much shorter than the fortieth part of an hour and with Chemnitius I think it to bee the same with that in 1 Cor. 15.52 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a moment and explained in the next words 〈◊〉 〈◊〉 〈◊〉
Isa 40.26 Lift up your eyes aloft and behold who created all these things This use David maketh Psal 8. When I see the heavens the earth and the works of thy hands then said I Lord what is man that thou art so mindful of him and concludes the Psalm thus How excellent is thy name through all the World And why 1 The invisible things of God his Power and Divinity and Eternity were made visible to the very Gentiles by things created Rom. 1.20 And shall wee either not look on them or so look upon them as they to make us inexcusable shall wee onely injoy the natural use and no spiritual or Divine use from them 2 Consider that God for this purpose hath made the Countenance of man not as the Beasts groveling on the Earth but erected unto Heaven and he hath made the eye of man not as the Beasts but as Anntomists observe hath given it one muscle which they want whereby hee can turn his eye directly upwards with admirable quickness that it should not so fix it self upon any thing below as the Covetous eye doth but by occasion of things below turn it self upward to their Creator Yea hee hath compassed our eyes with brows and lids and fences from dust and earth that though wee look sometimes on the earth yet the least dust or earth should not get into them 3 Let us labour to use our senses in beholding Gods works as they in Joh. 2.23 that saw the works of Christ of whom it is said Many beleeved in the name of Christ seeing the works that he did So let the works which wee see God hath done bee at least inducements to beleeve him so much the more Fourthly God made our senses in respect of our brethren both to benefit them and our selves by them 1 Our eyes to behold their misery to pity them to releeve them Turn not thine eyes from thine own flesh Herein the unmerciful Priest and Levite were condemned by the pitiful Samaritan Our ears to hear the cry of the poor Prov. 21.13 Hee that turns his ear from the cry of the poor himself shallery and not bee heard Numbers never make this use of their ears but God hath a deaf ear for them 2 Our eyes to see the good example of our brethren to imitate them to glorify God for them Our ears to hear their Godly Counsels Admonitions Reproofs and so bee bettered by them 3 Our eyes to see and consider their danger to pull them out of their infirmities the fire and to cast out the more of their eyes Our ears to hear what is fit to bee spoken of them to defend their good names if they bee traduced For God hath given us two ears not rashly to receive every information but to reserve one for the party lest hee be condemned unheard unconvinced Fiftly and Lastly God made our senses in respect of ourselves not only to bee faithful keepers of the body but diligent factors and agents for our own souls as 1 That our eyes should ever bee looking homewards and to the end of our way as quick and expedite travellors and not fix themselves upon everything wee see here below This is done by heavenly conversation 2 Our ears should bee bored to the perpetual service and obedience of our God as our Lord himself was Psal 40.7 Thou hast bored mine ear alluding to that Ceremony in the Law Exod. 21.6 If a servant would not part from his Master his ear must bee bored and nailed to the Post of the house and thus hee became a perpetual Servant hee was nailed and fixed to that house and service So wee must yeeld an obedient ear as Solomon calls it unto the Counsels Will and Commandement of our Lord and Master Jesus Christ 3 Our eyes were made to bee Conduits of tears for our own sin and misery and for the sin and wretchednesse of other men Psalm 139.136 Davids eyes gushed out rivers of tears because men keep not the word how wept hee then for his own sins that wept so for others Good Lot his righteous soul was vexed in hearing and seeing the unclean conversation of the Sodomites Thus should our senses bee so far from conceiving pleasure in sinful obects as these must bee the continual grief of our souls And can wee indeed look upon our selves and not see something which is a brand of our sin or can wee behold any Creature and not see some express Prints and marks of our sin and vanity upon it Surely this one meditation would be effectual to keep us from casting our eyes upon unlawful objects and so from making our selves a prey to the Devil Vse 2. This serves to reprove such as fail in this watch of the senses for who doth not yet some far more dangerously Such as have in their houses Popish Pictures and Images which are alluring harlots corrupters of the heart which is an opening of the door to the Devil a sign of a man willing to bee seduced Experience shews that when a man is in love with such Images hee easily falls out with Gods Image in himself and Gods Children 2 Such as delight in lascivious Pictures and filthy portraytours of naked men or women in whole or such parts as may stir the corruption of the heart which should bee beaten down by all means Wee need bring no Oyle to this flame Yet the Devil hath gotten such pictures in request in this wanton age wherein every thing is almost proportional 3 Such are far from this watch of their senses as so attire and disguise themselves or lay open their nakedness to insnare the senses of others Let them not say they think no hurt in it unless they can bee sure that no other think hurt by it 4 Such as like the Images have ears and hear not eyes and see not care not to hear the Word or read it never taste Gods goodness in it neither doth the breath of heavenly life ever pass through their noses 5 Such as frequent wicked company and delight in the ungracious actions and speeches that they hear and see or can digest them without reproof or dislike manifested The Devil hath a thorow-fare among such companies who are conspired against God and goodness Add unto these such as read or have in their houses Lascivious and wanton books teachers of lewdness Adde also Stage-Players and their beholders that cast open all gates and walls to the Devil 6 The Covetous eye whereof Solomon saith Ecc. 4.4 his eye is not satisfied with Riches neither doth hee say For whom do I thus labour In that Satan would draw Christ to the love of the World and thereby makes no doubt but to insnare and cast him down wee learn that Doctr. 2 The love of the World easily maketh a man a prey and spoil to the Devil Satan well knew that if hee could get Christ to fall down to the World hee would easily fall down to him Where by the World I
as 1 To serve God is to reign and to be a King over the world fleshly lusts c. and to suit with Saints and Angels 2 God hereby becomes our protector maintainer and revengeâ— a David often prayeth Lord save thy servant teach thy servant revenge the cause of thy servant c. 3 Servants of unrighteousness meet with the wages of unrighteousness 4 All our comfort in crosses and afflictions stands in our service of God and a good Conscience or else we have none 5 To fear and keep his Commandements is the whole duty of a man and that which makes him fâ—lly happy Notes of a good servant of God 1 Labour to know the will of the Lord which hee hath revealed in his Word as David prayed Psal 119.125 For in the Scripture hee hath laid but our work for us and let us expect our calling to every business there let us be ready to hear not lightly absent nor present for custom but conscience 2 Let us serve him in affection and be glad to doe any thing to please him and grieve when we fail either in doing that wee should not or in not doing that we ought or not in that manner that may please the Lord. 3 Be ever imployed in his work How know I a mans servant but by his labouring in his Masters business Yee are his servant to whom yee obey Rom. 6.16 and Joh. 15. Yee are my Disciples if yee doe whatsoever I command you If I see a man spend his time in the service of sin of lusts of games pleasure the world c. I know whose servant he is certainly he is not in the service of God hee is not in Gods work 4 Intend thy Lords profit and glory A good servant knows his time and strength is his Masters and hee must bee profitable to him and seek his credit It will be with every servant of Christ as with Onesimus Phileus 11. being converted howsoever before grace he were so unprofitable and pilfering as he was unfit for any honest mans house and much more the house of God yet now he profits the Lord and credits him and takes not his meat and drink and wages for nothing 5 A good servant sets forward his Masters work in others hee will provoke his fellow-servants and not smite and hinder them as the evil servant did he will defend his Lord he will venture his life for him he will stand also for his fellow-servants while they are in their Masters business he will be a law to himself if there were no Law no Discipline he will not idle out his