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
to carry our selves Nunquam minus solus quam cum solus as we may say with Scipio Wee are never less alone than when we are most alone and with our Saviour Joh. 16.32 I am not alone the Father is with me The faithful need never bee alone because they may ever be in conference with God then may they goe close to God and sharpen their prayers and meditate on his Word and VVorks to fit them better for their callings then may they enlarge their hearts to God in confessions and praises and thus he that is led by the Spirit into these solitary places is in safety because as the hills compass Jerusalem so doth the Lord his people while they are in his service thus shall Satan bee most disappointed who while hee hopes to make our solitariness his advantage wee shall by it draw nearer unto God and bee set so much the more out of his reach 4 Directions for solitariness Directions for solitariness 1 VVatch the benefit of time to spend it best in musing upon heavenly things and enjoy the sweet liberty of conversing with God 2 Know that no time must be spent in roving and ranging thoughts but must be redeemed from evil and unprofitableness and therefore choice must bee made of objects presented and as little time as may be spent in worldly and indifferent things and then with as little delight as may be Holy wisedome is ever diminishing the love of earthly things 3 Consider the danger of sin in thy solitariness when fear shame witnesses and counsellers are removed and that there are no open sins which are not secretly first hatched and warped and therefore if we muse on any sin let it be to overcome it and beware of secret allurements 4 Consider the slipperiness and business of the heart which is a wandring thing like a Mill ever grinding ever in motion still setting us on work with more Commandements than ever God did and therefore giving it leave to muse we must the better watch it To be tempted of the Devil This is the fift circumstantial point namely the end of Christs going into the wilderness Here consider two things 1 The Author of the temptation the Devil 2 The end it self to be tempted of him The Devil that is a wicked spirit the Prince and Captain of the rest as we may gather out of Matth. 25.41 A wicked spirit not by creation but by defection Full of wickedness whence Elimas the Sorcerer is called the child of the Devil Act. 13.10 because he was full of deceit and wickedness Full of malice a red Dragon full of poysons seeking nothing but destruction Full of craft an old Serpent more crafty than all the beasts of the field Full of power called the Prince and God of the world and the power of darkness the strong man keeping the hold Principalities powers c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trajicio calumnior and signifies an accuser calumniator or slanderer having his name from his continual practice For so he is called the accuser of the brethren which accuseth them before God day and night Satan accuseth man 1 To God Rev. 12.10 and no marvel seeing he durst accuse God himself as an envier of mans happy estate and careless of Christs estate here But especially he accuseth 1 Man to God as he did Job that he served God in Hypocrisie and upon affliction would curse him to his face chap 1. vers 9. 2 Man to man 2 To man stirring up strife and contention from one against another and by this means he worketh effectually in the children of disobedience Ephes 2.2 VVhere strife and envying is there wisdome is sensual and devillish Jam. 3.15 An example hereof wee have in Saul who when the evil spirit was entred into him all manner of accusations came against innocent David and were received that he was a Traytor and one that sought Sauls life c. 3 Man to himself 3 To himself when he hath drawn a man to many loathsome sins then he stretcheth them beyond all the measure of mercy aggravates Gods justice extenuates his mercy and all to bring the Sinner to despair Thus he accused Cain Achitophel and Judas whom hee brought to confess their sin but to deny Gods mercy Whence note 1 The miserable estate of wicked men that serve such a Lord and Master as the Devil is Satan◠best wages to his most diligent Servants who in stead of standing by them for their diligent service will stand against them to accuse them to God to men to their own Consciences will reckon up all their faults and deprave whatsoever was best intended While he can draw them along in his service hee will lye close like a crafty Fox and Serpent in one corner or other to devour their souls but afterwards will terrifie them and roar like a Lion on them setting in order before them the villanies to which he himself tempted them crying out on them as damned VVretches and making them often cry out so of themselves even in this life and for ever in the life to come And yet alas he is the Prince of this World to whom generally most men yeeld their subjection and homage yea the God of this world to whom men offer themselves and whatever they have or can make in sacrifice yea men sell themselves as slaves and bond-men to be ruled at his will How should this one consideration move men to get out of his power and out of the service of sin and come to Jesus Christ who is meek and merciful one that covereth sins acquitteth and dischargeth one that answereth all accusations and crowneth our weak endeavours which himself worketh in us in such sort as a cup of cold water shall not goe unrewarded 2 Note how expresly Satan hath stamped this