which they are daily toyled so many discouragements without them to cast them down or back at the least against all which this one consideration shall bee able to bear them up that the eyes of the Lord are upon them that fear him and by these eyes he seeth their wants to supply them their injuries to releeve them their sorrows to mitigate them their hearts to approve them and their works to accept them 2 Those that fear God must also be accepted and respected of us We must accept them that fear God because God himself doth as they be of God and it cannot be that those who love God should not love his Image in his children Davids delight was wholly in the Saints and such as excelled in vertue Psal 16.3 so must wee frame our judgement and practice to the Saints of God before us who have made but small account of great men if wicked and preferred very mean ones fearing God before them Thus that worthy Prophet Elisha who contemned not the poor Shunamite fearing God told wicked Jehoram King of Israel that if he had not regarded the presence of good Jehosaphat he would not so much as have looked toward him or seen him 2 King 3.14 Nay even the Lord himself hath gone before us herein for example who for the most part respecteth poor and mean ones to call them to partake of his grace passâ—â—g by the great noble and every way more likely of respect if we should judge according to the outward appearance David the least of his brethren was chosen King Gideon the least in all his fathers house Judg. 3.15 appointed by God the deliverer of his people and indeed the meanest Christian being descended of the bloud of Christ and so nobly born deserveth most respective entertainment in the best roome of our hearts 3 This doctrine teacheth all sorts of men to turn their course from such earnest seeking after honours profits preferments and such things which make men accepted amongst men and as eagerly to pursue the things which would bring them to be accepted of God such as are faith fear of God love of righteousnesse good conscience and the like which things bring not only into favour with God but often get the approbation of men at least so farre as God seeth good for his children Rom. 14.17 18. The kingdome of God is not meat and drink that is hath not such need of such indifferent things as these are but righteousnesse peace and joy in the Holy Ghost those are the essential things to be respected of all such as are the subjects of that Kingdome of grace And to urge the godly hereunto mark the Apostles reason in the next verse for whosoever in these things serveth Christ is ACCEPTABLE unto God and approved of men such a mans ways please the Lord and then he maketh his enemies become his friends Vers 36. The which word he declared or sent to the children of Israel preaching peace by Jesus Christ which is Lord of all OF all other readings I follow this not only as the plainest but because it most aptly knitteth this verse with the former as a clear proof of it For having said that now he knew that whosoever whether Jew or Gentile did now purely worship God according to the prescript of his Word the same is accepted of him he proveth this to be a truth because it is the self same thing which God himself had of old published to the Israelites when he declared unto them that peace and reconciliation was made between God and man by the means of Jesus Christ who is Lord not of any one people or Nation but Lord of all For the Apostle doth not secretly oppose the ministery of Moses and of Christ Moses was a Minister of the Law to the Jews only but Christ himself and the Gospel is the power of God to salvation to every beleever first to the Jew and then to the Grecian and now God is not the God of the Jew only but even of the Gentiles also according to that heavenly song of the Angels when Christ appeared to throw down that partition wall which stood between the Jew and Gentile wherein they ascribed not only all the glory unto God but proclaimed peace to all the earth In one word that Jesus Christ is our peace and Lord of all is the scope of this whole Sermon and of all the Prophets as after remaineth to be shewed in vers 43. The former part of this verse hath two general points to bee explained the former touching the peace here spoken of the latter concerning the preaching or declaring of it By peace what is meant In the former must be considered 1 What this peace is 2 How it is by Jesus Christ First by peace among the Hebrews and Greeks is meant all prosperity and happinesse for both of them in their salutations though with some difference prayed for peace to the parties saluted that is all good success from God the fountain of mercy And includeth in it 1 Peace with God 2 Peace with man both with a mans self and others 3 Peace with all the creatures of God so farre forth as that none of them shall bee able to hurt him further than God thinketh good for his exercise and in this peace standeth true happinesse 2 It must be considered how this peace is by Jesus Christ namely according to the former branches of it 1 Peace with God by three things First he wrought our peace with God from whom our sin had sundered and separated us three ways 1 By interposing himself between his Fathers anger and us who durst not come near him 2 By satisfying in our stead all his justice through his bloud thereby removing all enmity cancelling all hand-writings which might have been laid against us and bestowing on us a perfect righteousnesse in which God is delighted to behold us 3 By appearing now for us in Heaven and making requests for us in all which hee cannot but be heard being the Son of his Fathers love in whom he is well pleased and for him with us his members 2 Peace with men 1 Others Secondly he wrought peace between man and man 1 By demolishing and casting down the wall of separation whereby Jew and Gentile might not accord or meddle one with another his death rent down the veil that both Jew and Gentile might look into the Sanctuary that of two he might make one people one body yea one new mâ—n unto himself Eph. 2.13 14. 2 By changing the fierce and cruel disposition of men who are now become the subjects of his Kingdom that of Lions and Cockatrises they become as meek and tractable as Lambs and little Children having peace so far as is possible with all men with the godly for Gods Image sake and that they are members of the same body with them and with the wicked for Gods Commandements sake and because they may become members of
good purposes and practices Which is the rather to bee learned because wee have that within us which will make us easily daunted in good things as Peter himself after hee had been long with Christ was so daunted with the voice of a Damosel as hee easily forsware 〈◊〉 Master All Satans instance in evil it to bring us from instance in good against whom wee must every way fortify our selves First In the subdoing of any sin or corruption how will nature recoyl how stirring will Satan bee to keep his holds how many baits and objects will hee present unto thee how many fears and losses and crosses as rubs will hee cast in thy way and all to drive thee from the field against thy sin But now is a time to make use of this Doctrin Are wicked men so constant to the Devil at his instance and must not I bee constant for God at the instance of his blessed Spirit I will hold out by Gods grace and if I be foiled once and again as the Israelites in a good cause against Benjamin I will renew the battel the third time I shall at length carry away the victory this sin is one of Satans band like the captain and I will not bee driven out of the field by such a Craven that will flye if hee bee resisted Secondly The graces of God are as so many precious jewels locked up in the closet of a godly heart the Devil is instant to rob and bereave us of these wee must bee as hardly perswaded to give up these as to bee spoiled of our earthly treasure and riches 1 Our faith were a sweet morsel to Satan but wee must resist him stedfast in the faith Job will hold his faith in spight of the Devil let him lose his goods his health his friends his children hee will hold his faith and professe if the Lord kill him too hee will still trust in his mercy 2 Hee would steal away our love of the Saints and with it the life of our faith and therefore hee sets before us many infirmities of theirs and suspitions of our own and some fear from others but notwithstanding out delight must bee in the Saints that excel in vertue Jonathan will not bee beaten off the love to David though in all outward respects hee had little causes onely because hee saw God was with him 3 Hee layeth siedge to our sobriety and temperance and layeth many baits but Joseph will not yeeld to the many assaults of his Mistris 4 He would make us weary of prayer which is our strength and iâ— God delay he tells us he hears us not we lose our labour But wee must wrastle by prayer as Jacob till we obtain and as the woman of Canaan begge once and again till Christ hear us if he call us doggs so as wee cannot sit at table let us beg the crums as whelps that â—all under the table 5 He would make us weary of our profession is uncessant in setting the malice of the world upon us yea great ones multitudes and all But the Disciples by no whips moâ—ks threats or persecutions could be daunted but rejoyced in them and went on more cheerfully 6 He would have us weary of well-doing and beginning in the Spirit to end in the flesh But as Nehemiah in building the Temple and wall said to his crafty Counsellers Should such a one as I flie so let every Christian say Should I lose all my labour and that crown of life that is promised to all them that are faithful to death No I will not doe it The Devil took him up into an exceeding high mountain In this third temptation we are to consider two things 1 The assault 2 The repulse In the assault two things 1 The preparation 2 The dart it self In the preparation 1 The place 2 The sight represented The dart consists of 1 A profer All these will I give thee 2 A condition If thou wilt fall down and worship me 3 A reason for they are mine and to whomsoever I will I give them First of the place and in it 1 what place it was 2 how Christ came thither 3 why Satan chose that place I. The place was the top of an exceeding high mountain What this mountain was we cannot define and the Scripture being silent in it wee may bee sure it is no Article of faith Some think it was mount Ararat on which the Ark of Noah stood in the floud the highest mountain in the world But without all reason for that was in Armenia another part of the world Gen. 8.4 And there were a number of great Hills round about Jerusalem fit enough for this purpose As 1 There was mount Moriah where Abraham offered to sacrifize his Son Isaac where Salomon built his Temple and wherein Christ stood in the former temptation But the text is plain hee was carried from thence into an higher mountain by farre 2 There was mount Ghiâ—n 1 King 1.33 34 where Zadok and Nathan at Davids appointment anoynted Salomon King But this was too low 3 There was a mountain over against Jerusalem called mons offensionis the mountain of scandal where Salomon in his age deceived by outlandish wives built an high place for Chemosh and Molec the abominations of the children of Ammon and Moab 1 King 11.7 which high places so hard it is to thrust down superstition once set up continued standing three hundred sixty three years and were destroyed by Josiah 4 There was mount Calvary where Christ suffered but that was not so high as this mount spoken of 5 There was mount Oliveâ— a famous mountain about six furlongs from Jerusalem here David wept flying before his Son Absolom here Christ often watched and prayed and wept over Jerusalem for it was so high as that from the top of it as Josephus reports one might discern all the streets of Jerusalem and see afarre off to the dead sea 6 There was mount Sion higher than all these which was called the Mountain of the Lord for those that have written concerning this City know that the foundation of it is among the holy Mountains and among them all mount Sion was farre the highest and therefore David made a Fort there called the City of David 7 There were besides these without Jerusalem mount Nebo from the top of which Moses stood and beheld all the Land of Canaan and was commanded to dye This is generally held to be the Mount to which Christ was carried and so could I think were it not that it was quite without Palestina and not in the Land of Canaan for Moses only there did see the good Land but must not enter into it 8 There were within Palestina besides these mount Basan and mount Hermon very high Hills in comparison of which Sion is said to bee a little Hill Psalm 42.6 and 68.16 Now it is very probable that this temptation was upon one of these Hills but we must not bee curious to determine
as 1 To serve God is to reign and to be a King over the world fleshly lusts c. and to suit with Saints and Angels 2 God hereby becomes our protector maintainer and revengeâ— a David often prayeth Lord save thy servant teach thy servant revenge the cause of thy servant c. 3 Servants of unrighteousness meet with the wages of unrighteousness 4 All our comfort in crosses and afflictions stands in our service of God and a good Conscience or else we have none 5 To fear and keep his Commandements is the whole duty of a man and that which makes him fâ—lly happy Notes of a good servant of God 1 Labour to know the will of the Lord which hee hath revealed in his Word as David prayed Psal 119.125 For in the Scripture hee hath laid but our work for us and let us expect our calling to every business there let us be ready to hear not lightly absent nor present for custom but conscience 2 Let us serve him in affection and be glad to doe any thing to please him and grieve when we fail either in doing that wee should not or in not doing that we ought or not in that manner that may please the Lord. 3 Be ever imployed in his work How know I a mans servant but by his labouring in his Masters business Yee are his servant to whom yee obey Rom. 6.16 and Joh. 15. Yee are my Disciples if yee doe whatsoever I command you If I see a man spend his time in the service of sin of lusts of games pleasure the world c. I know whose servant he is certainly he is not in the service of God hee is not in Gods work 4 Intend thy Lords profit and glory A good servant knows his time and strength is his Masters and hee must bee profitable to him and seek his credit It will be with every servant of Christ as with Onesimus Phileus 11. being converted howsoever before grace he were so unprofitable and pilfering as he was unfit for any honest mans house and much more the house of God yet now he profits the Lord and credits him and takes not his meat and drink and wages for nothing 5 A good servant sets forward his Masters work in others hee will provoke his fellow-servants and not smite and hinder them as the evil servant did he will defend his Lord he will venture his life for him he will stand also for his fellow-servants while they are in their Masters business he will be a law to himself if there were no Law no Discipline he will not idle out his time his eye is upon the eye of his Master his mind upon his account his endeavour to please him in all things Vers 11. Then the Devil left him and behold the Angels came and ministred unto him HAving by the assistance of God now finished the two former general parts of this whole History which stood in the 1 Preparation and 2 The combate it self we proceed to the third and last which is the issue and event of all which affordeth us the sweet fruit and comfort of all our Saviours former sufferings from Satan and of our labours and endeavours in opening the same In this issue two parts are to bee considered 1 Christs victory 2 His triumph His victory and conquest in that the Devil left him His triumph in that the Angels came and ministred unto him In both which shine out notably the marks of his Divine power which even in all his lowest abasements did discover it self to such eyes as could see it and gave shew of a person far above all that his outward presence seemed to promise as for example His conception was by the Holy Ghost His birth as mean and base as might be but graced with a Star and the testimony of Angels and his Circumcision with Simeons His Baptism performed by John in Jordan but graced by his Fathers testimony and the Spirits descent in a visible shape of a Dove His civil obedience causeth him to pay tribute but hee sends for it to a Fish His person was called Beelzebub but Beelzebub confesseth him to be the Son of God At his Passion what greater infamy than to be hanged between two Theeves What greater glory than to convert and save one of them At his apprehension they that took him fell backward to the ground Joh. 18.6 In death he trod upon Deaths neck and being shut up in the Grave he opened it So here he is carried and recarried in the hands of the Devil but as one weary of his burden hee is forced to leave him on the plain field and to give up the bucklers because a stronger than hee is come This is the great mystery of God manifest in the flesh 1 Timothy 3.16 In the victory of Christ consider three things 1 The time when the Devil left him Then 2 The manner hee departed from him 3 How long hee left him and that is in Luke for a season Then This particle may have reference to three things 1 When the temptations were ended saith Luke namely all those which his Father had appointed him to indure at this time in the Wilderness For as the Son of God knew how much to suffer so Satan would not give over till hee had spent all his powder and had exercised all his malice in these most hellish Temptations wherein hee used all his skill strength and malice if he might possibly in this seed of the woman overthrow all the Sons of men and in the Head kill all the members Whence wee may Doct. Observe The obedience of the Son of God who stood out resolutely and departed not the field at all nor expected any rest till all the Temptations for this time were ended Christ could have confounded Satan in the beginning of the temptations and so have freed himself from further molestation but he continues and abides all the trial to the end And why Reason 1 His love to his Father made him submit himself to the lowest abasement even to the death of the Cross and refuse no difficult service for which his Father sent him into the World of which this was a principal The speech of David was most proper to this Son of David Behold here am I let the Lord do with mee even as hee will In his greatest agony hee said Not my will but thy will be done For he that loveth God his Commandements are not grievous to him 2 His love to his Church made him stand out the uttermost peril in this dangerous combate Eph. 5.25 Christ loved his Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and exposed himself for it and made himself liable to all wrongs and dangers for it as a loving Husband steps between his Wife and danger 3 Hee persisted in the Combate to teach us to hold out after his example in temptation and to expect freedome from temptation when wee have indured all but not before It is absurd to expect the