time his eye is upon the eye of his Master his mind upon his account his endeavour to please him in all things Vers 11. Then the Devil left him and behold the Angels came and ministred unto him HAving by the assistance of God now finished the two former general parts of this whole History which stood in the 1 Preparation and 2 The combate it self we proceed to the third and last which is the issue and event of all which affordeth us the sweet fruit and comfort of all our Saviours former sufferings from Satan and of our labours and endeavours in opening the same In this issue two parts are to bee considered 1 Christs victory 2 His triumph His victory and conquest in that the Devil left him His triumph in that the Angels came and ministred unto him In both which shine out notably the marks of his Divine power which even in all his lowest abasements did discover it self to such eyes as could see it and gave shew of a person far above all that his outward presence seemed to promise as for example His conception was by the Holy Ghost His birth as mean and base as might be but graced with a Star and the testimony of Angels and his Circumcision with Simeons His Baptism performed by John in Jordan but graced by his Fathers testimony and the Spirits descent in a visible shape of a Dove His civil obedience causeth him to pay tribute but hee sends for it to a Fish His person was called Beelzebub but Beelzebub confesseth him to be the Son of God At his Passion what greater infamy than to be hanged between two Theeves What greater glory than to convert and save one of them At his apprehension they that took him fell backward to the ground Joh. 18.6 In death he trod upon Deaths neck and being shut up in the Grave he opened it So here he is carried and recarried in the hands of the Devil but as one weary of his burden hee is forced to leave him on the plain field and to give up the bucklers because a stronger than hee is come This is the great mystery of God manifest in the flesh 1 Timothy 3.16 In the victory of Christ consider three things 1 The time when the Devil left him Then 2 The manner hee departed from him 3 How long hee left him and that is in Luke for a season Then This particle may have reference to three things 1 When the temptations were ended saith Luke namely all those which his Father had appointed him to indure at this time in the Wilderness For as the Son of God knew how much to suffer so Satan would not give over till hee had spent all his powder and had exercised all his malice in these most hellish Temptations wherein hee used all his skill strength and malice if he might possibly in this seed of the woman overthrow all the Sons of men and in the Head kill all the members Whence wee may Doct. Observe The obedience of the Son of God who stood out resolutely and departed not the field at all nor expected any rest till all the Temptations for this time were ended Christ could have confounded Satan in the beginning of the temptations and so have freed himself from further molestation but he continues and abides all the trial to the end And why Reason 1 His love to his Father made him submit himself to the lowest abasement even to the death of the Cross and refuse no difficult service for which his Father sent him into the World of which this was a principal The speech of David was most proper to this Son of David Behold here am I let the Lord do with mee even as hee will In his greatest agony hee said Not my will but thy will be done For he that loveth God his Commandements are not grievous to him 2 His love to his Church made him stand out the uttermost peril in this dangerous combate Eph. 5.25 Christ loved his Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and exposed himself for it and made himself liable to all wrongs and dangers for it as a loving Husband steps between his Wife and danger 3 Hee persisted in the Combate to teach us to hold out after his example in temptation and to expect freedome from temptation when wee have indured all but not before It is absurd to expect the
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
rather than over-ruled by power it laies by all dialogue dispute murmuring and desire of dispensation 3 In the measure of doing it will indeavour in all the Commandements and all duties no man so wicked but hee can do many things as Herod but hee cannot yield to all 4 In continuance and conclusion of that hee doth it holdeth on in doing things purely for a good end for Gods glory and not by fits and starts but perseveres to the end and the crown of the work In all which a wicked man comes short for whatsoever is forced or feigned must bee heavily entered on and more heavily ended besides whatsoever is from such an one is joyned with reigning sin which hales and tugs him backward and toils him out before hee bee half way in any good work 3 How often doth the Lord reject the sacrifice of the wicked their oblations their fasts their prayers their temporary yea miraculous Faith their almes and charity yea their confessing and Preaching of Christ as in the last judgement all which had they been fruits of sound grace they had been acceptable But God looks not so much to the matter of the work as the person working the manner of working and the end of the action Vse 1. Well as Satan goes away when hee can stay no longer and so his obedience is forced so doth sin from most men when they can keep it no longer and so that which seemeth obedience in them it is no better than the Devils obedience in this place Vse 1. Many refrain many sins for fear of Hell and the curse of God they dare not hold their sin any longer whereas they are as much in love with it as before as Moses his Parents kept him so long as they durst before they exposed him to the waters so dearly love men the children of their own corruption What thank is it for a Robber or Felon to leave robbing and stealing for fear of hanging If there were no Law nor Magistrate hee would to his own calling again because hee is no changeling So what thank is it for a man to avoid sin because of damnation here is no fear of God but fear of evil no love of God but self-love And yet this is the restraint of most men whom Conscience no whit bridleth Why do men abstain from open wronging of men by Robbing Stealing Murthering they will say for Conscience But then the same Conscience would keep them from all secret deceit lying and cousenage and then the same conscience would keep them from all other sins also as swearing drinking dicing carding gaming pride wantonness and the rest A good conscience in one thing is a good conscience in all 2 The like is the obedience of many sinners that are still in league with their sins Many filthy unclean whoremongers and harlots have left their sin but it is because it hath lest them they have broken their strength and either age or diseases in their bodies hinder them oh now they will pretend Conscience But they can as filthily speak and as merrily remember their mad pranks as ever they acted them they want onely a body no minde will or affection to commit over the same things again Many Prodigals have left their sin because their wealth hath left them and poverty feeds upon them Many quarrellers and swaggerers have left off such furious courses why perhaps they have gotten some maim or mischief or perhaps they fear whether they can do so again safely or no and this is all the conscience that hath calmed and quieted them but what obedience is this Is that an obedience to God for a Dicer or Gamester to forbear play or rather as it is his theeving when he wants mony to stake 3 In Gods service what makes men come to Church to hear and Pray Every man saith Conscience Yea but good Conscience works powerfully upon the Will what then means the unwillingnesse of men and heavinesse who are so far from apprehending their week-occasions as if they ask their own hearts they must tell them that on the Sabbaths of God were it not for fear of law and shame of men both which are often forgotten they would not come at all Here is obedience much like the Devils because they are of the Devils teaching The like of many servants and Childrens obedience whose comming to Church to hear their duty is meerly forced by the compulsion of Masters and Parents and hath as little comfort in it as the Devils obedience 4 The like is to bee said of late Repentance at the time of death when the sinner hath held his sin so long as hee can then hee would bee rid of it Indeed his sin leaves him but not the curse of it but hee is so far from leaving it as were hee to live over his daies again hee would put as much life into his sin as ever before Late repentance is seldome true ever suspicious Why do many rich men never do good while they live but live as unprofitable and hurtful as swine till they come to the knife but then when death is binding them they will give somewhat to good uses to the Poor for a Sermon c. Why what moves them Conscience they say But it is an accusing Conscience