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
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
searched whether the things spoken were so We take no coin without due tryal Quest How shall I try the spirit that brings a sentence of Scripture Answ 1 By diligent study and reading of Scripture diligently searching out the truth for the determination of every truth must bee by scripture Dubiuâ—â— and though scripture seem to bee opposed to scripture wee must not with Papists draw determination of matters from scripture so saith the Apostle in Eph. 4.14 Let us not bee carried about as children with every wind of doctrin how should wee do other but follow the truth in love Examine the places circumstances antecedents and consequents confer with other scriptures to all which it must agree 2 Follow and frequent the Ministery as not content with the knowledge of the scriptures without the true understanding of them Non in legendo sed in intelligerdo Hieron for they consist not in the bare letters but in the pithy sense said the Father And this true understanding wil help us to lay it to the Analogy of faith wherunto it must bee agreeable and will make our senses exercised in the word 3 Adde hereunto prayer which procureth the spirit to lead us into all necessary truth David never ceased to Pray to bee taught as we may see through the whole 119. Psalm 4 Consider the end and scope of the scripture alledged If it lead thee into an action condemned by the law of nature or against other direct scriptures or principles of religion it is of the Devil the father of Lies for Gods Spirit never alledgeth scripture but to lead us into the knowledge and practice of some truth This is Moses his rule Deut. 13.1 If a false Prophet rise up see what hee aimeth at if it bee to draw thee from the Lord his worship or word take heed of him so if Satan by any instrument of his shall bring the word and pretend great zeal if the end bee to draw thee to superstition Idolatry or Popery beware of him his scope discovers him If a doctrin or scripture be alledged to nourish any fleshly delight or to hold men in sin though the words bee Gods the allegation is the Devils as At what time soever a sinner repenteth c. and the Theef was saved at the last hour and therefore if thou canst say two or three good words at thy death all shall bee well here is the Devil saying It is written for all scripture truely cited by Gods Spirit aims at mortification and the furtherance of Repentance If a Scripture bee alledged and urged to threaten and discourage such as fear God and shew forwardness in good waies or to animate the sinner promising him peace and life it is Satans allegation for if Gods Spirit alledge scripture that word is good and comfortable to him that walks uprightly and the threats of the law are fit provision for impenitent persons Vse 2. This teacheth us not to content our selves to know the Scripture and bee able to speak of it or to alledge it for the Devil knows the word and can alledge it readily yea hee is expert in it Many men deceive themselves in their estate and think themselves sure of salvation if they can get a lirtle knowledge of the scripture above others as though Satan could not alledge it or as though the wicked could not preach it as Judas did or ungodly men profess it who take the word into their mouth and hate to bee reformed Psal 50.16 17. Use 3. But let us take heed wee come not behind the Devil himself while wee thus highly conceit our selves for 1 Are there not a number of ignorant men almost as ignorant as if the scriptures had never been written and shall not the Devil condemn these who hath gained so much knowledge in the word which containeth not one word of comfort for him but judgement that makes him tremble Yet these whom they would make wise to salvation and to whom they offer the joyes and comfort of life eternal are utterly ignorant of them 2 Many read the Scripture but as Satan not to inform or reform themselves nor to make themselves better but both themselves and others far worse as not only Hereticks and learned Papists who bend all their knowledge to suppress and hide the truth but all such as by the scripture seâ—k to maintain their own errors and sins which they will not part with And these are no better than the Devil 3 Others will read Scripture and hear and know it but without all special application and grace in the heart wherein they should differ from the Devil and wicked men who know the word but affect it not do it not nay cannot abide the special application of it to do them good and this doth nothing but increase sin and judgement sin Jam. 4.17 to him that knoweth to do well and doth it not it is sin a great sin without excuse or cloak Joh. 15.22 judgement for such shall bee beaten with many stripes 4 Others brag of their knowledge they read the Bible at least Davids Psalmes and they know as much as any Preacher can tell them But stay the Devil reads the Psalter as well as thou and can quote Davids Psalms more readily than thou hee can read the Bible hee knows as much yea more than any Preacher can tell him what sayest thou more of thy self than the Devil can do of himself and more truely And what hast thou gained by all this challenge but thine own conviction of great sin without excuse but not without witnesse Is not thine own mouth thy judge who professeth so much knowledge and so little grace love practice To sin wilfully and presumptuously against the light is an extraordinary conformity with Satan Rules of reading and hearing the word religiously 1 Consider the excellency of the Word above all pretious things and how dangerous it is to take Gods name in vain which is then when the word is frustrate of