but it is nothing less than true obedience for 1 He came of his own motion but went away by Christs who spake a powerful word which he could not nor durst resist 2 He goes when hee can stay no longer his commission for this time was now expired his liberty was restrained the temptations were ended God permits him now no further and now he leaves the Son of God and so left he Job in the same reason when he had vexed him as much as he could obtain leave to doe 3 Satan could not change his wicked nature in leaving Christ hee leaves not his malice against him only hee leaveth the exercise of it for the present 4 He returns again afterward and sets upon our Saviour with new assaults which is a plain argument he went now against his will Doct. To doe that which God commandeth and to leave undone that which he forbiddeth is not always a sign of true grace The Devil is commanded to give over tempting of Christ and he giveth over is commanded to be gone and he goeth yet this is no argument of true grace and that which is incident unto the Devil cannot be a sign of grace in any man but as there is a forced and feigned obedience in Satan himself so in all his instruments which proceeds not from any true grace let them flatter themselves in it never so much Cain offers Sacrifice as well as Abel and brings a shew of obedience but his heart being filled with murderous thoughts was voyd of all grace Balaam was commanded not to curse the people of God and hee professed that if Balac would give his house full of silver he would not doe it as if hee had made great conscience of Gods Commandement but it was much against his will for having received an answer from God not to curse them he would not be answered but went again and again to know the mind of God not content to test in that answer with which he was not pleased And after that he giveth balac wicked counsel to send his people to Sittim to offer to their Idols where Israel was likely to fall in love with women and so commit fornication with them by which he brought the curse of God amongst them whereby numbers of them were destroyed Here was a seeming obedience without any grace in the heart Exod. 8.19 Jannes and Jambres and the rest of the Enchanters of Aegypt stood out in resisting Moses and Aaron so long as they could and then gave over but not of any conscience but because in the plague of the Lice they saw the finger of God against which they could not prevail The like was the obedience of the Jews when they desisted from persecuting the Apostles Acts 5.35 because Gamaliel a Doctor of the Law perceived that they did fight against God Adde hereunto the example of Judas who after his sin of betraying his Lord made a fair shew of repentance confessed his sin restored the mony bewayled and justified his Master but all this without all grace in his heart for he went away and hanged himself 1 A man only by repressing and restraining grace Reasons may both doe many things which God hath commanded and leave undone what God hath forbidden as Haman refrained himself from Mordecai Hest 5.10 though his heart was full of wrath chap. 3.5 Many other things might hinder him from the present execution of his rage against Mordecai as that Mordecai was as in a Sanctuary the Kings gate that he was the Kings servant that it was better to reserve him to a shameful death and effect it by a kind of form of Law than to embrue his own hands in the bloud of the Kings servant and so endanger himself But the chief cause is Gods restraint of wicked mens fury that they cannot execute what they can determine against his Church though hee use sundry means to restrain them Nay further a wicked man may be restrained from some evils which the child of God may fall into he affects an outward form and credit and glory of an outward profession sometimes and to attain this end in which he notably deceives himself he cannot enjoy the pleasures of sin with greediness not because he conscionably hateth these sins but hee is bridled with the credit of his profession 2 Obedience proceeding from true grace is so qualified Conditions of sound obedience â—our as neither Satan nor any wicked man is capable of it For 1 it is an effect of the love of God and of goodness Deut. 30.20 Choose life by loving the Lord and obeying his voice and cleaving unto him Josh 22.5 Take heed to the Commandement and Law which Moses the servant of the Lord commanded you that is that yee love the Lord your God and walk in all his waies and keep his Commandements and cleave unto him Love excludes all coaction and constraint Now wicked men resembling their Father the Devil cannot love God nor goodnesse but notwithstanding all their pretences are haters of God and enemies of righteousnesse they care not for his favour above life they love not his presence nor to bee with him nor his Image in his Child nor his will in his word nor his house nor his holinesse to resemble him nor his glory but are more troubled at the loss of a grain of their honour than all his 2 This obedience is a daughter of faith for without faith it is impossible to please God whereas wicked men have nothing above corrupt nature much less such a supernatural indowment as faith is which so uniteth unto Christ as it makes him more precious than all the World 3 It proceedeth from a man wholly renewed and changed such good fruit must come from a good tree which is the work of sound grace onely 1 The understanding is inlightened to discern between good and evil according to Gods Word 2 The will is sanctified and made willing 3 The heart is purified by faith and made a good treasury to send out good speeches and actions 4 The conscience is purged and being perswaded of the love of God in Christ it seeks to preserve it self good and pure and in all his waies out of Conscience indeavours in the good that God requires and avoids the evil which hee forbids 5 The affections are renewed and are sweetly perswaded by Gods Spirit to hate all evil and cleave to that which is good to grieve they can do no more glory to God but are at their best very unprofitable But wicked men are never a whit changed but are all impure even their mindes and consciences and out of the abundance of the heart the tongue speaketh the hand worketh neither can a bitter fountain send out sweet waters 4 Sound Grace within sendeth forth an obedience which is cheerful 1 In the undertaking love makes labours light and nothing is hard to a good will 2 In the manner of doing it is not forced but lead ruled by the word
them to God his Father so as being now redeemed and bought with a price they are no longer their own but the Lords that bought them 1 Cor. 6.20 3 Because when he hath thus dearly purchased his Church he contracteth himself in spiritual Marriage with her and so becometh her Lord Hos 2.18 I will marry thee for ever unto my self yea I will marry thee unto me in righteousnesse in judgement in mercy and in compassion Ephes 5.23 As the husband is the wives head so is Christ of the Church So as if a man bee a Lord of that which is given him of that which he hath redeemed and ransomed of her whom he had married into his bosome in all these regards by as good right is Jesus Christ the Lord of his Church and every member of it Object But how can Christ be a Lord and a servant too Isa 42.1 Behold my servant I will leaâ—e upon him and hee took upon him the form of a servant Phil. 2.7 Ans Christ considered as Mediator is after a special manner both his Fathers servant and yet the Lord of his Church In all the work of mans Redemption he served and obeyed his Father being sent of his Father for this end he was subject to the death he prayed unto him gave him thanks learned obedience by the things he suffered not as God equal to his Father but as our Mediator and Surety and yet by all these things he became our Lord and the King of his Church And herein the Apostles travel as in their main scope to prove that Jesus Christ whom the Jews put to death hath shewed himself the Lord of glory and the true Messias Acts 2.34 Let all the house of Israel know assuredly that God hath made that Jesus which they crucified Lord and Christ. Object But how can Christ be the Lord of all seeing many yea the most will not obey him Ans Doth a King cease to be the Lord of all his Country because some which were his subjects are gone out in rebellion against him besides howsoever it standeth with his glory and grace to suffer with patience the vessels of wrath yet at length he shews his power against them in bringing forth his whole displeasure upon them Vse Hence in that Christ is in general Lord of all we learn that all Creatures are his and therefore we must never use any of them without leave from him or without return of praise and thanks unto him none of them are sanctified to our use without the Word and Prayer And if wee have leave from him we ought in sobriety to use them 1 Cor. 10.26 Eat whatsoever is sold in the shambles making no question for conscience sake Hence followeth it also that he having an absolute power over all hee may doe with his own what he will who shall hinder a Potter to frame one vessel to honour another to dishonour which I speak because many cannot endure to hear of a decree of reprobation who must frame their judgement to his will who cannot but be just and good and leave off to reason with God Hence also he may make one rich another poor at his pleasure The rich and poor meet this Lord maketh them both Secondly in that Christ is in special Lord of his Church sundry things are to be noted as first That none can have Christ to be a Jesus that is a Saviour who have him not for their Soveraign and Lord whosoever thou art that challengest him for thy Saviour see thou acknowledge him thy Lord. Quest How may a man have Christ to be his Lord A man hath Christ his Lord by four things Ans By the practice of four duties 1 By preserving in the heart a fear and reverence towards his person Malac. 1.6 If I be a Lord where is my fear Lordship requires subjection Psal 45.11 He is thy Lord and reverence thou or bow unto him Now this fear must proceed from love for if any man love not the Lord Jesus let him be accursed and wheresoever this love is it must needs bee attended with a fear to displease him 2 By professing him to bee thy Lord as servants by their livery or cognisance speak and proclaim to all men to whom they belong so if Christ bee thy Lord thou must not bee ashamed of him but bee ever speaking of him commending his goodness thou must glory of such a service accounting it thy greatest honour that thou art become his servant thou must defend his name where ever thou hearest it called into question thou must suffer with him and take part with him in affliction 1 Pet 4.13 an unfaithful servant is hee that can bee dumb in his Masters dishonour but especially if his Master be assaulted and in danger then to forsake him when hee hath most need of him 3 By acknowledging thy self to bee countable unto him for all thy waies and for all thy receites Make account to be countable of all to this Lord of all The servant not being at his own hand must go about no business but his Masters whatsoever matter of trust hee receiveth from his Master it is not his own hee is faithfully to discharge himself of it by a true and just account Thus therefore must thou reason the case with thine own heart what am I now in my Masters work had I commandement from him did his word or warrant set mee about the business which is now in my hands Again what gifts have I received of body minde wealth authority credit I am to be countable for all all the Talents I have are his If I gain nothing I am unprofitable If I gain I must be profitable unto him By absolute obedience unto his will revealed To this Lord only must be given absolute obedience Thus himself being to give his Law beginneth thus I am the Lord thy God thou shalt do thus and thus other Lords and Kings must bee obeyed in him yea disobeyed for him if they command contrary unto him onely hee must ever by Kings themselves bee obeyed absolutely in all the parts of his will revealed Which may bee considered in three heads 1 It is his will that wee beleeve in him Joh. 6.40 The will of Christ reduced to three â—eads This is the will of him that sent mee that every one that seeth the Son and beleeveth in him not onely beleeving his word to bee true but leaning upon him only for thy salvation If a Master should promise a servant that if hee will but beleeve him and seek to please him hee will provide for him for ever it would adde cheerfulness to such a servant and hee would think none of his Masters commandements burdensome but yet wee having larger and surer promises are slow of heart and hand to beleeve or yield obedience 2 It is his will that wee shew forth this faith of our hearts in the fruits of sanctification 1 Thess 4.3 This is the will of God even
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
malice against God If hee durst thwart so Divine a truth so strengthned from Heaven and that to Christs own face he dares and will contradict Gods VVord to thee 2 Consider if thou sufferest Satan to wrest away the credit of any part of Divine truth or the VVord of God what shall become of all our religion and the ground of our salvation all which is laid upon the truth of the word or all which our Saviour saith that not one jot of it shall fail 3 Know that by yeelding a little to Satan herein God in his justice may give thee up to such strong delusions as the Devil himself cannot be so besotted as to beleeve See it in some instances Satan beleeves there is a God and trembleth saith S. James and yet he so farre deludes a number as their sottish hearts say There is no God Psal 14.1 Satan knows there is a day of reckoning and judgement as the Devils confessed Art thou come to torment us before the time and yet he so besotteth and blindeth others that they make but a mock of all as those in Peter who mocked and said Where is his coming 2 Pet. 3.1 Satan knows that God is all an eye to whom day and darkness are alike yet in tempting men to secret sins he will make them say Tush who sees us can God see through the thick cloud The Devil knows that God is just and will not take the wicked by the hand and yet he makes the sinner beleeve his case is good enough being a most graceless man and makes one wicked man say of another as in Malachi We count the proud blessed c. The Devil knows that he that goeth on in sin shall not prosper yet he makes the sinner who turns from the word to beleeve he shall prosper As this temptation aimed to overthrow the Word of God so also the faith of Christ in that word namely to bring him from his assurance that hee was the Son of God Whence we may learn that Satan in all his temptations seekâ— to overthrow the faith of men Doct. 2. Satan in his temptations against all the members of Christ aimeth to destroy their faith This Christ himself witnesseth that Satan desired to winnow the Disciples but himself prayed that their faith might not fail Luk. 22.31 1 Thess 3.5 For this cause when I could no longer forbear I sent Timothy that I might know of your faith lest the tempter had tempted you in any sort And hence his continual practice is to bring men to the extreams of faith in adversity to despair in time of prosperity to presumption Reasons 1 He maligneth faith as being a special gift and mark of Gods elect because it is given to them only and to all them and therefore is called the faith of Gods elect Tit. 1.1 and to faith is the work of regeneration ascribed Acts 15.9 2 All Satans temptations tend to break off the Covenant and communion between God and his children and therefore must in special manner aim against faith for by faith we are made the Sons of God Gal. 3.26 and God espouseth and marrieth us unto himself by faith Hos 2.20 and by faith wee are brought into the grace by which we stand 3 He knows that faith is our shield whereby wee both keep off the fiery darts of Satan and quench the same and that faith is the victory whereby we overcome the world this is it that makes all his temptations forceless for though we have no power of our selves to withstand him yet faith gets power from Christ and lays hold on his strength which quells all the adversary-power of our salvation We stand by faith saith the Apostle and Satan sees the truth of Christs speech that the gates of Hell shall never prevail against it He hath reason therefore to labour to weaken it and to root it if it were possible out of the hearts of men and out of the world 4 All his temptations bend themselves to cut off and intercept the course of Gods love and his favours to his children he bursts with envie at the happiness of the Saints But unless he gain their faith he cannot interrupt this for by faith as by an hand we receive Christ himself given us of the Father Ephe. 3.17 and with him all his merits and all things belonging to life and godliness VVe receive the promise of the Spirit by faith Gal. 3.14 yea the presence of the Spirit who dwells in our hearts by faith we receive the hope and hold of our blessed inheritance hereafter Gal. 5.5 And whereas Satans continual drift is to estrange God and us faith only crosseth him by which wee have entrance and boldness to the throne of grace by our prayers to speak unto God freely as to our Father Ephes 3.12 Heb. 10.22 yea to ask what we will and obtain not only all corporal blessings good for us but also the sanctified and pure use of them whereas the unbeleever corrupts himself in them continually 5 Satan well knows that faith is the ground of all obedience without which the word and all Gods Ordinances are unprofitable Heb. 4.2 without which there is no pleasing of God Heb. 11.6 in any thing for whatsoever is not of faith is sin Hath he not reason then to assay by all his strength to take this hold from us Doth not he know that the foundation being overthrown the whole building must fall and the root overturned all the tree and branches come down with it Sever a man from his faith he tumbles in impiety and unrighteousness he is odious to God in all things Satan tramples upon him and leads him at his will From all which reasons we see that Satan especially in temptations aimes at our faith as he did at Christs Use 1. Those who never felt any temptation but ever beleeved never doubted No temptation no faith as they say never had faith for never had any man true faith but it was assayled most fiercely never was faith laid up in the heart of any child of God but the combate between nature and grace faith and frailty flesh and spirit was presently proclaimed Eves faith was won from her quickly Abrahams faith was mightily assayled which because in such a combate he retained hee was renowned and stiled the father of all the faithful and faithful Abraham Moses his faith was shaken and his great sin was unbeleef Job in his misery was many ways assayled to distrust God as his words import If hee kill mee I will trust in him still and Satans aym was to bring him to blaspheme God and dye Vse 2. As the Devil laboureth most against our faith Because Satan most oppugneth our faith we must most fortifie it so should we most labour in fortifying it Policy teacheth men to plant the most strength at that fort or part of the wall where the enemy plants his greatest Ordnance and makes the strongest assault And nature
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
ground under the milstone of Gods heavie displeasure and Levit. 19.13 Thou shalt not robb thy neighbour the Work-mans hire shall not abide with thee till the morning The reason is in Deut. 24.15 Lest thy Servant cry against thee to the Lord surely it shall be sin unto thee Obj. 2. But thou mayest make the best of thine own commodities by hoysing the prices and diminishing or corrupting the quantity or quality No man can force thee to sell thy own in dear times unlesse thou wilt and much lesse to give it away to the poor and needy then shut up thy heart live to thy self let others shift for themselves as thou doest for one Ans It is written that covetousness is the root of all evil and that it is Idolatry and the Lord hath sworn by a great oath even by his own excellency Amos 8.4 that he will never forget any of their works that swallow up the poor and make the needy of the Land to fail that were weary of the Sabbath because it hindred their setting of Wheat to sale that made the Epha small and the shekel great and falsified their weights and sold corrupt corn that is took all courses for gain Besides the fearful fruits of covetousness in Achan Gehezi Ahab Judas Object 3 But thou lendest thy money too freely ten in the hundred thou maiest take by Law but if by cunning tricks and devices thou canst get twenty in the hundred thou shalt grow rich the sooner Answ It is written Luke 6.35 Lend freely looking for nothing again and Deut. 23.19 Thou shalt not give to usury to thy brother and Exod. 22.25 If thou lend mony to my people thou shalt not bee an Usurer and Levit. 25.36 Thou shalt take no usury nor advantage neither lend him money nor victuals to increase and What shall it profit a man to win the whole world and lose his own soul Object 4. But thou art a poor man and defraudest thy self of profit thou mayest by an oath or a lye or a little cunning and sleight get good gains and why needest thou be so nice Answ It is written Prov. 22.2 The rich and the poor meet together and the Lord is the maker of them both that is in their persons and in their estates and Levit. 19.11 12. Yee shall not swear by my name falsly neither defile the name of the Lord thy God and That the curse entereth into the house of the swearer and thief and Yee shall not steal nor deal falsly nor lye one to another and that all that love abomination and lyes shall bee kept without the gates of the holy City with dogs Rev. 22.15 and that I must not lye for Gods glory much less for my own profit Object 5 But thou maiest revenge thy self upon thy enemy and make him know whom hee hath in hand broach some untruth or other upon him and thou shalt at least disgrace him and if thou leâ—st him go with this every one will scorn thee Answ It is written Vengeance is mine and I will repay saith the Lord and Thou shalt not bear false witnesse and Matth. 7.12 Whatsoever you would that men should do to you the same do you to them and It is the glory of a man to pass by offences Object 6. But the cause is good the Catholike cause it is but a title of rebellion or treason indeed it is a meritorious work and thou shalt bee Canonized a Romish Martyr if thou shalt kill a King or Queen or Prince that is an Heretick but above all if thou canst by one terrible blow not only kill the King Queen and Prince but also the whole Council all the Lords all the Judges all the Laws all the Law-makers yea and blow up the whole Parliament-house and with that three heretical Kingdomes together Answ Here wee can hold no longer but in such a temptation as is so direct a worship of the Devil with our Lord say Avoid Satan bee packing foul Devil for It is written Rom. 13.1 Let every soul be subject to the higher powers and 1 Pet. 2.14 Submit your selves to all manner ordinance of man and the fearful judgement of Corah Dathan and Abiram with their complices betide such Catholike rebels as dare lift up their hands against the Lords annointed not to cut off his lap but his life which is the life and breath of all his people Use 2. The scripture the hammer of heresies Instance in justification by works The like use hath the Scripture in the right use of it against all errors and heresies as wee may see in these instances 1 If the Papists would teach us justification by workes Answ It is written Rom. 3.20 By the works of the Law shall no flesh be justified and the like in Gal. 3.3 4 5. And Paul had as many merits as any yet he would not bee found in his own righteousnesse Phil. 3.9 and our righteousness is but as filthinesse or filthy clouts and after our best indeavours wee are but unprofitable Servants 2 If they urge us with transubstantiation and real presence Answ It is written that after Christ had given the Sacrament In transubstantiation hee went into the garden and suffered which hee could not if hee had been eaten before and not being glorified and 2 remembrance is of things absent 3 He continues in heaven till his comming to judgement Act. 3.21 4 The Fathers are the same Sacramental bread 1 Cor. 10.3 and yet Christ was not then in the flesh 5 There is no alteration in the sign of Baptism and there is the same use of the sign of the Lords Supper In the seven Sacraments 3 If they object unto us seven Sacraments Wee reply against their five bastard ones as in that of Matrimony for the rest thus 1 It hath no sign instituted by God when he brought Eve to Adam here is matrimony but no sign the ring which they make a sign is not 2 It is not proper to the Church as Sacraments are but common to Jews Turkes and Infidels 3 Every Sacrament belongs to every Member of the Church but matrimony belongs not to their Priests and Votaries 4 All Sacraments serve to confirm faith so doth not matrimony Adam in innocency had no need of saith but hee had need of matrimony In orig nal sin after baptism 4 If they tell us that by Baptism Original sin is quite washed away Wee Answer No true Baptism takes away the guilt but not the being of sin and it is written of David Psal 51.5 that hee confessed hee was still in Original sin see also Rom. 7.7 and Jam. 1.13 In absolute necessity of Baptism 5 If they would thrust upon us the absolute necessity of Baptism Answ It is written that Circumcision being the same in signification and use with Baptism was omitted in the wildernesse forty years and that David doubted not of his uncircumcised childs salvation and that children are holy through their beleeving
