of subjection to the thing adored and a note of inferiority in deed or in will by this gesture this person makes himself inferiour to a Creature and giveth worship and preheminence to that which in his knowledge hath neither life nor sense which is sensless and against common reason 5 A plain difference between Civil worship and Divine is that all Divine worship is absolute and immediate which is plain in this instance God in all his Commandements must be absolutely and simply obeyed with full obedience never calling any of them into question never expostulating or reasoning the matter with God seem they to us never so unreasonable As Abraham against the Law Moral and even against the Law of Nature without all reasoning riseth up early to kill his own son when God bids him who will be simply obeyed for himself But all obedience to men is respective to God in God and for God and as farre as God hath appointed them to be obeyed and no further God must be obeyed against the Magistrate the Magistrate not against God but so farre as his Commandements are agreeable to Gods Man as man is not to be obeyed but because God hath set him over us in the Church Common-wealth or Family Whence we see that Civil worship hath his rise and ground in the worship of God and what is the cause that so little reverence is given to superiours whether Magistrates or Ministers Masters or Parents in these dissolute and unmannerly days but because Gods worship decays and is not laid in the hearts of inferiours the force of whose Commandement would force reverence to superiours What other cause is there that inferiour impudent persons of both sexes take such liberty without all respect of conscience truth or manners to chatter against Gods Ministers and the Kings towards both whom God hath commanded more than ordinary respect yea with all bitterness to scoft rail curse threaten with horrible damnable and incessant Oathes more like Furies than men even to their faces but that Gods fear is utterly shaken out of their hearts and where Gods fear is absent how can we expect any fear of men The Heathen Priests were honoured because Heathen gods were feared which shall condemn Christians among whom neither Gods Priests and Ministers nor the Ministers of the King Gods Vicegerent and consequently not God himself is feared and honoured Doct. All religious worship whether outward or inward is due to God only For inward worship it is most express Joh. 4.24 God being a Spirit hee must bee worshipped in spirit and truth And it might be proved in all the parts of inward worship as 1 Love Thou shalt love the Lord thy God with all thy heart and all thy soul 2 Fear Isa 8.13 Let him be thy fear and dread Fear him that is able to cast both body and soul into hell 3 Trust and confidence Prov. 3.5 Trust in God with all thy heart 4 Faithful prayer Psal 50.15 Call upon me in the time of trouble and How can they call on him in whom they have not beleeved But of this there is little question As for outward worship if religious all of it is his due only Psal 95.6 Come let us kneel before him and bow down to God our Maker Whence it is manifest that all the gestures and signs of religious worship as bowing of the body of knees lifting up of eyes or hands and uncovering the head with religious intention is not to bee yeelded to any but the true God 1 A reason hereof is in the text because he only is the Lord our God Reasons our Lord of absolute command and we his servants whos 's our souls are and our bodies also to be at his beck in religious use and none else and our God by the Law of Creation and daily preservation as also by the Covenant of Grace and Redemption he hath not only created but preserveth yee redeemeth our souls and bodies also and no Creature hath any right unto us as David saith Christ refuseth here to bow to the Devil not only because he is a Devil but because he is a Creature 2 In our text wee see that Satan will yeeld God is to be served but not only he would have a little service too Nebuchadnezzar would bee contented God should be served but he would bee served too if they would but fall down and bow to his Image he desires no more Let Christ be as devout towards his Father as he can inwardly Satan desites no more but a little outward reverence But the three fellows of Daniel tell the King they will worship their God only and Christ tells Satan the chief Idolater of all that hee must serve God only even with external and bodily service 3 If outward religious worship were due to any Creature then to the Angels the most glorious of all but they have refused it and devolved it only to God as his Prerogative Judg. 13.16 Manoah being about to worship the Angel that appeared to him the Angel hindred him saying If thou wilt offer any sacrifice offer it to God And Paul condemneth an outward humility in worshipping of Angels Col. 2.18 Revel 19.10 the Angel refused Johns worship and chap. 22.8 when he fell down at his feet to worship him being amased and perhaps not knowing whether hee might not bee the Lamb himself of whose marriage he was speaking and the reason in both places why he refused even that outward reverence was 1 Taken from the Angels condition hee was but a fellow-servant 2 Because it was proper to God Worship God who is there opposed to all Angels good and bad 4 Idolatry may bee committed onely in the gesture neither can wee set our bodies which ought to bee presented as living and reasonable sacrificeâ— to God before Idol-Worship without the crime of Idolatry no external dissembled honour can be given to an image with safe conscience for which cause Origen was excommunicated by the Church for offering a little incease to an Idol though hee were forced thereunto by a suddain fear 5 Some things must bee had alone and admit not of a second No man can serve two Masters One woman cannot have two husbands at once her Husband is jealous of any partner or corrival Now God alone is our Master and Husband and therefore hee alone must have religious honour This serves to confute the Popish doctrin and practice of their image and Saint-worship and of giving many other waies Gods peculiar worship clean away to the Creatures not onely bowing to images of wood and stone and metal but invocating them vowing unto them offring gifts unto them lighting candles before them offring incense dedicating daies fasts feasts unto Saints departed c. Wherein they commit most horrible idolatry against this express Commandement which commandeth the service of the true God onely As wee shall see further in these grounds Grounds against image Worship 1 No image may bee made of God Thou
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
That God is to bee loved above all and that for himself being the chief good This is the scope of the whole first Table the first and the great Commandement Mark 12.33 To love God with all the heart all the understanding all the soul and all the strength is more than all burnt offerings and sacrifices as the Scribe confâ—ssed whereupon the Text infers hee answered 〈…〉 cordate discreetly wisely and that in Christs Judgement This is wisdome to give God the first place first thoughts first service chief praise and precedency for of him and through him Rom. 11.36 and from him are all things 2 Anâ—ther chief point of spiritual wisdome in the things of God is 2 Purchase Christ above all gain to purchase Christ and Remission of sins above all things in the World The sound Christian is that wise Merchant that sells all to buy the Pearl that is Christ and his Righteousness that wise builder that lays Christ a sure foundation in his heart Hee is of the number of those Wise Virgins that will bee sure what ever they lack to furnish themselves of Oyl in their Lamps to meet their Bridegroom Wisdome will procure the best commodities and chief gain which is Christ both in life and death Phil. 1. â—1 Paul was a wise Merchant who esteemed all things as dross and dung in comparison of Christ So were the Disciples saying Master wee have left all and followed thee John 6.63 So were the Martyrs whom the world accounted simple fools in following Christ with the loss of life and all Happy is that soul and filled with sound and saving Wisdome that comes to Christ with this resolution Master thou hast the words of eternal life and whither shall I go 3. Let us prefer in our election and choise things of higher nature 3 Chuse best things first before things of inferiour for wisdome keeps a method by which it ever subordinateth lower things to higher This rule our Saviour prescribeth Matth. 