his right end 2 They are called holy Scriptures not only in regard of that holy truth contained in them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but because they are instruments by which the Elect are sanctified and made holy John 17.17 and therefore are never to bee used without holy affection nor without indeavour to grow up in holiness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3 They are the Word of faith therefore wee must mingle the Word with faith and lay up the precepts and promises thereof to beleeve it 4 The Scriptures being the rule of life wee must submit our whole man to the obedience and practice of it with all sincerity and constancy Hereby we shall go beyond the knowledge of the Word in Devils and ungodly men NOw for the place it self wee must consider it two waies 1 As abused by Satan in his allegation 2 As wee find it holily set down by the Spirit of God In Satans abuse of this Scripture wee may see many particulars 1 Hee wrongs
Hee gave himself to deliver us out of this present evil World Gal. 1.4 3 No man hath benefit by Christs death but hee that with the Apostle is crucified to the World and the World to him Gal. 6.14 4 The World as it hath no part of his death for hee dies not for the World so no part in his intercession John 17. I pray not for the World 5 In the entrance of our profession wee have not onely renounced the World but proclaimed and vowed war against it and therefore shall prove no better than runnagate Souldiers yea Apostates if we sight not against it The love of the World is a leaving of Christs colours 3 Consider what cause there is in the World to love it 1 In respect of God it is contrary to his nature Hee is Holy Pure Righteous the World lieth in unrighteousness It is contrary to all his Commandements Hee commands Holiness and Sanctification it incites to all uncleannesse in soul and body Hee commands Truth Sobriety c. It teacheth to Lye Swear Curse Slander and Circumvent Hee commands all fruits of the Spirit it injoyns all the works of the flesh Hee commands to give our goods to the Needy it wills us to get our Neighbours 2 In respect of it self it is changeable variable inconstant and wilt thou affect that which thou canst not hold or injoy 3 In respect of thy self is it not madness excessively to love that which doth thee so much harm pricks as thornes and pierceth with so many sorrows crosses losses persecutions which if thou beest good will fight against thee and pursue thee with mortal hatred and only slayeth those which resist it not 4 Consider wee what strangers and pilgrims wee are in the World and so bee moved to lay bridles upon our affections which is the Apostles argument 1 Pet. 2.11 Dearly beloved as pilgrims and strangers abstain from earthly lusts Let us estrange our affections from this World and deal as wise Travellerâ— that make the greatest Cities but thorow-fares to their own home Use 2. Let this Doctrin moderate our affections in seeking and having yea and not having the things of this life This is the common error that men look altogether upon the Beauty Glory and fair side of the World and wealth of it but never look upon the inconveniences of them and how strong they are to pull us away from God or how apt to make us a spoil to Satan which one consideration would somewhat abate our heat and affection towards them How ambitiously do many affect promotion and great places not considering in what slippery places their feet are set How eagerly doe they desire wealth as though it had no power to draw the heart from God and the wealth of Heaven How unsatiably doe they pursue pleasure not considering how the Devil insnares them and makes them lovers of pleasure more than lovers of God Surely were men acquainted with their own hearts they would not suffer them so to rove in these desires Oh saith one if I were a rich man how liberal would I be to the poor But alas he knows not what spirit he is of the Devil would make no doubt to change his mind it his state were changed and make of this liberal man either a Prodigal or an Usurer or an Oppressor and doe much more mischief than he can in his low estate Oh saith another were I in high place I would right wrongs and set things in order But so said Absalom and yet who did more wrong than he deflouring his fathers Concubines and deposing if he could his father himself And such right would many doe if they were in higher place All which is an argument how open we lye to Satan in such estates To conclude this point observe these few rules 1 Put on the Lord Jesus Christ and care not to fulfil the flesh 2 Vse the world as not using it Rom. 13.14 1 Cor. 7.31 3 Count all things dung for Christ as Paul did Phil. 3.8 whose bloud is set against and above all corrupt things 4 Pray that thy heart may be set upon Gods statutes and not enclined to covetousness Psalm 119.36 First seek the Kingdom of God and his righteousness c. 5 Whether thou hast the world or no shew not thy self a lover of it by encreasing thy wealth or bettering thy estate by swearing lying deceiving 1 rejoyce in no part of it which God reacheth not to thee by good means desire none but that on which thou mayest crave a blessing and for which thou mayest return praise hold none but with moderate affection and mind to forgoe when God calls for the whole or any part to good uses use none but with sobriety as not using it and that ever to Gods glory and the good of men Vers 9. All these will I give thee if thou wilt fall down and worship me NOw after the preparation standing in the choise of a fit place and presenting a glorious Vision we come to the dart or temptation it self in which there is 1 A profer All these will I give thee 2 A reason For they are