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
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
the manifesting of Christs glory for which Christ checked her for it was a private and light respect to which miracles must not bee commanded Joh. 2.4 4 For confirming of that Doctrin and Authority which is sufficiently confirmed already Joh. 2.18 Shew us a sign why thou doest these things why thou whippest out buyers and sellers out of the Temple Hee shews them none they tempt God herein was not the whipping of them out and the Authority hee had shewn sign enough of his divine authority did not hee solely and alone overthrow and turn out a number of them without resistance did not he by his word challenge the Temple to bee his Fathers house and himself the Son of God Having thus confirmed his authority by this sign hee would shew them no other Thus the Papists as a Pharisaical seed tempt God looking for more miracles to confirm the same Doctrin which Christ and his Apostles have sufficiently confirmed by many and powerful Miracles When they prove that wee teach another Dâ—ctrin wee will shew them other miracles III. To tempt God in action is thus 1 To enter upon any thing without a Calling for that is to step out of our way when wee do that which wee have neither Word nor Promise for this is in the Text. 2 To walk in a course of sin and live in our wickednesse especially when the Lord by blessings moveth us to repentance Mal. 3.15 They that work wickedness bee set up who bee they in the next words the Prophet sheweth saying They that tempt God are delivered So as all wicked persons are Tempters of God 3 To presume upon extraordinary means when ordinary means may bee had Thus the three worthies of David tempted God that went for water in danger of their lives whereas they might have had it nearer in safety 2 Sam. 23.15 but when they brought it to him hee considered how they had sinned to satisfy his sinful desire and would not drink it And this is the tempting of God intended in this place to flye down refusing the stairs 4 To run into places or occasiâ—â— of danger in soul or body is to tempt God as to run into wicked company or exercises Peter notwithstanding Christ foretold him of his wâ—akness yet trusted on his own strength and went into Gaiaphas his Hall and seeking the Tempter found him and himself too weak for him Our Saviour would here teach us what a dangerous sin it is to tempt the Lord it being so absolutely forbidden the people of God not only in the Old Testament but in the New 1 Cor. 10.9 Neither let us tempt Christ as some of them also tempted him Reasons For 1 It is a plain contempt of the Lord in his providence and constitutions when a man either neglecteth the means which God hath appointed to bring forward his purposes or betaketh himself to such means as God hath not appointed 2 It is a manifest argument of infidelity and hardness of heart When a friend promiseth me to doe me good at my need or to stand by me in time of danger I will feign a need or danger to try whether he will be as good as his word or no what doth this but imply a suspicion in me that my friend will not be as good as his word therefore I will try him before I need him And thus he deals that will needlesly tempt God 3 No relation between God and us may encourage us to tempt him He is our Lord a strong God doe we provoke the Lord are wee stronger than hee 1 Cor. 10.12 Let not the Princes of the Philistims dally with Sampson for he is strong and will revenge himself by pulling the house over their heads the Lord is strong and mighty Sampsons strength was but weakness to him therefore let us not tempt him lest we goe away with the worse as the Philistims did He is our God even a consuming fire Heb. 12.29 it is no safe dallying with fire He is our Father therefore we must fear him as Iacob knows Isaac is his father yet is afraid to goe to him disguised lest said he I seem to my father to dally or mock 4 The greatness of this sin will appear in the greatness of his punishment It cost good Josiah his life 2 King 23.29 He would try what he could doe against Pharaoh Necho when he was admonished of the Lord not to goe against him For this sin the Lord sware that not one of the Israelites above twenty years old should enter into Canaan It cost the lives of six hundred thousand men besides women who for tempting God were destroyed of the destroyer 1 Cor. 10.9 Good Zachary for not beleeving the Angel which came with tidings of a son was struck dumb for requiring a sign Even the best if they tempt God shall not carry it clear away Obj. Psal 34.8 Taste and see how good the Lord is and Rom. 12.2 prove what that good and acceptable will of God is Ans There is a two-fold knowledge of Gods goodness 1 Speculative by which we know God to be good in himself and to us 2 Experimental in some thing not revealed The places alleadged speak of the former only this later is a tempting of God Use 1. This serves to discover unto us our fayling against this doctrine and that every of us cannot so easily put off this sin as we think for 1 Is it not ordinary amongst us that read the Word and of Gods power therein we hear his promises we taste by experience how good and bountiful God is and yet in any straight in every danger we can be ready to tempt him as in Massah saying in our hearts Is God with me Doth God regard me Am I not clean cast out of sight Can I ever be holpen and swim out of this distress Thus the unbelief of our hearts is ready to make God a Lyar. When there was a marvellous great famine in Samaria and Elisha said To morrow at this time two measures of barly shall bee at a shekel and a measure of fine flower at a shekel a Prince answered If the Lord would make windowes in Heaven could it be so he answered Thine eyes shall see it but thou shalt not eat of it And hee was trodden in peeces in the gate for his unbelief 2 King 7. vers 19. 2 How generally are we in love with our sins which out of Malachi we have shewed to be a tempting of God God hath poured abundant mercies upon us the people of England yet we goe on to provoke and tempt him the more his mercies the more our sins how can this abusing of goodness but heap up wrath against our selves Can there bee a greater tempting of God in his justice than to goe on and trade in sin without repentance presuming that God will not punish us What a number of notorious wicked persons are resolved to adde drunkenness to thirst and sin to sin and yet at last mean to
more plain and sharp than they as appeareth 1 In the title he gives him Satan 2 In the commandement Avoyd First he calls him Satan which is the third name given him in this History for he had before been called a Devil that is a false accuser and a Tempter and now he is called a Satan signifying an adversary or enemy 1 To God directly 2 To man both in his person whom he often possesseth and vexeth Mat. 4.24 and also in his estate which hee doth often endamage and impoverish as we see in Job And Christ doth now so tearm him 1 To shew him that he takes better notice of him than before for he called him by no name before though he was called by the two former tearms by the Evangelist 2 That we should see further into his nature the more to beware of and detest him 3 To shew us how we may detect an adversary and smell a Devil namely when he sets against and opposeth the grounds of religion 4 To teach us that hee is no friend that offering us wealth and honour would draw us from God and religion The greatest kindness here is the greatest cruelty Avoyd 1 This is a word of indignation as we say to a Dogg avant for Christ was much offended and angry against this temptation when he saw and heard Satan so impudent and blasphemous So Christ gives this as a reason of the same speech to Peter Avoid Satan for thou art an offence unto mee Christ shews indignation because Satan shews his blackness 2 It is a word of rebuke and castigation of Satans importunity and impudency who would not bee satisfied at the first and second assault but still renews more hellish and horrible temptations Thus Luke expresseth it Hence behinde mee as one not worthy any longer to behold his face 3 It is a word of dismission or sending him packing and carries in it the force of a Commandement An Heretick saith the Apostle after once or twice admonition avoid Tit. 3.10 Thus deals our Saviour with Satan here who is Haereticorum haereticissimus An Arch-Heretick as a great man talking with a wrangling fellow whom no reason will perswade commands him away hee will hear him no longer Quest Why was our Saviour so angry at this temptation above the former wherein he exercised Meekness and Patience Answ 1 His Wisdome knew how far hee was to bear Satan at this time and how much to suffer from him and then how his mouth must bee stopped which Meekness and Lenity would never do there is no hope to win or overcome a Devil with kindnesse nor to shake him off that way nay rather this will more invite on his malice he will go so far as hee is suffered 2 Christ thirsted after mans salvation and his love to us and our redemption made him so angry with the Devil who sought by all means to hinder it for had hee been defiled with sin the work of redemption had availed us nothing 3 To note the hatefulness and detestation of that sin of Idolatry whether it bee covert or open that if our dearest friends should solicite unto it even the Wife of the bosome wee should pursue them to death and so shew our deadly hatred against it Deut. 13.1.6 4 The two former more concerned himself but this concerned his Fathers Glory directly hee hears him claiming all to bee his quartering the Armes and Royalties of God making himself a God and challenging worship due to God this hee could not bear his tenderness and zeal to his Fathers glory would not endure so vile a creature to carry away no not to challenge any part of his worship Doct. Gods causes must ever more affect us than our own How full of lowliness and meekness was our Lord and Saviour in all his own causes Hee did not strive nor cry neither was his voice heard in the streets Hee would not break a bruised reed nor quench a smoaking flax Isa 42.3 Matth. 12.20 When hee was reviled hee reviled not again When hee was called Glutton Drunkard a friend of Publicans and sinners Matth. 11.19 28. in stead of returning rough Language hee calleth saying Come unto mee all ye that are weary and heavy laden and I will case you Hee was led as a sheep to the slaughter and opened not his mouth when they accused him of capital things knowing that his answers would not bee taken hee answered not a word Now hee was in his own cause But when hee takes his Fathers cause in hand how doth hee cloath himself with zeal which even consumes him Joh. 2.15 in purging his Fathers house hee laies about him and whips out the abusers of that holy place Moses in his own private cause was the meekest man upon the earth being contumeliously worded by Miriam and Aaron hee presently pardons it and prayeth for Miriam and gets her cured of her leprosy In Exod. 32. that froward people was ready to stone him yet when God begins to bee angry with them hee forgets all and praies God rather to put his name out of his book than not to pardon their sins But seeing the calf his calm spirit is vanished and hee breaks the Tables of stone that were in his hand The Apostle Paul every where provokes Christians to meekness patience and laying aside of revenge and stirringness of spirit in private causes yet Act. 17.16 when hee saw the idolatry of the Athenians his spirit was stirred up in him 1 The Religion which wee profess Reasons should bind us unto God most straightly therefore Augustine noteth the word either à religando or à relinquendo that where religion is it will leave all for God And hence is self-denial enjoyned as a necessary preparation to him that will profess Religion 2 Gods Glory is preferred by himself above all his Creatures as being the end of them all and therefore must so bee of us even above our selves for of him and through him and for him are all things Wee see in the Common-wealth how the instruments of publike Justice if any service bee commanded from the King must lay aside their own business and ease and execute the Kings pleasure before their own Such a good servant for his Lord was Paul saying My life is not dear unto me so I may finish my course with joy 3 Our Lord Jesus hath more affected our cause than his own what an infinite love shewed hee in descending from his glory to work the great and painful work of our redemption what infinite misery did hee sustain to help us out of it what an happinesse forsook he to recover us to that which wee had forsaken what a dear price did hee pay for our ransome when we were lost Is it not fit now that wee should bee earnest in the cause of such a friend May not hee well disdain that any thing in the World never so much concerning us should bee preferred before him yea or equalled with or loved without him
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
1 possession 2 disposition four reas page 199 God some waies an actor in evil no waies an author page 10 God tempteth man two waies page 20 Godly men shall want no accusation in the world why page 19 The more God graceth a man the more Satan seeketh to disgrace him three reasons page 1 and page 6 Six graces Satan would fain rob us of page 182 H POpish hallowing of water wicked six reas page 8 Headship of the Pope falsly grounded page 149 Little or no Help in injustice three reas page 95 Christ full of the Holy Ghost how page 25 Holiness sweeteneth our callings three ways page 98 To hold out in tryals without hast-making four reas page 234 No sign of Gods hatred to be vexed with the Devil but of the Devils four reasons page 125 Christ able to feed others miraculously was hungry himself page 38 I SAtan can make gross Idolatry seem a small moat page 203 Jerusalem called holy City five reasons page 104 Jerusalem full of corruptions yet called holy why page 107 Importunity of Satan against Christ and his members to draw them to sin four reas page 180 Infirmities which Christ took upon him which in three propositions page 38 Why Christ took our infirmities five reasons page 39 Infirmities of Christ differ from ours in six things page 40 Induction to prove all things subjected to Christs word page 242 Infallible Judge of controveres the holy Scriptures four reas page 157 Incompetent Judges of controversies obtruded by the Church of Rome four page 158 Instance of Satan to draw us to evil must make us more instant in good page 182 Instances of Satans false conclusions in matter of faith three of practice nine page 66 Instances in four kinds of temptations how to use the word against Satan page 81 Instances of many men whose obedience is no better than that of Devils page 249 L. TO know a man led by the Spirit three rules page 12 Christ cometh led of the Spirit Satan cometh of himself page 49 Liberties of religion are better prized in their absence than in their presence page 117 The more light of grace the Lord bestoweth on his children the more doth the darknesse of the world fight against it page 102 Life of a Christian a continual entercourse of peace and trouble four reasons page 251 Love of the world easily maketh a man a prey and spoyl of Satan five reasons page 192 To pull our hearts from the love of the world five means page 195 Four other considerations to the same purpose page 194 Lying is the Devils mother-tongue page 65 A Looking-glasse for Lyars page 202 Lying a hateful sin for three reasons ibid. M. MAgistrates governours not of men only but of Christians page 215 Man tempteth God two ways page 20 Man tempteth man three ways ibid. Man tempteth himself two ways ibid. Manner of Christs temptation external four reasons page 48 Not to be present at Masse with pretence of keeping the heart to God five reasons page 225 Mean estate best three reasons page 5 Means of fortifying faith four page 56 Means to confirm to a mans self his own adoption three page 60 To use unlawful means to help our selves Diabolical three reasons page 61 Means to fence us against Satans wicked inferences three page 67 Means not sufficient to sustain the life of man in six instances and five reasons page 87 Means not to be set above their place page 89 Means not to be neglected where they are three reasons ibid. Better to want means than to enjoy such as proceed not out of the mouth of God page 99 Means to raise our selves being cast down four page 136 To sin against means fearful in things 1 Spiritual 2 Temporal page 143 Means to partake of the Angels ministery three page 155 Means of nourishing confidence in God four page 178 Meeknesse of Christ to Satan himself five reasons page 72 Ministers must bee very watchful over their people because of the tempter page 46 Wicked Ministers hinder some comfort but not all efficacy from the Sacrament page 108 To conceive of dumbe Ministers five grounds page 109 Modesty in speaking of our selves commended in Christs example page 74 Motives to avoyd slandering five page 18 Motives to out-stand temptations three page 27 Motives to stir up one another to good four page 47 Mountains about Jerusalem seven page 186 Mountain chosen for the third temptation three reasons page 184 No mountains to be wished but Gods holy mountain page 186 N. DIfference of Names or Numbers must not make us suspect error in the Scripture but our own ignorance page 171 O. OBjections for Usury answered page 96 Objections for Sabbath-breaking page 97 Chief Objections of the separation answered page 108 Objections to prove Christ on the pinacle only in vision answered page 122 Objects of Senses five warrantable page 189 In opposition of good men and good things consider five things page 102 Ordinances of God not to bee medled with without due respect and reverence as 1 Word 2 Oath 3 Lots page 113 Conditions of sound obedience four page 247 Cheerful obedience four things page 248 Outward things make neither happy nor unhappy four reasons page 59 P. PInacle of the Temple chosen for the second temptation by Satan four reasons page 118 No place in the world free from temptation page 13 Places of Gods worship to bee reverently esteemed and used page 113 No place longer holy than God and his worship are present page 114 Satan usually sitteth his temptation to the place or the place to his temptation three reasons page 118 Places of probable peril and danger to be avoyded especially of four sorts page 119 Men in highest places are in greatest danger of falling three reasons page 184 The higher the Pinacle a man stands on the more busie Satan is to cast him down page 134 Satan helpeth men up to the Pinacle only to cast them down again page 135 The Pope puts down the Devil in boasting page 203 Power of Christ unresistable by all the Devils in Hell four reasons page 241 Power of Christ is of his Office and Essence ibid. They differ in three things ibid. Popes have erred in matters of faith page 162 Fight marks of the mighty power of Christ in us page 244 Power of Christ frustrateth Satans greatest advantages page 124 Power of Satan over the bodies of men great God permitting him page 125 Prayer to be made for Governours especially why page 185 Presence of God in his Word and Worship maketh places holy three reasons page 106 Satan ordinarily tempteth to presumption four reasons page 129 Most dangerous presumption is in spiritual things as in six instances page 131 Presumption in things temporal to be avoyded in four instances page 132 Priviledge of Gods children because of the Angels page 154 A singular priviledge of the Church to have so perfect a direction as the Scripture page 87 Priviledge of the godly to
