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
give but to the right owners or when out of desire of praise or out of superfluity when a man knows not else what to do with his wealth but some must have it If out of any of these respects all is lost 2 Concerning the right subject of works of mâ—rcy Do good unto all 2 The subject of mercy â— In general all Eccles 11.1 but especially to the houshold of faith Gal. 6.10 To all viz. the poor that are noâ— able to recompence us not looking for recompence of man but casting our bread upon the waters where thâ—re is no likelihood of ever reaping it again And to all even our enemies who stand in need of us and such as usually do and will recompence our good with evil Rom. 12.14 Matth. 5.44 And good reason For first all have our flesh Isa 58.7 For four Reasons from which wee must not hide our face 2 All have Gods image on them which wee must not refuse 3 Hereby wee shall bâ—e likest to God who doth good to all and to us being enemies and attain the most difficult practice of the Law 4 Wee shall hereby master the corruption of our own heart which lusteth after revenge and perhaps over-master the malice of our adversaries at least make them inâ—xcusable But espâ—cially to the houshold of faith Because here is Gods image renewed â— In special the faithful here is one of the blood and kindred of Christ And if the good Samariâ—an was commended for mercy shewed to a stranger how much more will the Lord Jâ—sus accept that which is done to one of those little ones that beleeve in him as done to himself Mat. 25.45 3 Concerning the matter of mercy 3 The matter of mercy 1 To the soul The greatest mercy wee can shew to any is toward their souls which stands in instructing the ignorant in counselling the weak in forgiving â—ffenders in admonishing or correcting him that erreth comforting distressed consciences and confirming them that are in good wayes This therefore must bee observed in all corporal mercy to ioyn spiritual labouring in all the other the good of this and especially to pray for such mercies from God for them as neitheâ— wee nor other men can minist r unto thâ—m And though that bee to bee done yet the other also must not be left undone but wee must bee merciâ—ul to the outward man of our brother in giving lending freely cloathing feeding visiâ—ing 2 To the body protecting from violence c. For this is mercy actual and acceptaâ—lâ— fitted to that rule 1 Joh. 3.18 that wee shew mercy not in word and tongue but in deed and in truth This age aboundeth with mouth-mercy which is good cheap but a little handfâ—l were better than a great many such mouthfuls 4 The measure of it to our ability 4 Coâ—cerning them measure of our mercy Wee must bee merciful in the highest degrâ—e that wee can get our hearts unto and bee as like our heavenly Father in mercifulness as may bee This rule is 1 Cor. 1â— 2 that every mâ—n lay up and distribute as God hath prospered him that is according to his abâ—lity Gal â— 7 For hee that sows sparâ—ngly shall reap sparingly Doubtless men would not bâ—e so niggardly and sparing if they knew that what is mercifully bestowed Manus pauperis Chrâ—sti g zâ—phylacium is safest kept the bosomes bellies and mouthes of the poor is the best treasury to lay our goods in and if wee expected to reap after the measure of mâ—rcy at the last day wee would more liberally sow Hos 10.12 Yea a poor man may bee bountiful in a little which was the commendation of the poor widow for her two mites Luke 20. 5 The manner of shewing mâ—rcy 1 Seas nably 5 Concerning the manner of shewing mercy First It must bee donâ— seasonably and speedily when need is Prov. 3.28 Say not unto thy neighbour Go and come to morrow if now thou have it with thee For thou mayest bee cut off from the opportunity or that from thee bâ—sides thaâ— thou omittest a present duâ—y which is enjoyned Gal. 6.10 While wee have time let us do good And life is very uncertain Secondly It must bee done cheerfully God loves a cheerful giver 2 Cheerfully 2 Câ—r 9.7 Nâ—t groaningly or grudgingly as if every penny were too much as many pinch-pennies who have pounds enough for any lust or pleasure do part with pence to the poor Saints as from their joynts or eyes 3 Wisely Thirdly Iâ— must bee done wisely True mercy is dispensed by judgement It spares not where God will punish as Sauls cruel mercy A glass for Magistrates whose remisness can swallow any thing and punish nothing neither drunkennâ—ss nor prophanation of the Sabbath nor swearing nor inordinate walking It is no mercy out of extream necessity to releeve strong Rogues wandring beggats and able idle persons but rathâ—r to punish and râ—dress them nor to keep hospitality for Drunkards Gamâ—sters and riotous persons but a good man is merciful and measures his affairs by judgement 4 Constantly Gal. 6 9. Psalm 112.5 Fourthly Mercy must bee shewed constantly accâ—rding to the precept Bee not weary of well-doing Let not the springs of our compassion bee ever dried up as wee would never have God weary of doing us good 5 Humbly Fifthly Wee must not rest or rejoyce in any work of mercy as meritorious but in the acceptance and covering of it saying when wee have done all we can Wee are unprofitable servants CHAP. XVIII Rules for Works and Actions of Justice In first The Ground Secondly Moderation IN all our civil conversation with men see that our external righteousness Rules for works of Justice flow from inward piâ—â—y Gâ—d in the mâ—ral Law hath coupled the two Tables as the upholders one of another Thou shalt love the Lord thy God and thy neighbour as thy self Wee must love man in God and for God Christ 1 Concerning the ground aimed at boâ—h in the work of our redemption that wee should serve him in righteousness as well as in holiness all our dayes Luke 1.75 Civil righteousness abstracted from piety is Pharisaical and unfruitful Give to Caesar Caesars and to God Gods 2 Concerning moderation of Justice Never stand so upon strict justice 2 Concerning moderati n of Justice but that sometimes for peace wee must depart from our right according to the precâ—pt Phil 4. verse 5. Let your equal minde be known unto all men And the practice of our Saviour Christ Matth. 17.27 who needed not nor could have been compelled 〈◊〉 pay toll but to cut off occasion of offence and contention hee departs from his rightâ— and pâ—yes it hee might have said it is my rightâ— and I will stand upon it and will not losâ— my freedome And mâ—n think they say well if they dâ—mand but their right But our Lord for our example departed from his right and accounted
distinguish between being tempted and being led into temptation in our Saviours sense the former is a work of Gods mercy to try exercise or chastise any of his Children the latter is a work of Justice in which God leaves a man to himself so as the temptation is prevailing against him Now wee pray onely against the latter which is to bee left and so overcome in temptation neither doth God so lead us into temptation but to make us in the end more than Conquerors so as still wee may bid Temptations welcome and with cheerfulness submit our selves unto them Vse 3 In every tryal see that the Spirit lead thee for this is a sure ground of comfort and hath assured hope in it of a good end Christ was not led into temptation by private motion neither did hee thrust himself unto it no more must wee rashly run into or pull dangers upon us or through presumption object ourselves unto temptations if wee do Wee must not thrust our selves into tryals but expect the leading of the spirit wee must needs fall and cannot expect safety because wee tempt the Lord and provoke him to with-draw his Fatherly protection from us whereas there is no danger in following the leading and guidance of the Spirit Many a man is of so strong a faith that nothing can harm him hee is for all courses and all companies But how can a man bee safe where Satans throne is Peter thought himself strong enough to go into the High-Priests Hall but hee found in the end it was no fit company for him Others through vain presidence of Gods protection run in times of contagion into infected houses which upon just calling a man may but for one to run out of his calling in the way of an ordinary visitation hee shall finde that Gods Angels have commission to protect him no longer than hee is in his way Psalm 91.11 and that being out of it this arrow of the Lord shall sooner hit him than another that is not half so confident Others are bold-hardy to set upon the Devil in his own holds they dare enter into and lodge in houses given up by God to the Devils possession which is if it bee out of ones lawful Calling to cast a mans self into most probable danger for whereas wee ought to use all good and lawful means for the preventing of imminent danger this is to seek danger and hurt and commonly they that seek it justly find it The issue of such presumption wee may see in the sons of Sceva Act. 19.16 who took upon them to do as the Apostles did namely to name Christ over those that were possessed but the Devil seeing their want of calling thereunto ran upon them and overcame them so as they fled out of the house naked and wounded Others through temerity and rashness bring on themselves much woe who follow the motions of their own spirits in their courses and never or seldome consider whether they have Gods Spirit before them or no they look not for warrant out of Gods Word in the things they do or speak they begge not Gods direction and assistance they spy not in what ambush Satan lyeth what advantages hee easily taketh and so for want of Christian watchfulnesse lay themselves open to many evils and dangers wherein they can meet with no great comfort because they cannot say with a good conscience Lord thou hast led mee into this estate but rather I have cast my self into this danger If therefore thou wouldest finde comfort in troubles keep thee in thy way that thou mayest never bee without the leading of the Spirit Three notable effects from assurance of the spirits guidance in trials and then this will bee the issue 1 Being led by the Spirit thou wilt follow willingly thou wilt lay aside all reasonings excuses and delaies as Christ did hee murmures not delaies not doth not first return to Nazareth bids not his Parents and friends farewel consults not with flesh and blood but was driven out with a strong motion ot the Spirit This is the same free Spirit which dwelleth in the hearts of Christians hee leads them too and they obey and follow Abraham follows him from his own Countrey and Moses into Egypt 2 If thou see the Spirit leading thee thou shalt not faint under the Cross no not when thou lookest upon the greatest danger that can be threatned because the other eye is upon the Spirit which helpeth thy infirmities and according to the measure of affliction ministreth a sound measure of comfort 1 Pet. 4.14 therefore the Saints rejoyce in affliction because the Spirit of glory and of God resteth upon them A valiant Captain leading the way incourageth the most timorous souldier to follow with courage and resolution So this Spirit which leadeth is a spirit of strength and of power not in himself alone but supplying with new strength those that give up themselves to bee led by him 3 If thou see the Spirit leading thee into tryal it will keep thee from seeking to winde thy self out by any unlawful or unwarrantable means thou wilt follow him to bee led out by him as well as thou wast led in by him thou wilt wait his leisure for the removal of thy Tryal in whose good pleasure it lyeth most seasonably to deliver thee This is often the reason why God giveth his children to bee led by the Spirit to try whether they will abide with him in temptation or no. And those who will shift themselves out of trouble by lying swearing and the like or avoid crosses and losses by wicked means as poverty by breaking the Sabbath sickness by sorcery and witchcraft what spirit soever led them in certainly the evil spirit hath led them out the remedy is worse than their disease and their escape is made only by breaking the prison Vse 4. As Christ was led by the Spirit in all his course of life so should Christians for as many as are the Sons of God are led by the Spirit of God Rom. 8.14 So the Apostles in their Ministry went hither and thither stayed or departed preached and prophecyed by the Spirit They were forbidden by the Holy Ghost to preach the Word in Asia and Bithynia Act. 16.6 7. 21.4 certain Disciples told Paul by the Spirit that hee should not go up to Jerusalem And it is the duty of all true Beleevers to resign themselves in subjection to Gods Spirit Quest How shall I know when I am led by the Holy Ghost Answ By these rules 1 Gods Spirit works in and by the Word therefore if thou enquirest in every thing what is the good and acceptable wil of God Three rules to know a mans self led in every thing by the Holy Ghost Rom. 12.2 thou art led by the Spirit 2 Discern his guidance by the mortification of the deeds of the flesh for the life of the Spirit is opposed to the life of the flesh Rom. 8.13 Therefore