quality as his own mark upon his Children who so lively resemble him as that they have his name also given them Tit. 2.3 and 2 Tim. 3.3 and 1 Tim. 3.11 For how quick and nimble are men to goe between man and man with Tales and accusations to cast bones of enmity Sometimes charging men openly or secretly with things utterly untrue and false as Ziba dealt with Mephibosheth 2 Sam. 16.3 sometimes blazing infirmities which love would have covered sometimes aggravating with vehemency of words facts or speeches which charity would give a favourable construction unto as Doeg pleaded against Ahimelec 1 Sam. 22.9 sometimes depraving the truth by adding to mens speeches and this cost Christ his life his enemies adding I will destroy this Temple and make another in three days made with hands or diminishing it by concealing that which might make for a man All which are Satanical practices who being the Father of Lyes would chase all truth out of the world Let all Gods Children labour to express Gods Image 7 Rules or means against false accusation in hating this hateful
it without a special revelation so ask ordinary Christians doe yee beleeve the pardon of your sins they will say yea for God is merciful and they be not so many or great but they may be pardoned Hereby we have brought the party to confesse that his sins bee pardonable but urge him are you sure they are pardoned Beleevers may and must know the pardon of their own sins and here hee is set up he stammers out a carelesse answer he cannot surely tell but hee hopeth well and this is all you can wring out of him hee knows not whether Christ be in him or no whether hee bee in the faith or no hee beleeves hee knoweth not what But to let men see their error herein 1 Doth not our text say that men must receive the remission of sins and can any man receive so precious a gift from God and not know when and how be came by it 2 What is the meaning of that Article in our Creed which we professe I beleeve the remission of sins what beleeve we more than the Devils if we beleeve no more than that God forgiveth the sins of the elect and not our own and then how is this one of the priviledges of the Church 3 To beleeve in the name of Jesus Christ in particular for remission of sins is his commandement 1 Joh. 3.23 and therefore no presumption but a necessary obedience so to doe 4 Doubting is forbidden and therefore no vertue but a vice Matth. 14. O thou of little faith why doubtest thou Object But experience teacheth that every man is full of doubting Objection answered and therefore no faithful man can beleeve it Answ The consequent is false seeing this doubting exerciseth but destroyeth not faith and that they goe together not only the speech of our Saviour formerly alleadged but the prayer of the Father of the Child proveth Lord I beleeve help my unbelief as also the two natures of which every Christian consisteth flesh and spirit which are in continual combate Object But no man can know Gods minde and so cannot bee assured Rom. 11.34 Answ By his minde is there meant his secret will but his minde revealed wee may and must a part of which is that whosoever beleeveth in his Name shall receive remission of sins which general promise while we specially apply to our selves the Spirit begetteth this assurance Object but wee are commanded still to fear Blessed is hee that feareth alwaies Ans Wee must not fear the mercy of God concerning salvation but carry a reverent fear in regard of Gods judgements 2 Wee are to fear in regard of our selves and sins by which wee deserve the judgements of God as well as others but this is not contrary to assurance of forgiveness of sins for mercy is with thee that thou maiest bee feared which the holy Prophet would never have said it fear could not stand with assurance of mercy 3 Such a fear is commanded as may shake our security but not to drive away the boldnesse of Faith a fear of falling into sin not a falling away from grace a fear lest wee offend a merciful God but not lest he take away his mercy from us A second Let is the want of judgement to discern aright of the best things and of resolution to purchase or practice that which a truely informed judgement concludeth to bee the best This was the sin taxed in Martha who saw not the greatest good neer her as Mary did And the world is full of Marthaes who willingly hurried with many earthly distractions utterly neglect the one thing necessary namely their Reconciliation with God and the things which serve to uphold and maintain the Christian life whereby Christ should live in them and they in him What else is it that maketh men run over Sea and Land to provide for the body and bodily life and in the mean time cast off all the care and means of the knowledge of God and conscience of their waies but that they see no profit in serving God they taste a little sweetness of the creature but not of the Creator himself a small peice of earth hath more savour to them than the God of Heaven This is it that causeth men to walk painfully all the week in their personal and particular Calling but all the week and Sabbath too neglect the general Calling of a Christian whereas had they any judgement in the things of God reason would teach them that the particular must yeeld to the general as the inferiour give place to the superiour Learn to esteem every thing in the measure and degree of its goodness Yea this is it which strongly forceth men to choose the profits and pleasures of this life which altogether cross and hinder this chief and