mine and to whomsoever I will I give them 3 The condition If thou wilt fall down and worship me And first of the profer Before he had shewed his Wares now hee tells the price All these here is no pinching nor parting of the matter but 1 Christ shall be an absolute Monarch none shall share with him There is the extent of the profer he will part with all 2 The quality of it All these the glory beauty wealth and all that can be desired in the world all that he saw and nothing else he would give him unmixed and unblended glory and honour without sorrow trouble shame or vexation for he saw none of them 3 I will give thee but he will not barter or sell these so dear to Christ as he would to another but he will deal kindly with him he will as good as give them to him if he will but make a legge and thank him for them Doct. Note here the nature of all the Devils promises they seem to be liberal and very fair whereas indeed they are miserably foul and deceitful Who could expect more frank and plain dealing than is here pretended but look a little nearer we shall see it vanishing into nothing but deceit and mischief For 1. What is this great all that he makes profer of A great catch just nothing but shadows and representations of things in themselves nothing at all but the show he had made 2 As this great all was but a show so it was but for a moment for shadows cannot continue and what were Christ the better if he had been put in possession of the things themselves if they so suddenly vanish away before he can give a sight of them 3 His best and largest promises here are but in the transitory Kingdoms of this life which all pass away as a
shadow so as if he had offered and could have performed the things themselves it had been no great matter he never offers and makes good any sound grace or the things of Gods Kingdom which are things only worth harkning after 4 Will he give all the Kingdoms and all the glory of them to Christ alone why what righteousness or justice could be herein Will he rob and spoyl all other Kings and Rulers in the world of their right and soveraignty which God had invested them in and this all at once and in a moment 5 Whereas he pretends a gilt he intends a dear bargain and offering nothing but pure and unmixed glory he would rob Christ our Head and all his members at once of all joy and happiness both external and eternal Of this kind are all his promises he promised to Eve Deity but it proved mortality and misery he promised Cain respect and love if he could make Abel out of the way but it proved the casting of himself out from the face of God and his Fathers family Reasons 1 He that means not in true dealing to perform any thing may promise as much as he will Satan meant not to give Christ one Kingdom and he may as well promise all as one 2 Hâ—s enmity and hatred of God and mans salvation makes him large in his promises he knows how slily temptations on the right hand steal into the heart and that no enemy is so dangerous as he that comes in pretence of kindness When he seeks to draw man to Hell with him he takes on him to teach him how to become a God When Christ was to suffer hee would have him to spare himself to hinder mans salvation he will offer Kingdoms all Kingdoms with all the wealth and pleasure of them Satan herein deals as Jacobs sons with the Sichemites they made very fair promises that if they would be circumcised they would give their Daughters and take their Daughters and dwell together as one people Gen. 34.16 But they talked deceitfully vers 13. intending only revenge upon them as they did when the Males were sore by means of their circumcising Satan can promise a Victory to Ahab but it is to chase him before his enemy to confusion 3 He knows mans credulity and folly who is easily taken with fair words which make fools fain their eyes being wholly upon things before them Besides howsoever our blessed Lord here was fenced that the least inordinate affection could not fasten upon him although he had all the objects in the world to move him yet he commonly findes men and women fitted for his turn doating upon the world and needs no such large offers as here are made to Christ but for less commodity and glory than that in one Kingdom will fall down and worship him 4 Satan is so much the larger in his promises to imitate God whom hee sees encouraging his servants by making covenant with them and promising them all the good things of this life and that to come as to Abraham All that thou seest I will give thee Now to draw men from Gods Covenant if it were possible and to disgrace the same Satan seeks to get men in league with him by larger promises of the world than ever God made to one man because that carrieth their whole desires and as God for the ratifying of his Covenant hath appointed Sacraments and Seals so the Devil hath certain words figures characters ceremonies and charms for the confirmation of his league with them and their faith in that league Vse 1. Hence observe a difference between Gods promises and the Devils 1 They differ in the matter Satan profers earthly shadows earthly Kingdoms things that glance through the sense worldly things which may bee perceived and thrust into the eye and senses all at once the best of which is but a phantasie as Paul calls the great pomp of Agrippa and Bernice Acts 25.23 things of a moment for continuance that last as long as the fulness of the Moon scarce seen but vanishing But the matter of Gods promises is the Kingdom not of Earth but of Heaven and the glory thereof to which all earthly things are but appendices things which cannot be shadowed for the eye cannot see nor the ear hear neither can it enter into the heart of an earthly man to conceive