6.33 First seek the Kingdome of God and his righteousness and then the things of this life First provide for heaven and then for earth By which rule of wisdome 1 All profits and pleasures must give place to piety for all is but pidling gain to godliness 2 By this rule of wisdome the special calling and trade of life must give place to the general calling which is the trade of Christianity 3 By this rule a Christian must chuse to bee rich in God and good works rather than in the world which because the Rich man in the Gospel neglected hee is called fool for his labour Luke 12.10 4 By this rule we must with David Psalm 4. more affect one glimpse of Gods favour and countenance than all Corn Wine and Oyl that is the most necessary and delightful profits in the World 5 By this rule wee must make more account of pardon of sins looked up in our breasts than of the whole treasury of a Kingdome in our chests 6 By this rule wee must esteem a grain of grace above a million of gold And 7 a poor godly man above a wicked Prince Eccles 4.13 Better is a wise Child than an old foolish King which will not be admonished 4 Fear God and keep his Commandements for this is the whole duty of man 4 Fear God keep his Commandements Eccles 12.13 This is to apply our hearts to Wisdome to set our hearts to keep Gods commandements and do them This is our Wisdome Deut. 4.5 Who is a wise man among you indued with knowledge Let him by good conversation shew his works in meekness of wisdome Jam. 5.13 A Wise man will attend the mouth of the King and will fear the danger of the Law So a wise Christian will walk in the Law of the Lord Psalm 119.1 and will bee sure to keep him to this rule and warrant contained in the word of God Gal. 6.16 And as a Wise man is careful to keep his Assurances and Evidences for the certainty of his Lands and earthly Livelihoods and is loath to forfeit any of them by failing in any of the conditions So it is the Wisdome of a godly man to keep the word safely in his heart which assureth him of his estate in heaven and which hee is loath to forfeit by failing in the conditions and clauses of it CHAP. VIII Containing Rules of Wisdome concerning the Inner man and first of the Mind Thoughts and Will BEing to entreat of the Rules of Wisdome concerning man and the things of man good order requireth that wee bâ—gin with such as concern first Ones self And secondly others They which concern a mans self respect either the inner man of the outward The inner man in five particulars 1 In his Mind 2 Thoughts 3 Will. 4 Conscience And 5 Affections Rules for the Minde 1 To inlighten it For the Minde these rules of wisdome are necessary to bee remembred 1 To furnish it with necessary profitable and humble knowledge The wise mans eyes are in his head Eccles 2.14 This is a wisdome to sobriety Rom. 12.13 where also the Apostle condemneth curiosity and conceitedness which wastes our time and brings infinite idle questions wherein men presume above that which is meet The Prophet David professed hee medled not with things too high for him Psalm 131.1 1 Cor. 2.2 And the Apostle Paul desired after his conversion to know nothing but Jesus Christ and him crucified As for humbleness in knowledge Solomon saith The way of a Fool is right in his own eyes Prov. 1â— 15 and A wise man in his own conceit is more hopeless than a Fool Prov. 26.12 16. Our rule therefore must bee to grow up in wisdome and as wee grow in knowledge so to grow in humility for the more sound knowledge a man attains the more shall hee see in himself to humble him 2 To deck 2 To deck and adorn the minde with humility holiness modesty shamefastness c. 1 Pet. 3.4 5. and Col. 3.12 As the Elect of God put oâ— tender mercy kindness humbleness and meekness but above all things put on love verse 14. Rules for the Thoughts The second sort of Rules concerns a mans Thoughts The general is in Prov. 4.23 Keep thy heart with all diligence for it is slippery and deceitful more than necessary to watch and suspect it and to set time apart to check and reclaim it But for the better keeping of thy thoughts in order think on these particulars 1 Give God the first thoughts 1 Give God thy fiâ—st thoughts that hee may hold the chief part in thy heart and this will sweetly rellâ—sh thâ— heart and by estranging it from worldly impediments fit it and keep it in preparedness for all good occasions Psa 108.1 2 3. David prepares his heart and will awake early to praise the Lord The way to walk safely and comfortably all the day is first to reform that which is
teacheth us to defend all our parts but especially our head and heart and such like vital parts the very Serpent will save his head so long as he can by natural instinct whatsoever become of other parts Our chief fortress is our faith we have no grace but is worth preserving and saving yet of them all Faith is as it were the Head and leader it sends the vital spirits of heavenly life to the whole man Let grace therefore teach us to save this grace which is the heart of a Christian above all the rest and to beware of the least prick or crack in it which is dangerous A man may receive great gashes and wounds in his arms and thighes or exteriour parts and recover it well enough not so in the heart or brain Though thy comfort joy feeling yea and fruits may fail take heed thy faith thy root fail not This is that which the Apostle Peter exhorteth 1 Pet. 5.9 whom resist stedfast in the faith wherein if a man sit not very fast Satan will soon unhorse him And of all others let afflicted and humbled souls lay hold and make use of this exhortation for Satan doth with so much the more violence assault them as he findeth it easier to prevail with them for well he knows that howsoever they heartily detest all other sins and much adoe he hath to bring them to his lure in other yet their spirits being oppressed and wounded by the sense of sin and Gods displeasure for it he findes them inclinable enough upon every trivial temptation to despair and so makes a wide breach by their improvidence watching narrowly all other things but not that which they ought most of all and which Satan most of all impugneth Quest How may I strengthen and stablish my faith Three general directions for the fortifying of faith Answ By observing these few directions 1 Consider the excellency of this grace for those onely that know it are in love with it and will use means to preserve and increase it And this excellency appears in these branches Excellency of faith in four things 1 It is the first stone to bee laid in Christianity called a subsistence or foundation Heb. 11.1 from whence also Christians are styled 1 Cor. 1. and the houshold of faith Gal. 10.6 of which Christ himself hath undertaken to bee the Author and finisher and hath appointed all his Ordinances to breed and perfect it in the hearts of all that shall attain the end of it which is salvation namely the word of faith Rom. 10.8 the Sacraments the seals of faith chap. 4.11 and the Prayer of faith Jam. 5.15 2 It is the beginning of our blessedness John 20.29 Blessed is he that hath not seen and yet beleeveth It espouseth us to God and Christ and ascertaineth us of the marriage day It honoureth God as Abraham by beleeving gave glory to God and makes us witnesse that God is true which is not more honour to God than our selves John 3.33 3 All our strength is from faith Heb. 11.33 by faith the Saints subdued Kingdomes and were strong in battel faith is the victory whereby wee overcome the world by faith wee stand A grain of it can work wonders and what then can strong faith It draws vertue from Christ who himself was foiled by it in the Syrophenissa◠All things are possible to it Mar. 9.23 Give Peter faith hee shall not sink but shall walk on the Sea Matthew 14.29 4 All our present comfort is from it peace with God and peace in our consciences Rom. 5.1 2. comfort in afflictions it beareth great weights uncrusht it self being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sound and sure foundation According to the measure of faith is the measure of all other graces and comforts As a man beleeveth so hee obeyeth loveth prayeth and is heard Yea not onely the measure of grace here but of Glory hereafter is proportioned to the measure of faith And is it not worth preserving and increasing Means of fortifying faith four II. Use means to increase and strengthen it and they be these 1 Acquaint thy self with the word of God often read repeated preached meditated and conferred on this is the word of faith and every thing is fed and preserved by that whereof it is begotten and the often hearing reading meditating and conferring of it doth fix and digest it and makes it at hand to comfort the weary hands and weak knees And wee must not onely frequent the audible but also the visible word that is reverently and conscionably use the blessed Sacraments which are signes and seals of Gods favour and our Faith Those that say they beleeve and yet neglect the Word and Sacraments deceive themselves for there is nothing to save where is no means of saving A man cares not greatly for an empty chest Neither can faith stay where she sees not her self respected Oh take heed of Satans subtilty who to hold men in infidelity with-holds them from vision and to starve mens souls intercepts their food And in comming to the word consider the excellent promises that are made to faith and take special