principal care of gaining the favour of God because they do not follow the rules of wisdome which esteemeth of things according to their degree and measure of goodnesse and not above Which if men would give themselves to bee ruled by they would with the Saints of God in this comparison account but meanly of the things in the highest account with earthly minded men The Apostle Paul comparing his gain of Christ with the gain of the World hee esteemed this as loss yea as dung which indeed is the right estimate of it in this comparison Holy David would rather bee a door-keeper where Gods face may shine upon him than enjoy the honours and pleasures of the World in the Palaces of Princes without it Solomon himself the wisest and wealthiest of all men after good tryal pronounced of all earthly indowments abstracted from the fear and favour of God that they were vanity and vexation of spirit and determineth this to bee the sum of all to fear God and keep his Commandements Thus are the wise mans eyes in his head and his heart is at his right hand Eccl. 2. both for deliberating and executing of things most necessary to bee done whereas the heart of the fool is at his left hand he doth all as it were with a left hand for want of this judgement A Third and main Let are frivolous and fleshly conceits which dead and quench any such motions as otherwise might provoke men to this care of remission of sins As 1 What need I bee so foolish and precise I have lived well hitherto without all this adoe if God loved mee not he would never have blessed me as he hath done Answ But look to thy self who thus reasonest Say not God loveth thee unless thou have such sure grounds as follow It is not enough to say God loveth mee but to have sure evidence of it yea surer evidences than any thou yet speakest of I mean common and outward blessings which like the Sun or the rain are generally disposed to the good and bad and by which no man can know love or hatred Eccl. 9. Again Gods love goeth with Election Justification Sanctification effectual Calling Faith Love
but fools shall die for want of Wisdome The true reason why many mend not their bad speeches is because first they mend not their heart 2 Concerning the matter of speech Let the matter be choise 1 Because all must be wholesome so much as wee may therefore chusâ— the best matters to talk of matters of Religion faith hope and the way to salvation for wisdome always chuseth the best 2 If it bee chosen or offered it concerns either God or our neighbours If it concern God what or our selves 1 If it concern God or any part of his Name Attributes Word or Works wee must speak most reverently as those who are not worthy to take his Name into our mouths The precept is Lev. 19.12 Thou shalt not defile the Name of the Lord but fear his glorious Name Deut. 28.58 And they defile his Name who in common talk lightly and carelesly use his Name of God or Lord or any other of his titles in ordinary speech And they who are ordinary or idle swearers and cursers and jesters in Scripture-phrases who are far from trembling at his word Isa 66.3 and those that mock at sin and Gods judgements and abuse or are unthankful for any of his mercies 2 If our neighbour 2 If the matter of thy speech concern thy brothers person the rule is to speak of the good thou knowest by him behinde his back but of evil not without calling nor without grief and before him or to him Tit. 3.2 Warn them that they speak evil of no man but bee soft and shewing all meekness to all men Contrary whereunto is scoffing deriding cursing railing bitter and slanderous speeches tending to the offence of any man yea if mens speeches may justly offend us wee must bee soft and calm shewing all meekness not rendring rebuke for rebuke but passing by his sin espy in his person the image of God worthy to bee reverenced and loved If thou speak of his sayingâ— or actions if they bee evil speak as little of them as may bee if they bee doubtful construe them in the best part for love is not suspicious but hopeth all things 1 Cor. 13.7 Praise God for his good actions and as for sins in him deal plainly and truly with him Lev. 19.17 Thou shalt not hate thy Brother but shalt plainly rebuke him and not suffer his sin upon him Wee must not lye dissemble flatter or sooth up any in their sins which is a most ordinary sin against this rule of Wisdome 3 If our selves 3 If the matter of thy speech concern thy self speak modestly without vanity or boasting Prov. 27.2 Let another man praise thee and not thine own lips Nay wee should rather extenuate and lessen the good in us if wee must needs speak of it as Paul I am the least of the Apostles 1 Cor. 15 9. and in anothers person I knew a man c. 2 Cor. 12.2 3 Concerning the manner of our speech First because every mans speech by nature is corrupt 3 The manner 1 Savoury therefore strive to make it gracious and powdered with salt Col. 4.6 that is well seasoned and savoury not savâ—uring of the flesh and corruption but wee must drive out or dry up the corrâ—ption of them with the salt of grace Against many who powder their speâ—ch with oaths 2 Sincere and curses and filthy rottenness or sond idle speeches savouring of the filthy sink and puddle within Secondly it must bee just and sincere The truth of our heart Psalm 15.2 without dissimulation or lyes seeing God made the tongue to express the heart A fearful thing it is that most mens speeches are turned into mere complement 3 Most earnest in things heavenly Thirdly it must bee more earnest joyful and