what God hath prepared for them that love him 1 Cor. 2.9 The great promises of God are matters of faith not of sense and for continuance he promiseth a Kingdom unshaken eternal reserved in the heavens a glory not withering or fading unlike the glory of flesh of all which the Prophet saith it is like the flower of the field Isa 40.6 2 They differ in the scope and aime of them Gods promises all serve to provoke and encourage men to lay hold upon the Covenant of life to draw men nearer God in faith and obedience 2 Cor. 7.1 Seeing wee have these precious promises let us clense our selves from all filthiness of flesh and spirit and grow up unto full holiness in the fear of God But Satans promises tend to fix men in the world as here hee would make Christ the greatest worldling in it to with-draw men from God and their Covenant with him to pull them from the service of the God of Heaven to worship himself or serve their lusts or embrace the world or bow to any thing but the true God 3 They differ in the accomplishment God is ever as good or better than his word Tit. 1.2 God who cannot lye hath promised To David as Nathan witnesseth in his reproof 2 Sam. 12.8 he gave his Lords house his Lords Wives his Lords Kingdom and if that had been little he would have given him more To Salomon he promised long life or wealth or wisdome and in the accomplishment he gives him both life and wealth and wisdom But Satan is never so good as his word but a Lier in all his promises For 1 Hee wants power to perform when he promiseth that which is none of his as the Kingdoms of the world Or 2 He wants purpose and will to perform his promise For had he a purpose and mind to have given Christ the Kingdoms of the world if he had had power Doth not he envie to every man the fruition of any creature of God Can hee willingly afford a good man a good moment And did not he more malign Christs good and comfort than all other because he exceeded all other in grace and Gods Image Or 3 Wherein he hath power and purpose to be an honest Devil of his word it is with a farre more mischievous purpose as here if hee could have given the whole world he would for Christs overthrow for what cares he for the world or what use can he make of it but to make it a bait and train to catch man by it into his own destruction The ground hereof is this As every promise of God is a testimony
respects as birth riches learning crowns and kingdoms these in mens Courts are good advocates but before Gods Tribunal may not plead and cannot help No condition of life no degree no outward quality no calling no not the outward calling of a Christian if thou hast no more shall stand by thee stript stark naked shalt thou be figge-leaves can hide thy shame no longer only the Wedding Garment can now cover thee from the consuming wrath of God A garment not laid with gold silver pearls but straked with bloud yea dyed red in the bloud of the Lamb. The High Priest upon pain of death might never enter into the Sanctuary but he must first be sprinkled with the bloud of Bullocks figuring the bloud of Christ Never dare thou to appear in the Sanctuary of Gods holiness without this garment of thy elder brother in which alone thou gettest the blessing as Jacob gat the blessing in Esaus garments from this alone the Lord savoureth a savour of rest Gen. 27.26 Lastly from this consideration that God is no respecter of persons the Apostle admonisheth superiours to moderation and equal dealing with their inferiours Ephes 6.9 and inferiours to silence and contentation under the tough dealing of their superiours Col. 3.25 Vers 35. But in every Nation he that feareth him and worketh righteousnesse is accepted of him BY a fearer of God and worker of righteousnesse is signified an upright and truly religious man in whom these two things must necessarily concut as the cause and effect the fountain and stream the root and fruit of pure and undefiled religion for under the fear of God are contained all the duties of the first Table concerning God and his Worship such as are Knowledge Love Faith Hope and such like whence Salomon often calleth it the beginning of wisdome that is of true worship or piety And under working of righteousnesse is comprehended the observation of the duties of the second Table whereby the former being most of them inward are outwardly manifested and justified so as under both is comprised the whole duty of man Eccles 12.13 Fear God and keep his Commandements for this is the whole man All those ten words wherein the Lord hath included an admirable perfection of wisdome and holiness are here contracted into two 1 The fear of God 2 The keeping of his Commandements and therefore when the Holy Ghost in the Scriptures would grace this or that holy man with full commendation as it were with his whole stile be commonly joyneth these two together unto which nothing more can bee added Job was a just man fearing God and abstaining from evil Job 1.8 Zachary and Elizabeth were just before God and walked in all the Ordinances of God without reproof Luke 1.6 Here two points are to be considered 1 Who is a religious man hee that feareth God and worketh righteousnesse 2 What is his priviledge he is accepted of God Religion is a binder and thence hath his name for it both bindeth man unto God as the former of the points will shew as also God unto man as the latter declareth The former band knitting man unto God is the fear of God Fear of God which is a peculiar gift of the Spirit of God whereby the Regenerate fear God for himself not so much that they bee not offended and punished by him as that they do not offend him An excellent grace both in regard of the excellent Object and of the excellent Use of it through the whole life 1 The right object of our fear is God himself who is 1 Omnipotent of power to do whatsoever he wil who is able to cast body and soul into Hell fear him Matth. 