notice of places which may batter the devils temptations to unbeleef 2 Observe the tokens of Gods love and favour towards thee and because no man knows love or hatred by things before him labour to find it in spiritual things how much thy heart loveth him which is a reflexion of his love what joy of the Spirit what assistance in former tryals what strength patience issue and use of them thou hast Experience of God is a strong prop when the soul can gather from former time a conclusion of Gods presence and aid for time to come So did David Psal 23. ult and 1 Sam. 17.34 37. and Psal 143.4 5. and 77.7 to 13. Hath the Lord forgotten to be merciful and shut up his loving kindnesse in utter displeasure I said this is my death yet I remembred the years of the right hand of the most High I remembred the works of old And how justly do some faint in trouble for want of observing the waies of God with them in former tryals and deliverances 3 Labour to get and keep the assurance of thy adoption for then the gates of Hell shall not prevail to hurt thee The former by the witness of the Spirit which will alway uphold us in afflictions if our care bee not to grieve and quench him So long as the spirit of consolation possesseth the heart what sound comfort can bee wanting but if hee depart in displeasure neither can our faith or comfort bee long upheld The latter by keeping good conscience for faith and good conscience stand and fall together an accusing conscience weakens faith and destroies boldness that wee dare not come neer unto God whereas contrarily our election is made sure by good works 2 Pet. 1.5 and by the fruits of the Spirit It stands us in hand if wee would stand against Satan in the
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
bring us into an estate wherein all means fail us God remains as powerful and able as merciful and willing to help as ever he was and rather than his children shall miscarry he will save them by miracle 2 Our callings and means are not to bee neglected because 1 Christ denies not but that man lives by means but not only by them 2 They are a part of that every word of God whereby man lives and if ordinary means be offered we may not trust to extraordinary without some special promise or revelation 3 It is a tempting of God to pull poverty on our selves or cast our selves into danger and is a breach of his ordinance who injoyns every man to get his living in the sweat of his blows But one thing is a Christian care another a carking care for the things of this world one thing is the care of the world in Mary who especially minds the one thing necessary another in Martha who distracts her self with many businesses neglecting the good part which should never bee taken from her one thing to possess the world another to bee possessed by it one thing to use means another to trust in them More care must be had of Gods blessing than of means Vse 4. If man live not by means alone bee more careful for Gods blessing than for the means bee more thankful for that than for these else hee that made bread and gave it thee can break the staff of it else he can make thee great and rich but lay a sensible curse on thy person and estate either in thine own time or in thy heirs And as for thanksgiving Christ never used any means but by prayer and thanksgiving and taught us to pray for daily bread The comfort of the creatures a greater mercy than the creatures them selves i.e. for a blessing upon bread It is a greater mercy of God to give us comfort of the creatures than the creatures themselves Yet a number as if they lived by bread only come to their tables as the hog to his trough or the horse to his provender without either prayer or thankes A wonder that every crum choaks them not for without Gods blessing it might But by every word that proceedeth out of the mouth of God On â— the word yet every word of God preferâ—eth the life of man Doct. This affirmative part of the testimony alledged by Christ teacheth us That It is only the word of God and every word of God that preserveth the life of man But first wee must distinguish of mans life which is either supernatural or natural and also of the word which is put forth either for the life natural or supernatural The former is a word of Gods power and providence creating and governing all things according to their natural courses called in the Text a word that goeth out of the mouth of God for no word of the creature can produce the being or well-being of any other The latter is the word of Truth whereby hee doth quicken the soul and repair it to his own likenesse and this word proceedeth not onely out of the mouth of God but of his Prophets Apostles and Pastors and this word begetteth and preserveth a supernatural life in man as the other doth a natural Jer. 15.19 Now our Saviour meaneth here the natural life of the body and the word of Gods power and providence generally sustaining the being and life of all creatures How the soul liveth by the word of God and not that a man can live by the written word without meat and drink It is true that the soul of man liveth by Gods Word of Truth for 1 Hee is begotten a Christian by it and born of this immortal seed Jam. 1.18 2 Hee is nourished by it as by sincere Milk 1 Pet. 2.2 3 As bread increaseth the body in all dimensions so the Word strengtheneth the soul in faith patience comfort hope love as children grow by Milk 4 Bread strengthens the heart and all the strength of a Christian is in the word it preserves the natural heat and the word makes his heart burn within him and keeps it in a readiness to every good word and work But yet this is not the proper meaning of this place neither can it agree with the meaning of Moses who plainly speaks of the bodily hunger of the Israelites and the feeding of them with Mannah that they may know that man liveth not by bread onely nor yet with the mind of our Saviour Christ nor with his present condition nor with the drift of Satans temptation nor with the sound repelling of his dart which was that Christ for the appeasing of his bodily hunger after his forty daies fast would turn stones into bread How man lives by every word of God And now wee knowing what is meant by the Word of God even the powerful word of Gods providence in creating and governing all things wee are further to consider that our Saviour addeth an universal particle every word the reason is because this word is twofold ordinary and extraordinary Ordinary when God changeth not his ordinary course but by means proportioned unto the ends which are a part of his ordinary word preserveth and maintaineth the life hee hath given as daily bread sleep and the like Extraordinary when by his word and decree he pleaseth to preserve man either above or without or against all means I. Above the means sundry waies 1 Above all that man can expect The word sustaineth 1 Above all means three waies thus God gave the Israelites Mannah in the wilderness and water out of a Rock thus hee tyed a Ram to bee sacrificed in stead of Isaac thus he brake the cheek-tooth that was in the jaw and water came thereout for Sampson Judg. 15.19 and by his word provided a gourd to come over Jonas his head to shadow him and deliver him from his grief chap. 4.6 thus hee fed Elias by Ravens 2 When hee makes a little means go beyond themselves as Christ made seven loaves and two fishes to serve seven thousand persons and much left thus hee made a few clothes serve Israel forty years so as their shooes did not wear out Thus the Word of God made a little meal and oyle serve the Prophet and a widow a long time 1 King 17.14 Thus saith the Lord God of Israel the meal in the barrel shall not bee wasted nor the oyle in the cruse diminished till the time that the Lord send rain and so it was though they are nothing else all the while 2 King 4.42 Elisha had twenty loaves sent him and some ears of Corn hee commanded his servant to set them before the people Oh saith he what are these to an hundred men but the Prophet said The Lord hath said they shall eat and yet there shall remain and it came to pass according to the word of the Lord. 3 When the means are not so small in