comfortable when thou speakest of heavenly things than of earthly not jesting or foolish talking but rather giving of thanks Eph. 5.4 4 The end of our speech edification 4 Concerning the end of our speech It must tend to edification Eph. 4.29 to feed many Prov. 10.21 and minister grace to the hearers It must bend it self still for God the defence of good men and actions and the disgrace of sinne Better no speech than to no good end And yet many in their light and idle speeches say why I hope I do no harm Yea but what good doth it Shame will not let thee say thou intendest edification Therefore look well unto it 5 Concerning the measure of our speech First Wee must not speak too little 5 The measure 1 Not too little and omit gracious speeches when occasion is offered as many dry and barren hearts and mouths have not a word for God and goodness that have words enough and more than enough in any other argument like Idols Psalm 115.5 good things that have mouthes and speak not or as if they were possessed with dumb spirits and not suffered tâ— speak any good Tell such a one of a good Farm or bargain or natural things and they savour and rellish them well enough whereas a good motion strikes them dumb and makes them as Fishâ—s out of their element Neither secondly 2 Not too much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must our words bee too many for in many words are many sins The fool multiplieth words Eccl. 10.14 and Prov. 29.11 A fool poureth out all his minde But hee that hath knowledge spareth his words Prov. 17.27 and hee that refrains his lips is wise Chap. 10.19 It is folly to lay on more words than the matter requireth and argueth impâ—tency of mind and carries a shew or demonstration of passion and excess of affâ—ction or pride in speaking 6 Coâ—cerning the season of our speech 6 The season All our words must bee seasonable as well as seasoneâ— that is fitted to circumstances times places and personâ— Wisdome will seek a season for good words For there is a season wherein the prudent will keep silence Amos 5. â—3 And how good is a good word in due season Prov. 15.23 It is like apples of gold and pictures of silver Husbandmen observe seasons in sowing and so must hee that looks for an harvest of his speeches Abigail would not speak to her Husband Nabal in his drunkenness but when hee had slept out his winâ— Every man is not capable of every good speech nor no man at all times alike There is an unadvised opâ—nâ—ess against which our Saviour by his example arms us Joh. 2. ult Hee would not commit himself to some who are said to beleeve in him because hee know what was in man Silence is best where no good can bee done as Christ was silent before the High Priest and Rabshecah must not bee answered To meet a man in the heat of his passion with good words is to meet a Bear robbed of her whelps but let the passion bee calm and then tell him how disguised and uncovered hee was hee will perhaps beleeve it CHAP. XV.
because they finde good entertainment in us our disposition being like a mutinous City that is not only besiedged with strong enemies without but with false traytors within ready to betray it contrarily Christs temptations if not onely yet chiefly are external presented by outward voices and objects to his outward senses but presently by the perfect light of his minde and unchangeable holinesse of his will discerned and repelled that they could not get within him and much lesse to bee moved and affected with them 4 This is an History wherein the letter is so far to bee kept as it is not repugnant to the Analogy of faith or true interpretation of other scriptures But that Satan should come bodily or assume a shape is not against the Scripture but confirmed in the example of Eve and Samuel If it bee further asked in what bodily shape hee came here I am with the scripture silent Onely hee came not in a Monkish habit as the gross Papists say because there was no such in use in the world then nor many hundred years after And yet it is observable Note that themselves think this habit the fittest for the Devil as indeed it hath been since proved for never did the devil in any habit so prevail against Christ in his members as in this Antichristian weed 1 Note hence what moved Satan thus to come Christ came led of the Spirit Satan comes of himself namely his own voluntary motion and will hee came unsent for Christ comes not but led of the Spirit Satan comes of himself And the same difference is to bee observed between them that are led by the Spirit of God and by this unclean Spirit Those that are led by Gods Spirit whatsoever they bee about they will look to the motion what warrant they have for it whence it is and whither it tends whether they bee led or undertake things of their own head they look whether the thing bee good in it self whether good in them whether convenient in circumstances whether it belong unto them and hence they do it cheerfully and with a blessing on it Whereas whom Satan carries they look for no warrant they set themselves on work and execute their own lusts humours and desires yea in the things they do best they look for no warrant and therefore if it bee in any thing that is good every thing is begun as with a left hand they are without blessing and protection See this difference between Ahab and Jehoshaphat 1 King 22. Ahab saith Let us go up to Ramoth Gilead but Jehoshaphat said I pray thee let us ask Counsel of the Lord and was there not as much difference in the issue yes Ahab was strangely slain a