10.28 2 Omnipresent hee is all an eye beholding our Thoughts Words and Deeds of which hee is both a witness and a Judge 3 Full of Majesty which even in a mortal Man strikes us with reverence 4 Full of Grace and Bounty wee stand in need of his Favour and Bounty every Moment who can turn us out of all at his pleasure In all which respects wee ought to make him our dread Isa 8.13 But above all in that he hath been so good and gracious a Father unto us through his Christ we ought to fear to offend him and so turn his love into displeasure against us II. Now the Vse of this Grace is manifold As 1 To beat down pride and high-mindedness against which it is a notable medicine Rom. 11.20 Bee not high-minded but fear Prov. 3.7 Bee not wise in thine own eies but fear God this grace maketh a man come low before the Lord as Jacob fearing Esau Gen. 33.3 Came and bowed seven times before him 2 To cause a man to renounce and restrain himself from sin and therefore the fear of God and departing from evil are often joyned together Joseph could not commit the sin with his Mistresse because hee feared God the Midwives feared God and killed not the Hebrews Children Nehem. 5.15 Nehemiah did not exact upon and oppress the people as the former Governours that were before him because hee feared God and whereas the wicked mans servile fear keepeth him often from open sins but not from secret from gross sins but not from smaller and this of Pain not of Conscience this grace maketh a man hate Pride Arrogancy and every evill way Prov. 8.1 3. never so small and never so secret 3 To destroy false and fleshly fears which foil every good duty and lay open to many sins and judgements Quod supra homines est time homines te non terrebunt August it is a property of a wicked man to fear where no fear is and not fearing God hee feareth every thing but God the face of man the arm of man the Tongue of man whence many a man dare scarce profess Religion or if they do dare shew no power of it for fear of reproach and nick-names and so come to bee ranked in the formost band of those which march to Hell called the fearful Rev. 21.8 and that which they fear shall come upon them Prov. 10.24 even disgrace of God of Men and Angels Jeroboam feared lest the people should return to their own Master if they should persist in the true Worship of the true God and so for the establishing of his Posterity hee established Idolatry but in the very next generation his whole race was extinct The Jews were afraid lest the Romans should come and take their nation and therefore Christ must dye but the Romans not long after came with a powder and took their Nation and so dis-peopled and dispersed them as they could never bee gathered into a nation till this day Pilatus multis diveratus Calamitatibus sibi-ipsi manum intulit Euse lib. 2. cap. 7. Entrop lib. 7. hist eccl c. 7. Pilate feared not God but Caesar but hee was not long after cast out of Caesars favour and slew himself Now this grace of God fenceth a man from such fleshly fears
which draw on such fearful falls and mischiefs and preserveth him that neither hope of promotion nor gain nor ease nor favour of man who is but a worm shall make him forget the Lord that spread the Heavens this fear which is Loves keeper holdeth the heart in the Love of God himself of his Worship of his Word of his Children and whatsoever carrieth his Image all which without it either lye or quickly grow as refuse wares out of request 4 To drive away security awake sloathfulness provoke to watchfulness stir up to prayer keep in a fitness to profit by the word to tremble at it when God threatneth to rejoice in the promises as those to whom they belong to help us to better our selves by our afflictions as the speech of the converted Theef to his fellow implieth that if hee had had the fear of God he would being in the same condemnation have otherwise carried himself towards Christ than hee did And in a word to fence the heart which is as the market-place of a City against temptation in which special use it is called a Well-spring of life to escape the snares of death By all this that hath been spoken every man that would seem religious ought to labour above all things for this worthy Grace which God specially bestoweth upon his Children with whom hee maketh his new Covenant Jerem. 32. I will put my fear in their hearts never to depart from mee saith the Lord. Which hath all promises belonging unto it for a mans Self for his Children for this life present for a better for supplies of every good for with-holding and removing of every evil so as whosoever feareth the Lord wanteth not a good and rich treasury such as all the Indian Mines cannot afford yea such as both possesseth himself and entaileth unto his posterity the rich blessing of the Almighty Blessed saith the Psalm is the man that feareth the Lord Psal 128.2 3. himself shall bee mighty on earth his Children shall bee blessed after him his Wife shall bee as a fruitful Vine Riches and Treasure shall bee in his house Psalm 112.3 hee shall want nothing that is good and let his troubles bee never so great the Lord will deliver him out of them all Here is a Jewel worth hiding and laying up in the safest closet of the soul even in the midst of the heart for there God layeth it and calleth for the Heart to make room for it Deut. 5.29 Oh that there were such an heart in them to fear mee Isa 8.13 Sanctify the Lord in your hearts and let him be your dread Another bond whereby man is knit unto God is the working of righteousnesse an immediate fruit of the fear of