such as are wealth honour learning parentage beauty or such like here called the face of a man for which God accepteth not nor rejecteth any man Job 34.19 Hee accepteth not the persons of Princes saith Elihu nor regardeth the rich more than the poor they being all the work of his hands And applied to the Apostles purpose is as if he had said I now indeed clearly perceive that the Lord hath no respect of any dignity or priviledge in any people above another that hee should pour his grace upon one more than another upon the Jew above the Gentile Why God accepteth not of persons upon the circumcision above the uncircumcision upon the seed of Abraham according to the flesh above the rest of the Nations and Kindreds throughout the world Now I see that the righteous Judge of all the earth can be no accepter of persons For 1 This were to esteem men by adjuncts and qualities Reasons and not by their essence and substance of grace and piety thus should the rich man have been preferred before Lazarus and the proud Pharisee before the penitent Publican 2 This were to judge by inconstant things for all these outward respects pass away as the figure of the world it self doth whereas the judgement of God is most unchangeable and therefore grounded on things unchangeable 3 It were a most unequal valuation to compare and much more to prefer things which are in no proportion of goodness to the things which are undervalued for between temporal and eternal heavenly and earthly things can bee no proportion 4 He which hath forbidden us to judge by the false and crooked rule of sence sight reason and such things as are before us cannot himself do so both which points are plainly reproved 1 Sam. 16.7 The Lord biddeth Samuel being to chuse one of the Sons of Ishai to bee King look not on his countenance nor on the height of his stature and addeth this as a reason for God seeth not as man seeth man looketh on the outward appearance but the Lord beholdeth the heart Object But when the Lord passed by all the rest of the Nations and chose Abraham and his seed did he not accept persons Answ That Abraham and the Israelites were chosen the Ismalites and Heathen rejected was no accepting of persons the Lord himself declareth that there was no cause at all in the people which furthered his choice of them just cause there was in them why hee should have passed by them as well as the rest for as they were the fewest of all people Deut. 7.7 so they were the worst and most stiff-necked of all Deut. 9.6 Yea consider Abraham himself their Father and the Father of all the Faithful what cause was in him that God should set his love upon himself or his posterity or call him out of Ur of the Chaldaeans where hee lived in as Heathenish Idolatry as any of the rest in so much as God by his Prophet puts them in minde of the pit whence they were hewn and telleth them their Father was an Amorite and their Mother an Hâ—ttite Ezek. 16.3 If it bee still asked what cause then was there why this people should above all other bee chosen to partake in the Covenant of life the Lord himself directly answereth that there was no cause without himself that moved him hereunto it was only his free love and meer good will The Lord loved you because hee loved you Deut. 7.8 Object But when God electeth one to salvation and rejecteth another hee seemeth no accept of persons for all lye alike in the same condition Ans The Objection answereth it self for in that all lie alike in the same mass and all are corrupted it is plain that election and reprobation depend not upon any thing outward for seeing matter enough to condemn all all being sold unto sin and no more matter of love in those whom he chuseth than those whom he refuseth we must needs conclude with the Apostle that Hee chuseth freely whom hee will and whom he will he justly reprobateth and refuseth Rom. 9.18 If it be here alledged that it seemeth hard that those that are all equal in Adam should be so unequally dealt with I answer may not the Lord do with his own what we will who art thou that darest dispute with God or prescribe Laws to thy Creator who is it that bindeth him or spoileth him of his Soveraignty over his creatures that he may not deal with one thus and with an other another way Object But when God judgeth men according to their works doth hee not accept of men by outward things and did not the Lord accept persons when hee respected Abel and his sacrifice but to Cain and his sacrifice had no respect Answ God judgeth men according to works but not as they are outward actions but as they are fruits of Faith purifying the heart and working by love thus only he looks on them with acceptance whereas bee they never so many and glorious without faith he rejecteth them so as still he judgeth by that which is within and not by things without further than they testifie of the former As for Abel his â—ace and person was no more respected than Caâ—ns it was the faith of his heart the fear of God and working of righteousness that was accepted and which is witnessed Heb. 11.4 By faith Abel offered a greater sacrifice than Cain by the which he obtained witness that he was righteous So as notwithstanding all that can be said to the contrary it remaineth an undeniable conclusion That God is no accepter of persons Wh soeveâ— would bâ—â—â—e God muâ—◠〈◊〉 accept of persons Vse 1. If God accept not nor reject men for outward respects no more must those who would be like unto him And hence sundry sorts of men are to be instructed in their duty As 1 Magistrates who are Gods Vicegerents and called gods yea called by God to execute his Judgements must beware of respecting persons in judgement Deut. 1.17 Moses appointing Judges over the people sendeth them away with this charge Yee shall have no respect of persons in judgement but shall hear the small as well as the great yee shall not fear the face of man for the iudgement is Gods This corruption yeelded unto makes a man say to the wicked thou art righteous and layeth him open not only to the curse of God but even to the curse of the people Prov. 24.24 Nay more hee maketh God so farre as lyeth in him a patron of iniquity a justifier of the wicked a taker of the ungodly by the hand a condemner and punisher of the innocent for he pronounceth sentence from God and fastneth that upon the Lord which the Lord abhorres 2 Ministers who are the mouth and Messengers of God must take heed of this base sin of accepting the face or persons of men so as for fear or flattery they hide or betray any part of the truth of God
which draw on such fearful falls and mischiefs and preserveth him that neither hope of promotion nor gain nor ease nor favour of man who is but a worm shall make him forget the Lord that spread the Heavens this fear which is Loves keeper holdeth the heart in the Love of God himself of his Worship of his Word of his Children and whatsoever carrieth his Image all which without it either lye or quickly grow as refuse wares out of request 4 To drive away security awake sloathfulness provoke to watchfulness stir up to prayer keep in a fitness to profit by the word to tremble at it when God threatneth to rejoice in the promises as those to whom they belong to help us to better our selves by our afflictions as the speech of the converted Theef to his fellow implieth that if hee had had the fear of God he would being in the same condemnation have otherwise carried himself towards Christ than hee did And in a word to fence the heart which is as the market-place of a City against temptation in which special use it is called a Well-spring of life to escape the snares of death By all this that hath been spoken every man that would seem religious ought to labour above all things for this worthy Grace which God specially bestoweth upon his Children with whom hee maketh his new Covenant Jerem. 32. I will put my fear in their hearts never to depart from mee saith the Lord. Which hath all promises belonging unto it for a mans Self for his Children for this life present for a better for supplies of every good for with-holding and removing of every evil so as whosoever feareth the Lord wanteth not a good and rich treasury such as all the Indian Mines cannot afford yea such as both possesseth himself and entaileth unto his posterity the rich blessing of the Almighty Blessed saith the Psalm is the man that feareth the Lord Psal 128.2 3. himself shall bee mighty on earth his Children shall bee blessed after him his Wife shall bee as a fruitful Vine Riches and Treasure shall bee in his house Psalm 112.3 hee shall want nothing that is good and let his troubles bee never so great the Lord will deliver him out of them all Here is a Jewel worth hiding and laying up in the safest closet of the soul even in the midst of the heart for there God layeth it and calleth for the Heart to make room for it Deut. 5.29 Oh that there were such an heart in them to fear mee Isa 8.13 Sanctify the Lord in your hearts and let him be your dread Another bond whereby man is knit unto God is the working of righteousnesse an immediate fruit of the fear of God Where must bee considered 1 What this righteousness is and then 2 What is the working of it For the former To work righteousnesse what it is This righteousness is a grace of God whereby the beleever is inclined unto honest actions according to the prescript of Gods Law When I say a grace of God I understand that righteousness whereof a man in the state of grace is by grace made partaker and exclude all that Original Righteousness which was set in the nature of man by his Creation whereby hee was wholly conformable to the Image and Righteousness of God further saying that the beleever is hereby inclined to honest actions three things are implyed 1 That this righteousnesse is not that imputed righteousnesse of Christ which is a most exact conformity of the humane nature of Christ with all his actions and sufferings performed of him in our stead with the whole Law of God whereby wee are wholly covered as with a Garment in the sight of God but rather a fruit of that namely that infused and inherent righteousness wrought in the heart of every beleever by the finger of the Spirit whereby the Image of God is daily renewed and repaired in him and so himself inclined to works of righteousness to which hee is now Created Eph. 4.24 2 That the subject of this righteousness is the Beleever for all the works of unbeleevers whose mind and conscience are defiled Tit. 1.15 inward or outward cannot be other than sin and unrighteousness 3 That the next efficient cause of it is lively faith being the instrument of the Holy Ghost by which hee begetteth this righteousness wheresoever it is now Faith produceth this righteousness in us not as it is aâ— excellent gift of God nor as an excellent quality in us but onely as it is aâ—â—and or instrument apprehending and laying hold upon Christ who justifying us by his own righteousness imputed and by his Spirit regenerating and sanctifying our natures is the very proper cause of this infused and inherent righteousness The last words in the description according to the prescript of Gods Law shew that then a work is righteous Juste agere est agere ex praescripto juris when it is framed according to the right rule of the Law of God it being the only perfect rule of all righteousness Mens Laws are rules also but imperfect and no further yet so far bind as they are agreeable unto Gods II. The second point is the working of righteousness wherein 1 The Order 2 The Manner The Order is in the words first To fear God and then to work righteousnesse all the duties of love must bee founded in Faith and in the fear of God for whatsoever is not of Faith is sin and the fear of God is the very seed and life of all true obedience which the wise man implyeth when hee calleth it the head and beginning of wisdome Prov. 1.7 that look as all sense floweth from the head so all heavenly sense and motion from the fear of the Lord. Which sheweth that many men begin at the wrong end in the matter of their obedience some think they do God high service if they come to Church say some prayers hear a Sermon things not to bee dis-allowed but know not how far they are from pleasing God herein because they bring not hearts renewed with Faith and Repentance nor souls possessed with Hope Love and the true knowledge of God without which the Lord accounteth their sacrifices but maimed and professeth his hatred against them others place all their Holiness and Obedience in the works and duties of the second Table If they bee liberal to the poor just in their dealing sober and civil in their conversation though they live in gross ignorance of God and his Word utterly careless of the waies and worship of God yet conceive themselves in as good case as any other man which is all one as to account that man a living man who hath no head the fear of God being to true religion even as the head to the body of a man besides that they thrust the second Table into the place of the first inverting the order of God yea they pull and break asunder the two Tables which the Lord
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
domestical and familiar converse with him all the while he lived in the execution of his office they might be furnished to this testimony Hence is it that John saith We saw his glory namely in his Doctrin and Works and the things which we have heard and seen declare wee unto you Many worthy points concerning this witnesse of the Apostles were here to be delivered but that I referre them all to the forty one and forty two verses where we shall as fitly and more fully handle the same And now proceed to the matter witnessed namely the Priestly Office of Christ in these words Whom they slew hanging him upon a tree wherein are to be considered 1 The Person that was put to death whom 2 The persons that put him to death they slew namely of Judea and Jerusalem 3 The kind and manner of his death slew hanging him on a tree 4 The use of Christ his Crucifying First the person that was put to death was Jesus Christ whom wee have heard to be Lord of all anoynted with the Holy Ghost and power to work most powerful Miracles who went about doing good and never harm with whom God so was as he never was with any Creature before nor ever shall bee hereafter who subdued mightily the very Devils themselves with one word for all this he was killed and slain How the Lord of life couâ—d be subdued under death Quest But how could the Lord of life be subdued of death yea hee that did only good and was without all sin which is the mother of death Ans Christ the Mediator must be considered in his two Natures 1 The God-head 2 The Man-hood and in that he dyed it was according to his Man-hood so Peter saith he dyed according unto his flesh 1 Pet. 3.18 for his body was dead being separated from his soul and his soul suffered the sorrows of death But yet we must conceive that he suffered not in such a Man-hood as was a naked and bare flesh such as ours but such as was inseparably united and knit to the God-head and therefore the Apostle saith that God shed his bloud that is not the God-head but such a person as is both God and Man Secondly although he had no personal sin to bring him to death yet had he sin imputed unto him even the sins of his whole Church which he willingly took upon himself so as God reckoned with him not for the sins of one man but of all his Church and esteemed him as a captain sinner till the price was paid and men reckoned him among sinners and esteemed him an arch-malefactor Why wicked men prevail against Christ who had vanquished the Devils themselves Quest But doth not this crosse the power of Christ immediatly before mentioned whereby he controlled the Devils themselves that wicked men should thus farre prevail against him Ans No but it argueth a voluntary laying down of his power for the time of his suffering for at his apprehension hee could have commanded twelve Legions of Angels but that the Scriptures must be fulfilled yea and this laying aside of his power was the most powerful work that ever he wrought by which he more foyled and broke the Devils power and forces in men than ever by any shewing himself the true Sampson who more mightily prevailed against his enemies in his death than in all his life Hence note 1 How Christs righteousness is witnessed hee went â—â—â—ut doing good and yet he is slain and teacheth that Christ himself deserved not death but he endured it for some other that had deserved it and indeed Christ dyed for us and in our stead that we should not dye How it standeth with Gods justice to punish the innocent and let the guilty goe free Object But how could he being innocent suffer for us sinners or how standeth it with equity that God should punish the innocent and let the guilty goe free Ans We must consider Christ in his death not as a Debtor but as a Surety or Pledge between God and us who hath undertaken our whole debt and therefore hee suffereth not as guilty in himself but in the room of us that were guilty now it standeth with the course of Justice to lay the Debtors action upon the Surety being 1 Willing 2 Able to pay the debt as Christ was Secondly we may gather hence the hainousnessâ— and odiousnesse of our sins it was no trifle nor a matter of small desert that the Lord of glory the only Son of God yea God himself must shed his bloud for and yet what a small reckoning is made of soul and open sins Thirdly take notice also of the love of God who to free us would lay the chastisement of our peace upon his doâ—â— Son that so his justice might be satisfied Object But how could his Justice bee satisfied who was infinitely offended with such a finite and short death as Christs was The justice of God doth more appear in Christ his Pâ—ssiâ—n than if all the world had been damned Ans By reason of the dignity of the person who suffered being God as well as Man that suffering was in value eternal though not in duration or continuance Lastly we have here the two Natures of Christ lively set before us the one most powerful and glorious in mighty Miracles which forced Legions of Devils to fly before it the other beaten down with wrongs and injuries even to the death it self and it was meet that the Apostle intending to prove Christ to bee the true Messias should mention both these natures which are absolutely necessary to the Mediatour the Humanity that it might suffer death and so satisfy in the same nature that had sinned and the Deity to overcome in suffering so to apply that satisfaction unto beleevers Secondly The persons that put Christ to death were the Jews they of Judea and Jerusalem Object But the Jews had no power to put him to death How the Jews are said to put Christ to death though they had no power to do it the Scepter was gone from them and if the Scribes and Pharisees had had the power in their hands they would never have suffered him alive so long Besides the Judge who was Pontius Pilate was the Romane Emperours Deputy the Souldiers his Executioners were of the Romane band the manner of Death also not Jewish but Romane why is it then said that the Jews slew him and no mention made of the Romanes by whose authority hee was put to death Answ The Jews are justly charged with it because they were the chief causes and abettors in all that violence which the Romans used against him They made way to this sentence and went as far as they could they apprehended him they mocked him they charged him with blasphemy they raised false witness against him they beat him spate in his face they hood-winkt him and bad him prophecy who smote him finally they delivered him to the Romane
you have all the strength and malice of the wicked world against you all which shall bee no more able to prejudice your salvation or hinder your glory than mine own who have overcome it so as you fight against a Conquered Enemy By all this that hath been said that of the Apostle appeareth to bee true that hee hath subdued all things unto himself and hath put all his enemies under his feet that none nor all of them can separate us from God or Christ or our salvation purchased and preserved for us by him How all these enemies are not only soyled but after a sort made friendly unto us Now wee are to see in the next place that Christ by his resurrection hath not onely spoyled these enemies for us but that hee hath made them all after a sort friendly unto us that whereas they desire still indeed and seem to wound us they do nothing else but heal us 1 For sin that now serveth to humble Gods Children and keep them low in their own eyes as also provoketh them to walk awfully in regard of God and watchfully over their hearts and lives still groaning to God under their daily infirmities By this means out of the eater commeth meat as was said in Sampsons riddle Judg. 14.14 2 Death is not now to Gods Children as it was to Christ joyned with a sence of Gods anger against it or paying a debt to the Justice of God for it were against the rule of Gods Justice to require the payment of the same debt twice but wherein they have a sweet sense of Gods Fatherly love wherein sin is perfectly to bee abolished whereby way and entrance is made unto life everlasting where wee shall bee with God and Jesus Christ which is best of all The Saints of God in these regards have rather desired than feared it for what man having been tossed a long time upon a dangerous Sea would fear the Haven or who being wearied with the Travels of the day would fear to go to his rest at night 3 Sence of Hell keepeth in us an hatred of sin and a longing after Heaven yea how beneficial the terrors of Conscience are to Gods Children were too long here to discourse The speech is as true as common the way to heaven lyeth by hell gates 4 The Devil maketh us fly to God our help and rely upon his strength yea when men by no other means will bee drawn God setteth the Devil in their necks to drag them to Heaven as a grave Divine speaketh 5 All the evils in the world work to the best to them that love God and hasten them to the fruition of the victory obtained by Christ they wean them from the World and the love of it And whereas they are as prone to pitch their Tabernacles here below as others God useth these as means to keep his from being of the World even while they are in it They conform them to Jesus Christ their head and train them in the imitation of him both in patience and obedience Now how could any of these parcels of Gods curse against the sin of man or mans cursed sin it self bring to any such sweet and profitable fruits but by the over-ruling power of Jesus Christ who bringeth life out of death light out of darkness and who onely can make his own wise out of a rank poyson to suck most sweet and sovereign preservatives which who doth not hee never as yet knew the benefit of Christ his resurrection Christ by his resurrection not only removed evils but procured all our good as appeareth by three instances The second sort of blessings procured to the Church by Christ his resurrection is the fruition of good things which it putteth us in possession of even in this life by giving us our first fruits and a sweet taste but up-heapeth our measure after this life when our Harvest commeth and wee admitted to feed fully at the Supper of the Lamb. The benefits which I will mention are three First We are confirmed hereby in the whole truth of all our Religion the main foundation of which laid by all the Prophets and Apostles is that Jesus Christ the Son of Mary was the Son of God the true Messiah perfect God and perfect man and so indeed hee was such a one as hee was foretold to bee one that was to dye and yet saw no corruption one who must make his soul an offering for sin and yet must survive to see his seed and prolong his daies one that had power to lay down his Life 1 Pet. 3.18 and power to take it up again In a word one that was put to death concerning the flesh but was quickned in the spirit that is by vertue of his Deity raising that flesh up again Let all the Jews and Atheists in the earth despise the indignity of his death we with the Angels will admire the glory of his resurrection II. The second benefit is that hence wee are assured that our 1 Justification 2 Sanctification 3 Perfect salvation is not only obtained but applyed unto us 1 For our Justification before God by means of Christ his resurrection hee brought in to us an everlasting righteousnesse in that hee not only bare our burden upon himself but bare it away from us for what is his resurrection else but his actual absolution from our sins which were imputed unto him and for which hee subjected himself unto the death Whence wee grow up in full assurance that the whole price is not onely paid to the uttermost on Christs part but that the satisfaction is accepted also on his Fathers whose justice would never have absolved him if all the Bills and Writings which were to bee laid against us had not been fastned to the Cross and so cancelled and fully discharged so as now wee may with the Apostle hold out a flagge of defiance and challenge our righteousness for who shall lay any thing to the charge of Gods Elect It is God that justifieth who shall condemn it is Christ which is dead yea or rather which is risen again Rom. 8.34 And the same Apostle thirsting after that Righteousnesse which is by Faith in him counteth all things loss and dung save onely to know him and the vertue of his resurrection Phil. 3.10 2 From this Resurrection of Christ issueth our sanctification which is our first resurrection or raising of our souls from the death of sin because in every reconciliation-making must bee two conditions 1 A forgetting upon satisfaction of all old wrongs and injuries 2 A binding from future offences the former Christ effecteth by his death the latter by his resurrection into the which whosoever are grafted they cannot hence-forth serve sin Rom. 6.5 6. but being risen with Christ they seek the things which are above Colos 3.1 where Christ sitteth they cease further by sin to offend as such who are begotten to a lively hope by the resurrection of Jesus Christ from