and set him on Ans It must necessarily be one of these two wayes either Satan must lead him or else must carry him The former that Satan took him as a Companion or a Leader seems not so probable 1 Because Christ of his own will would not goe for as wee have heard the Spirit led him into the Wilderness to bee tempted and hee would not of himself goe elsewhere because the Spirit of God called him thither and no whither else 2 Christ would not doe it at Satans instigation whom he knew to be the Tempter for neither must we doe any thing at Satans request be it never so lawful for whatever wee doe wee must have a word of God to doe it in faith 3 If Christ had yeelded to be lead as a Companion he might have seemed to have sought temptation and been a Co-worker with Satan against himself but it was enough to yeeld himself a Patient in it 4 The distance of the holy City from the Wilderness which was as those say that make it the least twelve miles from Jerusalem admitteth not that Christ being hungry and ready to faint should follow Satan so many miles The latter therfore seems to be the right manner of Christs conveiance namely that he was carried by Satan through the air who by Gods and Christs permission took him up and transported his blessed body to Jerusalem and set him on the battlements of the Temple For 1 The words he set him on the Temple signifies he set him down who had formerly taken him up and if he had power to set him there why should he not also have power to carry him thither And if he had not carried him thither but Christ had followed him the Evangelist would have said When they came to the pinacle of the Temple and not set him on the pinacle 2 This was the hour of the power of darkness wherein Satan was allowed to take all advantages to further his temptations and he might think this violent transportation a means either of shaking Christs faith with terror and fear what might become of him being now delivered into the hands of Satan or else to make him swell with pride and insolency that he was able to flie in the air or to be conveyed in the air from place to place without hurt which an ordinary man could not and this would well fit the scope of the temptation ensuing Quest But how could Satan carry the body of Christ being a spirit Or if he could why should hee Answ Hee is a Spirit 1 Of wonderful knowledge and experience to dive into secrets of Nature to work strange and hidden things 2 Of exceeding great power to shake the Earth move the mountains and confound the Creatures if God should not restrain him 3 Of Admirable agility and quickness proceeding from his spiritual nature whereby hee can speedily convey himself and other creatures into places far remote and distant one from another 4 Hee knows to apply himself to the creatures and to move them not onely according to their ordinary course but with much more speed and quickness 5 Hee is able to appear in the form of a creature or any person not by deluding senses but by assuming to himself a true body and move it by entring into it and to utter a voice in a known Language as hee did in the Serpent and so hee can in other creatures which have instruments of speech And thus it is not difficult to him to transport a body Witches and Wisards have been often by their own confession transported into remote places by wicked spirits which they call familiars Besides good Angels being in their nature Spirits as Satan is are able to transport men hither and thither as Christ was in the air Act. 8.39 The Spirit of the Lord caught away Philip and carried him from Gaza to Azotus which was about thirty six miles Some understand it of an Angel of the Lord as Mr. Beza noteth But if God by himself miraculously did that the additions to Daniel to which as much credit is to bee given as to any History which is not Scripture affirm that the Angel of the Lord carried Habbakkuk out of Judea into Babylon by the hair of the head Now why must Christ be thus carried by Satan Answ 1 It was not against the will of Christ but willingly hee puts himself into the hands of the Devil to pluck us out of his hands 2 It was not impotency or weaknesse of Christ but power and resolution who would not recoil nor shun any place where Satan would appoint for his assault or would carry him being as well the God of the Mountains as of the Vallies Here therefore wee must not admire the power of Satan but the patience of Christ that suffered himself to bee carried of the Devil being it tended to the greater confusion of Satan and the glory of his own victory 3 Our blessed Lord would be tempted in all things like unto us that as a careful Head hee might sympathize with his members God for the tryal of his children sometimes suffers Satan to have power even over their bodies and therefore Christ to sanctify this affliction to his members would suffer even his own blessed body for a while in the hands of Satan 4 What marvel if Christ suffred himself to bee carried by the Devil to temptation that suffered himself to bee carried by his instruments to execution How was hee haled and carried by the Devils limbs from place to place from Annas to Caiaphas from him to Pilate from him to Herod from him to Pilate again and from him to the place of execution Satan in himself might as well carry his body into Jerusalem to be tempted as his limbs carry it out of Jerusalem to bee crucified and as well might he suffer Satan to lead him into the mountain and tempt him as his instruments to lead his body unto Mount Calvary to kill him Vse 1. Consider the wonderful love of God to mankind who would give his onely Son and the Son of his love to such abasement to deliver him not onely into the hands of Satans instruments to mock to spit upon him to buffet yea to condem and kill but to deliver his blessed body into his own hands to carry and recarry at his Pleasure Adde hereunto the wonderful love of the Lord Jesus who was a willing patient in the hands of the Devil himself Hee knew it was the will of his Father and therefore submitted himself unto it Hee knew it was a part of that whole Righteousnesse which hee was to fulfil and therefore hee resisteth not Hee knew it to bee as great an indignity as never could bee the like yet for our sakes hee is well content with it Now as Christ was content because hee loved us thus to bee tossed of Satan here and of his instruments afterwards so let us shew or return our love to him If wee be tossed by Satan
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
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
reverently acknowledged for something wherein God hath preferred them before us as for years gifts graces authority or such as are set over us as Parents and Fathers of bodies and souls of Church and Country And this is required by the fifth Commandement and Rom. 13.1 7. neither doth the Gospel and Christianity take away but teach civility And performed by the godly both in speech as Daniel said O King and Paul to Festus O noble Festus and also in outward behaviour and gesture as Jacob bowed seven times to Esau and Joseph taking his Sons from the knees of his Father Jacob having blessed them did reverence to his Father down to the ground Gen. 48.12 David inclined his face to the earth and bowed himself to Saul who pursued his life 1 Sam. 24.9 The like of Ruth to Boaz chap. 2. and of Abigail to David 1 Sam. 25.23 she fell on her face and bowed her self to the ground and fell at his feet 2 Of courtesie which is a fruit of humility when a man to his equals and inferiours sheweth reverence and respect as Abraham to Lot Gen. 13.8 9. and to the Hittites his inferiours cap. 23.12 he bowed himself before the people of the Land Farr unlike the surliness and stiffness of proud and conceited persons who being voyd of all good nature nurture and religion know not to bow to any neither their betters in the way of duty nor equalls in way of courtesie Divine worship is two-fold 1 Inward the sum of the first Commandement standing in fear love and the like 2 Outward bowing or reverence the sum of the second Commandement The former bindes the soul and the will and affections and the whole inner man the later the outward man to give God his worship and service and to give no part of that to any other For the word only only mentioned in the latter branch must bee extended and referred to the former too The latter of these is here meant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the word properly signifieth to kiss or adore by some outward gesture to manifest a veneration 1 Because this was it which Satan required of Christ namely to fall down or bow unto him but Christ aptly refuseth it 2 This worship proceeds from an inward fear and apprehension of a Divine excellency and power not communicable to any Creature which Satan well know for even by this bowing he would have Christ to acknowledge in him a power to dispose of all earthly things which is proper to God And him only shalt thou serve By service is not meant the inward service of the heart for the words in Deut. 6.13 Thou shalt fear the Lord and serve him will not bear it the first thereof betokening the inward service the second the outward following the former as the effect the cause Neither would our Saviour invert the order in setting the stream before the fountain Therefore this word serve serveth to expound the former as an addition signifying nothing else but the outward service of God so that Christ here shews that it is not enough to give God outward reverence but that wee must as servants perform duties according to his will so the word signifies being taken from servants 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who perform service to bodily Masters in bodily actions 3 The person to be worshipped and served is God only Him only whom we call the Lord our God according to the speech of Samuel 1 Sam. 7.3 Direct your hearts unto the Lord and serve him only for his glory will hee give to no other Quest Must we give outward worship to none but God Must we not bow our knee and uncover our heads to our King and Rulers Must we not rise up to the hoare-head Levit. 