mighty man by chance drawing a bow hit into a joynt of his armour and slew him but Jehoshaphat was marvellously delivered And therefore look to your warrant in your actions ask your hearts whether you bee led by the Spirit or come of your selves and then you come of your selves when either you have no word or attempt any thing against the word seeing Gods Spirit and Word cross not one another and one never directs but by the other So if you bee crossed in your actions or attempts cast an eye back to that which moved you to it or whether you went by warrant or upon your own head If you have gone and the Spirit not leading you what could you expect but to bee crossed Look on the seven sons of Sceva Act. 19.16 who would take in hand to cast out Devils in the name of Jesus but being not led by the Spirit the evil Spirit took advantage on the want of their Commission and ran upon them and overcame them and prevailed against them so that they fled out naked and wounded Note 2. Observe the impudency and boldness of the Devil that thus visibly comes against Christ Had hee not heard the voice from heaven or had hee forgot it whilest it yet sounded no hee begun all his temptations thus If thou be the Son of God Or did hee doubt that hee was the Son of God No the Devils confess him so to bee Matth. 8. and hee knew by all the Prophecies and accomplishments that Christ was hee the Scepter was gone from Judah hee was born of a Virgin at Bethlehem whom John went before in the Spirit of Elias hee knew the Shepheards testimony yea Satan would assaâ—l the Son of God knowing him so to be for four reasons the Angels at his birth he knew well he was the Son of God Quest What could it stand with his policy so visibly to assail the son of God Answ 1 God in justice besotted him that against his knowledge hee should encounter Christ for his own overthrow 2 Though hee knew that Christ was hee that should break his head and that hee could not prevail against him yet his malice made him fearlesse hee would set upon Christ whatsoever should bee the issue himself could bee but condemned 3 He would against his knowledge shew his malice to God in molesting and troubling his blessed Son for here and daily hee sinneth the sin against the Holy Ghost 4 God having him in chains so over-ruled his malice as it should bee turned against himself and bee a means to proclaim Christ in all ages the promised seed who had broken his head Hee which thus emboldned himself to come against Christ will not fear to come to thee bee thou as just as Job yea wert thou as innocent as the Lamb of God It is Gods great mercy that hee comes not so bodily and visibly to us as to Christ wee know if God give him leave hee can possess even any of our bodies as appears in all those demoniaks hee can assume a body also to terrifie or delude us with all if God suffer him as wee see in Sauls example So in Gods just judgement when men give up Gods service and undertake to bee agents for Satan hee gives power to the Devil to come to them in a bodily shape for his better familiarity with them as to witches and the like It is Gods mercy that hee comes not thus as hee did to Christ so ordinarily as hee hath done in ignorant and Popish times and wee must pray that even in visible shapes hee may neither terrify nor delude nor grow familiar with us But the light of the Gospel hath forced him to come to us more secretly and spiritually by wicked motions and suggestions partly from himself immediately and partly mediately from others And seeing wee cannot hinder his comming to us wee must bee so much the more watchful that when hee comes hee may find us prepared against him For as wee cannot hinder birds from flying in the air but wee may hinder them from making nests on our heads So wee cannot hinder the flying motions of Satan but wee need not suffer them to settle in us Quest How shall I know when the Tempter comes
Obj. 1. But it is in vain to serve the Lord and what profit is there in his ways Word cutteth off temptations to presumption the worse the man is the better is his estate and the more godly the more crossed in the world Ans It is written It shall be well with them that fear the Lord not so to the wicked and again that the light of the ungodly shall be put out when the light of the godly shall rise brighter until perfect day and the end of the just is peace Obj. 2. What need so much fear of Condemnation seeing there is no condemnation to them that are in Christ Jesus Ans It is written that such must walk after the Spirit and not after the flesh and that such must work out their Salvation in fear and trembling Obj. 3. But if thou beest predestinate what needest thou care and if thou beest not all thy care will not avail thee Ans It is written that I must study to make my election sure 2 Pet. 1.10 and that I must beleeve in the Lord Jesus Christ and bring forth fruits worthy amendment of life Obj. 4. But what needest thou be so strict shall none come to Heaven but such strict persons thinkest thou why God requires no such strictness Ans It is written that the Master is a hard man who will stand strictly for justice and that we must walk precisely Ephes 5.15 Obj. 5. But why shouldest thou respect these Preachers so much doest thou not see how they take upon them to disgrace thee for such and such courses and they are men as well as others no better many of them worse Ans It is written 1 Thess 5.12 Have them in singular love for their works sake and that our Saviour said He that heareth you heareth me and that the least Minister in the New Testament is greater than John Baptist who yet was greater than any Prophet Matth. 