Two certain rules to know when the tempter comes Answ By observing these two rules 1 Whensoever thou art perswaded to any thing that is evil then thou maiest know the Tempter comes Sometimes hee perswades to sin by extenuating it why it is but a little one a grain as light as a feather now comes the Tempter Gods Spirit never perswades that any sin is little Sometimes by the utility and commodity of it Oh it is profitable by one oath or lye thou maiest bee a great gainer and why shouldest thou bee so nice but now the Tempter is come for the holy Spirit commands thee not to swear at all nor to lye for Gods greatest advantage much less thine own and what profit is it to win the world with the loss of ones soul Sometimes from the pleasure of it wilt thou defraud thy self of thy pleasure is it not as sweet as hony why thou art but young thou mayest game and swear and drink and bee wanton now thou hast an occasion of lust take thy time thou canst not have it every day But here the Tempter is plainly come for the Spirit of God would wish thee to remember that for all these things thou must come to judgement and that neither adulterers nor whoremongers shall enter into the Kingdome of God Sometimes by removing the punishment and terror Why who sees God is merciful and easily intreated you are a Christian and no condemnation is to them that are in Christ Jesus and Repentance wipes off all scores Here the Tempter is come For Gods Spirit saith There is mercy with thee that thou maiest bee feared and there is no condemnation to them that are in Christ Jesus but withall which walk not after the flesh but after the Spirit 2 Rule When thou art disswaded from any good belonging to thee the Tempter commeth who as hee can make vice seem beautiful so vertue to seem ugly Hee can disswade men from Religion in great friendlinesse 1 From a supposed impossibility How canst thou poor weakling bear such a yoke certainly thou wilt never indure such strictnesse thou mayest set thy hand to the plough but thou wilt soon look back and prove an Apostate But here is a Tempter come for Gods Spirit teacheth otherwise that howsoever without Christ wee can do nothing yet it is God that beginneth and perfecteth his good work in us whose yoke is easy and his burden light 2 From the great trouble and small necessity of it from the disgrace it carries among men and the contempt of such as preach and profess it Here is the tempter come for the Spirit of God teacheth that hee that denies Christ before men shall bee denyed of him before men and Angels Further hee can disswade from diligent hearing the word and from reading the Scriptures because they bee exceeding long and hard to bee understood Why thine own businesse is such as cannot give thee leave ever to attain any thing to the purpose especially because deep knowledge of points belongs not but to Divines for an unlettered and private man a little knowledge is best Here is a Tempter come though hee should speak in the voice of an Angel for Gods Spirit bids private men search the Scriptures because they testify of Christ and commends private Christians because they were full of knowledge Further hee can discourage the practice of piety by suggesting that to bee strict in life is to savour of too much purity at least it will bee counted but scrupulousnesse and too much curiosity and if thou wilt bee singular and contemn and condemn all men but thy self so will men deal with thee Why thou livest as though men were to bee saved by good works and not by Gods mercy Here the Tempter is come for the Spirit of Christ never quenched smoaking flax but incouraged the care of walking in Gods waies though it bee to walk in the straight way and narrow path that leadeth unto life Lastly in all outward or inward temptations let us look to Christ who hath sense of both that hee might bee compassionate to us in both If thou bee the Son of God command these stones to be made bread In this first and fierce assault consider two things 1 The ground of it Satan aimeth at four things in this first temptation If thou be the Son of God 2 The inference Command these stones to be made bread which is on a good ground to intice him to evil In which temptation Satan aims at four things directly 1 To impugn Gods truth and word and that notable oracle from heaven testifying that Christ was the Son of God 2 To shake the faith of Christ Satan knew well enough hee was the Son of God and hee makes not this a question as though hee would bee instructed in it but that hee would make Christ doubt whether hee was the Son of God And note how cunningly hee ties his policies together as hee did against the first Adam hee calls Gods word into question which is the ground of faith which if hee can bring out of credit faith failes of it self 3 Because of his present estate to doubt of his fathers providence and because of his great hunger and want of means to supply it to call his own Divinity into question 4 To use unlawful means to releeve and sustain himself In these particulars standeth the drift of the temptation As for that which the Papists generally say that it was to bring Christ to the sin of gluttony by which they say the first Adam fell there is no sense so to think For 1 Christs Answer which was directly fitted to the suggestion tended nothing to the sin of gluttony 2 Gluttony is an excessive eating of more than needs whereas Satan desires no more than that Christ would at his desire eat to the necessary sustaining of nature it is no great gluttony to eat a piece of dry bread in extream hunger belly-gods and gluttons satiate themselves with other more pleasant and delicate dishes Let us therefore know that the proper end of this temptation is distrust in God in his word and sufficient and due means to relieve his present estate If thou bee the Son of God that is the natural Son of God equal in power the delight of the Father as the voice pretends then do this that I may beleeve thee else deceive not thy self because of the voice from heaven thou art but a pure man Satan directly opposeth the word of God Doct. 1. Note how Satan doth directly oppose himself against the word of God God had said Christ was his Son Satan knew it and after confessed it yet against his own knowledge hee calls it into question although hee had seen it confirmed by two strange signes from heaven of which wee have spoken The like was his practice when hee set upon Eve saying What hath God said thus and thus why hee knew God had said it and that in the day they
his soul As for that A little leaven leaveneth the whole lump the Apostle speaks it to the Governours not to suffer such wicked persons and provoketh only private persons the peeces of that lump to be the more watchful over themselves but not to refuse Gods Ordinances for them And as neither that Church of Corinth ceased to be a Church for suffering that wicked man for the Apostle honours them with that style while he checketh that sin so neither doe particular members cease so to be for that such are suffered much less Look to thy own soul the Apostle wisheth every man to examine himself rather than others Object 5. But how can I hear the Word with profit from a wicked man Ans 1. A wicked man may preach salvation to another and damnation to himself as Judas and the builders of Noahs Ark. A statue may point another the way but it self stand still 2 An instrument hath all his efficiency from the first mover who is God himself a Knife with motion will cut if the hand will use it 3 The Word is like the Light now as the light of the Sun is not defiled though it pass through the dirtiest places so the Word is not polluted through awicked preacher 4 Look to thy own disposition that thy soyl be good as the seed is good take the benefit of the Sun and rain and it is no matter whether the hands be clean or foul that cast and disperse the seed 5 Let Preachers consider what a barr it is to all their labour to bee scandalous covetous disdainful envious noted for Gamesters companions c. how their example doth more harm than their teaching can doe good with how little power or prevailing he can point his finger to other mens sores which every one can point at in himself what an odious thing it is to make Gods people to loath Gods Ordinances because of him and what a woeful case is it that Paul intimates of such teachers who preaching to others themselves by disobedience become cast-aways 1 Cor. 9.27 Rules to avoyd entangling and seduction by Separatists perswasions 1 Labour for wisdom to discern between main truths in doctrin and inferiour in discipline as knowing that Jerusalem was the holy City before Nehemiah builded the wall of it between the person and the place not condemning the place for the person between the thing and the use and condemn not the use for the abuse between Offices and Executions substance and circumstances the being of a thing and the wel-being of it 2 Labour to reform thine own heart first for that is in thy power to amend and then thy own family and if it be in thy power goe further to the house of God but if thou beest a private man and this bee not in thy power thou must turn thee to prayers and tears and yet so strive in seeking the wel-being of things as by unthankfulness thou lose not the comfort of the things themselves 3 Be low in thine own eyes suspect thy own judgement condemn not much less contemn those that are not every way as thy self Pride and contention of spirit are inseparable and it is folly to look that men who have a different measure of grace should not differ in judgement and though they walk in the same way yet not after the same manner 4 Testifie thy self a sound Christian by the badge of Christ which is love by this shall all men know that yee are my Disciples if yee love one another Study to be quiet saith the Apostle and follow things that concern peace Love will make the best even of bad things and give a charitable construction of things doubtful and pitty and pray for such as erre howsoever and much more if they erre of ignorance Use 2. This doctrin teacheth us that the way to sanctifie a mans person or family is to set up the Worship of God in his heart or house 1 Thy heart must be the Temple of God yea as the Ark within the Sanctuary In the Temple God was daily worshipped there were daily Sacrifices offered the Scriptures read and expounded and prayers preferred unto God from his people Thou must get proportion in all these if thy heart be Gods Temple thou must privately yea secretly apart daily worship God with personal worship daily offer the sacrifices of praise and thanks for personal blessings and deliverances daily prefer thy personal prayers daily apart read and apply the Scriptures to thine own use for thus must it be in Gods temple And further thy heart must be as the Ark wherein were kept the Tables of the Law written with Gods own finger endeavour in obedience to all Gods Commandements intreat God to write his Law in thy heart that thou mayest never depart from it Thy heart as the Ark must keep the pot of Manna a type of Christ the food of life close Christ within thy heart and hold him as thy life never to part with him for that figured the Sacraments in which Christ is propounded the food of the soul Thy heart as the Ark must contain Aarons rod that had budded signifying the discipline and government of Christ unto which thou must subject thy self let this rod flourish in thee and stoop with reverence and fear to this scepter 2 Thy house and family must be sanctified also by setting up and preserving Gods worship there We read of some of the Saints who had Churches in their Houses Every Christian professing holiness must have the like care and endeavour in such Family-exercises as God hath prescribed as 1 In diligent teaching and instructing the family-partly in reading and partly in delivering precepts out of the word It is Gods Commandement Deut. 6.7 to whet the law continually on our children and train them up even from child-hood in the Scriptures The benefit whereof shall bee 1 To fit them for the publike Ministry 2 To cause the word to dwell plentiously in them 3 it is a notable means for their growth in godliness and to contain them in good order 2 In calling them to account for things delivered by catechising pittifully neglected in families who yet would be thought to bee Gods people This is the driving of the nail to the head to stick the surer It works care in those who easily reject good means It hinders vain thoughts words and exercises It banisheth much folly and ignorance that is bound up in the hearts of children and servants 3 In applying the works of God past or present on our selves or others to move them to confidence and trust in God by the works of his mercy and to fear to offend by the works of his justice and by this means the seeds not only of true Religion but of good conscience shall bee sown in them betimes this was holy Abrahams practise for which God would not hide his secret works from him Gen. 18.19 4 In daily private prayer with the family at least every morning and