19.32 Must we not serve one another in love How then must we outwardly worship and serve God only Ans We must not deny any civil worship to any man to whom God hath made it due but external religious worship must not be given to any Creature man or Angel Quest How may we know the one from the other Ans They differ greatly 1 In the kind one is servil the other social the former due to an absolute Lord and Commander the latter due from one fellow-servant to another This distinction is grounded in Revel 19.10 where the Angel refused the worship done him by John upon this ground because he was a fellow-servant and one of the brethren for John being overcome with the greatness of the Angels glory and splendor out of humane infirmity ascribed to him more than civil honour and mixed some religious worship with it which only was due to God 2 Another difference is in the intention of the mind in worshipping Religious bowing is when a man inwardly apprehends a Divine power proper to God and incommunicable to the creature or when god-head or divine properties are conceived in the thing bowed unto As for example in falling down to an Image uncovering the head praying c. the mind now conceives a Divine power in the image of knowing ones thoughts hearing helping and the like at least that God hath tied his presence and grace to such a place where such an Image is set up But the civil bowing to the King or superiour or to the Chair of estate is a meer token of civil subjection without any conceit of deity in the mind only because we see in them excellent gifts of God or in place above in the Church Common-wealth or family For the same gesture may be civil and spiritual according to the intention of the mind of the worshipper 3 The end distinguisheth them the one is to exercise godliness the other to express civility the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one done as a man is a member of Gods Kingdom the other as he is in the rank of an earthly Kingdom As for example Kissing of the Popes feet is a worship done to a man and so seems civil but being tendred to him as to the Vicar of Christ as one that can pardon sins and cannot erre this religious end makes it a religious worship and therefore none of his being not offered to any other Prince or Emperour upon the earth 4 Some difference may be taken from the common estimation of the thing worshipped as if it be generally esteemed or reputed Divine and deity ascribed to that which in it self hath it not The Host as they call it is generally held to be Christs very self now for a man suppose a Protestant that knows it to remain very bread and that no such deity or change is in it to bow down before it to uncover his head or use gestures of adoration to it is an external religious gesture and is unlawful although his intention bee not to worship it but because in common estimation he ascribes a kind of God-head to the creature as others doe And whereas adoration is a sign
idlely or laying themselves to sleep and take a nap some part of the Sermon or sitting unmannerly in prayer-time without all reverence that should they come so and behave themselves towards their Prince they should bee taught a lesson for their rudenesse Is this to confesse a mans own basenesse and the humble conceit hee hath of himself Is this the fruit of acknowledging Gods infinite Majesty Surely that soul which feelingly sees it self to deal with God will make the body either kneel as a Petitioner or stand as a servant ready to hear and know and do the will of his Lord. And him onely shalt thou serve Doct. God must not onely bee worshipped but also served The distinction is easily observed For a man may in heart and gesture honour another to whom hee owes but little service And this word in the Hebrew is taken from Servants who besides inward reverence and outward worship owe to their Masters their strength labour and service yea frank and cheerful Obedience And suppose any man have a Servant who will bee very Complemental and give his Master cap and knee and very good words yet when his Master commands him any thing hee will not do it here is honour but no service and denying service hee plainly shews that his honour is but dissembled and hypocritical So as this service to God as to earthly Masters stands 1 in fear and reverent inward affection 2 in dutiful and ready obedience in all holy and civil actions For 1 These two God in the Scriptures hath every where joyned together Reasons and therefore no man may separate them Deut. 5.29 Oh that there were in them such an heart to fear mee and to keep my Commandements Josh 24.14 15. Now therefore fear the Lord and serve him in uprightnesse else chuse you for I and my house will serve the Lord. Eccl. 12. ult Let us hear the end of all Fear God and keep his Commandements which is all one with fear God and serve him 2 This service is a fruit of fear and a true testimony of it for fear of God is expressed in service and if a man would make true trial of his fear hee may do it by his service It is a note and branch also of our love unto God all which the holy Prophet Moses declareth Deut. 10.12 when hee expresseth that walking in all Gods waies is a consequent of fear and the service of the Lord a fruit of love And now Israel what doth the Lord thy God require of thee but to fear the Lord thy God and to walk in his waies and to love him and to serve the Lord thy God 3 Hee justly calleth for our service in regard of the relation that is between him and us as hee is the Lord our God and Master and hath authority over us to whom wee owe simple obedience and wee are his servants to whom wee owe of right our whole strength and service Now hee becomes our Lord and wee his servants not onely by right of Creation and preseâ—vation but by expresse Covenant that as the Jews servants were said to bee their Masters money so wee are not our own but bought with a price 1 Corinth 6.20 Our wages are set and our Promise passed our earnest-penny received and no other Lord can lay claim unto us 4 There is no Creature exempted from the service of God all Creatures in their kind serve him and much more ought man to whom hee hath appointed all creatures to serve him and hath exempted him from the service of them all to serve himself alone All the Saints ever gloried that they were the Servants of God The honourable mention of Moses is that hee was faithful in all the house of God as a servant And David saith often Lord I am thy â—ervant keep thy servant c. Paul Peter Jude the servants of God The Angels professe themselves our fellow-Servants and are called Ministring spirits sent forth for the heirs of Salvation Adam in innocency was not exempted from this service but must serve God in dressing the Garden as a servant his Lord and Master Nay Christ himself the second Aâ—am was not onely stiled the beloved Son but the righteâ—us servant of God Isa 53.11 5 Our Talents our gifts our strength our work our wages all are his received from him and for him and therefore must be returned again unto him in his service Quest What is this service which God requires at our hands Answ The service of God is either Legal or Evangelical The former stands in a perfect conformity with the whole Law of God when the creature can present unto God a personal and total righteousness Of this kind is the service of the blessed Angels Of the same kinde was Adams in innocency Of the same was Christs service when hee was made obedient to the death that by the obedience of one many might bee made righteous This is that by which wee shall serve God in heaven when wee shall once again recover perfect sanctification and the whole Image of God which we have now lost This now wee cannot attain unto yet wee must ever carry it in our eye as our scope and aim Evangelical service is when the heart being regenerate by Gods Spirit and purified by Faith hath Christs obedience imputed unto it which is accepted as its own perfect obedience and now indeavours to obey God sincerely in all things In a word that is Evangelical service which is perfect in Christ begun and inchoat in us in him compleat in us sincere and upright which is Christian perfection And to know this service the better wee will set down the conditions of it I. It must bee willing and free a free-will offering for hereby it is distinguished from the service of Devils and wicked men who are all subject unto the power of God and do him service in executing his will whether they will or no but one thing it is to bee subjected another to subject ones self the one is fâ—â—â—an inward principle even the Spirit of Goâ— which reneweth the will and makes it of unwillingly willing and pliable the other is onely by some outward force The service of the godly resembles the Angels in Heaven who are said to have wings by which their will and readiness is figured in doing the bests of God David had not such wings to flye swiftly yet hee would run in the way of Gods Commondements so fast as the burden of flesh would suffer him This condition our Lord and Saviour commends unto us in his own example when hee professeth it is his meat and drink to do the will of his father 2 It must bee hearty and sincere Rom. 1.9 whom I serve in my spirit not in body and ostentation but in soul and sincerity not in hypocrisy and coldnesse but in soundnesse and fervency not co-acted or compelled but chearfully and without dispute The Apostle requires love out of a pure heart 1 Tim. 1.5