crying out against their oppression usury wrong cruelty and deceit and now this wicked Conscience would stop its own mouth by offering to God some trifle of that hee hath robbed For were it a good conscience why doth hee not leave some part of his wealth for God before it wholly leave him Were it a free-will-offering why comes it so late why doth hee not good while hee hath time Gal. 6.10 Surely God likes a living Christian for any man will bee a Christian dying Neither is it thank-worthy to give that which a man cannot keep And commonly such gifts do more good to others than the giver himself Which is not spoken to hinder men from doing good at their deaths but to provoke them to do good before that time And yet better late than never Let us examine all our obedience by this ground and bee sure that it differ from the obedience of Devils and wicked men And that by these rules 1 God loves truth in the inward parts and refuseth all that obedience which follows not sanctification of the Spirit duties without must flow from graces within Examine now thy inward change wee are his new creatures created to good works joyn that in thy actions which the Devil divorced the inner man with the outward the subjection of the soul with the obedience of the body 2 Examine thy love in thy obedience that because the love of God constrains thee thou doest what hee commands and whether thou preferrest the Commandement of God which is ever-joyned with his glory above all the World and thy obedience above thy profit credit case pleasure mens favour or dis-favour whether thou canst obey God against all these This was
1 possession 2 disposition four reas page 199 God some waies an actor in evil no waies an author page 10 God tempteth man two waies page 20 Godly men shall want no accusation in the world why page 19 The more God graceth a man the more Satan seeketh to disgrace him three reasons page 1 and page 6 Six graces Satan would fain rob us of page 182 H POpish hallowing of water wicked six reas page 8 Headship of the Pope falsly grounded page 149 Little or no Help in injustice three reas page 95 Christ full of the Holy Ghost how page 25 Holiness sweeteneth our callings three ways page 98 To hold out in tryals without hast-making four reas page 234 No sign of Gods hatred to be vexed with the Devil but of the Devils four reasons page 125 Christ able to feed others miraculously was hungry himself page 38 I SAtan can make gross Idolatry seem a small moat page 203 Jerusalem called holy City five reasons page 104 Jerusalem full of corruptions yet called holy why page 107 Importunity of Satan against Christ and his members to draw them to sin four reas page 180 Infirmities which Christ took upon him which in three propositions page 38 Why Christ took our infirmities five reasons page 39 Infirmities of Christ differ from ours in six things page 40 Induction to prove all things subjected to Christs word page 242 Infallible Judge of controveres the holy Scriptures four reas page 157 Incompetent Judges of controversies obtruded by the Church of Rome four page 158 Instance of Satan to draw us to evil must make us more instant in good page 182 Instances of Satans false conclusions in matter of faith three of practice nine page 66 Instances in four kinds of temptations how to use the word against Satan page 81 Instances of many men whose obedience is no better than that of Devils page 249 L. TO know a man led by the Spirit three rules page 12 Christ cometh led of the Spirit Satan cometh of himself page 49 Liberties of religion are better prized in their absence than in their presence page 117 The more light of grace the Lord bestoweth on his children the more doth the darknesse of the world fight against it page 102 Life of a Christian a continual entercourse of peace and trouble four reasons page 251 Love of the world easily maketh a man a prey and spoyl of Satan five reasons page 192 To pull our hearts from the love of the world five means page 195 Four other considerations to the same purpose page 194 Lying is the Devils mother-tongue page 65 A Looking-glasse for Lyars page 202 Lying a hateful sin for three reasons ibid. M. MAgistrates governours not of men only but of Christians page 215 Man tempteth God two ways page 20 Man tempteth man three ways ibid. Man tempteth himself two ways ibid. Manner of Christs temptation external four reasons page 48 Not to be present at Masse with pretence of keeping the heart to God five reasons page 225 Mean estate best three reasons page 5 Means of fortifying faith four page 56 Means to confirm to a mans self his own adoption three page 60 To use unlawful means to help our selves Diabolical three reasons page 61 Means to fence us against Satans wicked inferences three page 67 Means not sufficient to sustain the life of man in six instances and five reasons page 87 Means not to be set above their place page 89 Means not to be neglected where they are three reasons ibid. Better to want means than to enjoy such as proceed not out of the mouth of God page 99 Means to raise our selves being cast down four page 136 To sin against means fearful in things 1 Spiritual 2 Temporal page 143 Means to partake of the Angels ministery three page 155 Means of nourishing confidence in God four page 178 Meeknesse of Christ to Satan himself five reasons page 72 Ministers must bee very watchful over their people because of the tempter page 46 Wicked Ministers hinder some comfort but not all efficacy from the Sacrament page 108 To conceive of dumbe Ministers five grounds page 109 Modesty in speaking of our selves commended in Christs example page 74 Motives to avoyd slandering five page 18 Motives to out-stand temptations three page 27 Motives to stir up one another to good four page 47 Mountains about Jerusalem seven page 186 Mountain chosen for the third temptation three reasons page 184 No mountains to be wished but Gods holy mountain page 186 N. DIfference of Names or Numbers must not make us suspect error in the Scripture but our own ignorance page 171 O. OBjections for Usury answered page 96 Objections for Sabbath-breaking page 97 Chief Objections of the separation answered page 108 Objections to prove Christ on the pinacle only in vision answered page 122 Objects of Senses five warrantable page 189 In opposition of good men and good things consider five things page 102 Ordinances of God not to bee medled with without due respect and reverence as 1 Word 2 Oath 3 Lots page 113 Conditions of sound obedience four page 247 Cheerful obedience four things page 248 Outward things make neither happy nor unhappy four reasons page 59 P. PInacle of the Temple chosen for the second temptation by Satan four reasons page 118 No place in the world free from temptation page 13 Places of Gods worship to bee reverently esteemed and used page 113 No place longer holy than God and his worship are present page 114 Satan usually sitteth his temptation to the place or the place to his temptation three reasons page 118 Places of probable peril and danger to be avoyded especially of four sorts page 119 Men in highest places are in greatest danger of falling three reasons page 184 The higher the Pinacle a man stands on the more busie Satan is to cast him down page 134 Satan helpeth men up to the Pinacle only to cast them down again page 135 The Pope puts down the Devil in boasting page 203 Power of Christ unresistable by all the Devils in Hell four reasons page 241 Power of Christ is of his Office and Essence ibid. They differ in three things ibid. Popes have erred in matters of faith page 162 Fight marks of the mighty power of Christ in us page 244 Power of Christ frustrateth Satans greatest advantages page 124 Power of Satan over the bodies of men great God permitting him page 125 Prayer to be made for Governours especially why page 185 Presence of God in his Word and Worship maketh places holy three reasons page 106 Satan ordinarily tempteth to presumption four reasons page 129 Most dangerous presumption is in spiritual things as in six instances page 131 Presumption in things temporal to be avoyded in four instances page 132 Priviledge of Gods children because of the Angels page 154 A singular priviledge of the Church to have so perfect a direction as the Scripture page 87 Priviledge of the godly to
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