quench or repel the fiery and furious darts of Satan and his Instruments if he want the sheild of faith That man that puts on this armour of God shall overcome all difficulties and stand where many have fallen for he hath with him the victory that overcomes the world 2 In all places lay hold on all opportunities to doe good as Satan doth to doe evil He that hath goodness in him shall come in no place but he may finde some fitness to communicate it If in places of good resort men may and ought to make gain of that occasion Can good men meet and not bee better one for another whereas the wicked cannot meet but be worse Here a man may 1 Observe Gods graces in others to bee a pattern to himself 2 Draw out understanding of them by godly and fruitful questions or conference Prov. 20.5 3 Stirre up others to diligence in going forward and to greater love Heb. 3.13 and inoffensive walking Others may be ignorant and here is occasion for thee to pitty them and open thy lips with wisdom to feed them Prov. 10.20 Others may be dull and slow in Gods ways and these must bee provoked and encouraged Others by infirmity may bee going astray and thou perhaps mayest be a means to turn him and winne a soul Others may need an exhortation an admonition a loving and brotherly reproof or may need comfort A wise man may now watch occasion not only to prevent Satans baits who would keep Christians from doing the good they can but also to acquit himself in all places to the good of others and his own comfort 3 In places of bad resort or scorners if our calling lead us into them let us take with us the exhortation of the Apostle 2 Pet. 3.17 Take heed ye be not plucked away with the error of the wicked and fall from your own stedfastness And besides 1 Let us grieve that we are fallen into such company 2 Let us think of some good or special work of Gods mercy or judgement fresh in memory 3 If there bee apparent evil either give apparent token of dislike or in a wise and peaceable manner so speak as Gods honour be not by our silence trodden down 4 If there bee no opportunity or place for good depart with all speed Prov. 14. vers 7. and beware of falling into the like company again Took him up and set him on the pinacle The third circumstance in this preparation is the manner how Christ was conveyed to Jerusalem Then the Devil took him up into the holy City and set him on a pinacle of the Temple Some of great Learning and Piety hold that Christs presence in the holy City and on the Pinacle was only in Vision and not corporal Their reasons are these 1. Some of the Prophets thus are said in vision to goe from place to place as Jeremy must goe to the river Perath and back again chap. 13.4 and Ezek. 11.24 The Spirit of God took me up and brought me in a vision by the Spirit of God into Chaldea and 8.3 And took me by an hairy lock of my head and the Spirit lift me up between the earth and the heaven and brought me by a Divine vision to Jerusalem 2 Because the Evangelists say that the temptations were in the Wilderness and therefore could not be actually in the holy City or on a pinacle but in vision 3 Because Luke saith that the temptations being ended Christ returned into Galilee namely from the wilderness But it seems Christs being in Jerusalem and on the Pinacle of the Temple was not in vision but in deed and in truth and the reasons well considered are too weak to prove the contrary because 1 It overthrows the end of the temptation which was to cast himself down head-long for the Angels would keep him without hurt How could hee hurt himself by an imaginary fall or what needed he the Angels help Neither could hee cast himself down if he were still in the plain of the wilderness 2 It seems not to stand with the holiness of Christ seeing every vision which is a work of Satan intending by it to delude man is either a deceiving of the outward senses whereby he makes a man think he sees hears or feels something which indeed and truth he doth not as the Witch of Endor made Saul beleeve hee did hear and see Samuel when he did not 1 Sam. 28. And after the same manner if it were a vision supposing that Christ was awake he must not see the ground of the Wilderness where they say he was but upon that ground the City Jerusalem the Temple and Pinacle and himself standing on the top of it when indeed it was not there Or else a vision presented by Satan must bee an illusion of the mind whereby he makes a man think that of himself which is not true which can farre less agree with the holiness of Christ whose imagination could not be so farre abused as that he should think he was carried when he was not carried or to think himself to be there where he was not for this were contrary to that unmeasurable wisdom which was with him And if Satan had had such power over the superiour part of the mind of Christ he might likewise have perswaded him he had not fallen when hee did fall or he did not worship him if he had done so As for the Objection taken from the example of the Prophets I answer Great is the difference between the visions of God and visions from Satan They knew their visions to be Divine and not to delude or deceive them they knew the Spirit of God took them up in Divine visions but here it is said The Devil took up Christ and the text mentioneth that theirs were visions so it doth not here For that which is objected out of the Evangelists that the temptations were in the Wilderness and if it were not in vision only the first should be there I answer 1 The Evangelists say that Christ went into the Wilderness to be tempted but none of them say that all these three were in the wilderness 2 If they should have said that the temptations were in the wilderness it had been true for as we have heard Christ was tempted with other temptations than these in that place within the forty days Whereas it is further said that Christ returned after the temptations into Galilee and therefore the last temptation was in vision upon the Plain and not on the Mountain I answer 1 No one Evangelist saith he returned from the Wilderness 2 That the Evangelist hath reference to the last temptation which perhaps was finished in the Mountain either in that Wilderness or near it after Christ was led back from Jerusalem and there the temptations ended And now seeing that his presence in the holy City and upon the Pinacle was real and local not in vision and mental the next question is How the Devil took him up
Christ dyed to abolish sin and destroy the works of the Devil 3 Many others are carried along in their presumption by a deceitful supposition that they can come out of their sin and repent when they list But here is a vain hope without warrant or else bring me a word that promiseth repentance â—o morrow if this day thou neglect it this is thy day thou knowest not what the morrow may bring forth Now thou hast life health the world ministery and memory perhaps this is the last day thou shalt enjoy all these Oh but I hope to repent But shew thy warrant else Satan hath thee in the bands of presumption Besides it is just with God that hee who will not take Gods time should never come to his own And dangerous it is to put our souls to adventure till the last hour 4 Others feed a conceit that howsoever God deal with others he will not grow into such displeasure with them they are further in his books than so as Satan here intimates that Gods Son may doe what hee list But it is a practice of wicked men to make covenants with death and secure themselves that when the sword passeth through the Land it shall not come near them and to cry Peace Peace when the trumpet hath sounded warre Again tell me thou that presumest so farre to sin art thou further in Goods Books than Adam in Paradise yea than the Angels in Heaven Doest thou excel in holiness those Worthies of the world Moses Aaron David Hezekiah yet these could not escape when they sinned Shall the whole world sinning be drowned and shalt thou avoyd the deluge No no the highest mountains in the world shall not save thee nay if thou couldst climbe into Heaven the Angels were cast thence 5 Others presume of the end and flie over the means hope for salvation but neglect the means the Word Sacraments and Prayer Oh but they use means they know God and their duty as well as the best But it is a presumptuous knowledge they think they need no more they profess they know God but in their works deny him Tit. 1. ult Yea they beleeve all the Articles of Christian Faith if wee beleeve them but it is a dead and vain faith without works of Piety and Charity such as shall profess great acquaintance with God in the day of judgement but to whom hee shall say Depart from mee yee workers of iniquity Yea but they come to Church and pray to God as others do and hope to bee saved in their Religion what ever it is so long as they mean well and what need men bee so precise and curious But these prayers are presumptuous and abominable if thou turn thine ear from hearing the Law and so long as thou livest in thy lusts and walkest not precisely with God in all his Commandements though thou fast and pray and afflict thy self never so much God will not hear nor help Therefore never presume of an harvest without a seed time as a man soweth so shall hee reap 6 Others and a common presumption it is think themselves in the high way to salvation their names are written in the book of life never to be rased out they are beloved of God and therefore they may do what they will and leave undone what they list they may injoy their pleasure and liberty their salvation dependeth not upon their works but upon the election of God that shews mercy And thus out of a vain presumption they are idle and unfruitful in the work of the Lord and sometimes grow Libertines and scandalous and still God is the same they say and loves them But what can bee a more evident note of Gods displeasure than to bee given up to such a delusion as if the goodness of God would not lead his to repentance or as if mercy were not with him to bee feared But thou out of the hardnesse of thy heart which cannot repent treasurest wrath against the day of wrath II. In things of this life Satan prevailes exceedingly with this temptation of presumption 1 When men conclude of Gods love by temporal things all which are common to good and bad By which sorcery when they are most cursed they think themselves the happiest men under the Sun Whereas none knoweth love or hatred by any thing before him and as God beginneth his love at things within faith fear uprightness of heart and the like so must we begin the knowledge of it And if wee compare Dives estate with Lazarus Pharaohs with Moses Simon Magus with Simon Peter who said Money and gold have I none wee shall easily see what little ground the Scripture affordeth for such presumptuous conceits 2 Many of our great men venture to travel into places of idolatry and think themselves strong enough against any such temptations as they meet withall but I were there zeal indeed there would be also witness-bearing against such horrible idolatry whereas if they do not act idolatry they consent to those that do Wee read of some noble and Heroical spirits stirred up by the motion of God to disgrace and witness with their blood against that horrible Idol of the Masse 2 It is a just judgement of God on many who perhaps against their purpose are catcht in the snare of Popery and infected with the poyson of their heresies because they are given up to delusion for want of just detestation of it 3 Others are bold-hardy to run into places infected with the plague without a just warrant or sufficient calling only pretending the strength of their faith which is temerity and rashnesse often paid home with much sorrow and bitternesse Hath not God tyed his care over us with our care over our selves Hath not hee in ordinary course tyed our safety with the means Act. 27. Except these abide in the ship they cannot bee saved and so some upon boards and others upon planks came safe to land Yet I condemn not that presence with infected persons which charity and conscience requires but in way of ordinary visitation it is as unsafe for us to go to them as for them to come amongst us and a tempting of God 4 Some are so bold-hardy as to venture upon the dangerous places which are given by God to bee possessed of the Devil and as if they were Exorcists will adjure the Devil and out-dare him and this they think to bee strength of faith Which is indeed a folly and extream presumption often repayed as it was in the sons of Sceva Act. 19.16 who undertaking to adjure the Devil wanting a calling commission and every thing but presumption were driven away rent and wounded Others are of minde they can never be bewitched nor all the Devils in hell cannot touch them their faith is so strong But that is a presumption seeing no man can absolutely assure himself hee shall bee free from Satanical molestation Christ could not bee free whose faith is as strong as thine Cast thy self