God Where must bee considered 1 What this righteousness is and then 2 What is the working of it For the former To work righteousnesse what it is This righteousness is a grace of God whereby the beleever is inclined unto honest actions according to the prescript of Gods Law When I say a grace of God I understand that righteousness whereof a man in the state of grace is by grace made partaker and exclude all that Original Righteousness which was set in the nature of man by his Creation whereby hee was wholly conformable to the Image and Righteousness of God further saying that the beleever is hereby inclined to honest actions three things are implyed 1 That this righteousnesse is not that imputed righteousnesse of Christ which is a most exact conformity of the humane nature of Christ with all his actions and sufferings performed of him in our stead with the whole Law of God whereby wee are wholly covered as with a Garment in the sight of God but rather a fruit of that namely that infused and inherent righteousness wrought in the heart of every beleever by the finger of the Spirit whereby the Image of God is daily renewed and repaired in him and so himself inclined to works of righteousness to which hee is now Created Eph. 4.24 2 That the subject of this righteousness is the Beleever for all the works of unbeleevers whose mind and conscience are defiled Tit. 1.15 inward or outward cannot be other than sin and unrighteousness 3 That the next efficient cause of it is lively faith being the instrument of the Holy Ghost by which hee begetteth this righteousness wheresoever it is now Faith produceth this righteousness in us not as it is aâ— excellent gift of God nor as an excellent quality in us but onely as it is aâ—â—and or instrument apprehending and laying hold upon Christ who justifying us by his own righteousness imputed and by his Spirit regenerating and sanctifying our natures is the very proper cause of this infused and inherent righteousness The last words in the description according to the prescript of Gods Law shew that then a work is righteous Juste agere est agere ex praescripto juris when it is framed according to the right rule of the Law of God it being the only perfect rule of all righteousness Mens Laws are rules also but imperfect and no further yet so far bind as they are agreeable unto Gods II. The second point is the working of righteousness wherein 1 The Order 2 The Manner The Order is in the words first To fear God and then to work righteousnesse all the duties of love must bee founded in Faith and in the fear of God for whatsoever is not of Faith is sin and the fear of God is the very seed and life of all true obedience which the wise man implyeth when hee calleth it the head and beginning of wisdome Prov. 1.7 that look as all sense floweth from the head so all heavenly sense and motion from the fear of the Lord. Which sheweth that many men begin at the wrong end in the matter of their obedience some think they do God high service if they come to Church say some prayers hear a Sermon things not to bee dis-allowed but know not how far they are from pleasing God herein because they bring not hearts renewed with Faith and Repentance nor souls possessed with Hope Love and the true knowledge of God without which the Lord accounteth their sacrifices but maimed and professeth his hatred against them others place all their Holiness and Obedience in the works and duties of the second Table If they bee liberal to the poor just in their dealing sober and civil in their conversation though they live in gross ignorance of God and his Word utterly careless of the waies and worship of God yet conceive themselves in as good case as any other man which is all one as to account that man a living man who hath no head the fear of God being to true religion even as the head to the body of a man besides that they thrust the second Table into the place of the first inverting the order of God yea they pull and break asunder the two Tables which the Lord
Messiah seeing that his Harbinger Elijah was come already 2 To note that Christ appeared in his due season not before John had preached the Baptisme of Repentance and amendment of life and so had prepared the way to Christ neither before the people were fitted to receive him for John had spoken many things concerning him had pointed at him as the onely Lamb of God that taketh away the sins of the world had affirmed that he saw the Holy Ghost descending upon him and sitting on his head like a dove had professed him far worthier than himself had promised that he should baptize them with the Holy Ghost and fire Now 〈◊〉 â—he people desirous to see him of whom they had heard so much and 〈◊〉 â—â—erefore was the due time of Christs comming after the baptism which John preached Whence wee may shortly note how the Lord findeth us when hee first setteth his love upon us as far from meriting his love as these Galilaeans who were a most wretched people so as hee respecteth only his own grace in his respecting of us which consideration hee would often fasten upon his own ancient people the Jews professing to their face that hee made no covenant with them for any worthiness hee saw in them above other for they were the worst of all people Deut. 9.4 and much lesse can hee finde any worthiness to entitle a man to the heavenly Canaan the freedome of this grace doth therefore shine out more clearly and deserveth that wee should with much thankfulness both acknowledge it and also walk worthy of it Secondly Hence is to be noted That then men seasonably hear of Christ when they are prepared by John in the doctrin of repentance when the Law hath killed cast us down and made us guilty of the sentence of death then