you have all the strength and malice of the wicked world against you all which shall bee no more able to prejudice your salvation or hinder your glory than mine own who have overcome it so as you fight against a Conquered Enemy By all this that hath been said that of the Apostle appeareth to bee true that hee hath subdued all things unto himself and hath put all his enemies under his feet that none nor all of them can separate us from God or Christ or our salvation purchased and preserved for us by him How all these enemies are not only soyled but after a sort made friendly unto us Now wee are to see in the next place that Christ by his resurrection hath not onely spoyled these enemies for us but that hee hath made them all after a sort friendly unto us that whereas they desire still indeed and seem to wound us they do nothing else but heal us 1 For sin that now serveth to humble Gods Children and keep them low in their own eyes as also provoketh them to walk awfully in regard of God and watchfully over their hearts and lives still groaning to God under their daily infirmities By this means out of the eater commeth meat as was said in Sampsons riddle Judg. 14.14 2 Death is not now to Gods Children as it was to Christ joyned with a sence of Gods anger against it or paying a debt to the Justice of God for it were against the rule of Gods Justice to require the payment of the same debt twice but wherein they have a sweet sense of Gods Fatherly love wherein sin is perfectly to bee abolished whereby way and entrance is made unto life everlasting where wee shall bee with God and Jesus Christ which is best of all The Saints of God in these regards have rather desired than feared it for what man having been tossed a long time upon a dangerous Sea would fear the Haven or who being wearied with the Travels of the day would fear to go to his rest at night 3 Sence of Hell keepeth in us an hatred of sin and a longing after Heaven yea how beneficial the terrors of Conscience are to Gods Children were too long here to discourse The speech is as true as common the way to heaven lyeth by hell gates 4 The Devil maketh us fly to God our help and rely upon his strength yea when men by no other means will bee drawn God setteth the Devil in their necks to drag them to Heaven as a grave Divine speaketh 5 All the evils in the world work to the best to them that love God and hasten them to the fruition of the victory obtained by Christ they wean them from the World and the love of it And whereas they are as prone to pitch their Tabernacles here below as others God useth these as means to keep his from being of the World even while they are in it They conform them to Jesus Christ their head and train them in the imitation of him both in patience and obedience Now how could any of these parcels of Gods curse against the sin of man or mans cursed sin it self bring to any such sweet and profitable fruits but by the over-ruling power of Jesus Christ who bringeth life out of death light out of darkness and who onely can make his own wise out of a rank poyson to suck most sweet and sovereign preservatives which who doth not hee never as yet knew the benefit of Christ his resurrection Christ by his resurrection not only removed evils but procured all our good as appeareth by three instances The second sort of blessings procured to the Church by Christ his resurrection is the fruition of good things which it putteth us in possession of even in this life by giving us our first fruits and a sweet taste but up-heapeth our measure after this life when our Harvest commeth and wee admitted to feed fully at the Supper of the Lamb. The benefits which I will mention are three First We are confirmed hereby in the whole truth of all our Religion the main foundation of which laid by all the Prophets and Apostles is that Jesus Christ the Son of Mary was the Son of God the true Messiah perfect God and perfect man and so indeed hee was such a one as hee was foretold to bee one that was to dye and yet saw no corruption one who must make his soul an offering for sin and yet must survive to see his seed and prolong his daies one that had power to lay down his Life 1 Pet. 3.18 and power to take it up again In a word one that was put to death concerning the flesh but was quickned in the spirit that is by vertue of his Deity raising that flesh up again Let all the Jews and Atheists in the earth despise the indignity of his death we with the Angels will admire the glory of his resurrection II. The second benefit is that hence wee are assured that our 1 Justification 2 Sanctification 3 Perfect salvation is not only obtained but applyed unto us 1 For our Justification before God by means of Christ his resurrection hee brought in to us an everlasting righteousnesse in that hee not only bare our burden upon himself but bare it away from us for what is his resurrection else but his actual absolution from our sins which were imputed unto him and for which hee subjected himself unto the death Whence wee grow up in full assurance that the whole price is not onely paid to the uttermost on Christs part but that the satisfaction is accepted also on his Fathers whose justice would never have absolved him if all the Bills and Writings which were to bee laid against us had not been fastned to the Cross and so cancelled and fully discharged so as now wee may with the Apostle hold out a flagge of defiance and challenge our righteousness for who shall lay any thing to the charge of Gods Elect It is God that justifieth who shall condemn it is Christ which is dead yea or rather which is risen again Rom. 8.34 And the same Apostle thirsting after that Righteousnesse which is by Faith in him counteth all things loss and dung save onely to know him and the vertue of his resurrection Phil. 3.10 2 From this Resurrection of Christ issueth our sanctification which is our first resurrection or raising of our souls from the death of sin because in every reconciliation-making must bee two conditions 1 A forgetting upon satisfaction of all old wrongs and injuries 2 A binding from future offences the former Christ effecteth by his death the latter by his resurrection into the which whosoever are grafted they cannot hence-forth serve sin Rom. 6.5 6. but being risen with Christ they seek the things which are above Colos 3.1 where Christ sitteth they cease further by sin to offend as such who are begotten to a lively hope by the resurrection of Jesus Christ from
the dead 1 Pet. 1.3 and for this cause our Saviour was careful after his departure hence to send out his Spirit in more plentiful and abundant manner than before that hee might continually inspire his people with ardent desires after the beginnings of that life eternal unto which Christ himself is risen who then manifest themselves members of such an advanced head when this new life manifesteth it self in them Thirdly our perfect salvation is also hence fully assured us for if our Lord Jesus hath soyled all the powers of Hell Death and Darkness in himself when hee was yet dead how much more doth hee it for us his members being now alive if hee could drive back and disperse all spiritual enmitles even when hee was in Hell it self after a sort how much more now being ascended far above all moveable and aspectible Heavens Eph. 4.10 for wee must not behold the victory and triumph of Christ What or who shâ—ll separate us from the love of God seeing it is Christ that is dead or rather risen from the dead as performed onely in and for himself but as the ground and pledge of the victory and conquest of all the Beleevers in the World Look upon this Son of David prostrating the great Goliah of Hell for all the Israel of God casting out the strong man not only out of his but of our possessions that he might take us up for his own use spoyling him of his kingdome and weapons for us yea and in us And hence as out of a well of consolation wee shall draw this comfort to our selves that look as the gates of Hell could not prevail against him our head no more shall they ever be able to prevail against us his members although they never so fiercely and forcibly assayl us And it spiritual enmities shall not be able to cut us short of our Salvation much less shall temporal dangers for by vertue of this resurrection also even in the most troublesome deeps when the waves of sorrows overtake one another and go over our souls when with Jonas we are ready to say We are cast from the face of the Lord Jonah 2.4 even then we have hope to rise out of such evils and because out head is above in short time comfortably to swim out Adde hereunto that death itself nor the grave shall stand between us and home for this rising of Christ is both the cause and confirmation that we shall rise again If the head bee risen so shall also the members if Christ the first fruits of them that sleep be raised so shall also the whole bulk and body of beleevers if we beleeve that Christ is risen from the dead even so them which sleep in Jesus will God bring with him 1 Thess 4.14 and if the same spirit which raised Jesus from the dead dwell in us then he that raised Christ from the dead shall also quicken our mortal bodies Rom. 8.11 for Christ hath not redeemed the soul alone from death but the body also else had this second Adam been interiour to the first if not able to save by his rising all that which was lost by the fall of the former Oh how would this meditation well digested sweeten the remembrance of death and the grave when a Christian shall consider that look how it was with Christ when his soul and body were separated yet both of them were united to the Deity which brought