manner had the promise of the Kingdom but in the mean time he was so traced and hunted by Saul that he said in himself I shall surely one day fall by the hands of Saul but howsoever the Lord still deferred his promise he knew not how to break it the Kingdome was rent from Saul and given to him that was better than he Why God delayeth to answer his children Reasons Now the chief Reasons of this dealing of the Lords with his Children are these 1 In Gods delaies there is a seasonable time for all the graces which he giveth to be set on work such as are faith patience hope prayer all which cease in the accomplishment Secondly hee will have his childrens case often desperate that his own hand may bee acknowledged in giving them unexpected deliverance How could Israel but acknowledge his out-stretched arm in their delivery when they saw nothing but the mountains before them the enemies behind them and the sea as a wall on either side and if the Lord had delivered them before they came into the bottom of the sea as he easily could have done the glory of his work had been obscured which all ages since have admired and extolled till this day How did Jonah and the Ninevites acknowledge the finger of God in calling him to that Ministery when as he seemed utterly cast away being buried in the Whales belly three days and three nights for when by the powerful Word of God the Fish was commanded to cast him on the dry ground what a worthy fruit of conversion it had in them generally the History doth declare What great glory the Lord won to himself by saving Daniel not from the Den but from the Lions teeth in the Den and the three children not from the Furnace but the very fire in the Furnace it appeareth in that the very Heathen Kings themselves made publick Edicts that no God but Daniels and no God but Shadrachs c. should bee worshipped through all their Dominions because no God could deliver their worshippers as hee had done Thirdly the Lord often longer absenteth himself from his own children that when he is returned they might make the more account of him it pleased him to deal herein as a Mother with her child who although she bee tender enough over it will sometimes get her out of sight and behind a door in the mean time the child falleth and getteth some knocks and all this to make the child perceive its own weaknesse and depend upon her so much the more Example hereof we have Cant. 3.4 when the Church had sought her beloved in her bed in the streets among the Watch-men and found him not at last after much seeking and sorrowing after him she findeth him whom her soul loved then she took hold on him and would not let him goe till she had brought him to the house of her mother Vse 1. Tedious and heavie afflictions may not bee an argument of Gods hatred It is a simple opinion of simple people that God loveth not that man who is exercised with any strange crosse especially if it be more lasting and lingring upon him Lingring afflictions no sign of Gods hatred Why dost thou not consider ignorant man that the Lord suffered his own wel-beloved Son to lye in the Grave till the third day before he raised him up What sayest thou to the Israelites in Aegypt did they cease to be the people of God or to be dear to God when the heaviest tasks were laid upon them Whose bloud was it that Manasseh made the streets of Jerusalem run with but the Saints In the Persecutions of the Primitive Church we read of thirty thousand of the dear Saints of God put to death in seventeen days under the Tyrant Maximinian and as many chained under met al 's and mines Who was it that asked if the Lord would absent himself for ever and whether his mercy was clean gone for evermore Was not this the voyce of David a man after Gods own heart Wouldst thou hear the style of Gods children in the Scriptures thou hearest them called worms of Jacob dead men of Israel Isa 41.14 Wouldest thou know their state neither is that unanswerable to that stile read Heb. 11. from verse thirty five to the thirty ninth They wandred in Sheep-skins and Goat-skins and they of whom the world was not worthy were banished the world as unworthy to live in it Impossible therefore it is as Salomon teacheth to know love or hatred by any thing before a man Eccles 9. A man may be a Dives and a Devil or little better another may be a Lazarus and a Saint Fat pastures for most part threaten slaughter when lean ware need not fear the Butcher 2 In tedious and heavy afflictions and graves of misery prescribe not unto God neither the time nor the manner of thy release but leave all to him in whose hand times and seasons and means of deliverance are Wee would not by our good wills lye one day no not one hour under affliction our spirits are as short as Jehorams was what shall I attend any longer upon the Lord is not this evil from him Some crosses more smart and durable why And hence are all those murmurings and complaints Oh never was any in such misery or so long as I am But the Lord knoweth what hee doth and whom hee hath in hand Hee seeth perhaps 1 That thou hast strong hidden corruptions thy hard knots must have hard wedges as hard bodies strong potions 2 It may bee thou wast long in thy sin before thy conversion and thy Cross is the longer to be a means to bring thy old sins into fresh memory that so thou maiest renew thy repentance 3 It may bee thou hast since given some great scandal to the Church and so thy correction abideth till thou hast testified thy repentance 4 Thy heart perhaps can tell thee that some other crosses of some other kinde have been neglected or would not have smarted half so much therefore the Lord will have this to stick by increasing the smart and with-drawing his comforts till thy great heart bee made to stoop 5 Look whether some lust as yet not denyed lendeth not a sting to this cross above all the former whether thy heart bee over-mastered or fretful and peevish for even so wee deal with our Children who when a little smart doth but set them on frowardness wee meeken and overcome with more stripes 6 Or else the Lord in mercy lingringly doth correct as thou are able to bear to bend thee and work thee to good whereas if hee should bring his chastisements roughly and at once it would break thy heart great cause therefore hast thou to subscribe to his wisdome whose waies are all justice and mercy 3 Hence wee fetch our assured comfort The Lord will seasonably remember his children at least the third day That as God delivered his Son the third day so will
shall gild no matters here for what shall gold or silver pearls or jewels doe when Heaven and earth shall bee on a light fire Here shall be no sanctuaries nor priviledged persons or places to hinder the course of justice hence shall be no appeals but every person shall receive an eternal sentence of every cause according to the truth and equity of it for else the Judge of all the world should not doe right Vse 1 To comfort Gods children Gods children who here have all sentences pass agaiâ—st them shall have justice at this day who in this world are herein conformed unto Christ for the most part causes and sentences passe against them and their light is darkned their innocency by the might and malice of the wicked troddeâ— down but then shall they be sure of the day God will cause their uprightnesse to break out as the Sun in his strength for when wickednesse shall ruin the sinner into Hell righteousnesse shall deliver their souls from death 2 To teach them to possesse their souls in patience when they see the confusions that are in the world to beware of revenge but commit all as Christ himself did to him that judgeth righteously Wee must be content for a while to see our righteous waies depraved our good repaied with evil by evil men and bee so far from thinking hence that there is no providence oâ— care in God over his Children as that wee must necessarily conclude hence this judgement day Observe the rule Eccl. 3.16 When thou seeest in the plaâ—e of judgement wickednesse and iniquity in the place of justice think in thy heâ—rt surely God will udge the just and the wicked for there is a time for every purpose and work and Chap. 5.7 If in a Countrey thou seest oppression of the pâ—or and the defraudâ—ng of judgement and justice bee not astonied at the matter for hee that aâ— higher than the highest regardeth it The same ground do the Apâ—stles â—ftâ—n lay to raise this same exhortation unto patience in induring wrongs as Phil 4.5 Let your patient mind bee known unto all men the Lâ—rd 〈◊〉 at hand Jam. 5.7 Bee yee also patient and settle your hearts for the câ—mming of the Lord dâ—aweth neer As if these holy men had said with one mâ—uth look not to havâ— your right here in this World as neither the wicked have their livâ—e but wait the appointed time as the Husband-man doth for the weâ—ks of Harvest and this time is the comming of the Lord before which tiâ—e neither is the full recompense of righteousnesse given to the Saintâ— not punishment rendred unto the wicked in the full measure of it Grow nâ—t weary of well doing though yee meet with nothing but discouragements not out of love with the practice of piety although the world haâ—e you fâ—r it as it did your head before you for in due season ye shall reap â—f yee faint not 3 This teacheth men carefully to look to all their works and waies that they bee just and justifiable The works and words of men which shall abide the tryal of that dâ—y must now be tryed before hâ—nd such as will hold water as wee say For there is a day of tryal when all those causes which they have by Mony Friends or wicked policy contrived and over-wayed in shall be brought about again into a clear light and put into the ballance of equity it self where they shall bee found too light And think seriously with your selves how those causeâ— words and actions will abide the tryal of that day which even for the present can bring no sound comfort to the heart but rather heaviness to the heart accusation and guiltinesse to the conscience fear in the thoughts and shame in the face if any man should know how impiously and injuriously they have been contrived how many Oppressions Wrongs Cruelties Usuries Revengeful sutes onely commensed to make men spend their goods and lose their peace how much of many mens estates would give a loud witnâ—ss against their owners but that men will not so long before hand trouble themselves with such thoughts Well look to thy self whosoever thou art If thy conscience now accuse thee or can accuse thee but thou wilt either stifle it or stop thine ears against the cry of it know that it hath a voice and will do good service to this Judge one day a thousand witnâ—sses cannot do more than it will do it will bring back old reckonings which Christ hath not reckoned for and set them in order before thee when thou that canst find none now shalt have leisure enough to look into them but all to the breaking of thy heart and increase of thy torment that thou didst not till too late look into thy reckonings Now to all such as mind hereafter to look into so main a business as this is The touchstâ—ne of this tryal is the word of God I will for the present commend onely one rule whereby they may discern wheâ—her their actions will abide the tryal that abideth them and that is this If the Word of God do now approve them they will then bee justifiable but whatsoever word or action hath passed from thee for which thou â—aâ—st not bring thy ground thence the same will cast thee in judgement This is that our Saviour telleth the Jews The word that I speak shall judge you at the last day Jâ—h 12 48. The strâ—ctneâ—s of thâ— l st jâ—dgement 1 In regard oâ— peâ—sons judged Thirdly This judgement of Christ shall bee most strict and accurate 1 In regard of the persons that shall bee judged who shall bee inquired into and brought to give accounts of themselves not onely generally as men or Chriâ—tians but in special according to the particular places and courses of life wherein they were set in this world For example publike persons must give account for themselves and others that have been committed unto them Magistrates for their People Ministers for their Flocks both of them how they entred how they ruled how they walked in and out before their people what faithfulness they used in discovering and discountenancing sin and ungodlinesse how diligent they have been to draw and force men to the keeping of the two tables how they have acquitted themselves from communicating in other mens sins and whether they have faithfully in their places denounced and executed the judgements of God whilest both of them have stood in the room of God In like manner private men must bee countable not onely for themselves but or all those that are under their charge as Fathers for the education of their Children Masters for the instructing and governing of their Servants and Family Tutors for their care or negligence towards such as are committed unto them for the rule of the Law is general and will take fast hold upon many a soul that think it enough to look to themselves that whosoever hindreth not that sin which hee can hinder
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
Hope Patience Repentance Mortification Examine thy self by these notes for if God love thee as his Child thou lovest him and keepest his Commandements thou lovest not sin but hatest it even thy dearest sins and preservest a care to please him in all things Joh. 14.23 If any man love mee hee will keep my word and my Father will love him and we will come unto him 2 Whereas they say that others which nourish this care are as much crossed as any other and therefore they see no reason that they should make their Life so uncomfortable to no purpose let them know that all the crosses Gods Children whose care is to make up their peace with God Godly life not to be feared for the crosses attending it Reasons are exercised with 1 Proceed from the Love of God and not from hatred 2 They are tryals of Graces not punishments of sins 3 Their end is not rejection from God but through their purging and amendment to draw them nearer unto God 4 By this Reason Christ and his Apostles might have been refused and all the Saints of God who through many afflictions are passed into Heaven 5 The way to avoid Crosses and Punishments is to intend this one care of getting sin remitted And 6 If the way to Heaven bee so strawed with Crosses what is the way to Hell If the righteous scarcely be saved where shall the wicked and sinner appear 3 Whereas they object further against this care that men of good note and perhaps Preachers too account it but fantastical and more than needs and onely a few and those despised ones in the World do thus disquiet themselves who make their lives more uncomfortable than they need I Answer this is indeed one of Satans greatest holds Better going to heaven alone then to Hell with company but such a snare as God leadeth his Children out of in safety whom hee teacheth that it is their happinesse to go to Heaven though alone rather than to Hell with company Mary will sit her down though alone at Christs feet if shee cannot get her sisters company shee knoweth it is the good part that shall never bee taken from her And for those especially if they bee Ministers who should most advance this care but disgrace it as a needlesse vexation of the Spirit let them know that the Lord Jesus was of another minde who pronounced blessednesse on those that mourn now and promised that they should be comforted and far are they from the guidance of that spirit who hath taught us that of all Sacrifices none is comparable to that of a broken spirit and contrite heart which the Lord never dispiseth IV. Now follow the helps to the obtaining of remission of sins As Helps to attain this grace of remission 1 Thou must become a member of the Church Isa 33.24 The people that dwell there shall have their sins forgiven And Chap. 62.12 They shall call them the holy people the redeemed of the Lord. Now to know a mans self a true member of the Church the Prophet David giveth two infallible notes Psal 15.2 The former in regard of God to walk uprightly and sincerely as in Gods presence and under his eye and the latter in regard of men to exercise righteousnesse both in word and deed 2 Consider seriously of the nature of sin how odious it is in it self how vile it maketh thy self in the sight of God how it keepeth away all good things how it procureth all evil how proan thy self art unto it yea even after grace received this will bring thee to the judging and accusing of thy self to the confession and forsaking of thy sin which is the high-way to finde mercy Prov. 28.13 for the former Psal 32. I said I will confesse my sin and thou forgavest mee the iniquity of my sin And for the latter it is plainly implyed in Christs reason Joh. 5.14 Go thy waies â—ow thou art whole but sin no more lest a worse thing follow The fellon that hath been in prison endured the misery of his Irons hath been condemned and with the â—ope about his neck in fear of present death if he have escaped hee will take heed of coming into the like misery again and hee that hath found this grace in truth cannot by turning again to his sin turn it unto wantonnesse 3 Carefully use the means which the wisdome of God hath left to beleevers for the attaining and assuring of this grace of Remission As namely 1 The Ministery of the word which in the right use of it is the Ministry of Reconciliation in which the Lord offereth conditions of peace remission of sins and life everlasting 2 As also of the holy Sacram nts which are the seals of rem ssion of sins to all beleevers worthily receiving the same Matth. 26.28 and 3 another special means is fervent prayer for pardon of sin above all things in the World Drowsy Protestants esteemeth slightly of pardon of sin even as they do of sin it self which they think easily blown off with a Lord of mercy But the tender and distressed Conscience that seeeth and combateth with the danger sueth for pardon as one that would speed A poor fellon on the gallows ready to bee turned off would think a pardon the welcomest thing in all the World but the hardness and drowsiness of mens hearts every where argue that they bee a very few that find this rare grace unlesse wee will say that the greatest blessedness that living man is capable of can be given to him that sleepeth on both sides that never thinketh of it and never maketh means after it Companions of remission of sins V. The companions of remission of sins whereby it may easily bee discerned are five 1 The daily exercise of true repentance in all the parts of it as First In judging ones self for sin past and present and this was apparent in Paul himself who looking back to his former estate reckoned himself a Captain sinner and the chief of all sinners hee saw in himself many sinnâ—s and great sins which needed great mercy and much forgivenesse the which one consideration kept him under continually and fostered in him the grace of Humility when as otherwise through his abundance of gifts and revelations he might have exalted himself out of measure Secondly in watchfulnesse and fear of sin in time to come according to our Saviours holy Counsel Thou art now made whole go thy way and sin no more Thirdly In daily purging and cleansing from known and secret corruptions many are the places wherein the pardoning and purging of sins are joyned as inseparable Jer. 33.8 I will cleanse all their iniquity yea I will pardon all their iniquities whereby they have sinned against mee 1 Joh. 1.9 If wee confess our sins faithful is hee to forgive us our sins and to cleanse us from all our unrighteousnesse This was the summe of the Baptisme that is the doctrin which John preached even