before he knew it to be his own case could say As sure as the Lord lives he shall dye that hath done this and Nathan said Thou art the man c. And this sin so provoked the Lord that the sword never departed from his house and his repentance could not cut off that part of the sentence but his own son Absalom must defile his Fathers Wives in the sight of all Israel Hence it was also that our Lord answering Pilate aggravated the sin of Judas Joh. 19.11 He that delivered me unto thee hath the greater sin hee knew he delivered an innocent to death he was warned he was a friend and familiar his sin was a great sin and so great as God took him in hand and laid the burden of it presently upon his soul and hee found no ease but in hanging himself 2 Satan knows these sins more trouble and wound the Conscience than other because this circumstance lays the sin directly upon our selves and takes away excuses God was not wanting to prevent such a man cannot say he could not remedy it no good means was wanting to him only hee was wanting to himself and the means And thus the Lord reasoneth with his people to bring them to the sight of their own corruption Isa 5.4 What could I doe more to my vineyard which I have not done 3 Satan knows that to sin against means is a compound sin and like to a complicated disease hardly cured for besides the sin to which a man is drawn there is 1 A neglect of a mans own good 2 There is a base estimation of Gods great kindness in offering the means of our good and consequently God himself is despised in the means yea there is an unthankful rejecting of grace offered And what is further to bee done but to leave such a one as remediless 4 Well knows Satan that God hath denounced and executed greater plagues upon these sins than other where means were not present He punished Adultery in the Law with death not simple fornication because one had means to avoyd the sin the other wanted it So for Theft Prov. 6.30 If a Thief steal to satisfie his soul because he is hungry men despise him not a restitution may be made he must not dye comparing the sin with adultery in which no restitution must bee made they must dye the death Capernaum which was lifted up to heaven in respect of the means of Salvation neglecting those stairs cast her self lower into hell than 7 yrus and Sidon which never had the like things done in them Nay God whose nature is to bee merciful in this case takes pleasure and delights himself in severity Prov. 1.22 Yee have despised all my counsel and set my correction at nought therefore will I laugh in your destruction This doctrin is of great use through the whole life Vse 1. If where more means be to hinder sin there sin is aggravated how heavie be the sins of our age who in the means are lifted up above all the ages of one thousand five hundred years before us How may the Lord complain of us as Hos 8.10 I have written to them the great things of my Law but they have counted it a vain thing The means that we have doe set our sins in a farre higher degree than were the sins of our fathers Theirs were in the night ours in the day theirs were ignorances in comparison ours are presumptions of knowledge and set purpose theirs were errors and sins ours are rebellions and obstinacy they could scarce doe any other we will not their ignorance invincible ours affected And as our means be greater so our judgement and account shall be straighter for to whom God gives more of them hee requires more Luke 12.48 Vse 2. Content we not our selves that we have stairs or means as many who say they come to Church hear the Word receive the Sacrament have some measure of knowledge and be able to speak of religion seeing the presence of the means brings Satan more fiercely upon thee and threatneth thy greater danger if thou growest not in soundness of Christianity by them Consider whether the Scripture be not true saying 1 Not the hearers of the Word but the doers thereof shall be justified 2 Knowers of their Masters will and not doers of it shall be beaten with more stripes 3 Many seem to be partakers of grace who are perverters of it and turn it into wantonness who are of old rolled or billed unto condemnation 4 Many in the day of Judgement shall say and alleadge for themselves Wee have eat and drunk in thy presence and thou hast taught in our streets to whom the judge shall say I tell you I know not whence you are depart from mee yee workers of iniquity The Jewes had the Ministery of John of Christ and his Disciples the Gospel of the Kingdom preached which was as Jacobs Ladder to rise up by the stairs and staves of it unto heaven but for all this because they walked not worthy of these means Christ tells them plainly to their faces that Publicans and Harlots should goe into Heaven before them And the same shall be said of every formal Christian contenting himself with an outward shew of goodness and not answerable to the means he hath without any inward or constant change by them Vse 3. Let us beware of Satans wyle neither to neglect means nor yet to sin against them I In spiritual things the means of salvation are stairs to Heaven 1 If thou beest not a member of the Church and abidest in the ship thou canst not be saved Acts 27.31 2 If being over-run with the disease of sin thou waitest not at the Pool wherein and when the Spirit moveth and stirreth the waters thou canst not be cured Joh. 5.4 Refuse the Word and Sacraments thou perishest 3 If God have shewed thee oh man what is good and what he requireth of thee surely to doe justly to love mercy to humble thy self and walk with thy God if thou cast thy self off these stairs into injustice unmercifulness pride and profaneness by this fall thou doest break the neck of thy soul So when the Lord affords many gracious means within a man and without without the exhortations and precepts of his Word and the warnings of his correcting hand then 1 Suffer the word of exhortation gladly let the word rule thee sin not against the word by which thou art to be judged 2 Let the rod open the ear that was sealed and correction bee thy instruction it is a note of blessedness to bee chastened and taught in Gods Law The Lord is glad to adde this means to let in the former and if men still fall back more and more the Lord casts such persons off So when he inwardly useth either checks of Conscience or else the motions of his Spirit sin not against them for 1 The voyce of thy Conscience must thou hear one day therefore suffer it not to goe on
it hee shall not rule as now hee doth by Magistrates Ministers the Word Sacraments and other Ordinances 16 Isa 64.6 All our righteousnesse is as filthy rags Ephes 5.27 The Church is called glorious not having spot or wrinkle or any such thing but holy and without blemish Ans Both are true the Prophet speaks of the Church militant the Apostle of the Church triumphant 17 Act. 15.10 Circumcision and such like rites are called heavy yoaks which neither the Apostles nor their Fathers were able to bear 1 Joh. 5.3 To them that love God his commandements are not grievous and his yoak is an easy yoak Mat. 11.30 Answ They were intollerable in respect of the rigour wherein Moses propounded them to bee fulfilled but not in respect of imputation of Christs righteousnesse inchoation of inherent righteousness and acceptation God accepting the will and faith for the deed Christ stood between those heavy burdens and us and carried away the curse of the law 18 Act. 15.27 Circumcision is abrogated yet Paul circumcised Timothy chap. 16. v. 3. Answ True it was taken away as a Sacrament but it was not yet honourably buried and therefore it remained onely as a ceremony 19 Mat. 9.6 The Son of man hath power to forgive sins Luke 23.34 Father forgive them they know not what they do why praies hee thus to his Father if himself might forgive them Answ Though all the Persons in Trinity forgive sins yet not in the same manner the Father bestows the Son merits the Holy Ghost sealeth up and applyeth remission of sins 20 John 10.29 None of my sheep no elect shall perish none shall pluck them out of my hands Judas was elected Mat. 10.4 and yet perished was the Son of perdition Joh. 17.12 Answ Election is twofold either to life eternal whereof John speaketh chap. 10.29 and so Judas was not elected or to the office of Apostleship and from this he fell 21 John 1.8 Hee was not that light Joh. 5.39 Hee was a burning and a shining light Answ It speaks not of the same light John Baptist was not the Sun of righteousness the Messias that light that brought light in the world but he was a light and gave a notable testimony to that light 22 Mic. 5.2 Bethlehem was little among the thousands of Judah Mat. 2.6 Thou art not the least Answ The Prophet speaks of it as it was in his time in it self as it was of a little circuit and compass but the Evangelist as it brought forth Christ the Son of God the Messiah in this respect it was great which in it self was but of small estimate 23 Gen. 2.18 God said It is not good for man to bee alone Paul saith It is good for a man not to touch a woman 1 Cor. 7.1 Answ God speaketh so 1 Ratione medii because of propagation 2 Remedii to avoid fornication and wandring lusts 3 Mysterii because marriage should bee a type of the union between Christ and the Church 4 Et adjutorii because man wanted a fit helper But the Apostle speaks not simply but comparatively it is not so good as not to touch a woman or it is good that is commodious in these times of persecution when all the world raged against Christians not to touch a woman it is not fit to have the burthen of a family in such times Again hee speaks of such as himself is such as have the gift of continency 24 Joh. 10.27 Reach hither thy finger and thy hand and thrust it into my side yet vers 17. hee saith to Mary Touch mee not Why so Answ Because Thomas must beleeve and have his faith helped who professed hee would not beleeve unlesse hee might touch him but Mary beleeved and did not need this indulgence shee would hold him with her and have the comfort of his bodily presence 25 Rom. 14.9 That hee might bee the Lord of the dead and living Matth. 22.32 God is not the God of the dead but of the living Can God be the God of the dead and not the God of the dead Answ Christ speaks not simply as the Apostle doth but in the sense of the Sadduces and by an hypothesis of their surmise as if hee should say God is not the God of such dead as you surmise shall never rise again but because they are indeed to rise again God is their God Rule 2. Another Rule to bee observed in Reading to get the true sense of Scripture is this If any place seem to uphold sin directly it must bee expounded by a figure as 1 King 18.27 Cry aloud for he is a God either asleep or in a journey or pursuing his enemies Here is a manifest Irony Mat. 26.45 when Christ took his Disciples asleep the second time after he had commanded them to watch hee saith Sleep on which was a sharp reprehension of their dulnesse The like may bee said of these places Judg. 10.14 1 King 22.15 Eccl. 11.9 Mark 7.9 Rule 3. In all doubtful places let us ever receive that exposition which is according to the Analogy of faith Rom. 12.6 If any man prophesy that is have a gift of interpreting let him interpret according to the analogy of Faith So that if the letter of a Scripture cross the Analogy of Faith that is agree not with the sum of the Doctrin of Faith contained in the Decalogue Creed and Lords prayer it must bee understood by a figure As for example Where the Text saith This is my body seeing the literal sense fighteth with the Article of Faith by which wee beleeve that Christ is ascended into Heaven and sitteth at the right hand of God till hee return to judge the quick and the dead it must bee understood in the figure usual to Sacraments by which the thing signified is put for the sign and contrariwise So Luke 7.47 Many sins were forgiven her for she loved much to gather hence merit of Remission for our works of Charity with the Papists is against the ground of faith by which wee beleeve remission of sins which is directly opposite ro merit Rule 4. Great diligence must bee used to discern the right scope of the place doubted of which being neglected makes way to manifold errours See an instance The good Samaritan shewed mercy to the man that fell among Theeves and was left half dead and wounded Now to gather hence with the Papists that men are but half dead in sin and being a little holpen by graceâ— are able to work out their salvation is to miss the cushion and wander beyond and beside the scope of the place which is to shew who is our neighbour and what Charity binds us to and not what we can do of our selves Besides being a parable it proves nothing besides the main scope Else one might hence prove that of all men Priests and Levites are most unmerciful and that there is chance Rule 5. If a doubt rise out of a promise or threat know that they are all conditional
understand not the goodly Workmanship of God in the frame of the Heavens and Earth which wee must love and admire but all the Riches Honours Pleasures Profits and Allurements of it without God or before God as when men are willing Servants and Slaves to Worldly Desires and Corruptions 1 Tim. 6.10 The desire of money is the root of all evil a fruitful mother of much mischief There is no sin so impious so unnatural and barbarous that a man in love with the Profits of the World will stick at And more plainly vers 9. They that will bee rich fall into manifold Temptations and Snares and into many foolish and noysome lusts which drown men in perdition and destruction which in sense is all one with this That such a one makes himself a willing spoil and prey to the Devil Hence they are called deceitful Riches because they easily lead us out of the right way Matth. 