them together again even so I am taught by the Scriptures that when my soul and body shall bee separated yet shall neither of them be sundred from Christ my head but he will reunite them like loving friends that they may participate in his own glory How would this meditation bring the soul not only to be content but to desire to bee dissolved and bee with Christ accounting that the best of all Phil. 1.23 III. The third benefit befalling us by the resurrection of Christ iâ— that because Christ is risen we know it shall not only goe well with us but with all the Church of God the prosperity of which so many as would prosper must rejoyce in for hence it is that Christ calleth a Church out of the world which after a sort riseth even out ot his own grave hence is it that being ascended on high he gave gifts to men for the gathering and preserving of his Church hence is it that the Church shall alwaies have the light of the Gospel Pastors Teachers and the Ministry till we all meet to a perfect man hence is it that this Church shall bee defended from Wolves and Tyrants seeing â—one is stronger than he nor able to pluck any ot his sheep out of his hands Let the Church be pressed it shall never be suppressed Let the Kings of the earth band themselves and forces against it the Lord hath set his Son upon his holy Mountain and he shall crush them like a Potters vessel Let Hereticks and Antichâ—ist send armies of Locusts Jesuites and seducing vagrants to waste the Church and bereave it of the truth and light leading to life they shall only seduce such as whose names are not written in the Book of life and of the Lamb for seeing Christ is risen so long as hee who can dye no more liveth he will preserve his darling he will send out the Stars that are in his right hand for her relief who like Davids Worhies shall break through the Hosts of the enemie and bring the pure waters of the Well of Life as we are for ever thankfully to acknowledge in those worthy restorers of our religion Lastly let flouds of persecution rise and swell so as this Dove of Christ cannot find rest fo the sole of her foot one means or other Christ will use for her help for he will either send her into the Wildernesse or the earth shall help the Woman and drink in the waters that they shall not hunt her or he will provide for her one of the chambers of his providence as he did for Joash against the rage of Athaliah wherein she shall be safe till the Storm bee blown over These are the principal benefits procured us by Christs resurrection which belong not unto all but only to such as are risen with him Quest How shall we know that we are risen with Christ How to know that we are risen with Christ that they mat assuredly belong unto us Ans The Apostle setteth himself to resolve this question Col. 3.1 where he maketh the seeking of things above where Christ is and infallible mark of our rising with him for as when Christ was risen he minded not things below any more but all his course was a preparation to his ascension to which all things tended so now if thou be risen with him Heaven will be in thine eye and thine affections are ascended thither where Christ is if Christ were on earth thou mightest fix thy soul and senses here on earth and yet be a Christian
shall gild no matters here for what shall gold or silver pearls or jewels doe when Heaven and earth shall bee on a light fire Here shall be no sanctuaries nor priviledged persons or places to hinder the course of justice hence shall be no appeals but every person shall receive an eternal sentence of every cause according to the truth and equity of it for else the Judge of all the world should not doe right Vse 1 To comfort Gods children Gods children who here have all sentences pass agaiâ—st them shall have justice at this day who in this world are herein conformed unto Christ for the most part causes and sentences passe against them and their light is darkned their innocency by the might and malice of the wicked troddeâ— down but then shall they be sure of the day God will cause their uprightnesse to break out as the Sun in his strength for when wickednesse shall ruin the sinner into Hell righteousnesse shall deliver their souls from death 2 To teach them to possesse their souls in patience when they see the confusions that are in the world to beware of revenge but commit all as Christ himself did to him that judgeth righteously Wee must be content for a while to see our righteous waies depraved our good repaied with evil by evil men and bee so far from thinking hence that there is no providence oâ— care in God over his Children as that wee must necessarily conclude hence this judgement day Observe the rule Eccl. 3.16 When thou seeest in the plaâ—e of judgement wickednesse and iniquity in the place of justice think in thy heâ—rt surely God will udge the just and the wicked for there is a time for every purpose and work and Chap. 5.7 If in a Countrey thou seest oppression of the pâ—or and the defraudâ—ng of judgement and justice bee not astonied at the matter for hee that aâ— higher than the highest regardeth it The same ground do the Apâ—stles â—ftâ—n lay to raise this same exhortation unto patience in induring wrongs as Phil 4.5 Let your patient mind bee known unto all men the Lâ—rd 〈◊〉 at hand Jam. 5.7 Bee yee also patient and settle your hearts for the câ—mming of the Lord dâ—aweth neer As if these holy men had said with one mâ—uth look not to havâ— your right here in this World as neither the wicked have their livâ—e but wait the appointed time as the Husband-man doth for the weâ—ks of Harvest and this time is the comming of the Lord before which tiâ—e neither is the full recompense of righteousnesse given to the Saintâ— not punishment rendred unto the wicked in the full measure of it Grow nâ—t weary of well doing though yee meet with nothing but discouragements not out of love with the practice of piety although the world haâ—e you fâ—r it as it did your head before you for in due season ye shall reap â—f yee faint not 3 This teacheth men carefully to look to all their works and waies that they bee just and justifiable The works and words of men which shall abide the tryal of that dâ—y must now be tryed before hâ—nd such as will hold water as wee say For there is a day of tryal when all those causes which they have by Mony Friends or wicked policy contrived and over-wayed in shall be brought about again into a clear light and put into the ballance of equity it self where they shall bee found too light And think seriously with your selves how those causeâ— words and actions will abide the tryal of that day which even for the present can bring no sound comfort to the heart but rather heaviness to the heart accusation and guiltinesse to the conscience fear in the thoughts and shame in the face if any man should know how impiously and injuriously they have been contrived how many Oppressions Wrongs Cruelties Usuries Revengeful sutes onely commensed to make men spend their goods and lose their peace how much of many mens estates would give a loud witnâ—ss against their owners but that men will not so long before hand trouble themselves with such thoughts Well look to thy self whosoever thou art If thy conscience now accuse thee or can accuse thee but thou wilt either stifle it or stop thine ears against the cry of it know that it hath a voice and will do good service to this Judge one day a thousand witnâ—sses cannot do more than it will do it will bring back old reckonings which Christ hath not reckoned for and set them in order before thee when thou that canst find none now shalt have leisure enough to look into them but all to the breaking of thy heart and increase of thy torment that thou didst not till too late look into thy reckonings Now to all such as mind hereafter to look into so main a business as this is The touchstâ—ne of this tryal is the word of God I will for the present commend onely one rule whereby they may discern wheâ—her their actions will abide the tryal that abideth them and that is this If the Word of God do now approve them they will then bee justifiable but whatsoever word or action hath passed from thee for which thou â—aâ—st not bring thy ground thence the same will cast thee in judgement This is that our Saviour telleth the Jews The word that I speak shall judge you at the last day Jâ—h 12 48. The strâ—ctneâ—s of thâ— l st jâ—dgement 1 In regard oâ— peâ—sons judged Thirdly This judgement of Christ shall bee most strict and accurate 1 In regard of the persons that shall bee judged who shall bee inquired into and brought to give accounts of themselves not onely generally as men or Chriâ—tians but in special according to the particular places and courses of life wherein they were set in this world For example publike persons must give account for themselves and others that have been committed unto them Magistrates for their People Ministers for their Flocks both of them how they entred how they ruled how they walked in and out before their people what faithfulness they used in discovering and discountenancing sin and ungodlinesse how diligent they have been to draw and force men to the keeping of the two tables how they have acquitted themselves from communicating in other mens sins and whether they have faithfully in their places denounced and executed the judgements of God whilest both of them have stood in the room of God In like manner private men must bee countable not onely for themselves but or all those that are under their charge as Fathers for the education of their Children Masters for the instructing and governing of their Servants and Family Tutors for their care or negligence towards such as are committed unto them for the rule of the Law is general and will take fast hold upon many a soul that think it enough to look to themselves that whosoever hindreth not that sin which hee can hinder