11.11 and that God did send two Bears and destroyed forty two of those wanton children that mocked and reviled the Prophet Elisha 2 King 2.23 Obj. 6. But thou art young thou mayest swear and game and swagger and be wanton these are but tricks of youth and sowing the wilde oats c. Ans It is written As a man sowes so shall he reap and remember that for all this thou must come to judgement Obj. 7. Oh but thinkest thou that God sees or takes notice of every thing or if he should hee is merciful and easily entreated and thou hast time enough to repent Ans It is written that all the ways of a man are before the eyes of the Lord and to him day and darkness are alike and that to abuse the patience of God is to treasure up wrath against the day of wrath Obj. 8. Oh but thou hast now a fit opportunity and occasion to take thy delight the Husband is gone a farr journey Bathsheba is at hand and now it is twilight why shouldst thou deprive thy self of thy pleasure take thy time thou canst not have it every day Ans It is written Prov. 5.3 8. The end of a strange woman is more bitter than worm-wood and keep thy way farr from her and come not neer the door of her house and that neither fornicators nor adulterers shall enter into heaven 1 Cor. 6.9 and Ephe. 5.3 but fornication and all uncleanenesse and covetousnesse let it not once be named among you as becometh Saints III. The third rank of instances is in motions to pride and self-conceit The word cutteth off temptations to pride wherein sin hath great strength Obj. 1. You are a man rich and high well friended well monied why should you stoop to such a one this were a base thing indeed let him seek to you or doe you crush him Ans It is written God resists the proud 1 Pet. 5.5 and in giving honour goe one before another and pride goes before the fall and that the haughty eye is one of the six things which the Lord abhorrs Prov. 6.17 Obj. 2. But you are a man of knowledge wise and learned what need you be so diligent in hearing Sermons especially of such as are farr your inferiours you can teach them not they you Ans It is written Isa 5.21 Woe be to them that are wise in their own conceits and Christ hath said Hee that despiseth you despiseth me Luke 10.16 and that Job despised not the counsel of his maid much less must I of the least Minister and that we know but in part and are to consider not who but what is spoken and that the same Spirit is mighty in one and in another Obj. 3. But you are a man of gifts and authority and these will carry you through all and you may rise and tread such and such under your feet who dare say any thing to you Ans It is written Matth. 18.6 Whosoever offendeth any of these little ones that beleeve in me it were better for him that a Milstone were tied about his neck and he cast into the midst of the Sea and He that doth wrong shall receive according to the wrong that hee hath done and there is no respect of persons Coloss 3.25 Obj. 4. But you may follow the fashions of the world in strange apparel ruffian behaviour monstrous tyres who may else how else should you be known to be a gentleman or a gentlewoman Ans It is written 1 Pet. 3.3 That even womens apparrelling must not bee outward as with broydered hair and gold c. but the hid man of the heart must be uncorrupt for Sarah and other holy women trusting in God did so attire themselves and again Fashion not your selves according to this world but bee renewed in the spirit of your mind Bee ever of the newest fashion there Obj. 5. But it is a small matter and of great credit to swear and curse and speak bigge words it is away to get reputation and bee respected as a man of spirit Ans It is written Levit. 24.16 Hee that blasphemeth the name of the Lord shall be put to death all the Congregation shall stone him and Jam. 5.12 Above all things my brethren swear not neither by heaven nor earth nor any other oath but let your Yea be Yea and your Nay Nay IV. The fourth instance is in motions to wrong and injustice The word cutteth off motions to injustice Obj. 1. Thou art a great man thou hast Tenants thou mayest and must live by them they are thy Servants and thou must enrich thy self by them rack their rents bind them to sute and service they cannot resist thee Or thou art a Master keep thy Servants wages from him make thy use of it weary him poor Sneak what can he doe pay him at thy pleasure hee will endure any thing rather than lose thy work Ans It is written Jam. 2.13 Judgement mercilesse belongs to them that shew no mercy and those that grinde the faces of the poor shall one day bee
them to God his Father so as being now redeemed and bought with a price they are no longer their own but the Lords that bought them 1 Cor. 6.20 3 Because when he hath thus dearly purchased his Church he contracteth himself in spiritual Marriage with her and so becometh her Lord Hos 2.18 I will marry thee for ever unto my self yea I will marry thee unto me in righteousnesse in judgement in mercy and in compassion Ephes 5.23 As the husband is the wives head so is Christ of the Church So as if a man bee a Lord of that which is given him of that which he hath redeemed and ransomed of her whom he had married into his bosome in all these regards by as good right is Jesus Christ the Lord of his Church and every member of it Object But how can Christ be a Lord and a servant too Isa 42.1 Behold my servant I will leaâ—e upon him and hee took upon