amendment of life for the remission of sins Mark 1.4 never hope for remission unlesse thou hungrest after this gracâ— of Repentance for the Lord will not bee merciful to that man that blesseth himself in his sins Deut. 29.19 but if the wicked return from his sins he shall live and not dye Ezek. 18.21 2 The second Companion is Gladness and cheerfulness of heart yea an unspeakable joy that the Lord hath done so great things for his soul and made him so happy as to bring him from such extremitie of misery to partake in the Wisdome Righteousness Holiness and Redemption of Christ for can a man have a gift bestowed upon him of more price and use than all the Kingdomes of the world and never find his heart made glad in it or is it possible that he that findeth the pearl can go away without joy The Eunuch being converted went away rejoycing and if every beleever must rejoyce in another mans conversion much more must hee in his own 3 The Third is Love and Thankfulness to God which are enforced by this excellent grace Luke 7.47 The poor woman that stood weeping behind Christ loved much because much was forgiven her Psal 116.1 I love the Lord because hee hath heard my voice and wherein the Lord had thus gratiously dealt with him the whole Psalm teacheth especially v. 8. Because thou hast delivered my soul from death mine eyes from tears my feet from falling Now if David for a temporal deliverance from Saul in the Wildernesse did thus provoke his heart to the love of God how should the consideration of our spiritual deliverance from Sin Death and all hellish powers blow up these Heavenly sparkles in us And what can so liberal a love beget in a good heart but much thankfulness for apprehension of much mercy how David in the sence of mercy reaching to the pardon of his sins melteth into the praises of God see Psal 103.1 2 3. c. And the Apostle Paul considering what a weight of corruption did still oppress him whereof hee expected to bee fully eased concludeth his comfort with thanks unto God in Jesus Christ Rom. 7 2â— And remembring what a bloody persecutor and an extream waster of the Church hee had been formerly 1 Tim. 1.12 yea what an Enemy unto God what a blasphemer of his Name hee breaketh with vehemence into the praises of God for his happy change But I thank him who hath counted mee faithful and put mee in his service vers 14. and the grace of our Lord was exceeding abundant towards me 4 The fourth is a sound and sincere heart hating and striving against all sin even secret and small as well as open and greater David in Psal 32.1 pronouncing him a blessed man whose iniquity is covered and whose sin is pardoned true but it might bee asked how shall I know such a blessed man or my self to have attained that blessedness The Prophet giveth us this note to know him by in the next words and in whose spirit is no guile namely to hide and foster any sin of which guile hee there directly speaketh 5 The fifth note or Companion is a tender affection to forgive our Brethren private wrongs and injuries even great as well as small hee that hath ten thousand talents forgiven him will not easily take his brother by the throat for two pence The Commandement is to forgive one another Eph. 4.32 even as God for Christs sake forgave us The Example is set down Luke 6.36 Bee merciful as your Heavenly Father is merciful but hee forgiveth all and freely is the first in forgiveness and perfectly hee forgiveth and forgetteth too The form of our petition of mercy is forgive us as wee forgive c. Thou wouldest have God to forgive thee all and forget all and to make thy wrongs against him as though they had never been go then and do so to thy brother otherwise the threatning will meet thee Jam. 2.13 Judgement mercilesse to him that showeth no mercy Use 1. All this Doctrin concerning this article sheweth that there is no other means in the world to be free from siâ— but by Gods 〈◊〉 remission of it Whence it is that remission of sin is called the covering of sin Psal 32.2 in that the faith of the heart layeth hold on Christ and his righteousnesse who is our Propitiatory covering us and our sins against the two Tables as the Propitiatory covered the Ark in which those Tables weâ—â— without which cover every Sinner is next to the Devil and his Angels the mâ—st vile and loathsome creature in the eyes of God This use must the rather be thought â—f because neither the Papists not yet the common and carnal Protestant yeeld conâ—ent unto it Neither Papist nor commâ—n Protestant yeeâ—deth to this dâ—ctrin of free remission of sin The Papist he beleeveth that many siâ—s are venial and propâ—rly no sins amâ—ng which he reckoneth Concupiscence which indeed is the mo her 〈◊〉 of all and these need no remission Hee hâ—lâ—eth also that men redeemâ—â— by Châ—isâ— and having received the first grace of God aâ—â—â—â—w 〈◊〉 to mâ—â—it by their works rem ssion of their sinâ— Are further be thinketh that becaâ—â—e no man knoweth whether hee have wâ—rks â—nâ—ugh â— pleâ—â—â— Goâ— nâ— man can know that his sins are remitted All wh ch wiâ—h mâ—ny 〈…〉 to thâ—â— arâ— most blasphemous Heresies agaiâ—st thâ—◠〈…〉 Aâ—ticle of free remâ—ssion of sins through belief i◠〈…〉 Sâ—n 〈…〉 wâ—â—h so lâ—â—g as 〈◊〉 us they hold tâ—em 〈…〉 in the râ—m ssion of their sins by Chr st and consequently 〈◊〉 the grâ—ce â—f life But the commâ—n Protestant also 〈…〉 with simple defâ—ncâ—s against his sin â—he Aâ—ams cover and arm◠〈…〉 â—aves which wiâ—â—â—â—arâ—e hold the sewing Sâ—mâ— wâ—ll 〈◊〉 their 〈◊〉 in mens eyes and then all is safe others strive to f â—gâ— them and having â—â—â—â—ked 〈…〉 their conscience they lye them d wâ—â— seâ—mely and 〈…〉 of them any more Others â—â—veâ—â—â—osse aâ—d soul sins suâ—◠〈…〉 of God contempt of his Wâ—rd â—â—â—â—nesse of heart â—atrâ—d â—f 〈…〉 and all irreligion with an outward civil life and an hâ—nest conversation as it seemeth to bee not thinking that God seeth many a wiâ—ked hearâ— thâ—â—ugh a civil life Lutum lâ—viâ—â—â—â—to â—gnâ—â— extinguunt lignâ—rum struc Oâ—hers will goe beyond the former in aâ—knâ—wlâ—dgiâ—â— thâ—msâ—lvâ—◠〈◊〉 is a d will make some shâ—w of â—aâ—ing up their peace but it is with soâ—â— câ—rem ny or bodily exercise they will fast and praâ— aâ—d 〈◊〉 som 〈◊〉 oâ— some Mâ—ny to good uses when they dye 〈◊〉 as for thâ— grace of faith which should bee as a soul to quicken these actiâ—ns they 〈◊〉 know what that meant But h wsoever mâ—st men are carried 〈…〉 wit such sâ—â—onâ—â—â—â—usions as these let no man that would not deceive him 〈◊〉 wâ—lfâ—lly 〈◊〉 in any such course to meet with sound peace nâ—thing but the bloâ—d 〈◊〉 Jesuâ— his Son that cleanseth from al sin In the garment of
〈◊〉 elder 〈…〉 wee can carry away the blessing and 〈◊〉 text teacheth â—s 〈…〉 of â—â—ns standeth n t in the doing of any thing but in the recâ—â—â—â—ng of 〈◊〉 the hands of Christ by so many as beâ—eeve in his name All diligence must be given to 〈…〉 pâ—â—d 〈◊〉 sin 〈◊〉 to our selves Vse 2. Iâ— this so wortâ—y a grace of so excellent use and swâ—etnesse thrâ—ugh the whâ—le life then it standeth every man in hand 〈◊〉 labâ—uâ— and â—ive all dâ—ligence to make sure unto himself the pardon of his 〈…〉 But lamâ—â—table it is to 〈◊〉 the general careâ— snâ—sse of men in a mattâ—◠〈…〉 and consequâ—nâ—â— as this is Anâ— surely it will provâ— tâ—◠〈…〉 the world that whereas the whole lives of men are thâ—ugâ—t too 〈◊〉 and all their â—ime tâ—o liâ—â—â— to be eaten up in worldly cares which brâ—ak their sleep their strength and often their brains yea and thâ—ir vâ—ry 〈◊〉 â—nly the last day of all and their dying-day is scarcely devoted to this 〈◊〉 of seeking remissi n of sin and the way to life everlasting See wee 〈…〉 hâ—w busy and â— rnest m st men are in the infinâ—te incumbrances of the world whilest this one thing is the only thing neglected May wee not observe how sure mâ—n devisâ— by learned counsel at their great charge to make to themselves their Deedâ— Leases Bonds and other instruments and assurances of the things of this life who in all their lives scarce ever dreamed of this assurance Oh how wilfully herein doe men forsake their own mercy how carelesly doe they cast out of their hands the only comfort of their life and death Whosoever therefore thou art that hast hitherto despised so great salvation that hast set light by Gods gracious invitings to repentance and that hast frowardly rejected his kindest offers of mercy now at length begin to take up shame in thy face and sorrow into thy heart in earnest accuse the security of thy soul the deadnesse of thy spirit the hardnesse of thy heart the unthankfulnesse of thy whole life say with thy self Ah my folly that have neglected my mercy so long alas how have I hated instruction how unkindly have I dealt with so loving and patient a God I see now that it is high time to look to the main businesse of my life to make up my peace with God to get my pardon sealed I will live me to the Throne of Grace I will henceforth lay hold of eternal life I see now that there is one thing necessary and that is the good part which I will chuse and which shall never bee taken from me Now we come to the second point propounded which is the last of this worthy Sermon namely what is the condition of every one that hath attained this excellent grace of remission of sins Whosoever hath attained remission of his sins is an happy man and that is to bee a blessed and happy man for such a one hath part in Christ and with him of forgivenesse of sins in which David Psal 32.1 placeth blessednesse Quest But how can this man be a blessed man seeing hee is compassed with a body of sin and death and subject unto infinite afflictions than whom no man is in this life more miserable no sort of men more perplexed inwardly with sence of sin none more outwardly disgraced for well-doing Answ There be three degrees of blessednesse 1 In this life Degrees of blessednesse when God bringeth his children into the kingdom of grace and giveth them his Son and with him their whole justification and sanctification in part 2 The second degree is in the end of this life when God brings the souls of the faithful to Heaven and their bodies to the earth safely to be kept until the last day 3 The third in and after the Day of Judgement when he bringeth both soul and body into the glory prepared for the elect Of this last which is happinesse by way of eminency the two former are certain fore-runners and hee that hath attained the first hath also assurance of the last and must needs bee a blessed man not only in time to come but even for the present whether wee respect his outward estate or inward For his outward estate Gods blessing never faileth him but affordeth him all good things and that in due season and in due measure his riches are often not great but ever precious and his little shall nourish him and make him as well liking as the water and pulse did the Jewish children in Chaldea The same providence which watcheth to supply all his good keepeth him from all evil it pitcheth the Angels round about him to guard his life let him be persecuted he is not forsaken his losses become his gain his sickness is his phisick his heart is cheared even in trouble which maketh that part of his life comfortable his soul is bound up in the bundle of life with God death shall not come before hee can bid it heartily welcome yea let violent death come it shall not be to him deadly slain he may be but not overcome victory attendeth him and blessednesse every where abideth him But all this is the least part of his blessednesse for if we look yet a little more inwardly into him we shall see the boundlesse extent of his happinesse farre more large whether we respect the spiritual misery hee hath escaped or else the spiritual good which with the pardon of his sins hee hath attained for on the one hand he hath escaped the heavie wrath of God due to sin and so is discharged of an infinite debt healed of a most deadly poyson and pardoned from a fearful sentence of eternal death and perdition ready to bee executed upon him and on the other hee hath obtained a plentiful redemption hee hath purchased the pearl received Christ with his merits and graces such as are Wisdome Faith Hope whence issue our peace and joy of heart which is Heaven before heaven for in these stand the Kingdome of God and the comfort of a good conscience which is a continual feast By all which it appeareth that hee is no small gainer that hath got his part in Gods mercy reaching to the remission of his sins Open thine eyes and see the happiness of the Saints Vse 1 Wee are here admonished to open our eyes that wee may more clearly see and grow in love with the felicity of the Saints which the most see not because 1 It is inward the glory of the Spouse is like her Head and Husbands glory shee is all glorious within 2 Because of their infirmities and frailties which wicked eyes altogether gaze upon 3 Because of their Afflictions wherewith they are continually exercised If the Tower of Siloam fall on any of them they are thenceforth greater sinners than all other men holy Job because hee was afflicted cannot avoid the note of an Hypocrite even among his own Friends and Visiters And no
Motives to look to our Tongue 1 BEcause a good man cannot bee an evil speaker Motives to govern the tongue if the speech bee naught the Religion is vain Jam. 1.29 Lying and accusing is the devils work 2 Watching of good speâ—ch keeps out evil words which ingendreth to evil Take up Davids resolution Psalm 39.1 I thought I will take heed to my wayes that I sin not with my tongue I will keep my mouth bridled while the wicked is in my sight And this is necessary because the tongue is an unruly member as fire and by this means shall become our glory James 2.6 8. and our brothers shield 3 God hath a time to call to reckoning the words that are thought but wind Psalm 50.20 21 even every idle word Matth. 12.36 CHAP. XVI Rules of Wisdome concerning our actions that in all of them wee may shew forth Chrstian prudence and circumspection and first in general FIrst Every Christian is to examine the work hee is to do whether hee Rules for our actions in general 1 Examine what thou art doing bee about a good work whereof hee may expect comfort Gal. 6.3 Let every man prove his own work and so hee shall have comfort in himself And good reason for his work must bee trâ—â—d afterwards and therefore it is wil some to try it before hand This Trial stands in four thinâ—â— 1 Whether go d in the mattâ—â— Deut. 12.32 〈◊〉 1.12 And the lamâ—â—â—â— of examining it is now and shall bee hereafter This triaâ— stanâ—â— in four things 1 Whethâ—r it bee good in it self and in the matter of it if iâ— beâ— lâ—wful if it bee commanded The rule for the goodness of any action is the word of God What I command thee that do onely Or else it will â—ee aâ—ked Who required those things at your hands And for the matter of our aâ—tions wee have a speâ—ial rule Phil. 4.8 Whatso ver things are true honest just pure Whatsoever things pertain to love and are of good repâ—â—t if there bee any vertue or praise think on these things And Rom. 12.17 and 1 Cor. 8.21 Provâ— as things that are honest noâ— onely before the Lord but a so befâ—re men â— It gâ—â—â— in he manner 2 Examine wh ther it bee good in the doer undâ—rtaken by vertue or a special calling and answâ—rabâ—e to that â—â—â—y which himsâ—lf owâ—â—â— to God or man God upholdeth tâ—e societâ—â—â— of men by order which is when every man kâ—â—p his own standing and every one mâ—â—◠〈◊〉 the sâ—vâ—ral â—â—ars but every one in his own sphere nâ—â— troubling the motion of â—â—â—ner S. publick mâ—n should 〈◊〉 the publick offiâ—â— and privatâ— mâ—n 〈◊〉 in private but lâ—t the publick alone For Christ reproved Peters curiosity in asking What John should do Joh. 21.21 And the 〈◊〉 of Scena waâ—ted calling for an action that was good in 〈◊〉 and 〈…〉 were 〈◊〉 and wâ—â—â—ded of the Devil Act. 19 15 16. 3 If good in circumstances 3 Examine whether it bee good in the circumstances sâ—asonaâ—â—â— and â—â—nvenient or whether the seasonâ—â—â— not for some better action than that For wisdâ—me will intend of 〈…〉 the most necessary and 〈…〉 most profiâ—able 4 If good in the ends 4 Examine whether the 〈…〉 done bee good in the â—nds 〈◊〉 it which espâ—cially are twâ— 1 Gâ—â— glory 1 Cor. 10.3 Let 〈…〉 the glory of God 2 The good and edâ—fiâ—ation of our brethr n 1 Cor. 14 2â— Let all bee done to edifying yea â—â—king their profit in some 〈…〉 own Then 2 â—inding the action good spoyl it noâ— by ill handling The right manner of doing a good actiâ—n in three things Secondly Iâ— by examination wâ—◠〈…〉 â—â—tions good in themselve 〈◊〉 us in circumstanâ—â—â— and â—â—ds wâ—e must bee carefull 〈…〉 not good â—â—â—ons by ill handling but in 〈…〉 do good actionâ— well aâ—d to 〈◊〉 matter adde a good manner of doing Now the right manner of doing a good aâ—tion well standâ—â—h three things To undertake thâ—m holily To do them sincerely And to finish them humbly The first iâ— when wee begin them with prayer For as in all matterâ— small and great wee are to take counsel at Gods mouth so wee are to beg leaâ—e and blessing at 〈◊〉 secretly to our selves without which nâ—thing is sanctâ—fied unto it Tâ—â— second is when wee do things sincerely as in Gods sight with a good 〈◊〉 and keeping good conscience that a man if hee bâ—â— questioned in any 〈◊〉 may bee able to say with Abimeleâ—h Gen. 2â— 5 With an upright heart aid I this thing And whatsoever may befall him for well-doing hee may appeal to God with Hezekiah Isa 38.3 and say Lord remember that I have walked uâ—rightly before thee The third is when in effecting all our bâ—st action◠〈◊〉 labour to see our defects and wants and mourn that wee â—â—â—ther do that wâ—e should do not in the manner wee should Whâ—râ—of there will bee thâ—â—â— notable fruits 1 This will breed and nourish humiâ—iâ—â— It will drive 〈…〉 Christ to get a covering 3 It will make us ascribe all the glory of our a tions to God of whom wee have not onely all the power but eveâ— the will and purpose Phil. 2.13 For it is God that worketh in you both the will and the deed according to his good pleasure CHAP. XVII Rules to carry works of Mercy wisely IF our actions concern others then they bee works either of Mercy Rules for works of mercy 1 Mercy must pâ—â—câ—ed from faith and love or of Justice For works of Mercy much wisdome is required and that is shewed in these particulars 1 See thy charity come from a good ground namely from a heart qualified with two graces 1 Faith For whatsoever is not of faith is sin Rom. 14.23 Thou must first give thy self to the Lord and then to his Saints 2 Cor. 8.5 Thy mercy must issue from the sense of Gods mercy in Christ to thine own soul apprehended by faith in Jesus Christ Joh. 15.1 Bring forth fruit in this vine 2 It must proceed from love Works of mercy must come from the fountain of a merciful heart Rom. 12.8 Hee that distributeth let him do it of simplicity that is out of meer compassion not out of any by aâ—d sinister respeâ—ts For if I feed the poor with all my goods and want love it profiteth mee nothing 1 Cor. 13. The reason is because the Lord looks more at the affectiâ—n than the action Whence many not giving out of a tender heart sympathizing and fellow-feeling their brethrens misery lose both thâ—ir gift and reward What comfort or help is in that work of mercy which iâ— wrung out by importunity or by strength of law or for shame lest a man should bee noted or by terror of conscience when a man would heal the gripes of a galling and accusing conscience by giving away at his death a little ill-gotten goods to the poor which were none of his to