within 2 Examine them whence they come and whither they go 2 Examine thy thoughts whence they come and whither they go and what they do in thee By which means thou shalt banish a number of idle and wandring thoughts which like roaving vagrants being worth nothing come â—ver to steal something either time or grace and so shalt thou make and keep room for better And do this betime because the first motions of sinful thoughts defile a man This rule is in 2 Cor. 10.5 to draw weapons against every strong imagination that is exalted against the knowledge of Christ 3 If thy thoughts concern the world pull them back keep them from the world 3 Pull them from the world save as much as needs must for the moderate maintaining of thy self and thine lest heavenly thoughts be drowned and hindred 1 Tim. 6.9 The reason is because our hearts being earthly do presently conceive a sweetness in earthly things and are presently distracted from the love of the Creator to the love of the creature Now spiritual wisdome requireth that wee diminish the love of the creature that wee may increase our love of the Creator But if they will run upon the world then turn the course of them a little to consider the vanity and misery of this evil world the painted vizor of the pleasures of it the uncertainty of life the deceitfulness of riches how they bee not ours what evils and incumbrances wee have received from the world what fools they have made us in treasuring on earth whose home and expectation is in heaven 4 If thy thoughts concern thy self or others thy brethren If they concern thy self or others see they be humble labour to think better of others than thy self for thou seest no such thing in them as in thy self Phil. 2.3 Let every one esteem better of another than of himself Yea the more thou seemest to excel others in gifts the more humble labour to bee An hard rule and difficult to bee practised and therefore it is often commended to us as Rom. 12.16 Make your selves equal to them of the lower sort and elsewhere For this purpose conceive not onely what thou hast received but what thou wantest and what good things thou art without and then with Paul say thou hast not yet attained to perfection Phil. 3.12 5 If they concern sin be sure it be to haâ—e it 5 If thy thoughts concern any sin bee sure it bee to hate and renounce to bewail and mourn for it in thy self or others For there is a sliness and subtilty in sin which while wee think of it easily gaineth some tickling and consent which at least hindreth that thorow-hatred that wee ought to maintain against it The third rule for the inner man concerneth the Will namely Rules for the will that our care must bee there bee but one will between God and us for so hath the Lord taught us to pray Thy Will bee done Concurrence of our wil with Gods will 1 Revealing 2 Determining 3 Prescribing 1 Wherein soever God hath revealed his will to us in that wee must rest 2 Whatsoever his will determineth of us that wee must account holie and just whether with us or against us 3 Whatsoever his will prescribeth to us whether obedience to the Law or faith of the Gospel wee must hold our selves fast bound in conscience unto it let it seem never so cross to us or contrary to his Law as Abrahaâ— â—â—id in offering his son 4 Whatsoever his will disposeth to us 4 Disposing prosperity or adversity sickness or health life or death or whatsoever else all is from a most wise hand disposing every thing for the good and salvation of his Elect and so should bee entertained Thus Eli said 1 Sam. 3.18 Isa 39.8 It is the Lord let him do what is good in his eyes And Hezekiah The word of the Lord is good even when it threatned the overthrow of his house and Kingdome So David Psal 39.9 I held my tongue and said nothing because thou Lord didst it And Job The Lord giveth and the Lord taketh Chap. 1. v. 11. blessed be the name of the Lord. CHAP. IX Rules for the Conscience THe fourth sort of rules for the inner man concerns the conscience Rules for the conscience 1 Beware of a blinde conscience Joh. 16.2 1 Beware of doing any thing with a blinde Conscience A blinde man swallowes many a gnat and a blinde conscience swalloweth any sin This is a wicked conscience to which no sin so great shall come but a man shall think hee doth God good service in it as Christ speaks of them that would slay his Disciples Why do Heathens persecute Christians and Papists pursue Protestants even to death but out of blinde zeal and conscience that they root out a false Religion And whatsoever a man doth by an erroneous and seduced conscience is sin The rule of conscience to Heathens being the Law of nature and to the Church the Law written even the whole word of God as a pillar of cloud and fire to direct it in all the way to Heaven Therefore let the Word of God dwell plentiously in you in all Wisdomâ— Col. 3.16 2 Do nothing with a doubting conscience Conscientia nobis anima Tertul. 2 Do nothing with a doubtful conscience for whatsoever is done with a scrupulous conscience is sin and is not onely an offence of God but of the conscience too which is as a little God within us for it is not of faith nor obedience to the known will of God Rom. 14. ult Hee that doubteth is condemned because his action is not of faith Therefore verse 5. hee saith Let every man bee fully perswaded in his minde 3 Get a good conscience above all things 3 Labour to get a good conscience above all things Act. 23.1 I have endeavoured in all good Conscience till this day A pure conscience by nature hath no man but made pure by the blood of Christ sprinkled upon it by faith in that hee hath obtained full remission of sin and by his blood also merited the Spirit of Sanctification by which the conscience of the beleever is daily cleansed 4 Aim 〈◊〉 a pure conscience 4 Labour to get a pure conscience in all things A man by observing many things may get himself good credit but a good conscience must bee in all the things of God Joh. 1â— 28 The Pharisies might not go into Pilates Judgement Hall lest they should bee polluted and yet at the same time they could dispence with their conscience to crucifie the Son of God a sin defiling Heaven and earth whiles the Sun was ashamed and the earth trembled at it The Papists may not eat flesh in Lent their consciences will not suffer them but to kill Kings and blow up Parliament-Houses their consciences give them good leave Many Protestants will not steal kill commit the act of adultery but
comes amiss to an idle person Besides discredit bad report and poverty come as an armed man upon such a one Prov. 6.11 3 To others 3 To others whether wee bee Masters or servants as knowing that in our Calling wee are to practise most Christian duties as love to our brethren patience truth fidelity uprightness as being ever under Gods eye 3 Be not busie in other mens Callings 3 Another point of Wisdome in our Callings is not to meddle with other mens business but follow our own close 1 Thes 4.11 Study to be quiet and to do your own business And every where the Apostle reproves busie bodies who going beyond their own bounds thrust their sickle into every mans harvest and being out of their own places and business intermeddle with that which no way concerns them And these are disturbers of peace and civil tranquillity kindling and blowing up contentions for lack of other work The same rule is for women also that they bee not gadders but house-keepers Tit. 2.5 4 In earthly business carry an Heavenly minde Phil. 3.20 4 In all earthly business study to carry an heavenly minde A Christian while hee converseth in earth must have his conversation in Heaven And know that in all the ways of this present life hee ought never to step out of the way to eternal life Neither shall a man bee a loser by this course seeing wee have an express promise that if wee seek Gods Kingdome first and principally these outward things should so far as they are needful for us without such carking care bee cast upon us 5 Intend most the most necessary duties of them 5 As all duties of the Calling must bee profitable in themselves and for the publike good so the most