him the form of a servant Phil. 2.7 Ans Christ considered as Mediator is after a special manner both his Fathers servant and yet the Lord of his Church In all the work of mans Redemption he served and obeyed his Father being sent of his Father for this end he was subject to the death he prayed unto him gave him thanks learned obedience by the things he suffered not as God equal to his Father but as our Mediator and Surety and yet by all these things he became our Lord and the King of his Church And herein the Apostles travel as in their main scope to prove that Jesus Christ whom the Jews put to death hath shewed himself the Lord of glory and the true Messias Acts 2.34 Let all the house of Israel know assuredly that God hath made that Jesus which they crucified Lord and Christ. Object But how can Christ be the Lord of all seeing many yea the most will not obey him Ans Doth a King cease to be the Lord of all his Country because some which were his subjects are gone out in rebellion against him besides howsoever it standeth with his glory and grace to suffer with patience the vessels of wrath yet at length he shews his power against them in bringing forth his whole displeasure upon them Vse Hence in that Christ is in general Lord of all we learn that all Creatures are his and therefore we must never use any of them without leave from him or without return of praise and thanks unto him none of them are sanctified to our use without the Word and Prayer And if wee have leave from him we ought in sobriety to use them 1 Cor. 10.26 Eat whatsoever is sold in the shambles making no question for conscience sake Hence followeth it also that he having an absolute power over all hee may doe with his own what he will who shall hinder a Potter to frame one vessel to honour another to dishonour which I speak because many cannot endure to hear of a decree of reprobation who must frame their judgement to his will who cannot but be just and good and leave off to reason with God Hence also he may make one rich another poor at his pleasure The rich and poor meet this Lord maketh them both Secondly in that Christ is in special Lord of his Church sundry things are to be noted as first That none can have Christ to be a Jesus that is a Saviour who have him not for their Soveraign and Lord whosoever thou art that challengest him for thy Saviour see thou acknowledge him thy Lord. Quest How may a man have Christ to be his Lord A man hath Christ his Lord by four things Ans By the practice of four duties 1 By preserving in the heart a fear and reverence towards his person Malac. 1.6 If I be a Lord where is my fear Lordship requires subjection Psal 45.11 He is thy Lord and reverence thou or bow unto him Now this fear must proceed from love for if any man love not the Lord Jesus let him be accursed and wheresoever this love is it must needs bee attended with a fear to displease him 2 By professing him to bee thy Lord as servants by their livery or cognisance speak and proclaim to all men to whom they belong so if Christ bee thy Lord thou must not bee ashamed of him but bee ever speaking of him commending his goodness thou must glory of such a service accounting it thy greatest honour that thou art become his servant thou must defend his name where ever thou hearest it called into question thou must suffer with him and take part with him in affliction 1 Pet 4.13 an unfaithful servant is hee that can bee dumb in his Masters dishonour but especially if his Master be assaulted and in danger then to forsake him when hee hath most need of him 3 By acknowledging thy self to bee countable unto him for all thy waies and for all thy receites Make account to be countable of all to this Lord of all The servant not being at his own hand must go about no business but his Masters whatsoever matter of trust hee receiveth from his Master it is not his own hee is faithfully to discharge himself of it by a true and just account Thus therefore must thou reason the case with thine own heart what am I now in my Masters work had I commandement from him did his word or warrant set mee about the business which is now in my hands Again what gifts have I received of body minde wealth authority credit I am to be countable for all all the Talents I have are his If I gain nothing I am unprofitable If I gain I must be profitable unto him By absolute obedience unto his will revealed To this Lord only must be given absolute obedience Thus himself being to give his Law beginneth thus I am the Lord thy God thou shalt do thus and thus other Lords and Kings must bee obeyed in him yea disobeyed for him if they command contrary unto him onely hee must ever by Kings themselves bee obeyed absolutely in all the parts of his will revealed Which may bee considered in three heads 1 It is his will that wee beleeve in him Joh. 6.40 The will of Christ reduced to three â—eads This is the will of him that sent mee that every one that seeth the Son and beleeveth in him not onely beleeving his word to bee true but leaning upon him only for thy salvation If a Master should promise a servant that if hee will but beleeve him and seek to please him hee will provide for him for ever it would adde cheerfulness to such a servant and hee would think none of his Masters commandements burdensome but yet wee having larger and surer promises are slow of heart and hand to beleeve or yield obedience 2 It is his will that wee shew forth this faith of our hearts in the fruits of sanctification 1 Thess 4.3 This is the will of God even