lest yee bee hardened through the deceitfulness of sin Think what a fearful thing it is to fall from the grace of God yea or the degrees of it and would wee suffer a brother to run into this danger Secondly Chuse fit matter to confer of in company either by calling to minde things heard or by stirring up to profitable hearing diligent proceeding in-offensive walking watchful speaking and the like or if need bee of Admonition Exhortation or Reproof shew thy love therein full clouds will distill rain light will shine abroad and charitable knowledge is communicative Thirdly Bee sure to perform these private Christian duties in good and holy and unrebukeable manner As 1 Orderly those beginnings which are fittest in gifts and place as Elihu spake in his turn 2 Humbly none seeking to speak beyond his skill and reach 3 Wisely watching the fittest time and best occasion 4 Meekly and lovingly without reasonings and murmuring Phil. 2.15 none crossing others but through love one forbearing another advising in the spirit of meekness and with offering to submit themselves in other cases to receive words of Exhortation and Admonition 5 Conscionably so as in all such meetings and conference every one bee an helper to the truth 3 Joh. 8. to finde it out not to obscure or weaken it By these means wee shall have cause to rejoyce in our Christian fellowship as Jonathan and David 1 Sam. 23.14 Fourthly Observe the graces that are in others for a pattern to our selves 1 Thess 1 7. for our own provocation and imitation Yea spy and incourage the graces of God in the weakest and meanest Christian so framing our selves to that mark of a good man who honours all that fear the Lord Psal 15.4 Neither let the strongest scorn to receive help from the weakest Moses was content to bee advised by Jethro and David by Abigail and note Pauls humility Rom. 1.12 hee hoped to come and bee comforted by their faith as well as to help theirs Fifthly In the use of good company beware of giving any occasion of scandal or offence to any Matth. 18.7 8. leave no ill smell behinde thee avoid the note of pride conceit forwardness in speaking frowardness or stiffeness in thine own sense 1 Joh. 2.10 Hee that loveth his brother there is no occasion of stumbling or scandal in him Motives thus to carry our selves in good company Motives to provoke us wisely to carry our selves in good company 1 Consider how in our company wee are especially to watch seeing in no part of our life wee are sooner corrupted than in that seeing in no part of our life wee do so much discover our selves and seeing in no part thereof wee do either more good or more harm seeing wee do nothing without witness and should do nothing which wee would not have exemplary 2 As Satan layes snares every where so also in our company one with another not so much to bring the godly to such excess of riot as hee effecteth in wicked societies where is swearing gaming drinking rayling c. but to make them unfruitful and keep them from the good they might do and so far prevaileth as sometimes impertinent speech sometime debate and detracting speeches arise and the most tolerable speech is worldliness which stealeth away the heart and the time so as some who intended more good to themselves and others carry away hearts smiting them for not better imploying that opportunity 3 There is apparent loss when wee watch not to do or receive good in company with good men For godly men by reason of their Callings and distance of places seldome meet and when they do they lose the gain of that time in their special Calling and it they get it not up in the furtherance of the general calling of a Christian it is utterly lost And what but this makes the mindfulness one of another sweet in their absence when there was reaped so good fruit one of another in their presence 4 By this wise and fruitful carriage of company and meetings of good men Christians shall stop the mouthes of such as are ever complaining of and accusing Christian meetings to bee scarce to any other purpose but to detract defame slander censure to strengthen one another in faction and the like Or if such mouthes will not bee shut yet the conscience of Christians may rejoyce in the contrary innocency and not bee dejected by such false testimony 3 Rule In our speeches let us bee Proctors and Solicitors for the Saints speak wisely and willingly of the good wee know in our brethren 3 Apology and maintain the cause person and name of good men to our power The sincerity of love between David and Jonathan was manifest in that Jonathan defended Davids innocency to Saul his Father not onely to the loss of his Kingdome but the danger of his own life Ebedmelech the Blackmoor spake a good word for Jeremy and was saved from destruction when his Master Zedekiah was slain Nicodemus even in the beginning of grace spake for Christ when the whole Council was against him And how dangerous is it to devise and invent words against Gods children as Davids enemies to belye or reproach them to raise or receive slanders against them If such as stand not for grace shall fall then much more they that stand against it How needful is this Apology for them against the reproaches and scorns of this age How earnestly would children speak for their parents brethren or kindred Even so should it bee here It is nothing to speak for a man when others speak for him 4 Rule Concerning our actions towards good men 4 Rule Helpfulness wee should every way bestir our selves to procure their good and welfare Wee must to our hearts and affections joyn our hands and help to do them good yea bee ready to lay our hands under the feet of the Saints Gal. 6.10 Do good to all but especially to the houshold of faith Now in special 1 Wee must prevent from them all the evil wee can Means of it hinder them from sins and from falling hinder by all means reproach from their profession and danger from their persons 2 If thou findest a good man slipt into an infirmity labour to cover it make the best of iâ— as may bee Vaunt not thy self over him but consider thy self and by all good means cure it if it lye in thy power 3 If thou finde a good man stand in need of inward comfort and cast down help to raise him again Christ was sent to speak a word of comfort to the weary and every Christian hath received of his anointing When David was in deep distress his faithful friend Jonathan comforted him in the Lord his God 1 Sam. 23.16 4 Iâ— thou knowest a good man helpless and without outward comforts thou must now shew bowels of mercy and compassion gladly receiving the poor Saints communicating willingly and freely to their necâ—ssity 1 Pet. 3.8 Love one
another as brethren bee pitiful 1 Joh. 3.17 Hee that hath this worlds good and seeth his brothers need and shuts up his compassion from him how dwelleth the love of God in him To stir us up hereunto consider these Motives 1 Say with thy self Motives to the former duty What am not I a member of the same body with him Is not hee of the same family and houshold of Saints This is the Apostles argument Especially do good to the houshold of faith 2 What shall I gain if by word or deed I shall make sad the hearts of good and godly men Cain cast down he looks but God looks on it Cannot Ishmael laugh at Isaac but the Lord arraigns and condemns him of high perâ—ecution Surely then cannot I carry the like indignities scot-free 3 Do I read Meroz accursed because shee came not out to help the people of God though shee had no hand against them Judg. 5.23 Surely I must not onely have a hand against good men but I must set my hand to help them else is not my heart so right as it should Pilates wife wished her husband to have nothing to do against that just man But happy had Pilate been who was not violent against Christ to have been earnest and resolute for his deliverance the defect whereof was his overthrow And so it shall bee heavy enough in the day of judgement that wicked mens hands have not helped the godly seeing the sentence shall not run because they had hurt them but because they helped them not CHAP. XXX Rules how to walk wisely towards evil men First In general THE general Rule is in Col. 4.5 Rules of wise walking towards evil men Walk wisely towards them that are without that is the Gentiles who were not converted without the border of the Church for even in the Church some are of Gods domesticks some without as strangers that want faith as yet And godly men must walk so much the more warily not onely because they have Gods eye and godly mens eyes on them but even eyes of men yâ—t unconverted who must nâ—t bee cast back or confirmed in their errour or hardened against the truth but by all wiâ—e walking if it bee possible won to the love and liking of it Now towards all unbeleevers and unconverted men in general these particulars are worthy observation 1 Avoâ—d all just causes of sâ—andal 1 That every Christian avoid all known evils and offences by which evil men might bee occasioned to abide out of the Church The Law is Thou shalt put no stumbling block before the blinde For this is a fearful judgement of God on men unconverted they would willingly bee blinded and hardened in their natural estate Now our Rule is being our selves pulled out of danger to help others out also nay our light must reprove their darkness their covetousness by liberality their pride by humility their impatience by patience c. 2 All unconverted men hate the light and are prone to blaspheme the Gospel 2 Stop mouths of evil men and to reproach the holy profession of it Wise Christians therefore must cut off occasions from them and take heed of defiling their own nest 1 Tim. 5.14 Give no occasion to the adversary to speak evil And David prayeth that none might bee ashamed because of him Ezek. 36.20 the Lord complains that the Israelites among the Heathen polluted his Name and made them say These are the people of the Lord and are gone out of his land A lend childe saith Solomon dishonoureth the whole house Nay on the contrary the meanest Christian in his place by his wife and Christian walking must adorn the profession of Christ so the Apostle to Titus 2.10 Servants must bee no pickers but shew all good faithfulness to adorn the Gospel of the Lord Jesus An holy course of life will make the Gentiles say as they in Isa 61.9 They are the seed of the blessed of the Lord. 3 Seek to win them 3 All unconverted men esteem of doctrine by the life and the profession by the practise of Professors for they have no taste of the Doctrine in it self and therefore in the carriage of our profession wee must apply our selves if it bee possible to win them So the Apostle 1 Pet. 2.12 wisheth the Jews to have their conversation honest among the Gentiles that they might glorifie God in the day of their visitation And women are commanded so to watch their whole behaviour as their husbands might bee won by their godly conversation Private men must convert others by their private conversation Motives Motives so to do are these 1 Christians are on a Mount set on a Scaffold nothing they do escapeth sight and censure all is marked they stand or fall not alone but to many 2 They have a light with them which draws all eyes upon them and discovers all 3 The eyes of the wicked are not on others but on them to disgrace them and through them to smite Christ himself 4 The will of God is By well-doing to â—lance the ignorance of foolish mâ—n 1 Pet. 2.15 5 What a glory is it to slaughter envy it self to stop an open mourh and cloathe an adversary with his own shame that he that would accuse us must accuse the Sun of darkness when it shines 6 Hereby wee shall bee conformable to Christ whom when Satan came to sift hee found nothing in him Wicked men shall say as Saul said to David Thou are more righteous than I c. 1 Sam. 26.25 CHAP. XXXI Rules how to walk wisely towards evil men in special And first for Scorners NOw wee come to special Rules concerning special sorts of evil men of whom some are exceeding evil in themselves some are evil also to good men Of the former rank are scornful persons Of the latter hurtfull For Scorners observe these Rules 1 If wee know men to bee so far naught as they scorn goodness Rules how to carry our selves towards scorners 1 Avoid them good men and good things wee must avoid their company so much as wee may For what comfort can a godly man take in such company where all good and godly communication must either bee banished or derided There is no hope of doing good there is danger of taking harm 2 If wee bee by occasion beset 2 If cast into their company observe five Rules or cast into the company of prophane brutish and scornful persons then observe these Rules First Grieve thou wast not better directed Psal 120.5 Wo is mee that I remain in Meshec and dwell in the tents of Kedar Secondly Bee sure though thou seest no place or opportunity of good that thou hast no fellowship with them in any of the unfruitful works of darkness If they will bee no cleaner by thy company bee not thou defiled by theirs If they will not consent to thee in good consent not thou to them in any sin Thirdly Please them not by
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
or by his instruments for Christs sake as the Saints have been from Prison to Prison wee must bee contented our Love to our Lord must help us to swallow it and not shrink from him Consider wee may bee in the hands of the Devils instruments but hee was in the Devils own hands for us this would make us shrink Vse 2. Observe hence That the work of our redemption though free to us yet cost Christ dear Hee must bee not onely in the hands of Judas to betray him of the Jews to scoffe him of Pilate to condemn him and of the Souldiers to crucify him but personally in the hands of the Devil to tempt him And had not Christ been thus and worse than thus in the hands of the Devil wee had never been gotten out of his hands Here take wee notice of the execration of our sins and the wofulnesse of our estate our sins put him into Satans hands he must put himself in our place or stead before we can berescued Vse 3. Observe The wonderful power of our Lord Jesus that being in the bands of the Devil can come out safely nay his mighty power shines herein that by his own comming into Satans hands hee brings us out an unlikely and contrary means but such as by a divine power prevails for himself and all his members Could any other but hee worke Satans greatest disadvantage by offering him the greatest advantage Here is omnipotency to work by contraries to kill death by dying to shut the grave by entring into it to remove hellish pains by suffering them and to pull his members out of Satans hands by putting himself in The Philistims desired but to get Sampson into their hands and prevailed but here is an invincible Sampson his enemy cannot hold him Use 4. Hence wee see that Satan may have power over the bodies of men God permitting him to carry them as hee listeth and grievously to afflict them as wee see in Job That Satan can transport the bodies of Witches all Histories record That hee can bewitch the bodies of unbeleevers none deny But our example teacheth that even the godly themselves may bee bewitched as Jobs body was and the woman of Canaan her daughter a daughter of Abraham Matth. 15.22 For if the Devil hath power here over the Body of Christ himself hee may also over his members Many presume upon the strength of their faith and graces that Satan can have no power over them and they defye him But hast thou more strength of Faith and Grace than Christ had over whose body Satan had power for a time to carry and recarry Object Witches have assaied to bewitch such and such but have confessed their faith to be so strong as they could not prevail Answ They alledge a false cause to feed the former delusion for the true cause of their not prevailing is Gods restraint not the strength of faith Vse 5. Here is a ground of comfort if the Lord permit the bodies of his elect to Satans disposal it is no argument suppose a man be bewitched or possessed that a man is not then the child of God For 1 Christ was as dear unto God now being in the Devils hands as before 2 Christ was safe enough now in the hands of the Devil and so are all they that are in Christ He was no lesse in his fathers hands now than before 3 He was not left in the hands of the Devil but permitted for a time of trial and temptation So it is no argument of final delivery up to Satan when the child of God is for a time delivered into his hands to exercise him 4 It is rather an argument of Gods child and conformity with Christ to be maligned of Satan and vexed by the Devil Satan may winnow and sist Gods children but their faith through Christs prayer shall not fail and the gates of Hell shall not prevail Vers 6. If thou bee the Son of God cast thy self down For it is written c. NOw after those three former circumstances which contained the preparation to this second temptation wee come to the temptation it self which consists of 1 The assault 2 The repulse The assault containeth 1 The ground of it If thou bee the Son of God 2 The matter and scope of it cast thy self down 3 The argument inforcing it For it is written c. 1 The ground If thou be the Son of God is the same with the former which sheweth 1 Satans importunity and violence 2 His subtilty by often making question of it he will see if hee can yet bring Christ to make it a question 3 His malice against Christ laying still his greatest forces against his saith which was the greatest moat in his eye dealing herein like an experienced Souldier who seeing a Town or Fort in any hope to be won will not away at first repulse but will assay it again and again with new assaults Whence we may learn that Doct. Satan will not sticke to urge the same thing often if thereby hee may advantage himself or disadvantage us With how many new messages and devises did he urge Balaam to curse the people of God Still hee changeth places but all is one temptation to curse the people of God By how many means did Satan by himself by Jobs friends and his Wife seek to with-draw him from his confidence in God bringing a number of several arguments and all to prove him an Hypocrite For that was the foot and burden of all their discourses 1 It may be the circumstances of time or place may yeeld him some advantage as here hee thought the Pinacle fitter than the Wilderness Reasons as Balaak thought the top of Pisgah more commodious perhaps for Balaam to curse Israel in than the high places of Baal Numb 23.14 compared with 22.41 2 Sometimes our disposition is more secure and remiss especially having out-stood and overcome a temptation and then Satan comes again and by the same temptation not finding us the same men suddenly surprizeth us Wherein he deals with us as David with the Amalekites who having took a great spoyl from him and his wives they fell to eat and drink and dance and lay scattered because of the prey In this security David comes upon them and recovered all and they lost more than they had gotten So deals Satan with us when wee grow secure after wee have prevailed he wins more than before wee had gotten 3 Sometime the thing which Satan would win from us is so necessary so excellent as if hee get not that hee can gain nothing at our hands This makes him renew the same assault as here the faith of Christ had been a sweet morsel and if hee gets not this hee gets nothing So our faith is so precious as hee still aims at it because hee knows if hee overthrows this wee are as branches without a root withering and dead souldiers without a shield Vse 1 Look for the same temptation again
1.11 to signifie the same And their hands are under their wings by which is meant that their powerful and secret operation also cannot bee discerned with bodily eyes Therefore hath the Scripture expressed their nature under diverse shapes and ascribed unto them many parts both of men and other creatures in which we may see and understand their work and office as Ezek. 1. Angels are described by four beasts not because they are no more in number for thousand thousands sit at his right hand but because they doe the Commandements of God in all the four quarters of the world These beasts have four several faces 1 The face of a man to note that all of them are reasonable and understanding creatures as man is 2 The face of a Lion to signifie that every Angel is strong and powerful and couragious as the Lion among the beasts Psal 103.20 Praise the Lord yee Angels strong in power One of them is stronger than a number of men yea than a number of Devils 3 The face of an Oxe to note their patience assiduity and unweariableness in their service and ministry as the Oxe is a beast most patient and constant and profitable in his pains 4 The face of an Eagle to note their swiftness and alacrity seeing a faire off many hidden things as the Eagle flying strongly and swiftly that is unresistably as the Eagle holding out not fainting but renewing their strength as the Eagle By the same Prophet they are described chap. 10.22 by the shape of Cherubs which were the faces of little fair boys with wings noting unto us under that resemblance their nature to be voyd of deceit as a child simple innocent not proud or arrogant not envious or malicious Having wings to note their readiness and expedition in their ministery and these wings in their four sides to shew that their ministery extended to all the four sides of the world II. By way of dispensation they have often assumed bodies that were true immediately created of God not imaginary or phantastical as Marcion thought whom Tertullian refuted neither generated nor born as mans body is nor hypostatically united to the Angels as constitutive parts as our body is a constituting part of us but taken upon them for the time of some special service and layd down again even as we doe our apparrel to the end they might familiarly conferre and converse with men till that special service were performed Thus did they visibly appear unto Abraham and Lot thus was the Angel of God seen like a fourth man in the Furnace which the three Children were cast into and in this humane shape I doubt not but they came and appeared to the Son of God in this place My reasons are these 1 If the Angels came often in bodily shape to the servants and adopted children of God why should they not much more to the natural Son of God being cloathed with the same flesh 2 We have formerly proved that the Devil came in assumed bodily shape the more to molest and terrifie the Son of God and therefore the Angels came to him also in bodily shape the more to comfort him 3 The present estate of Christ required it who was man and subject to many infirmities and therefore the Angels came corporally to comfort him 4 The phrase of the text implies a more sensible and peculiar manifestation of them than before as in his agony an Angel appeared to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 22. vers 43. In this coming of the Angels note an happy change in the estate of our Lord and Saviour for in stead of the Devil his deadly enemy come the Angels his friends and houshold servants in stead of one Devil many Angels for all are his to attend him in stead of sharp hunger for forty days together now he hath bodily food and comfort in a moment Doct. God may hide his comforts for a time but at length they shall shine out upon his servants as the Sun from under a cloud All the time of the temptation Christ was without food without Angels nay he endured sharpness of hunger in his body and of Satanical vexation in his soul now the Lord comforts him not only in removing evil from him but restoring to him his whole former peace besides the glory of a most victorious conquest And the same is his dealing with his servants Psal 73.1 David being plunged exceedingly with a grievous temptation of Atheism not whether there was a God or no but whether this God were just and merciful seeing things fell out so cross to good men and so prosperously to the wicked at last breaks out into a setled resolution Yet God is good to Israel He was in the temptation as a man cast into the Sea souzed in one billow after another at length hee descries a shore and with extream toyl and peril he gets thither and crawls up and saith Yet I have escaped drowning Or as a man in a pitcht field that in the thick of his enemies had escaped many blows and deadly thrusts being set beyond the danger saith Yet I am alive So the Lord though in temptation he seem to stand farre off yet at last appears with strength and comfort The same David being in great distress a long time hunted as a Partrich by Saul but strangely delivered from him and Achish concludes Psal 34.19 That how great soever the troubles of the righteous be yet the Lord will at length deliver them out of all To this purpose Salomon saith that though the just man fall seven times a day namely into affliction yet hee riseth again Abraham in his great trial saw nothing but sorrow and vexation for the loss of his Isaac yet in the third day when the case seemed desperate God was seen in the mountain as if he had not seen God till he came into the mountain Whence his posterity used it as a proverbial speech In the mount God will bee seen at the farthest he will be seen there if not before Job assured himself that after darkness he should see light and according to his faith wee see howsoever Satan set upon him with all his might to blaspheme God and his friends would needs prove him an Hypocrite and which was worst of all God not only stood a farre off from him but came upon him and against him as one that strove against the Almighty and one that reproved his Maker chap. 39. vers 35. Yet at length he steps out for him acquits him and rebukes his friends and accepts his servant and turneth his captivity and gives him twice as much as before he had chap. 42. Reasons 1 Herein the wisdom of God joyned with his power shineth forth hereby the Lord knows how to bring light into darkness Psal 112.4 To the righteous ariseth light in darkness No darkness or misery can keep God and the comforts and strength of his Spirit from his children Yea hereby the Lord knows how to