profitable must bee most intended and specially performed A Minister must read the Word but must apply himself more to Preaching as being more necessary A Magistrate must execute Justice upon transgressors of mens Laws but especially against open transgressors of Gods Law Masters of families must provide for the bodies and health of their family but especially for the good and salvation of their souls CHAP. XII Rules of Wisdome concerning a mans estate and first for adversity THe rules of Wisdome concerning a Christian mans estate are these One general Rule for all estates is to think the present estate best for thee First General Secondly Special The general rule for all estates is this Bee prepared for any estate contented in every estate and assure thy self the present estate whatsoever it is is best for thee though not ever in thy sense yet in Gods gracious and wise ordering of it This lesson the Apostle Paul had well learned Phil. 4.11 12. I can want and abound I can bee full and hungry I have learned in all estates to bee contented The special rules are either for prosperity or for adversity Rules for affliction Concerning adversity and afflictions these are the rules of Christian wisdome 1 Consider thou art not placed here in the world by God 1 God may as well be injoyed in Adversity as Prosperity to injoy the pleasures of the World but to injoy God which thou mayest do as well in affliction as in prosperity and to cleave to him in his service looking for nothing but afflictions as a Pilgrim going to thy Country the way whereunto lyeth through afflictions This ground not laid men count troubles a strange thing 1 Pet. 4.11 and start at the mention of them as the Apostles Joh. 11.8 when they heard Christ speaking of going into Jury where the Jews had lately sought to stone him And note it to bee a corruption of the heart to bee more grieved for thine own troubles than the troubles of the Church for private than publick evils 2 Lay up strength and comforts aforehand As first Humility 2 Lay up strength and comfort aforehand to over-master and tame the pride and rebellion of our hearts and to bring in contentedness to sweeten our troubles and our labour will be well spent for if wee can relish the hardest part of our life our whole life else will assuredly bee more sweet and joyful 2 Grow up in the knowledge of God which will make thee rise up in much comfort and will bring in comfort against that confused heaviness distrust and dangerous affections and passions which else in trouble might beat us down and off him 3 Get assurance of faith which will sweetly warm the heart in the sense of Gods love in Jesus Christ The fruit of which will bee first To inable us to trust our selves with God in any estate and bee assured the Lord is with us in fire and water in the midst of the Valley of the shadow of Death Secondly to depend on him for strength Psal 23.4 for howsoever Satan would make us beleeve our affliction is greater than it is or wee are for it yet wee shall assure our hearts that the Lord hath measured it out for our strength and not above Thridly 1 Cor. 10.13 to wait upon him for a good issue and seasonable deliverance who hath promised to turn it to the best This shall keep us from fainting distrust and despair Rom. 8.28 3 In all evils of punishment take occasion to set upon the evil of sin 3 In evils of punishment to set upon evil of sin and revenge upon that complain of it to God and men murmure and grudge at nothing else If affliction bee sharper than ordinary it is sure some sin or lust addes a sting unto it But this rule mortifies sin and unruly passions and will weaken the heart and make a man say with the Church Mic. 7.9 I will bear the wrath of the Lord because I have sinned 4 Make them no heavier than God maketh them by impatience 4 Make them no heavier thâ—n God hath made them frowardness and looseness of heart God sometimes layes on a little finger and the froward heart lays on the whole hand and loyns to make the burden heavier with faithless heaviness and distrust which is but an addition of new and worse troubles than the former How inconsiderately do many men load themselves with troubles too too light in themselves and on the shoulders of wise men who can make a vertue of necessity and step over a number of rubs which others stoop to remove and infinitely toil themselves How do many in smaller troubles as discourtesie of neighbours unruliness of children unfaithfulness of servants smaller losses and crosses in Family-matters give place to unquietness impatience and passion till their folly have by seeking to case their burden increased it from a dram to a talent And now how unmeet are they for the service of God How unprofitable in any Christian society How sowr and heavy in countenance disguised in speech Levius sit pationus Quicquid corrigere est nosas Horat. and impotent in their behaviour All which
lest yee bee hardened through the deceitfulness of sin Think what a fearful thing it is to fall from the grace of God yea or the degrees of it and would wee suffer a brother to run into this danger Secondly Chuse fit matter to confer of in company either by calling to minde things heard or by stirring up to profitable hearing diligent proceeding in-offensive walking watchful speaking and the like or if need bee of Admonition Exhortation or Reproof shew thy love therein full clouds will distill rain light will shine abroad and charitable knowledge is communicative Thirdly Bee sure to perform these private Christian duties in good and holy and unrebukeable manner As 1 Orderly those beginnings which are fittest in gifts and place as Elihu spake in his turn 2 Humbly none seeking to speak beyond his skill and reach 3 Wisely watching the fittest time and best occasion 4 Meekly and lovingly without reasonings and murmuring Phil. 2.15 none crossing others but through love one forbearing another advising in the spirit of meekness and with offering to submit themselves in other cases to receive words of Exhortation and Admonition 5 Conscionably so as in all such meetings and conference every one bee an helper to the truth 3 Joh. 8. to finde it out not to obscure or weaken it By these means wee shall have cause to rejoyce in our Christian fellowship as Jonathan and David 1 Sam. 23.14 Fourthly Observe the graces that are in others for a pattern to our selves 1 Thess 1 7. for our own provocation and imitation Yea spy and incourage the graces of God in the weakest and meanest Christian so framing our selves to that mark of a good man who honours all that fear the Lord Psal 15.4 Neither let the strongest scorn to receive help from the weakest Moses was content to bee advised by Jethro and David by Abigail and note Pauls humility Rom. 1.12 hee hoped to come and bee comforted by their faith as well as to help theirs Fifthly In the use of good company beware of giving any occasion of scandal or offence to any Matth. 18.7 8. leave no ill smell behinde thee avoid the note of pride conceit forwardness in speaking frowardness or stiffeness in thine own sense 1 Joh. 2.10 Hee that loveth his brother there is no occasion of stumbling or scandal in him Motives thus to carry our selves in good company Motives to provoke us wisely to carry our selves in good company 1 Consider how in our company wee are especially to watch seeing in no part of our life wee are sooner corrupted than in that seeing in no part of our life wee do so much discover our selves and seeing in no part thereof wee do either more good or more harm seeing wee do nothing without witness and should do nothing which wee would not have exemplary 2 As Satan layes snares every where so also in our company one with another not so much to bring the godly to such excess of riot as hee effecteth in wicked societies where is swearing gaming drinking rayling c. but to make them unfruitful and keep them from the good they might do and so far prevaileth as sometimes impertinent speech sometime debate and detracting speeches arise and the most tolerable speech is worldliness which stealeth away the heart and the time so as some who intended more good to themselves and others carry away hearts smiting them for not better imploying that opportunity 3 There is apparent loss when wee watch not to do or receive good in company with good men For godly men by reason of their Callings and distance of places seldome meet and when they do they lose the gain of that time in their special Calling and it they get it not up in the furtherance of the general calling of a Christian it is utterly lost And what but this makes the mindfulness one of another sweet in their absence when there was reaped so good fruit one of another in their presence 4 By this wise and fruitful carriage of company and meetings of good men Christians shall stop the mouthes of such as are ever complaining of and accusing Christian meetings to bee scarce to any other purpose but to detract defame slander censure to strengthen one another in faction and the