13.22 and Job 18.8 The wicked walks upon snares and the grin shall take his heel Reasons 1 The love of the World banisheth the love of God out of the Soul Hee that is a lover of the World is an hater of God Jam. 4.4 Know yee not that the amity of the World is enmity to God Whosoever therefore will bee a friend of the World maketh himself an enemy to God now what sin will an enemy of God stick at And the Apostle John plainly divorceth these two which can never agree in one 1 Joh. 2.15 If any man love the World the love of the Father is not in him And if the love of God â—way not the heart Satan will easily incline it to any sin 2 Where there is the love of the World that heart hath already renounced God in Heaven and given it self to bee possessed ruled and commanded by the God of the World For look what a man chiefly loves hee not so much possesseth it as is possesseth by it Whence the Apostle is not afraid to call Covetousness Idolatry Eph. 5.5 and Coloss 3.5 not onely because the chief love but the chief trust hope and confidence goeth with them They say to the wedge of gold thou art my hope And further as the Heathen Idolaters worshipped and served gods of Gold and Silver so these serve and obey their golden and silver god wherein they take up their chief desires and contentment Now having denyed the God of Heaven and thrust himself out of his protection a man becomes to be in the power of the Devil and ruled at his will 3 The love of the World spoiles us of our armour and strength by which wee should bee fenced from Satans subtleties For 1 Whereas our chief fence is in Gods Word it First intercepteth the Word and estrangeth the heart from it as Ezek. 33.31 They sit before thee and hear thy words but their hearts go after their covetousnesse Secondly it choaketh the Word that it becomes as seed cast among Thorns which choak it presently Thirdly it scorns the Word as may appear Luke 16.14 These things heard the Pharisees which were Covetous and mocked Now is not such an one easily snared by the Devil who is thus dis-affected to Gods Word Is not hee easily bound that wants yea scorns his weapons 2 The love of the World whether the Pleasures Profits or Glory of it as a Theef steals and robs our graces which are another chief part of our strength Good Hezekiah a little tickled with vain-glory made himself and his Land a prey and spoil to the Enemy Wise Solomon loved too much the unlawful pleasures of the World and how did it rob him of his Wisdome The Disciples while yet Christ was with them were stirred with love and debate for superiority and greatness which did much hinder them and took up their thoughts when they might have attended to better things How many for love of the World and Preferment fall from their first love abate their zeal become cold and indifferent as the times are 4 The love of the World where it is rooted delivers a man so far into the hands of Satan as hee easily falls from all shew of goodness and dangerously revolts from all the goodness that seemed to bee in him The young man that came to Christ with many good shews and desires hearing of selling all and giving to the poor goeth away heavily and wee hear no more of him Demas once a Companion of Paul but easily forsook the truth when hee embraced the present World Judas an Example almost without example a Disciple at Christs elbow indued with excellent gifts Apostolical of Doctrin of Miracles c. having his heart glewed to the World for a trifle fell from his place from all the affection hee had sembled to his Master from the society of his fellow Disciples and stood with them that betrayed him 5 Experience shews how when Satan hath thrust the love of the World into a mans heart hee hath power enough 1 To binde that mans hands from the works of Piety and Mercy Hee is a bad Tenant the more land he holds the less homage hee doth unto God And as for works of Mercy hee will not part with his crums like the rich man in the Gospel And as hee lives altogether unprofitable to others so to himself hee hath no care of his salvation Thou fool This night shall they take away thy soul 2 As hee hath no power to do any good for God or man so he will suffer nothing A man loving the World flies affliction for Christ Matth. 13.21 when the Sun riseth hee withers when persecution comes hee is offended and falls away to the hinderance of many They that minde earthly things are enemies to the cross of Christ Phil. 3.19 Vse 1. Oh therefore Love not the World nor the things in the World 1 Joh. 2.15 A necessary exhortation to us to whom it is as natural to love the World as for water to run down a Hill And who can hardly affect it without being infected with it Hereunto lay hold on these motives 1 Consider how hard it is to love God and the World too even as hard as to look with the same eye saith Augustine up to Heaven and down to the Earth at the same time The more love a Woman bestows upon a stranger the less shee loves her Husband whence S. James is bold to call worldlings Adulterers and Adulteresses chap. 4.4 whom the Lord will not indure to dally and sport Eph. 2.3 and go a whoring after the World Yee cannot serve God and Mammon 2 Consider that a course lead in lusts is fitter for the Gentiles than those that profess the teaching of Grace Tit. 2.11 For the grace which hath appeared teacheth us to deny worldly lusts Our relation to Christ of whom wee are called Christians must draw our affections out of the World for 1 He hath chosen us out of the World so that now hee professeth of us They are not of the World Job 15.19 2
taught to bring them in by evil means both of them accursed by God and the gainer for them 3 All actions which are brought to pass by unwarrantable means are likewise to bee suspected not to bee of God who ordereth due and lawful means to good and lawful ends and hath as many pipes to convey good unto us Zach 4 2. as eyes to provide for it Saul must needs know his condition was unhappy and his business unprosperous when he must run to the Witch to help himself So their cause is worse than naught that run to the Wizard for help in diseases and losses Gâ—d is gone from them and the remedy is farre worse than the disease Yet hâ—w common is not to seek to them by night as Saul did but even by day as nâ—t ashamed of it Herod he would not break his oath no that was not for his credit but he might well know it to be a wicked one which could not bee kept but by murther of John Baptist Obj. Why what would yee have him forsworn Ans He had brought himself into such a snare as either he must bee forsworn or a murther Now of these to have broken a cruel and wicked oath should have hindred murther which is a sin in an higher degree against God and man and to keep a wicked oath is worse than to make it This is rather to be thought of because even godly men themselves are too ready to effect good things by bad means as Jacob will get the Blessing by lying Rahab will save the Spies by a lye Lot will save his Guests by prostituting his own Daughters In which how ever the Lord sometime commends the fact and faith of the parties yet he never commends the manner which blemished both the doers and the actions The rule that wee must walk by is in Rom. 3.8 We must not doe the least evil for the greatest good Therefore let us take heed of these base tricks of the Devil to effeâ—t our desires by wicked means Many condemn good men because they stand nicely upon some small things which if they would yeeld unto they might doe themselves and others great good but they have learned another lesson not to doe the least thing against their Conscience to procure themselves the greatest good God need not their error to glorifie himself and doe his people good by 4 That religion which is set forward by bad and wicked means is to be suspected and condemned true religion was ever maintained by truth simplicity humility patience mercy love meekness c. But the Church of Rome must needs defend a bad cause the means are so extreamly wicked as violence and power trechery and subtilty fire and sword murthers and Massacres King-killing and Powder-plots lyes and equivocations and what not It was once said Omnia venalia Romae at Rome all things are saleable and now it may be said Romae omnia venialia at Rome all things are pardonable One demonstration for memory sake That religion which upholds it self 1 By ignorance as the Mother of devotion 2 By disgracing and reproaching the holy Scriptures abhorring them no less than a Thief doth a pair of Gallows and warning men to take heed of them 3 By upholding Images and Image-worship 4 Perjury by freeing subjects from the Oath of Allegiance 5 Disobedience yea rebellion to Princes and Parents 6 Murder and Massacres of all Princes and people Kings and Kingdoms by sword fire poyson powder ponyard openly or trecherously 7 Adulteries and fornication by their Stews and Sheet-punishments yea with large revenues by them 8 By Lies Legends lying and Straw-miracles notable tricks and collusions as once in the Images of the Heathens the Devil often spake but the Priests in stead of the Devil speak through Images and make them move sweat nod c. to deceive simple people I say such a religion cannot bee of God because the means of advancing it are from the Devil But the Romish is such a religion therefore c. Vse 2. Here is a glass for liars and boasters to see their faces in and their resemblance to their father the Devil He promiseth an whole world when all ptoves but a shadow and image He takes upon him to dispose all things in the world as though they were his whereas we must goe to our heavenly Father the Father of lights for every morsel of bread Wherefore whosoever would any way advantage himself by lying or deceiving it is manifest the spirit of the Devil ruleth in him And therefore cast off lying as a ragge and relick of natural corruption and speak every man the truth to his neighbour Ephes 4.25 It is a received opinion in these days that Qui nescit dissimulare nescit vivere No dissembler no man and plain-dealing is a jewel but he that useth it shall dye a beggar and some men are too honest to thrive in the world such common speeches argue the common breach of this Commandement But know 1. How farre are we degenerate from our fore-fathers they lived simply by their hands according to Gods Ordinance but now many live by their wits whence it is that Trades are called Crafts and Mysteries because more live by craft and the sin of their trade than the trade it self 2 The Lord is the avenger of all such wrong by secret cousnage and lying for he sees that thou deceivest him that trusteth thee and because it is hidden from men his own hand must revenge it 3 What a shame is it and slander to Christian profession that men professing salvation by Christ should so carry their trades as a man that comes to deal with them must come so suspitiously as if he were to fall into the hands of so many Theeves and having dealt with them hath just cause to say that he might find more just dealing with Turks and Infidels Whereas if this vice were put off a childe might traffique in the dark without delusion The same of Boasters who brag of things they have not As Job speaks of the Leviathan of the Sea so may we of the hellish Leviathan He is the King of all the sons of Pride As 1 Many bear themselves out in fine apparrel and bravery when indeed nothing is their own if their debts were paid And if every Bird had his own feather they might well goe naked 2 Others to raise themselves make no bones to lye and magnifie their estate as the often experience of the world shews that Widows and Widowers promise great things of themselves and much wealth whereas the greatest wealth prove debts 3 But if you will see the very natural portrayture of the father the Devil if yee will hear his very voyce look upon the Bishop and Pope of Rome For 1 He hath engrossed all the Kingdoms of the earth into his own hands saying All these are mine yet not directly but in ordine ad Deum 2 I give them to whom I will I can set up and thrust
is written Thou shalt worship the Lord thy God c. First our Saviour would not yeeld to Satans temptations 2 nay hee repelâ— it with great vehemence 3 Hee hath just reason so to do I. Christ would not yeeld to the temptation no not for a world Quest Why what hurt had been in it Answ 1 Hee had taken the honour of God and given it to Satan wheras thâ— Lord hath said I will give mine honour to none other 2 Hee had consented to a Lye viz. that the World was Satans in possession and disposition 3 Hee had partaked and abetted all that injustice and wrong which Satan would offer to all the inhabitants of the earth if hee had yeelded or accepted any thing from him 4 Hee had impeached his own right and present possession of all things whereof hee was right beir already invested by his Father 5 Although the worship required was external yet it was Divine and so in giving it to Satan it had been idolatrous which had intangled the Son of God in sin and unfitted him to the redemption of mankind So as in respect of God of Christ of us and the whole Church it had been every way woful and dangerous as Satan yea our Lord well knew Doct. Hence wee learn From the example of our Saviour Christ to esteem and prefer Gods glory above all the World Christ could not bee corrupted with Gold nor Silver nor Kingdomes nor Glory but as a good Physician sees all Diseases and Eye-sores without contracting hurt to himself the Glory of his Father in his eye is an antidote to preserve him without infection And no marvel seeing hee had formerly preferred the Glory of his Fathers mercy in mans salvation above the glory of Heaven it self which he left and became a man of sorrows and was numbred among the wicked to that purpose Here is an example for us which wee cannot attain but must look on a far off for our imitation to come as near it as infirmity of flesh will afford us Moses That man of God so preferred the glory of God before the world that hee made a strange choice viz. To suffer with Gods people rather than to enjoy the treasures and honours of Egypt Heb. 11.24 25. Nay hee was so set for Gods glory as hee preferred it before his own part in the book of life Exod. 32.32 Rather than thou shouldest not glorify thy mercy in thy people and rather than thou shalt give the enemy cause to blaspheme rather blot my name out of thy book let meâ— have no part in Heaven The Apostles also following the steps of our Lord for Gods glory and the Gospels cause did Glory in the Worlds contempt and rejoyced that they were counted worthy to suffer for Christ Act. 5.41 Paul bare in his body the markes of Christ Gal. 6. v. 17. and was a prisoner Eph. 3.1 Reasons 1 Gods glory is the chief good and the utmost extent of all his own Counsels and actions wherein hee manifesteth his Mercy or Justice Rom. 9.22 23. and so it ought to be of ours 1 