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
partly from the Prophets witness 1 For the Apostles they witnessed of such facts of Christ as argued him First a Prophet vers 37 38. Who went about doing good and healing c. for these Miracles served to confirm his heavenly doctrin Secondly a Priest vers 39. Whom they slâ—w and hanged on a tree which noteth his sacrifice Thirdly a King proved by three Arguments 1 By his rising from death vers 40 41. 2 By sending out his Apostles to preach v. 42. 3 By his coming to judge all flesh ver 42. 2 The same truth is confirmed by the witness of all the Prophets ver 43. In the Preface Peter maketh way unto his Doctrin three ways 1 By removing from himself an imputation of levity and sudden change of his mind which might otherwise have been objected against him for all men knew that he being a Jew had been very respective lest at any time he should come near an Heathen or Gentile such as Cornelius and his company were for so it appeareth by his answer in the Vision ver 14. yea and after his vision he was full of doubts whether he might adventure into their company till the Lord adds to his vision a voyce bidding him go in to Cornelius doubting nothing vers 20. Peter therefore most ingenuously in the first place acknowledgeth an error that had stuck by him namely in accounting now after Christs death and Resurrection whereby hee brake down all partition walls such as were uncircumcised an unclean company and like Doggs and Swine to whom holy things might not be cast and offered 2 That the Lord had removed this error manifestly teaching him both by vision and voyce that his grace did now extend it self over all sorts of men and therefore that he came not of his own head moved by remerity or rashness but upon good ground to teach even the Gentiles the mysteries of their salvation 3 He gets not audience only and attention but authority also to his Doctrine by shewing what a good conceit he had of Cornelius and his company that he had not now to deal with prophane and lewd persons but such as the Lord had sanctified to himself according to the vision and voyce What or whom the Lord hath sanctified account not thou prophane vers 15. Whence 1 We have in this holy man a Map of Humane frailty Observ 1. A Map of humane frailty in the Apostle in which wee may see how heavie the best are to their duties for was it not long before given Peter in charge to teach the Gentiles was not his commission large enough when among other Disciples he was dismissed by Christ himself to teach not only the Nations but all Nations Had not he heard often from the mouth of Christ and read in the Writings of the Prophets that the Gentiles must bee called in that the Tents of the Church must bee enlarged her Curtains stretched out and that their own sound must go over all the world yet Peter had forgotten all this and as though Christ had not been come or as if himself had never conversed with him he would still uphold the difference of peoples which his Mr. had destroyed confine salvation to the Jews only as if Christ had not been a common Saviour of Jews and Gentiles he must have new visions and voyces to lift him up to his duty or else he cannot be brought so much as to acknowledge it Let us look upon this example to condemn our own corruption by it yea to watch over it lest following as we are too proue the stream of it we be carried away from the most essential duties which by our calling either general or particular are by God enjoyned us Let the Popish guides also look upon this example and tell us whether Peter erred not 1 In judgement 2 After Christs promise 3 In a weighty matter forgetting his commission and calling yea and the calling and salvation of the whole body of the Gentiles all which he sailed in And then whether it be a sound arâ—und upon Peters person or any promise made to him to build their Popes immunity and freedome from error in matter of faith so long as he siteth in Peters pretended chair Secondly In that the Apostle Peter secretly implyeth an acknowledgement of his error A pattern of special grace in the same Apostle We have in him a worthy pattern of a special grace to be practised of us all namely upon better grounds to lay aside any error in judgement or practice although never so long held or stifly maintained of us before and not be ashamed to profess that we so doe which vertue is a sound fruit of humility and argueth a good heart which is in love with the truth for it self and esteemeth it above his own estimation the observing whereof would cut off infinite controversies which could never bee carried and continued with such burning heat in the Church of God if the contention were not many times more for victory than for truth and rather lest error should bee acknowledged than that truth should triumph over it Thirdly In this Preface every Minister is taught wisely to cut off and remove such leâ—s as might hinder his doctrine among his Hearers and contrarily to win by all good means such credit to his person as that he may preserve a reverent estimation of himself in the hearts of his people So did the Apostle here and not without cause seeing the acceptance of the person of a Minister is a great furtherance for the entertainment of his doctrine not that the faith of God ought to be had in respect of persons but because mans weakness carrieth him beyond his duty herein And again Satan and his instruments seek exceptions against their persons whose doctrine is without exception well knowing that where the person is not first received hardly will any doctrine from him bee embraced Matth. 10.14 He that receiveth not you nor your words Whence the Apostle Paul was constrained to be much and often in the justifying of his person calling and conversation because to hinder his doctrine the false Apostles by all these laboured to bring him into contempt Nay our Lord Jesus himself was forced often to averre his person to be Divine his calling to bee heavenly and his conversation holy and without sin because the Jewes were ever hence disgracing his doctrine because of the meanness of his appearance Now whosoever would retain reverence and authority among his people must shew forth 1 Conscience of his duty 2 Love to his peoples souls and bodies 3 A wise and unblameable carriage and conversation these things if he doe not he hath more disgraced himself than his people can Of a truth I perceive that God accepteth not of persons By person is not here meant the substance of man or the man himself but the outward quality appearance or condition which being offered to the eye may make a man more or less respected
stablished in the faith Colos 2.7 this is that rocky foundation which shall bear up the house against all winds and weathers It is the first work of change in the heart and the first difference between man and man when God by faith purifieth the heart Acts 15. It is the foundation of all obedience for whatsoevee is not of faith is sin It is the root of all Gods worship for till we beleeve in God we can neither trust nor hope nor love nor pray nor perform any other part of his service truly or acceptably It is the mother of all good works the word is the seed of them which faith conceiveth and digesteth and so bringeth forth commanded and commended actions General faith knoweth the work to bee good in the kind of it and special justifying faith beginneth it and maketh it good in the person and endeavour of the doer and layeth hold upon Christ to cover the defects of it Hence is it that often in the Scriptures we read it to bee the first Commandement given by Christ and his Apostles to such as were desirous to know the way of life and how they might please God The Jews come to our Saviour and ask him what they might doe to work the works of God and Christ beginning here telleth them that this is the work of God that they beleeve in him whom he hath sent Joh. 6.28 29. And 1 Joh. 3.23 This is his Commandement that we beleeve in the name of his Son Jesus Christ and love one another for we cannot perform any work of love before we beleeve In one word faith is the very soul of all obedience without which the most fightly and