like Or if such mouthes will not bee shut yet the conscience of Christians may rejoyce in the contrary innocency and not bee dejected by such false testimony 3 Rule In our speeches let us bee Proctors and Solicitors for the Saints speak wisely and willingly of the good wee know in our brethren 3 Apology and maintain the cause person and name of good men to our power The sincerity of love between David and Jonathan was manifest in that Jonathan defended Davids innocency to Saul his Father not onely to the loss of his Kingdome but the danger of his own life Ebedmelech the Blackmoor spake a good word for Jeremy and was saved from destruction when his Master Zedekiah was slain Nicodemus even in the beginning of grace spake for Christ when the whole Council was against him And how dangerous is it to devise and invent words against Gods children as Davids enemies to belye or reproach them to raise or receive slanders against them If such as stand not for grace shall fall then much more they that stand against it How needful is this Apology for them against the reproaches and scorns of this age How earnestly would children speak for their parents brethren or kindred Even so should it bee here It is nothing to speak for a man when others speak for him 4 Rule Concerning our actions towards good men 4 Rule Helpfulness wee should every way bestir our selves to procure their good and welfare Wee must to our hearts and affections joyn our hands and help to do them good yea bee ready to lay our hands under the feet of the Saints Gal. 6.10 Do good to all but especially to the houshold of faith Now in special 1 Wee must prevent from them all the evil wee can Means of it hinder them from sins and from falling hinder by all means reproach from their profession and danger from their persons 2 If thou findest a good man slipt into an infirmity labour to cover it make the best of iâ— as may bee Vaunt not thy self over him but consider thy self and by all good means cure it if it lye in thy power 3 If thou finde a good man stand in need of inward comfort and cast down help to raise him again Christ was sent to speak a word of comfort to the weary and every Christian hath received of his anointing When David was in deep distress his faithful friend Jonathan comforted him in the Lord his God 1 Sam. 23.16 4 Iâ— thou knowest a good man helpless and without outward comforts thou must now shew bowels of mercy and compassion gladly receiving the poor Saints communicating willingly and freely to their necâ—ssity 1 Pet. 3.8 Love one
another as brethren bee pitiful 1 Joh. 3.17 Hee that hath this worlds good and seeth his brothers need and shuts up his compassion from him how dwelleth the love of God in him To stir us up hereunto consider these Motives 1 Say with thy self Motives to the former duty What am not I a member of the same body with him Is not hee of the same family and houshold of Saints This is the Apostles argument Especially do good to the houshold of faith 2 What shall I gain if by word or deed I shall make sad the hearts of good and godly men Cain cast down he looks but God looks on it Cannot Ishmael laugh at Isaac but the Lord arraigns and condemns him of high perâ—ecution Surely then cannot I carry the like indignities scot-free 3 Do I read Meroz accursed because shee came not out to help the people of God though shee had no hand against them Judg. 5.23 Surely I must not onely have a hand against good men but I must set my hand to help them else is not my heart so right as it should Pilates wife wished her husband to have nothing to do against that just man But happy had Pilate been who was not violent against Christ to have been earnest and resolute for his deliverance the defect whereof was his overthrow And so it shall bee heavy enough in the day of judgement that wicked mens hands have not helped the godly seeing the sentence shall not run because they had hurt them but because they helped them not CHAP. XXX Rules how to walk wisely towards evil men First In general THE general Rule is in Col. 4.5 Rules of wise walking towards evil men Walk wisely towards them that are without that is the Gentiles who were not converted without the border of the Church for even in the Church some are of Gods domesticks some without as strangers that want faith as yet And godly men must walk so much the more warily not onely because they have Gods eye and godly mens eyes on them but even eyes of men yâ—t unconverted who must nâ—t bee cast back or confirmed in their errour or hardened against the truth but by all wiâ—e walking if it bee possible won to the love and liking of it Now towards all unbeleevers and unconverted men in general these particulars are worthy observation 1 Avoâ—d all just causes of sâ—andal 1 That every Christian avoid all known evils and offences by which evil men might bee occasioned to abide out of the Church The Law is Thou shalt put no stumbling block before the blinde For this is a fearful judgement of God on men unconverted they would willingly bee blinded and hardened in their natural estate Now our Rule is being our selves pulled out of danger to help others out also nay our light must reprove their darkness their covetousness by liberality their pride by humility their impatience by patience c. 2 All unconverted men hate the light and are prone to blaspheme the Gospel 2 Stop mouths of evil men and to reproach the holy profession of it Wise Christians therefore must cut off occasions from them and take heed of defiling their own nest 1 Tim. 5.14 Give no occasion to the adversary to speak evil And David prayeth that none might bee ashamed because of him Ezek. 36.20 the Lord complains that the Israelites among the Heathen polluted his Name and made them say These are the people of the Lord and are gone out of his land A lend childe saith Solomon dishonoureth the whole house Nay on the contrary the meanest Christian in his place by his wife and Christian walking must adorn the profession of Christ so the Apostle to Titus 2.10 Servants must bee no pickers but shew all good faithfulness to adorn the Gospel of the Lord Jesus An holy course of life will make the Gentiles say as they in Isa 61.9 They are the seed of the blessed of the Lord. 3 Seek to win them 3 All unconverted men esteem of doctrine by the life and the profession by the practise of Professors for they have no taste of the Doctrine in it self and therefore in the carriage of our profession wee must apply our selves if it bee possible to win them So the Apostle 1 Pet. 2.12 wisheth the Jews to have their conversation honest among the Gentiles that they might glorifie God in the day of their visitation And women are commanded so to watch their whole behaviour as their husbands might bee won by their godly conversation Private men must convert others by their private conversation Motives Motives so to do are these 1 Christians are on a Mount set on a Scaffold nothing they do escapeth sight and censure all is marked they stand or fall not alone but to many 2 They have a light with them which draws all eyes upon them and discovers all 3 The eyes of the wicked are not on others but on them to disgrace them and through them to smite Christ himself 4 The will of God is By well-doing to â—lance the ignorance of foolish mâ—n 1 Pet. 2.15 5 What a glory is it to slaughter envy it self to stop an open mourh and cloathe an adversary with his own shame that he that would accuse us must accuse the Sun of darkness when it shines 6 Hereby wee shall bee conformable to Christ whom when Satan came to sift hee found nothing in him Wicked men shall say as Saul said to David Thou are more righteous than I c. 1 Sam. 26.25 CHAP. XXXI Rules how to walk wisely towards evil men in special And first for Scorners NOw wee come to special Rules concerning special sorts of evil men of whom some are exceeding evil in themselves some are evil also to good men Of the former rank are scornful persons Of the latter hurtfull For Scorners observe these Rules 1 If wee know men to bee so far naught as they scorn goodness Rules how to carry our selves towards scorners 1 Avoid them good men and good things wee must avoid their company so much as wee may For what comfort can a godly man take in such company where all good and godly communication must either bee banished or derided There is no hope of doing good there is danger of taking harm 2 If wee bee by occasion beset 2 If cast into their company observe five Rules or cast into the company of prophane brutish and scornful persons then observe these Rules First Grieve thou wast not better directed Psal 120.5 Wo is mee that I remain in Meshec and dwell in the tents of Kedar Secondly Bee sure though thou seest no place or opportunity of good that thou hast no fellowship with them in any of the unfruitful works of darkness If they will bee no cleaner by thy company bee not thou defiled by theirs If they will not consent to thee in good consent not thou to them in any sin Thirdly Please them not by