Cor. 10.30 Whatsoever ye eat or drink or whatsoever yee do do all to the Glory of God An earthly child honours his Father when hee imitates him in good so do wee honour our Heavenly Father in this imitation The first thing in Gods intention must bee the first in ours 2 The practice of this duty is a fruit of Faith and a support of Faith Heb. 11.24 By faith Moses refused to bee called the Son of Pharoahs Daughter The consideration of Gods faithfulness in promising and performing better things makes these inferiour things small in our eye as Moses therefore preferred the rebukes of Christ before the treasures of Egypt because hee looked at the recompence of reward And that the sight of Gods glory worthy to bee set above all things takes the part of faith to foil temptations is apparent in our Text by the practice of our holy Saviour 3 In the Lords Prayer the first Petition is that Gods Name may bee hallowed set before the desire of daily bread yea before remission of sins because all these are but means tending and serving to the main end of all which is Gods glory All our good-spiritual and temporal are or ought to be means tending to that end 4 Gods Glory is the dearest of all things to himself of which hee is most jealous and so ought to bee to all his children as wee professe our selves to be And what can more rejoyce the heart of a gracious and ingenuous child than the honour and high respect of his Parent 5 According to out estimation of God himself is our respect of his glory and so much as wee esteem his glory so much wee esteem himself It is true that Gods glory is eternal and so abides in it self not capable of our addition or detraction and God will bee ever most glorious though wee never had been neither need hee our help to make him glorious The Sun would shine in his brightnesse and glory if all Creatures were blind and no eye saw it But yet hee will try how much glory wee will ascribe unto him and how wee prize it and how industrious wee are to magnify and exalt it not that hee can get any good by it but wee our selves reap the fruit even as the fire is not hotter because wee stand by it but we are hotter so while wee glorify God not God but our selves are become better and more glorious God loveth his glory as hee loveth himself and wee as wee love himself so we love his glory 6 This is the perfection of Christianity and Grace here and of our glory and immortality hereafter to prefer his glory above all the World The Spouse Cant. 2.18 calleth Christ her best beloved which hee could not be if sheâ— loved any thing better than him And our Saviour cashiereth him as unworthy to bee his follower that doth not at least in affection and full purpose forsake Father and Mother and Wife and Children and Goods and Lands for his sake This perfection of grace the holy Martyrs attained who rather than they would dishonour God in yeilding the least shew of Idolatry refused the whole World yea their lives And the perfection of glory in the life to come is that nothing else occupy or distract us from being wholly taken up in the immediate glorifying of God without either satiety or ceasing Vse 1. Let us learn to bee of the same minde with our Lord Jesus in whom wee have a worthy pattern of constancy and heavenly resolution in that all the world and the glory of it could not move him no not by a gesture to impair his Fathers glory The Heathen man could say if hee would forswear himself for any thing it should bee for a Kingdome Absolom for a Kingdome would kill his own Father Jehu for a Kingdome makes no end of Murthers One saith of him What was a basket full of
liberty than hee affords if thy affections be rough and stirring against Gods children thou hast not yet subjected thy self to Christ 4 A mighty work of power in Christ was that he was able to soyl temptations and stand out against all hellish powers so that the Devil found nothing in him Now findest thou the power and strength of Christ in the spiritual combate Doest thou chase Satan afore thee and the whole band of his temptations Wouldest thou refuse a whole world rather than sin against God or gratifie Satan and thy self with the least displeasure of him All the power of Christ was set against sin and Satans Kingdom And if thou hast part in this power of Christ it abolisheth sin in thee and strengthneth thee with full resolution against all sin 5 A mighty work of Christs power is to enrich his children with all necessary graces tending to salvation and to lead them into the fruition of their eternal inheritance It cost Joshua some labour before he could bring Israel into the good Land that abounded with good things it cost our JOSHUA more Findest thou this fruit of Christs power that thy face is set towards Heaven and is it with thee as with those that entred into that good Land who tasted of the fruits aforehand Hast thou received the first fruits of the Spirit Doest thou grow in grace Doest thou with patience expect the promises and begin the heavenly life already Hast thou hope joy love of God zeal for God constancy in the truth for these are purchased by this power of Christ Then here is a creating vertue put forth a fruit of Christs mighty power magnifie this grace of God and hope for the accomplishment and finishing of the same work by the same power the which shall preserve thee to salvation 6 A mighty work of Christs power was the perfect fulfilling of the Law Whether doest thou partake in this power art thou perfect in the way sincerely obeying God in all his Commandements Doest thou subject thy self to the Law as the rule of thy Law Doest thou aym at the perfection thereof Christ loved his Father with all his heart and his Neighbour as himself yea above himself and if this power of Christ prevail with thee this will bee the scope and aym of all thy actions For though the obedience of the Law bee not necessary to Justification yet it is requisite to Sanctification 7 Another work of Christs power was that it set him free from all corruption and infirmities which hee undertook for us without sin Labour to finde this power of Christ in thy soul daily freeing thee from the corruption of thy sin and daily infirmities If the Son set you free you are free indeed not only the reign of sin is thrust down but the corruption of sin is lessned David desired the Lord to give him again his free Spirit Psal 51.10 11. he well knew that where the Spirit of the Lord is there is liberty that is not only a redemption from Damnation by our justification but from corruption and vain conversation by our sanctification 8 Christs power was mighty in ruling and ordering his own powers and faculties his understanding was able to see God perfectly his will only just right and wise never bowing from the will of his Father Not my will but thy will be done His memory could never forget any good thing but he retained his whole duty ever before him His affections were ordered according to right judgement His appetite never exceeded the bounds of sobriety and moderation His speech was gracious his actions all exemplary no spot in him from top to toe And this same power of Christ is in some measure manifest in all his members this power enlightneth the minds of beleevers formerly blind to see God in part and perswadeth the will and boweth it to obey Gods will which before was captivated to the will of the Devil it inspireth godly desires and gracious resolutions and strengthens the memory to retain good things being before as rimy as a five it guideth and altereth the affections making the beleever to love good things and good men and whatsoever sets forward Gods glory and to hate zealously the contrary Christs power in the soul orders the appetite to sobriety in the seasonable and thankful use of outward mercies makes a man speak the language of Canaan and his whole course savour of Christ Whence it is plainly concluded that ignorant persons malicious persons Libertines intemperate Drunkards Gluttons filthy talkers Swearers loose in their behaviour open enemies to this power of Jesus Christ not submitting themselves to the rod of his mouth shall bee laid under his rod of iron Use 4. This teacheth us to goe on fearlesly in good duties seeing this power of Christ is with us and for us He is of power to protect us against enemies and dangers Of power to strengthen us in our duties when we are weak and feeble he will perfect his power in our weakness 2 Cor. 12.8 Of power to make us invincible in our sufferings Phil. 4.13 I can doe all things through him that inableth me Of power to reward our least labour of love undertaken for him Of power to answer our prayers and to doe abundantly above all we ask or think Of power to perform all his gracious promises which shall be made good to us in due time Of power to supply us with all good means in his service hee can give wealth and make the latter end better as he did to Job the Divine power giveth all things pertaining to life and godliness 2 Pet. 1.3 Of power in death it self to keep that which wee commit unto him till the last day Of power to rebuke Diseases and command Death and after death to raise our bodies to eternal life being cloathed with corruption and wrapped with deaths garments 1 Cor. 6.14 God hath raised up the Lord Jesus and shall raise us also by his power Vse 5. Lastly this doctrin assureth us of our perseverance in grace begun Christ by his power lays such fast hold on us no seducer is able to deceive the elect nor pluck them out of his hands for the weakness of God is stronger than men 1 Cor. 1.25 and when we cannot comprehend him so fast as wee would he comprehends us and preserves us by his power to salvation 1 Pet. 1.5 Neither doth this Doctrin maintain any security but the security of faith which is ever attended with the fear of God and fear to sinne The Second thing in the victory of our Saviour is the manner of Satans leaving him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith St. Matthew St. Luke more plainly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which implies a bodily departure and sensible as we have formerly shewed his presence to be Quest What kind of departure was this it seems to be a willing and voluntary subjection to Christ he bids him depart and he is gone Ans Indeed it seems obedience
the time of his infirmity needing a breathing time and a refreshing by which hee knows what wee weaklings have need of and is become a merciful High Priest to give us some rest in the midst of our conflicts which else would bruise and break us 2 Hee goeth but for a season because of his invincible malice who cannot afford us a good hours rest if hee may have leave to disturb us because hee maliceth our Lord and Saviour with an inveterate and deadly malice so that although hee bee in himself out of his reach yet hee still continues to tempt him being in heaven in his members upon earth This deadly malice in his nature our Saviour noteth in Matth. 12.44 The unclean spirit when hee is cast out seeks to re-enter and return again and where hee findes a fit house hee brings in seven Devils worse than himself Hee is diligent to watch our mischief and if hee cannot prevail at one time hee will assay another 3 God sees it good to stir us out of our security who are ready to expose our selves to temptation especially after we have out-stood a temptation and never are wee easier made a prey for Satan than when the pride of heart tickles us and so wee grow secure because wee have out-grown some temptation If our estate of corruption did not necessarily require changes and aâ—mies of sorrows wee should find the Lord not delighted in afflicting the sons of men but hee sees how prone wee are to surfeit of fulness and as a field of Corn the rancker it is the easier it is laid down with every storm and violent wind of temptation and therefore hee changeth hurtful prosperity with wholsome though bitter potions of afflictions and like a good Physician prescribes us a thin dyet and abstinence after our surfeit and excess 2 God sees these changes good for us to season and stir up our prayers In affliction wee can seek the Lord diligently Isa 26.16 Oh Lord in trouble they have visited thee they poured out a prayer when thy chastening was upon them Hee knows his Church is never so fitly disposed to fervency and efficacy in prayer as when the cross is on her shoulders whereas in her peace shee is sleepy cold negligent roving and remiss in her seeking after Christ Psal 55.19 3 God sees these changes good for us to lift us up from this evil world for were our prosperity not interrupted wee would dote too much upon the World and would wish no other Heaven than this upon earth for if wee bee so hardly and heavily gotten out of so miserable a World as is full of sorrows and heart-griefs how hardly or rather impossibly should wee get out of an unchangeable earthly happiness though to injoy our heavenly inheritance 4 God sees it good for us to bring these changes into our estate and to entermixe with afflictions comforts and breathings to help our patience and perseverance for else all our sorrows would exceed our strength if they were without intermission The Lord will not have us swallowed up of sorrow and therefore doth so temper and blend our estate as wee bee not quite tyred out with the instance of our skirmishes and conflicts but after our skirmishes retires us for a while where we may breath and refresh our selves and recover our strength and fitness for further service whensoever our great commander shall imploy us 5 God sees these changes good for us