the Gospel doth seasonably propound the grace and mercy of God in Christ Hence for pacifying the troubled conscience it is called the Gospel of peace Eph. 6.15 for chearing up the heavy heart it is called a good word Heb. 6.5 and for healing and bringing the sick soul to health and soundness it is called a sound word Tit. 2.8 and therefore Ministers in despensing the promises must see that men bee fitted for them bâ—cause if the ground bee not plowed up all the seed is cast and lost among thornes and hearers must be as wary of false Application lest in time they as heavily lose as they have hastily snatched such things as never belonged unto them Vers 38 How God annointed Jesus of Nazaret with the Holy Ghost and with power Who went about doing good and healing all that were oppressed of the Devil for God was with him THE Apostle having proved by the common voice and fame that Christ is Lord of all hee now descendeth to prove it by his facts all which because they were performed by vertue of his Heavenly commission and calling therefore as good order requireth hee beginneth there and in this verse propoundeth two things 1 Christs calling to his office of Mediatorship How God annointed c. 2 The execution of that office according to his Calling who went about c. In the former are three points to be considered 1 who was called Jesus of Nazaret 2 Who called him how God annointed 3 The manifestation of this calling annointed him with the Holy Ghost and with power 1 The person called was Jesus of Nazaret for so he was commonly called among the Jews not that hee was born there for hee was born at Bethlem in Judaea Christ called Jesus of Nazaret although he was not born there why Matt. 2.5 according to the prophesy Mic. 5.2 but because 1 He was brought up there for Joseph his Father fearing Archelaus Herods son Mat. 2.22 he sought him out or rather directed by Divine dream a most obscure village in Galilee named Nazaret and dwelt there 2 Hee was so called by the over-ruling hand and council that hee might bee probably known to bee the true Messias in that hee was a Nazarite as was prophesied of him before Zach. 6.12 Behold the man whose name is BRANCH and hee shall grow up out of his place and shall build the Temple so Isa 60.21 These are the places which the Evangelist Matthew aimeth at â—eâ—sâ—r when he said that Christ dwelt in the City of Nazaret that it might bee fulfilled which was spoken by the Prophets he shall bee called a Nazarite for seeing so much is not elsewhere spoken in clear and proper speech necessarily it must bee spoken figuratively at least and more obscurely as in those places which M. Junius doth manifestly clear to appertain to this very purpose Jun. paral l. 1. par â— analys in numb 6.1 in whom the Learned mâ—y read much more concerning this argument which willingly I forbear 3 That they might under this title acknowledge him according to the Scripture to bee the rod of the stock of Jesse and a plant going out of his roots â—eâ—sâ—r which by the same word is signified Isa 11.1 4 That they and wee might hence gather that hee was sanctified and set apart unto a most holy purpose being a true Nazarite neither by vow nor Commandement for then hee might neither drink wine nor touch the dead which he did and caused others also to do the same nor yet cut his hair which in likelihood both by the custome of the Jews and Pauls speech 1 Cor. 11.7.14 hee did but by most perfect holinesse and absolute purity of his whole man whereof those Nazarites were but shadows that so hee might bee a perfect Saviour and high Priest separate from all sinners Heb. 7.26 Whence note How the providence of God in over-ruling every particular circumstance is manifestly cleared The very particular places assigned for this and that purpose are accurately set down to shew how those seaven bright eyes of Gods providence which go over all the world Zach. 4.10 have been ever waking and watchful over both predictions and accomplishments to bring them just together in the just point and period fore-appointed Christ must not be born neither in Egypt nor in Nazaret nor in his fathers house but in a journey and in an Inne at Bethlem because i◠〈…〉 so foretold that Bethlem the least of all the Cities in Judea should be made 〈◊〉 highest in this priviledge Again Christ though the Son of David must not bee brought up in Bethlem the City of David nor yet being of the Kings seed in Jerusalem the City and seat of the Kings but in Nazaret that hee might be called a Nazarite Whatsoever therefore God hath promised in the Scriptures wait in faith for the accomplishment this providence will not suffer it unaccomplished but make not haste hee hath a due season for it which thou must patiently expect and the patient abiding of the just shall not miscarry 2 Note hence That Christ was the only true Messiah and could not have been so if hee had not been