bring light out of darkness as once hee did in the Creation Rom. 8.28 we know that all things are turned to the best to them that love God His wisdom and power turns things not only good into good nor only afflictions and trials but even their sins and infirmities like a good Physician that tempers poyson to a remedy and of the Vipers skin makes a remedy to heal the Vipers sting 2 This is the godly mans priviledge above wicked ones to find God sweet to their souls either in afflictions or in the ending of them 1 Because their persons whatsoever their estate is are accepted with God whereas the other are rejected 2 They are sealed with the earnest of Gods Spirit and can goe unto God in fervent prayer whereas the other want the Spirit and cannot pray to be heard Psal 18.41 They cried but there was none to save them even to the Lord but he answered them not 3 They have the grace of repentance which removeth sin the cause of affliction and are come out of Babylon though they live in Babylon being as so many Lots in Sodome Whereas the other are impenitent and never removing the cause the effect lies ever upon them and grows every day heavier than other 4 They have peace of conscience and can sing the new song to God and the Lamb having a set of sweet Musick in their souls and with peace they have patience supporting them unto Gods seasonable deliverance Whereas the wicked are as the raging sea and hath no peace nor patience but a sensless unfeelingness of his estate their hearts being either ignorant ascribing all their smart to Fortune or Constellations or fatal necessity or secundary causes being not able to ascend so high as God the Auhor or descend so low as their own sins the just meritorious causes of their evils or hardned and feared or sensless as Nabals whose heart was as a stone dead within him 3 It is one end of Gods extream humbling and afflicting his children not to sink or forsake them but that at the last the powerful work of God may bee shewed on them both for his glory and for theirs The poor blind man Joh. 9.3 carried his misery a great while from his birth to his mans estate and yet our Saviour witnesseth that it was neither for his sin nor his parents but that the work of God might be shewed upon him in the miraculous cure of him when all the power of Nature and Art could doe him no good Lazarus was extremely humbled dead buried lying in the grave stinking who would have thoughr beyond Mary that he should ever have been raised till the last day and yet our Saviour saith that even that death of his was not unto death but for the glory of God Yea the Lord never bringeth any evil upon his children wherein he intendeth not in the end to shew them some great good as Deut. 8.16 The Lord tryed humbled and proved his people in the Wilderness that he might doe them good at the latter end Job 23.10 Hee knoweth my way and trieth me and what was the issue I shall come forth like the gold And the Apostle affirmeth that the trial of our faith which is much more precious than gold shall be sound to our praise and honour and glory as tâ— appearing of Jesus Christ 1 Pet. 1.7 4 God hereby manifests his care and faithfulness in his promises for hee hath promised how ever he suspend his comfort for a time to return in due season neither can his mercies come to an end nor himself leave his mansion finally Therefore it is that sometimes he fore-tells his children of evils to come that they should not come suddenly on them neither distrust his care in them nor be ignorant of a good issue out of them Sometimes he numbers them out and tells how many and how long they shall be Dan. 9.25 There shall be seven weeks that is thirty nine years and there shall bee sixty two weeks that is four hundred thirty four years and then the Messiah shall come c. And always he that setteth the setting of the Starrs and the bounds of the Sea setteth much more the period of our troubles and the furthest limits of his childrens trials which suppose they reach even to death it self they can follow them no further but then is a rest from their labour a reaping of the fruits of their sufferings a joyful harvest of a sorrowful seed-time wherein the Lord meets them with a full and final deliverance and putteth them in full possession of all his most glorious promises Vse 1. Let the godly consider of their priviledge to provoke their patience and constancy in their greatest trials which cannot make them unhappy For 1 The godly mans present estate is the best for him bee it what it can be the Furnace is the fittest place for gold 2 His trial shall bee turned to good because God hath the disposing tempering and moderating of it 3 His trial shall be but light and momentany not in respect of the present sense but because the time of temptation shall be swallowed up by the time of victory 4 The end of it shall be happy and all is well that ends well here shall be a most blessed issue And therefore let drossie Christians fear the fire who are sure to be wasted in it whilst the godly rejoyce in tribulation and with David walk fearlesly in the valley of the shadow of death because God who led him in was with him to lead him out Vse 2. Let the godly judge of themselves not always according to their present estate or feeling which may occasion their feet almost to step but look to the happy end of their trials And though the smart continue long yet let them be assured that the Lord keeps all their bones so that not one of them shall be broken Neither let us be weary and faint in our mindes for although God seemeth not to hear us yet he hears us well enough And though he seem to stand afarre off us it is but a delay no denial of our request And though he seem to neglect us let us not neglect him but hold on in the prayer of faith Vâ—e 3. Let this serve as a ground of comfort and encouragement to us that when with Israel we stand as it were on the Sea-brink beset with dangers then we may be still and expect the salvation of the Lord. For as the Prophet speaketh Hab. 2.3 The vision is yet for an appointed time but at the last it shall speak and not lye if it tarry wais for it shall surely come and shall not stay Let us not make haste nor limit the Lord in prescribing him a time and means but leave all that to his wisdome lean upon his arm relye upon his word he hath a mind to doe us good and that when it shall be most for his glory and our salvation We are not yet perhaps
yeelding to any sin but give apparent tokens of dislike Object Why May wee not by yeelding a little to them draw them to us Answ No but the way to win them is a pure conversation with fear 1 Pet. 3.12 much less may wee flatter them in any evil Micaâ—ah would not flatter with the King though four hundred false Prophets did Fourthly Acknowledge thy self a childe of Wisdome which is justified of all her children Suffer not Gods glory to bee trodden down by thy silence Wisely break off fooleries by savoury Riddles or Questions as Sampson and in a wise and peaceable manner change the matter holding it a settled ground of Religion not to relinquish piety to keep peace with wicked men Heb. 12.14 Follow peace and holiness No corruption of man must drive us from our station Fifthly So soon as wee may depart from them Prov. 14.7 Depart from the foolish man when thou perceivest not in him the lips of knowledge And bâ—ware of falling into the like company again Joseph wisely declined the company of his Mistress when shee daily spake unto him Gen. 39.10 and Davâ—â— would not return with Saul when hee perceived his wilfulness against him 1 Sam. 26.25 CHAP. XXXII Rules to carry our selves wisely towards evil men eviâ—â—y affected to us IF men bee not onely evil in themselves but also to us then it is either in evil purposes or in evil practices against us If they purpose evil theâ— our Saviours Rule is Beware of men Matth. Rules how to carry our selves to our enemies 10.17 for they will deliver yâ—â— up to the Councils By men our Saviour means those whom in the former wâ—rds hee calleth Wolves that desire to make a â—â—ey and spoyl of the sheep of Christ and in his Caveat adviseth 1 Wisely to prevent the plots and trains of ungodly men discreetly to prevent our own trouble so near as wee can 1 Wisely prevent their plots How wisely did Jacob prevent the fury of his brother Esau And as they watch to traduce us so must wee watch to cut off occasions of entrapping Luke 6.7 The Scribes and Pharisees watched whether Christ would heal on the Sabbath day or no to finde accusation against him our Saviour for all this omitted not to do good but its doing it by his question unto them cut off so far as hee could the matter of their malice by clearing the lawfulness of it So must wee And yet prepare stoutly to bear whatsoever the Lord measureth out by them 2 Decline their fury 2 Our Saviour would have us wisely decline their fury not without cause provoking them It is no wisdome to provoke an evil man It is no good discretion to stir up a Lion to take a Bear by the tooth or a Dog by the ears For they desire nothing more than matter to stir up their corruption by So Hezekiah commanded his servants not to answer Rabshecah one word 3 Joyn with Serpentine wisdome innocency of Doves 3 Joyn with Serpentine wisdome innocency of Doves Matth. 10.16 Nothing more vexeth and vanquisheth an Adversary than innocency no better brest plate than righteousness But if a man had the innocency of Christ himself the Adversary will watch advantages and play upon a mans simplicity therefore joyn Serpentine wisdome as Paul did Act. 23.6 hee testified his innocency and that with all good conscience hee served God till that day But what tell you Ananias of Doves innocency hee commands to strike him on the mouth the more innocent the less indured hee fared the worse for that and therefore hee joyns in season Serpentine wisdome For perceiving his greatest enemies to bee Pharisees and Sadduces hee professeth himself a Pharisee and the son of a Pharisee and that hee was brought in danger for the hope of the Resurrection which the Sadduces denied and so casting a bone between them and letting them by the ears hee escaped between them 4 Out of their evil â—raw some good 4 Out of their malice wee should draw our own good so wâ—rily to carry our selves towards them as that wee may finde that of the Heathen true An enemy often hurteth less and profiteth more than many friends Wee must both in their absence and presence especially take heed wee do not disadvantage our selves It was some disadvantage to Paul when in the Council although hee was provoked and unjustly smitten hee called the High Priest Whited wall hee was glad to excuse it by his ignorance Wee may not bee too bold or too forward to speak in a good matter 5 Having received wrong f om them do three things 5 If evil men have done us harm and wrongfully molested and persecuted us our Rule is 1 In respeâ—t of them to pitty pardon and pray for them If wee do them good wee shall either overcome their evil with goodness or heap coals on their heads 2 In respect of our selves possess our souls with patience and shew meekness and moderation and say as David in Shimes his railing It may bee the Lord will do mee good for his cursing of mee this day 3 In respect of our duty still to shew an undaunted constancy and resolution for the truth and all good wayes 1 Pet. 3.14 15. If yee suffer for righteousness blessed are yee but fear not neither bee troubled but sanctifie the Lord in your hearts and bee ready alwayes to give an answer to every man that asketh a reason of your hope Thus far of the Rules of Christian Wisdome of which I may say with Moses Deut. 4.5 6. These are the Rules and Ordinances keep them and do them for this is your wisdome CHAP. XXXIII Containing motives for Circumspect walking BUt because this accurate and Circumspect walking is grown out of request and men generally are too well contented to walk at adventure and as men that shoot at tovers secure themselves in a loose and neglected course and go on carelesly as if there were no danger in wandring from God and declining from the good way Motives to the former Rules wee will use some Motives to provoke every Christian that tenders either Gods glory or his own salvation to undertake this Christian course 1 In regard of God 1 Whose Commandement is That all our wayes bee ordered aright Prov. 4.26 and that the Saints walk worthy of the Lord and please him in all things Col. 1.10 2 Whose Word must bee our Rule to which wee must continually frame our whole course and every part thereof For first The moral Law is a perpetual Rule binding at all times without any intermission 2 The Precepts of it are to make the Word our continual Counsellor to binde it to us not to let it depart but to meditate in it night and day And what is it less than Blasphemy to charge the Saints with folly singularity and a Saintish purity in that wherein they were most acceptable to God As David set the Lord before him continually and when hee
professeth his great love to the Law saith That all the day long his meditation is in it Psal 119.79 Read wee not that the twelve Tribes served God instantly night and day Act. 26.7 and the Apostles were assured they had a good conscience in all things Heb. 13.18 Was this care so incessant commendable in them and is the same godly care now grown a vice an hateful practice or heresie 3 Who being a God of pure eyes will strictly stand for justice And do wee fear wee can bee too strict who are to give account of every idle word and roaving thought much more of every unwarrantable action Are wee not to pass a strict and straight judgement wherein every secret shall be made open and in which it shall bee rewarded according to our works And shall the Devil delude us or the wicked world make us beleeve wee need not bee so straight-laced as to say with David I will look to my wayes Psal 39.1 4 Who if hee ponder all a mans paths how ought hee himself to ponder them For all the wayes of a man are before the Lord and hee pondereth all his wayes Prov. 5.21 2 In respect of our selves no watch or circumspection can bee sufficient to us whose natures are carried to evill as naturally as to our ordinary food The whole frame of the heart of man is evill continually as ready to receive any impression of temptation as the dry tinder a spark of fiâ—â— and not onely to receive such sparks but to conceive them and hatch evil and hammer it out on the anvils of our hard hearts like cunning Work-men Whence it cannot bee avoided but that without our daily watch sin must multiply and grow upon us even over our heads to a numberless number 3 In respect of the wicked amongst whom wee live who are ready to take all advantages and watch for our falls both to harden themselves and reproach through us Gods holy Religion For if they can scorn and contemn the servants of God for well-doing and Religious actions how would these men of Gath and Askelon these uncircumcised Philistims triumph and glory in the falls of any of Gods Worthies Hence was the ground of our Saviours exhortation to his Disciples Behold I send you as sheep among Wolves and therefore bee wise as Serpent Matth. 10.16 Nay wee must not onely by our circumspect wayes stop their mouthes but convince themselves and win them to the same holy profession with us 1 Pet. 3.1 2. 4 In respect of our brethren who some of them are not yet converted some are already called both whom wee offend and scandalize by our unwatchful walking and so the Name of God is blasphemed because of us that profess it as the Apostle speaks of hypocritical Jews Rom. 2.24 Hence are those many exhortations Col. 4.5 Walk wisely towards them that are without leâ—t you give them any just occasion of exception or stumbling and 1 Cor. 10.32 Give no offence neither the Jews nor Grecians nor to the Church of God And how circumspect had hee need to bee that must walk inoffensively between the Jew and Gentile seeing what was given to the one seemed detracted from the other Yet so much is required to walk even between the godly and prophane whose wayes are diametrally contrary 5 The way to heaven is full of snares crosses and dangers by reason of our enemies and therefore requires all our diligence either to avoid them or else wisely to step over them Wee can bee very wary in the dangerours wayes of this world to take direction or company and armour and the day-light to further us And why not in this way to Heaven Besides it is a narrow way and on high all which makes it more perillous to decline from How circumspect had hee need bee that walks upon a narrow high rock a thousand fathom from ground especially where a little slip or error tumbles him down to dash him all to peeces 6 Is there any time afforded us wherein wee may set loose our hearts to any unlawful liberty or cast our selves upon Satans snares as Peter did in going into the High-priests hall Matth. 26.71 or can wee do so and not bee catched by the deceitfulness of sin Stand wee against such enemies as will not take advantages who do nothing but seek them especially when fear is set aside which is the souls Watch man And if men will take liberty and bee at their own hand have they not full leave to fall often lye long rise hardly and being up again walk weakly and not recover their cheerfulness many a day if ever And must they fear nothing so much as lest they keep their watches and preserve themselves from falls Lastly A man may pull down more in one day than hee can build in many And experience shews that a man is more weakned by one dayes surâ—et and negligence than in an hundred wherin hee preserve the care of his health Even so it is in the soul the health whereof is kept in strictness of Diet and observation of Gods Rules 7 Who knoweth not that Christianity is a trade which will not forward if it bee not close followed an Husbandry which the Professor shall never thrive by if hee bee not of a diligent hand wherein something must bee done daily or else the heart shall soon lye like the sluggards field described by Solomon It needeth therefore be hedged and fenced with the fear of God and kept with all diligence Prov. 23.17 8 This alone is the way to attain true comfort which no man can finde by allowing himself in any course which God alloweth not This alone is to walk safely Prov. 10.9 Hee that walks uprightly walks safely And what other means hath the Wise-man appointed to preserve from failing than to take hold of instruction and not leave her This alone is the way to get peace peculiar to the Israel of God to walk by Rule Gal. 6.16 neither can a course not attended stand with this Apostolical injunction of Christian Circumspection CHAP. XXXIV Answering Objections against Circumspect walking ANd whereas our age aboundeth with men of prophane mindes and mouthes who would turn all this our glory into shame and censure this speech of the Holy Ghost which prescribeth a strict precise and accurate walking why say they what need men bee so strict and shall no man come to heaven but such as are so strict and curious and the whole world almost thinks it a most idle and needless course wee will therefore answer some Objections that are made against it Object 1. A great many have lived honestly and well that were never so foolish and strict I hope to serve God and do no man harm and what need more Answ 1. Wee must walk by Rule not by example except it bee of the best not of the most 2 The Pharisees led a civil life were outwardly very just to the tything of Mint and Annise and very devout