glorious actions be it of alms prayer preaching hearing worship or miracles themselves all are but very Corpses and Carcases of good works dead and liveless Secondly faith exalteth it self above all other graces not only in the excellent object of it which is Christ and Salvation but also in the excellent work of it above them all notwithstanding they all have their special excellencies it espouseth us unto Jesus Christ and in these espousals and contract for the present it assureth us of our marriage with him hereafter And being the condition of the New Covenant of life Joh. 3.16 it tyeth God himself unto us who is not further bound to any man than he is a beleever True it is that Love placeth it self upon Christ but it is after faith for hee must bee apprehended before he be loved Hope waiteth for salvation but faith first beleeveth it Trust leaneth upon the promises but faith first layeth hold on Christ the Author and accomplisher of them And though the Apostle say that of Faith Hope and Love Love is the chiefest 1 Cor. 13. himself interpreteth it to be in respect of durance and continuance but not in respect of our justification or acceptation with God Love indeed surviveth and lasteth longest for our sight of God as he is shall vanish faith but yet faith is before it and the mother of it Thirdly saving faith is a living thing and maketh a man to live by it It purgeth his own dwelling by purifying the heart and conscience it reneweth the spirit and mind it quickneth to all good duties for it being an instrument to unite unto Christ by it as by a bond of union wee receive from him our Head life and power to move and stirre in Christian duties yea it so governeth the whole life that we henceforth live not but Christ liveth in us In our business and labour it maketh men diligent in the work but leave the successe to God In temporal wants it faith with Abraham God will provide at least in the mountain it careth not so much for bread as the staff of it if it have means it blesseth God and useth them but trusteth not in them if it have them not it resteth on God but useth no unlawful courses for them In afflictions it stablisheth the heart with assurance of a good issue and still waiteth the Lords leasure without making haste In temptations it goeth against sence and feeling and resteth upon the naked promise yea when it can scarce apprehend any thing but wrath it will uphold the heart and rear it even when God seemeth to â—id him to trust in his mercy In the use of things Spiritualâ— as the Words Sacraments Prayer and other holy means only faith draweth vertue from Christ and all of them are unprofitable further than they are mingled with faith In the use of Temporal it is faith that weaneth the â—eaâ—â— and kâ—epeth it that earthly cares choak it not earthly pleasures possess it not and earâ—hly comforts opprâ—ss it not but it holdeth the mind heavenly in the midst of earthly business and suffereth it not to love pleasures more than God not to enjoy any comfort of the Creature above or against the comforts of God and his Word whom they acknowledge the very life of their lives and the soul of their souls and bodies here and for ever Thus is faith every where diffused if we walk we walk by faith if we live we live by faith in the Son of God if we stand we stand by faith if we dye we must dye in faith as the Patriarks did Heb. 11.13 4 This excellent grace only fenceth against temptation quieteth the distressed soul and keepeth it from sinking as once it did Peter Matth. 14.20 This is the only shield which quencheth all the fiery darts of the Devils Ephes 6.16 and 1 Pet. 5.9 Your adversary the Devil goeth about like a roaring Lion whom resist stedfast in the faith This is the victory also that overcometh the world even our faith 1 Joh. 5.4 This is the conquest over the lusts of our own flesh 1 Thess 5.8 Be sober and put on the breast-plaâ—e of faith Again as it mounâ—eth and fenceth so it stilleth the heart disquieted and distressed when it seeth it self beset with spiritual wickednesses and lusts and even almost drowned in the gulfs of sinful and earthly courses Therefore the poor Javâ—or that could not tell what to doe with himself that of an unhappy man now ready to kill himself he might become happy and an heir of Salvation was sent nâ— where else by the Apostle but to the doctrin and practise of this grac of faith This only resolveth fully the question Oh what shall I doe to be saved Beleeve in the Lord Jesus and thou shalt be saved he getteth no other answer of Paul because he well knew that no other would have answered his question nor setled his conscience now touched with sence of his sin If he had sent him to the Word that could have done him no good if he did 〈◊〉 mingle it with faith If to his prayers only the prayer of faith is available Jam. 5.15 If to the Sacraments they must be seals of faith Rom. 4.11 or else dâ—e no more good than seals set to blanks If to a good life
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
reprove and convert sinners yet by ordinary office hee was no Prophet neither did he prophecy But what is this to those mental reservations Are you a Priest Garnet No saith hee meaning not a Priest of Apollo or Jupiter Were not you in England at such a time No not as the Sun in the firmament or as a King in a Kingdome A strange madness that men professing knowledge and zeal should so dally with lies and oaths which tricks of theirs were they justifiable and sound wee should have little use of Magistracy or tribunals especiall where matters are determined by mens oathes hee were a very block that would suffer any thing to bee fastened upon him The murderer might swear hee never slew man namely with the jaw-bone of an Ass as Sampson did The Drunkard might swear hee drunk never a drop if hee can inwardly conceive of water or aqua coelestis or the Poets nectar or what hee can feign The Adultress might swear shee was never toucht if shee can inwardly conceive of any creature as of a Bull or a Swan as the Poets feign of Pasâ—phâ—â— and Lada And were it lawful to dally with God and mens Consciences after this manner wee could pay them home in their own kinde for suppose a man were in their Inquision and were asked if the Pope were Supream over all Kings if a man were disposed to equivocate hee might say and swear yea reserving his secret meaning not by right but onely in his own proud and ambitious desire and thus delude them II. In matters of practice you shall have no sinner but he hath a Scripture reached to him to lye safe under in the holding of his sin but robbed and turned out of the right sense The Atheist that cares for no Scripture yet hath one text for himself Eccl. 7.18 Bee not just overmuch nor overwise and so hee hath enough to cast off all care of knowledge and conscience The Image-munget hath a Text to let nothing bee lost hee hath a good use for his Images if they cannot serve to worship they may serve for ornament The Swearer hath a Text in Jeremy Thou shalt swear in truth righteousnesse and judgement therefore hee will swear so long as hee sweareth nothing but that which is true The Sabbath-breaker hath his Text The Sabbath was made for man and not man for the Sabbath The Murderer and Adulterer think themselves safe seeing they finde David in both these sins and yet commended of God The Drunkard hath his lesson Drink no longer water but a little wine for thy stomack and often infirmities sake The Covetous person knows that hee that provides not for his family is worse than an Infidel which through many mens wickednesse is a ground of much covetousnesse The lazy Protestant hath his Text Wee are saved by grace and justified by the blood of Christ freely what can his works do what need they The idle person hath his Text Care not for to morrow let to morrow care for it self The Usurer hath his plain place Matth. 