are given him out of the world Joh. 17.19 and this is no small benefit seeing no part in the prayer of Christ no part in his death he will not endure death for him for whom he will not vouchsafe to pray 4 Consolation in affliction strength in temptations and assured comfort in life and death are the sweet fruits arising from remission of sin For 1 Although afflictions entred with death into the world by sin and in their nature are testimonies of Gods wrath yet sin being remitted they proceed no further from God as a just Judge revenging sin but from a merciful Father either for trial of us and our graces or for chastisement to keep us from perishing with the world to make us hate sin the more to draw us nearer him in invocation and prayer to force our affections out of this present world to fray others from sin by our example to conform us to the image of his Son and to shew his mighty power in our weaknesse by turning them to our best And thus from the former consideration ariseth to the beleever even in darknesse a great light Satans temptations foyled by this assurance 2 From hence obtaineth the beleever notable strength and sence against the fiery darts of Satans temptations For Satan urgeth the poor sinner sundry ways as 1 By the multitude and vilenesse of his sins with which his conscience telleth him he is covered and thence inferreth that because the wages of every sin is death and because he hath deserved eternal death he must needs perish he can expect no other But now can the beleever stop his mouth and say I grant Satan all thy premises no sinner is worthy of or can expect salvation in or by himself or so long as he continueth in sin but my sins are remitted by means of Christs satisfaction and though in my self I am worthy to perish yet in Christ I have a worthinesse to bring me to salvation I continue not in my sinful estate but am drawn out of the guiltinesse the filthinesse the service the love and liking of my sins through the grace wherein I stand and therefore thy consequent is false I fear it not being so forcelesse 2 From the Justice of God who cannot but reject whatsoever and whosoever is not fully conformable to his righteousnesse but here the beleeving heart is quieted in that through remission of sins the Justice of God is fully satisfied though not by the person offending yet in his pledge and surety Jesus Christ who being just dyed for the unâ—ust that we might be the righteousnesse of God in him And hence the justice of God is a matter of most comfort to the poor sinner in that this righteousnesse cannot suffer him to demand satisfaction twice for one and the same sin for this directly fighteth with justice and equity And if Satan be still instant and say But what shall anothers righteousnesse avail thee if thy self bee not a keeper of the Law for the soul that sinneth that soul shall dye the beleeving heart will readily answer That although the Law require proper and personal obedience yet the Gospel translateth it to the person of ouâ— Surety who being God and man not only paid the whole debt but performed all righteousnesse absolutely fulfilling the whole Law whence it is that his obedience is called the fulfilling of the Law for righteousnesse to every one that beleeveth Rom. 10.4 and himself was made under the Law that hee might redeem from it those that were under it Gal. 4.4 And whereas the Tempter will alleadge But for all thy righteousnesse thou hast innumerable sins original and actual which the Lord hateth and every day addest to the huge heap of them The heart which holdeth this article of remission of sins abideth undaunted for though it feel a body of sin dwelling with it yet is it not reigning sin it is not sin at quiet but daily battail is maintained against it it is sin weakned and in daily consumption and therefore shall never be laid to the charge of him that is in Jesus Christ Rom. 8.1 There is no condemnation to them that are in Jesus Christ for the law of the spirit of life which was in Jesus Christ hath freed me though not from all molestation and presence yet from the Law that is the service and slavery of sin and of death vers 2. But numbers will he say who make account to partake in the death and righteousnesse of Christ are damned and have no benefit by it and numbers have revolted and fallen away and why maist not thou to which the beleever will readily answer that those that were thus plucked up were never of the Fathers planting only infidels and unbeleevers have fallen away and withered for want of rooting and moysture but I beleeve the remission of sins not by any ungrounded perswasion but with a sound lasting and unfayling faith resting it self wholly upon Christ so as I am perswaded neither death nor life can separate me from his love the work of whose spirit maketh me bold to call upon God as my tender Father and produceth the fruits of true faith and conversion into my whole life whereby I know as infallibly the truth of my faith as I know the presence of the Sun by his light or of Fire by his heat Finally he that hath begun to make mee good will make mee also persevere in goodness 3 This assurance of remission of sins yeeldeth most assured comfort in life The sound comfort of this article and in death the goodnesse of Pauls conscience was his comfort when hee stood at the barre Acts 23.1 and 2 Cor. 1.12 This is our rejoycing even the testimony of our conscience and in the agony of death this is the Christians comfort that his sin being remitted the sting of death is gone the locks of this strong Sampson wherein his great strength say are clipped off and hee is disarmed of his weapons which are our own sins So as a Christian may challenge him into the field and say O death where is thy sting which because he is bereaved of when he intendeth to kill he cureth when hee doth his worst which is to separate soul and body he can sever neither from Christ nay rather he sendeth the member of Christ and setteth him nearer to his head which is best of all The third point propounded Three lets which hinder men from seeking so precious a grace is to consider of the Leâ—s which hinder men from seeking the assurance of the remission of their sins which is indeed their true happinesse if they could so esteem of it some of which I will set down 1 An erroneous judgement that no man can attain certainly to beleeve the pardon of his sins for the common Protestant is a very Papist in this opinion who hold that to doubt of this point is a vertue and to beleeve it is presumption because no man can certainly know