that by them wee might prize his mercies to praise the giver doth not the night make the day more delightful would wee so prize and praise God for health if it were not sweetned with sicknesse plenty is endeared by want and an honey-comb hath no sweetness to a full stomack whereas hee that hath been pinched with penury and need knows what a benefit abundance is 4 God for his own great glory brings these changes into our estate thereby manifesting 1 His Wisdome in upholding his Church by contrariâ—s which fight one against another as the frame of the World standing on four contrary Elements 2 His power that bringeth to the grave and back again 1 Sam. 2.6 that supporteth his Children to stand under so great burdens without fainting thereby magnifying his omnipotent power in such weakness 3 His goodness in suffering his children to bee afflicted on every side but not drowned in the waves of them to bee persecuted but not forsaken to bee cast down but not to perish yea to bee killed but not overcome 2 Cor. 12.9 and 4.7 Nay his goodness is such as turneth all these changes to good bringing good out of evil sweet out of four life out of death and his own order out of earthly confusions 4 His glory in the strange and miraculous deliverance of his Church in its most desperate estate and in the powerful overthrow of his enemies And of all the persecutions of his Church it may be said as of Lazarus his sickness It is not to death but that God may bee glorified Vse 1. Then let us not dream of so stable a peace in our Church and Land as mens security every where hath seemed to lay hold of looking at the peaceable disposition of our gracious King at his hopeful Successor at our union among our selves at our league with all other Nations at the continuance and undisturbed estate and liberty of the Gospel for these sixty years For 1. God seeth not good to give any Church on earth an unchangeable estate that is the Churches expectation in Heaven 2 Our peace hath brought in a general security prophaneness intolerable pride of all fashions and colours beside modest and white a deluge of drunkenness daily drowning the brains and souls of thousands a weariness of this Mannah a dangerous Apostasie from the first beginnings of the Gospel and a falling back of many great ones into the professed Idolatry of Antichrist and in the most a contempt of religion yea and of a formal profession that denies the power and life of godliness Adde to these execrable swearing unpunished soul adulteries unrevenged or slightly punished the Sabbaths of God horribly and generally violated and prophaned by games and practices unlawful upon any day And now will God continue a peace to so unthankful a people that doe put it to no other use than to arm themselves against God and fight against his grace and glory 3 Consider how God dealt with his own people they had as long peace under David and Salomon as wise and excellent a King as ever was being an eminent type of Christ yet we see what long ease and peace brought him to which was the overthrow of his Kingdom and the renting of ten parts of twelve from him to his servant he was a King of peace as his name imported had posterity had made a league with all neighbour-nations yet God being provoked brings a woeful change on him and his Land So may it be to us 4 Consider how God hath threatned us of
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
doctrin For never was any device so powerfully confirmed as the Doctrin and Religion of Christ which we profess For as it is said of Pharaohs Inchanters Exod. 8.17 after that Moses had brought the Lice that they assayed to doe the like but could not so in admirable wisdome hath the Lord put forth his mighty power in effecting such Miracles for this doctrin as he never suffered to bee wrought for any other For this only hath he stayed and pulled back the course of the Sun in the Heavens letted the fire from burning divided the Sea and made it stand as a wall raised not the sick only to health but the dead to life strengthned decrepit persons to beget and conceive yea more set apart a Virgin to bear a Son Let Popish impostors leave to bragge of Straw-miracles such as was taken up at Garnets execution and their childish Miracles as their late London Boy and shew us such as these Let us hear but without imposture of such as speak with new tongues drive away Serpents and drink deadly poyson and hurt them not but never was any other doctrin thus confirmed and whatsoever Signs and Wonders are wrought to weaken any part of this truth or establish any doctrin not grounded therein as we are commanded so wee hold them all accursed Vse 1. In that Christ went about doing good we note Christs life was not monastical but he conversed with men to doe good unto them that as his person was a perfect mirrour of all goodnesse so his life was no monastical or cloystered life but his delight was with the sons of men hee eat with them drunk with them more familiarly conversed with them than John did that hee might still take occasion to doe them good and communicate unto them of his fulnesse of grace Neither was his life an idle delicate or pompous life neither swelled he with abundance and wealth but poor mean industrious and painful he continually went about doing good From whom how many Ministers are degenerate who professing themselves servants would bee loath to be as their Lord was some setting up themselves as it were a fatting in a course of case and delicacy feeding themselves not the flock without fear others climbing with restless desires to honours and preferments others incessantly thirsting as if they had a Dropsie after mony and profits serving their Master only to carry the bagge others are doing perhaps but little good they doe in their places their doctrin is so cold so indigested or their lives so scandalous so offensive or their hearts so corrupt and cankred as they rather oppose themselves to the doing or doers of good amongst all whom the Master is out of sight and out of mind 2 Seeing Christ by this going about and doing good shewed himself to be that Prophet whom God would raise like Moses mighty in word and deed Deut. 18.15 We are hence bound to beleeve him and his holy Doctrine so surely confirmed by so many and mighty Miracles that so wee may avoid that fearful hardning so long before Prophecied to befall the Jews Who though he had done many Miracles before them Read John 11.37 38. yet beleeved not they on him and attain also the blessednesse of those that beleeve without desiring to see any more new Miracles For is not the doctrin wee professe sufficiently confirmed already The ancient doctrin of the Church needeth no new Miracles to confirm it an Indenture once sealed is confirmed for ever and needeth no new seals to be set to it Men doe not ever water their plants but only till they be rooted even so the Lord out of his wisdome would water with Miracles the tender plant of his Church till it was rooted in the world and brought on to some strength and stature but afterward thought all such labour neednesse If men will broach and bring into the Church new doctrins and devises of their own as the Romish Church doth at this day it is no marvail it they seek after new Miracles to obtrude them withall but if men will professe the ancient doctrin of the Prophets Apostles and Christ himself to gape after new Miracles were too lightly to esteem of the old and account of these powerful works of Christ himself and his servants no better than some nine days wonders Christians must imitate Christ in doing good 3 As Christ went about doing good so must wee also imitate his worthy example taking yea seeking occasions to doe good unto all and that readily seasonably cheerfully to our power yea and if need be beyond it 2 Cor. 8.3 And to spur us hereunto besides this example of Jesus Christ wee have 1 The Commandement of God charging us not to forget to doe good and distribute Heb. 13. with which sacrifices he professeth himself to bee well pleased whose children if we would be we must let the streams of our fountain also run to the refreshing and releeving of others as hee being the fountain of all good causeth his Sun to shine and rain to fall upon the good and the bad Secondly we are every way fitted to doe good having 1 Callings wherein to abide to the good of others as well as our selves 2 Our Lives further leased and lengthned unto us that in them we should glorifie God in making our election sure and furthering our own reckoning by doing good unto others 3 A most precious time of liberty peace plenty and prosperity that unlesse we bind our own hands we cannot but be doing good unto all especially the houshold of faith Gal. 6. 4 Fit objects of doing good are never wanting unto us For 1 The poor we have always with us the ministers of Jesus Christ and other his members that stand in need of us and many of Gods dear ones are oppressed and distressed that we might never be unmindful of the afflictions of Joseph 2 We have with us store of good men who have most right to our goodnesse the Sons of God the members of Christ the Temples of the Holy Ghost to whom whatsoever we doe the Lord doth accept and account of it as done to himself 3 We have in the worst of all Gods Image which is lovely our own nature which should draw us to respect if not the man yet man-hood or humanity in him and for ought that we know to the contrary by the rule of charity we must hope that they may participate in the death of Christ as well as our selves Lastly we are provoked to doe good by that blessed reward which God of his mercy hath promised to all those good and faithful servants who when their Master shall come shall be found well doing And healed all that were oppressed of the Devil for God was with him THe Apostle proceedeth to prove that Christ was anointed with the Holy Ghost and with power because he was able to rescue out of the hands of the Devil such as he oppressed and played the tyrant over
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
is framing a bill of inditement against this day of general assize 2 This consideration must move us to carefulness both of our receits and expences whether they bee gifts of mind or of body Be careful of thy receipts and expenses becâ—use thou fittest in another mans to whom thou must be countable or of our outward estate Hee that spendeth and walleth his own need care the less because none can call him to reckoning why hee doth so but hee that sitteth in another mans or hath a matter of trust in his hands and cannot mis-spend but out of another mans stock had need look about him bâ—cause hee is to bee countable and must make good whatsoever his reckoning commeth short in Ask thy self What have I which I have not received of my Master How came I to bee so rich Is all the Wealth I have of my Masters gift or have I gotten goods into my hands by wronging or injuring some other men Again I remember I received at such and such a time a great summe of my Maâ—ters mony hee betrusted mee with a great pâ—rtion how have I laid it out that I may give him up a just and comfortable reckoning to which I am sure to bee called Thus much I have spent upon sutes in Law Thus much upon my pleasures and sports my dogs have ravend up a part of my revenue my Hawks have flown away with another end Cards and Dice have cost mee no little and a great deal is wasted by compassing my sin uncleanness pride revenge gluttony and the like But O thou unfaithful Servant that hast thus wasted thy Masters goods how much hast thou given to the poor how much to good uses to works of mercy to a settled Ministry to help Joseph out of his affliction oh no here hee can set down little or nothing the Dogs are preferred before Lazarus by many a Dives who if they timely look not better to their reckonings must make the foot of their account to bee this no sooner to bee dead than to be buried in Hell according to the sentence Take that unprofitable servant bind him hand and foot and cast him into utter darkness there shall bee wayling and gnashing of teeth 3 This striâ—t account sheweth that a man cannot bee too strict No man can bee too precise because the judgement shall be thus precise too precise or too careful of his waies Men generally cast the reproach of purity upon men that desire to approve their hearts and lives unto God and count them more nice than wise and say it were hard if every one that were not so preâ—ise and curious should bee damned But what doth not the Scripture â—ay plainly that he Master is an hard man that is a most just God that will straightly stand for justice shall not every idle word every ungodly thought and motion though not attended nor assented unto come unto judgement and if it must is it more than needeth for men to look to the door of their lips yea to keep out if it were possible every vain and wandring thought out of their mindes shall not hee that breaketh the least commandement bee the least in the Kingdome of Heaven that is have no place at all there shall not all omissions and failings in duty bee set upon the heads of sinners seeing the sentence shall run In that yee did not these things depart from mee yee â—â—â—sed or shall wee thiâ—â— that the least carelesnesse of men shall be justified in this judgemâ—nt or the ungodly be taken by the hand far bee it from the Judge of all the world not to judge with righteous judgement howsoever loose persons wrap themselves in the woe of those that call good evil and evil good Now for the general use of this Doctrine of the last judgement