25.27 That I might have received mine own with Usury The Theef hath the Theef on the Cross repenting at the last The carnal Gospeller cares not what sin he venture on because where sin hath abounded there grace hath abounded much more The careless Libertine is predestinated to life or death do what hee can and do what hee list hee cannot change Gods Decree and so he will do what hee list The obdurate and hardned sinner saith At what time soever a sinner repents God will put all his sins out of his remembrance and therefore hee will not repent till hee bee dying Lastly the unjust person hee hath his rule in the unjust Steward who was commended by Christ who was indeed commended for his providence not for his injustice In all these thou mayest hold this for a good rule It is the Devils divinity to confirm thy self in any sin by whatsoever thou hearest or readest in Gods book all which in Gods meaning is direct and the only preservative against all sin NOw wee are to consider this comfortable Scripture in the holy use of it not as wee have it wrested and mangled by Satan but as wee find it set down by the Holy Ghost Psalm 91.11 For hee shall give his Angels charge over thee to keep thee in all thy waies They shall bear thee in their hands that thou hurt not thy foot against a stone In which words the godly are secured and assured of safety in danger not onely because the Lord himself is become their refuge and protection as in the words going before but in that to his own fatherly care and providence hee hath added a guard of Angels to whose care also hee hath committed the Godly Wherein for explication wee will note these particulars 1 What is the ministery of the Angels namely to bee the godly mans keepers 2 Who sealeth their Commission He hath given them charge 3 The limitation of it In all thy waies 4 The manner They shall bear thee up in their hands 5 The end lest thou dash thy foot against a stone Which is a borrowed speech taken from Mothers or Nurses who lead or carry their tender children in their hands that they stumble and fall not to hurt or endanger themselves The word Angel is a name not of nature for so they bee spirits but of office ministring spirits to God to Jesus Christ and to Gods Elect His Angels that is the good and Elect Angels called his 1 By Creation for they had not being of themselves 2 By more immediate ministery they assist him and stand before his face whereas the wicked Angels are cast down from Heaven from enjoying his presence 3 By grace of perseverance for they fell not from their estate as the wicked Angels did and are now confirmed by Christ that they cannot fall and hence is Christ called the Head of men and Angels in whom all things in heaven and earth consist Coloss 1. v. 17. that is are preserved sustained and governed whether visible or invisible and consequently a mediator of the Angels in respect of special grace of confirmation by which they inseparably adhere to God although in respect of that mediation which is restrained to redemption the Angels have no need of it Charge This charge is not a general Commandement over the Church in general but a special charge over every godly man over thee And the charge is directed to many Angels to keep one man for the word affords us more comfort than that Popish and ungrounded conceit of every mans having his particular Angel Quest Why doth God give this charge to the Angels or why doth he use their Ministery Answ Not for any necessity for hee by his word and beck doth sustain Heaven and Earth and without them can keep his own but out of his good will to us hee declares his love and care of us who hath so abundantly provided for our safety and
through sleep of soul or body the Angels watch over our safety Matth. 2.13 Joseph was a sleep and thought not of that danger which was even upon him by means of Herods cruelty but even in that sleep the Angel watched and admonished him by a dream both of the danger and the means to escape How great a comfort is it that when wee see such difficulties between us and our desires as wee can never overcome then wee have Gods Angels present to do it to our hands Mark 16.3 when the good women that came to imbalme Christs body were very much troubled how to come to his body and asked who shall roul away the stone for it was a very great one when they looked they saw the stone rowlled away and it was done by the Angel as Matthew hath it Gods Angels rowl away all stones and impediments and make our way smooth to all good duties No less comfort is it that when Satan begins to insult and makes as if hee would trample upon us wee have a stronger guard about us any one of the Angels being as able to shut the mouth of this roaring Lyon as they were to shut the mouths of those hungry Lyons into whose den Daniel was cast And for the further strength of our faith and comfort in this Doctrin the Scripture notes three things further concerning Angels worth observing 1 Their wisdome and providence in pitching about us so as wee lye open no where Exod. 14.19 when Israel was gone out of Egypt the Angel of the Lord who went before them to lead them out now removed and went behind them because now Pharaoh and his people pursued them The power of the Angel was no lesse if hee had stayed before them as hee was being Christ himself but for the comfort of Israel and our instruction the Angel changeth his place and stoppeth between them and the danger 2 Their uniting of themselves and strength for our safety one of them readily will help another in helping us Dan. 10.13 one Angel being resisted by the Prince of the Kingdome of Persia Michael one of the chief Princes came to help him who whether hee were an Angel or as it is more likely the Prince and Lord of the Angels even the Angel of the great Covenant Christ himself it is every way full of comfort 3 Their patience towards us who if they should bee gone from us as often as wee by sin provoke them wee should perish every moment But as God is long-suffering so hath hee charged his Angels to bee and therefore they wait still for our return and rejoyce in the repentance of sinners Luke 15.10 and abide in their charge and ministery still Vse 2. Again this doctrin is a ground of manifold instruction 1 Hath God afforded us the Ministery of Angels then note the priviledge and preheminence of Gods children whose nature being assumed by the Son of God gives it dignity above the Angels who are the ministers of our humane nature in the head and members Angels are indeed called the Sons of God but that is by creation Christ never gave them this honour to call them brethren Nay there is a nearer conjunction between Christ and us than between Christ and the Angels which conjunction doth priviledge us with their attendance 1 By reason of his conception and incarnation taking on him the seed of Abraham and not of the Angels by which hee becomes flesh of our flesh 2 By reason of his Spiritual contract taking us to be one with himself by which we become flesh of his flesh and so nearly set into him as the Angels cannot be who are not members of this Head as the elect be Christ indeed may bee called their Head but as a Lord and Commander nor by such Spiritual union as is between Christ and the Christian Herein we may see the love of God in setting his Angels to be our keepers The more noble potent numerous and diligent the custody is the more is the care and love of the thing kept How great thanks therefore owe wee unto our God who notwithstanding he is daily offended with our sins yet affords us the ministry of his Angels Who and what am I that God is so mindful of me that he should give so many glorious Creatures charge over me that he should give me such a priviledge that even the holy Angels whose dwelling is in Heaven and see the face of God who are all spirit and no flesh who are free from all sin and misery should so narrowly attend me a lump of earth a peece of flesh compassed with so many sins and miseries as I can look no way either before or behind them David in the eighth Psalm burst out into the praise of God when he considered that God had afforded man the use of Birds Beasts and Fishes O Lord saith he what is man that thou art so mindful of him and hast preferred him over the works of thy hands How much more should we when we see our happiness by the ministery of the glorious Angels 2 Let us learn hence to look to our conversation because of the Angels 2 Cor. 11.10 for they are our keepers and observers they see all the good and bad we doe and we doe not speak any thing without many witnesses Sin makes God take away our hedge Isa 5.5 it grieves the Angels of God and lays a man naked to all his Judgements Shall we willingly offend them from whom under God we receive so great and daily comforts If we did beleeve or weigh this doctrine we would not but because wee see not God nor his Angels we love neither nor fear to offend either 3 Let us beware of wronging the Children of God even because they have the protection of the Angels To rise up against any of them is to rise up against the Angels their keepers Offend none of these little ones for their Angels behold the face of their heavenly Father and thou provokest the Angels against thee It the Sodomites rise up against Lot the Angels will save him and destroy them It Balaam will goe to Curse Gods people he shall have an Angel against him with a sword drawn ready to kill him 4 Learn wee to give God the honour of our salvation and safety when wee have avoyded any danger publick or private It is not by chance nor by our providence and policy but Gods charging his Angels to save and keep us Daniel did rightly ascribe his deliverance to God by the ministery of the Angel chap. 6.22 My God saith he sent his Angel and shut the Lions mouth 5 To be partaker of all this comfort these means are to bee used 1 Become a godly man Psal 34.9 The Angel of the Lord pitcheth his tent round about them that fear the Lord. Heb. 1.14 They are ministring Spirits to the heirs of salvation 2 Hold on in a godly course keep thee in thy ways in the duties of thy Calling general and