To what other end hath the word so expresly discovered this holy Doctrin and enjoyned us to teach it in the Church 1 Cor. 15. but that every man should lay it to heart and benefit himself by it and therefore First The godly are to comfort themselves with these words The godly may lâ—fâ— up their heads in expectation of this day of redemption seeing they hear of this day wherein they shall bee gainers receiving their sentence of absolution and therefore 1 Perfect redemption from all the danger of all spiritual enmities the first fruits whereof they have already attained hence is it called the day of their redemption 2 Perfect security and safety against aâ—â— the molâ—stations of sin death the grave the gates of Hell temptation and tribulation for all these shall be cast into the Lake 3 Perfect glory with the Saints for they shall be from henceforth ever with the Lord and enjoy the sweet â—â—uit of that prayer which the Son of God in the daies of his flesh râ—quested and was heard in Father I will that where I am they may be also that they may behold my glory Joh. 17.24 Why should not wee then lift up our heads in the expâ—ctation and ardent desire of this day which the very dumb creature 〈◊〉 for Rom 8.19 Godly must address them selves to thiâ— judgement two waies Secondly Let every man labour to fit and addresse himself unto this judgemâ—nt that hâ—â— may â—ee able to stand before the Son of Man And that by two thingâ— 1 By making full account and reckoning of it 2 By using the best 〈◊〉 afâ—re-hand to pass through it happily The 〈◊〉 iâ—â—harged upon us by that precept which commandeth us to bee like the Servant that waiteth for his Masters comming and hath every thing iâ— a â—â—adinâ—ss and that at all watches and by that of Peter 2 Pet 3.11 Seeing aâ—â— these terrors of the Lord what manner of men ought wee to bee in all holy conâ—erâ—atâ—on Two thingâ— hinder this câ—re Anâ— for the furthering of this care two things must carefully be 〈…〉 which shut it quite out of the hearts of the most The fiâ—st i◠〈◊〉 â—â—â—ry and deadnesse of heart which is a slumber of spirit and slâ—â—pâ—â—â—ss of the sâ—ul which hath bound up all faculties and powers of the 〈…〉 as â—â—ttle move oâ— stir in the actions and affairs of heavenly 〈◊〉 sâ—iâ—â—tual â—se as a man when he is in a dead sleep can move or bestir himself to 〈…〉 natural a tion The minde till God awaken it never serâ—ously thiâ—keâ—h of God or of his own estate The conscience never or seldome accuseth for 〈◊〉 committed The will inclineth not to any thing truâ—ly good The affeâ—tiâ—ns remain unmoved at Gods word oâ— works The wholâ— man iâ— sâ—nselesse and careless of Gods judgements either present or to come and whence is all this but from a profane delusion of the heart that the Master will not yet come they shall not yet bee called to their reckoning there is time enough behind to repent in they crave but an hour on then Death-beds and that they hope they shall have In the mean time they
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
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
being of no Religion cannot bee at leasure to give it hearing But wee have seen it to be no novelty to the Spirit of God every where charging it upon us nor to the godly guided by his Spirit who can neither bee idle nor unfruitful in the work of the Lord. Object 6. I like such as can bee so strict and I could wish so to bee but then I must part from the pleasure and joy of my life For this continual watch and circumspection is full of melancholy and uncomfortable it hinders neighbours from sports and merriments breaks off good company and makes the husband and wife often look heavily one upon another and besides I should lose some profits and customers and wrong my estate by neglecting it Answ 1. This is a clean contrary judgement to Gods Spirit Prov. 3.17 Her wayes are the wayes of pleasures Gods wisdome ordering the wayes of man brings true joy and pleasure For is there no joy in God in his word Psal 19. Joh. 16. which was wont to bee as sweet as the hony-comb nor in the Spirit of God which is called the Comforter Is it such a thing of heaviness to live with God Alas What is such an heart made of 2 What delights do wee call men from but such as are carnal foolish perishing and unlawful is stollen waters so sweet and savoury to corrupt flesh the forbidden fruit which a Christian should neither touch nor taste and happy hee were if hee never saw it 3 There is no sorrow in godly life but all the sorrow of Gods servants is that they cannot bee more godly Lay this for a ground that God is thy chief delight and no man may bee so moderately joyful as thou 4 For pleasant companionship thou losest no good company but exchangest for better thou hast now fellowship with God union with Jesus Christ the inseparable presence of Gods blessed Spirit the attendance of the Angels the communion of the Saints the benefit of their prayers comfort and example This is a pleasant thing for brethren in the faith to live together in unity And what true joy is therein the company of Gamesters Drinkers Swearers riotous or idle persons who are never merry unless they bee mad and never glad but when they have driven away the remembrance of God 5 As for the loss of any part of thy estate trust God on his word Prov. 3.16 In her right hand is length of dayes and in her left hand riches and glory Never did true piety weaken any mans estate but godliness hath been the true and constant gain this makes a small portion sweet and precious and intails a blessing upon it when it passeth into the hands of our posterity after us CHAP. XXXV Marks of a man walking Circumspectly AND seeing most men beguile themselves with the goodness of their present course and esteem a civil life and external honesty Marks of a circumspect walker not onely unblameable enough but justifiable and sufficiently commendable Bee it known to them that if they examine not the goodness of their course by this Doctrine they are far from Gods approbation whatsoever they may conceive of themselves In which examination I will help them with a few notes and signes of a Circumspect person by whose wayes as by a right line they may both see the crookedness and at length begin to straighten the obliquity of their own 1 A circumspect man watcheth all occasions for his own good and advantage and if they bee offered slips them no So a circumspect Christian looks round about him and thinks it not sufficient to take occasions of grace and well-doing being offered but will seek them How might every moment of our lives make us more stored with grace than other if wee would seek occasions of good to our selves What a rich stock of grace might wee have attained How rich in good works How should wee have furthered our reckoning 2 A circumspect man looks round about him and so ordereth his many businesses as one hinder not the other but all may go forward and so saveth one commodity as another bee not lost or lye in hazard So a circumspect Christian casteth his occasions as seeing every Christian duty is enjoyned him hee hath respect to all Gods Commandements Duties of piety shall not justle out civil duties nor civil duties eat out duties of piety but as â—ne hand helps another so one table shall further the other one calling forward another yea hee looks to the thriving of all his graces Hee will walk very humbly before God but so as hee maintain his joy in God His moderation shall not damp his zeal his zeal shall not out-run his knowledge His providence shall not lessen his faith nor his faith destroy his providence His love with mens persons brings him not into love with their sins and his hatred of their sins impeacheth not his love of their persons His righteousness to men hindreth not his mercy neither doth cruel mercy withstand or thrust down needful justice Thus hee is busie in maintaining all his graces all of them beeing of great use and all of them flowing from the same Spirit 3 A circumspect man will bee sure not to disadvantage himself by his words but will speak to his own profit So a circumspect Christians words make for his own best advantage Hee will speak for Gods glory for good men Gal. 4.6 and good causes Hee will bee sure to profit himself and others with gracious and Religious speeches and bee silent where fruitful speech will not bee heard Exercise to good speeches brings a dexterity and readiness of well-speaking to which every Christian is exhorted Col. 4.6 Let your speeches bee gracious alwayes and powdered with salt that yee may know how to answer every man 4 As a wary and circumspect man proves a good husband for the world so circumspect Christians are the best husbands for their souls Such a one hath wisdome and will to increase his estate of grace by every thing and thinks himself then truly rich when hee thrives in the best Commodities Hee conceives himself rich not when hee hath things about him to leave to his heirs but when hee hath his Wealth personally in himself and for himself such Wealth as hee carries to Heaven with him A circumspect Christian will not win the whole world with the losse of his own soul which is nothing but to make his heirs happy in his own eternal misery A circumspect Christian is not so careful to heap up gold as good works in abundance and by works of Mercy and Love hee makes himself Bags that waxe not old a Treasure in Heaven that can never faile where the Theef commeth not not the moth corrupteth Luke 12.33 A circumspect Christian is not so careful for the soyling tilling and sowing of his ground the mounding of his Pasture the weeding of his Field the pruning of his Trees the feeding of his Cattel as in fencing
the heart against Temptation in sowing the Seed of Gods Word in weeding of Sin by the roots out of his Soul in feeding and fostering of Grace Here is a good Husband for himself Hee hath that within himself that is better than all without him and requires more tendance than they all How improvident then are wee in our general Calling whiles wee take not opportunities of good in publick or private but slip many Lessons Sermons and comforts on the Sabbath and on Week dayes And whiles wee will not offer a sacrifice of Alms when God sets up an Altar before us How do our special Callings eat out out care of the general and are all in civilities whiles for the thrist of Grace wee are altogether idle and unprofitable How many vain and vile speeches unfruitful unsavoury and hurtful do our corrupt hearts send out according to their own fulness by swearing slandering lying cursing and the like How bad husbands are men for their souls whiles they have not a Horse a Pig Sheep yea scarce a Dog about their house but is more tended and better provided for than their souls whiles they will scarce let any Dunghil lye about their house so nasty as their souls nor any patch of ground so neglected as their own hearts that they grow like Neules and Brambles to bee cut up and cast into the fire THE TABLE CHapter 1. The ground of the ensuing Treatise Page 439 2 What Circumspect Walking is and wherein it consisteth ibid. 3 Of the next words of the Apostle further explaining Circumspect Walking Page 441 4 Proving strict walking to bee the wisest walking ibid. 5 Describing some means to attain this Wisdome Page 442 6 â—eading into the particular Rules of Christian Wisdome with the general distribution of them Page 444 7 Rules of Wisdome concerning God and the things of God are four Page 445 8 Containing Rules of Wisdome concerning the inner man and first of the Minde Thoughts and Will Page 446 9 Rules for the Conscience Page 447 10 Rules of Wisdome concerning the Affections Page 449 11 Rules of Wisdome for the outward man and first concerning his Calling Page 450 12 Rules of Wisdome concerning a mans Estate and first for Adversity Page 451 13 Rules of Wisdome for Prosperity Page 452 14 Rules to carry our speeches wisely as those that aim at the Apostolical Rule of Christian Circumspection Page 453 15 Motives to look to our Tongue Page 455 16 Rules of Wisdome concerning our actions that in all of them we may shew forth Christian prudence and circumspection and first in general ibid. 17 Rules to carry works of mercy wisely Page 457 18 Rules for works and actions of Justice In first The Grâ—und Secondly Moderation Page 458 19 Rules of Wisdome for Justice First Communicative Secondly Distributive Thirdly Promissive Fourthly Retributive Page 459 20 Rules of Wisdome for our own necessary actions in respect of their first Order Secondly Subject Page 461 21 Rules for necessary actions iâ— respect of the means and the order of the two Tables Page 462 22 Rules of Wisdome for necessary actions in respect of the scope and binding of them Page 463 23 Rules for actions indifferent first In general Page 464 24 Special Rules for Meat and Drink Page 467 25 Rules for the right ordering of our selves in our sports Page 469 26 Rules of Wisdome concerning our Apparel Page 473 27 Concerning ornament in Apparel wherein three questions are resolved Page 474 28 Rules for our carriage towards all men in general Page 476 29 Rules of walking wisely towards good men Page 478 30 Rules how to walk wisely towards evil men first In general Page 481 31 Rules how to walk wisely towards evil men in special and first for scorners Page 483 32 Rules to carry our selves wisely towards evil men evilly affected to us ibid. 33 Concerning motives for Circumspect walking Page 485 34 Answering Objections against Circumspect walking Page 487 35 Marks of a mans walking Circumspectly Page 489 FINIS