apprehend and apply unto our selves Christ and all his merits for the very nature of justifying and saving Faith standeth in these two degrees 1 In apprehension and receiving of Christ for to beleeve and receive Christ are all one Joh. 1.13 2 In applying to ones self Christ and his merits particularly which is not only to know that Christ is God in himself and all other parts of truth necessary to bee beleeved but a full perswasion of the mercy of God through Christ to belong unto himself in particular so as hee bee able with Thomas to say My Lord and my God not onely confessing that Christ dyed for sinners which the very Devils beleeve but as Paul describeth the true Faith in the Son of God by the proper speech and voice of it Gal. 2.20 Who dyed for mee and gave himself for mee Further the description restraining this grace to beleevers giveth us to understand that faith is not of all 2 Thess 3. Faith is not of all nor so common as men take it to bee not every one that can say I beleeve in God hath faith nor every one that will boldly say Christ is his Saviour hath presently saving Faith For. 1 The Prophet Esay speaketh of a number that beleeved not the Prophets report and to whom the arm of God was not revealed Isa 53.1 The Evangelists and the Apostles also complain in their times how this prophecy was accomplished notwithstanding they heard the blessed word of truth from the mouth of truth it self and saw the wonderful Miracles in the hands of Christ himself and his Apostles for the confirmation of that truth 2 The end of Faith which is salvation belongeth not to the most and therefore not faith it self the means for there are few which shall bee saved 3 The Word the parent of faith is wanting to many people and where it is so neglected by the most as grace and Gods blessing is withdrawn from it besides that the unfaithfulnesse of Teachers and abundance of iniquity in all sorts of men provoketh the Lord to revenge with his fearful stroak of slownesse of heart to beleeve that in the midst of means men should wilfully perish now if there be no seed-time what fruit or harvest of faith can be expected 4 The Scriptures not only deny true and saving faith to the reprobate whose eyes the Lord blindeth and whose hearts he hardneth lest they should see and beleeve Isa 6.9 but impropriateth it to the elect whence it is called the faith of the elect Tit. 1.1 To them whom God hath predestinated to life for so many as were ordained to life everlasting beleeved Acts 13 48. to the sheep of Christ Joh. 10.16 But yee beleeve not for yee are not of my sheep to them that are regenerate by the Holy Ghost as 1 Joh. 5.1 Whosoever beleeveth that Jesus is the Christ is born of God Lastly the description addeth the final cause of faith to bee Salvation namely in regard of beleevers for the main end of all graces is the glory of God and so Abraham by beleeving is said to give glory to God Rom. 4.20 but the subordinate end of faith is the salvation of the elect and therefore is it called saving faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In salutem animae Beâ—â— Faith never quite lost Heb. 10.39 we are not they which with-draw our selves unto perdition but we follow faith to the conservation of the soul 1 Pet. 1.9 Receiving the end of your faith even the salvation of your souls And from hence followeth it that saving faith can never be quite shaken out of the heart of him that once hath it being 1 but once given to the Saints Jude 3. and a gift of which God never repenteth him 2 A gift flowing from Gods eternal election as we have shewed out of Acts 13.48 3 A seed of God perpetually preserved in the regenerate who sin not because this seed of God remaineth in them 1 Joh. 4.4 4 It hath the promise of the Father to be the victory that overcometh the world the intercession of the Son of God that it fail not Luke 22.32 and the confirmation of the holy Spirit who by it sealeth up and giveth his earnest into the hearts of beleevers 2 Cor. 1.22 so as unless the mighty power of the Father Son and holy Spirit upholding it can bee shaken it can never be by all the gates of Hell so shaken out of the heart but that the end of it shall be salvation which could not be if the elect did not ever abide in communion and fellowship with Christ Popish doctrin teacheth not true faith to this day From which description of true justifying faith it is evident that Popish Doctrin knoweth not teacheth not nor suffereth men to be taught the true Doctrin of saving faith because it utterly disclaimeth the very essential form of it which is special application of Christ and his merits with affiance and resting only on them unto salvation yea and more they condemn this glorious work of faith as a mortal sin and stile it by the name of presumption and so by Gods just judgement they take up such a faith in stead of it as is common not only to Hereticks and Reprobates but to the very Devils themselves who beleeve as much as Popish doctrin requireth to salvation yea and more they tremble also For doe not they know and assent that there is one God that all that is in the Word of God is true and certain that all the Articles of the Creed are the true grounds of Christian religion and if you goe any further excepting the thrusting in of general Councils and Traditions which every good Catholick must take in with the former Popish faith leaveth you and biddeth you farewell and even those things which are absolutely necessary to salvation to bee beleeved by saving faith as that the Scriptures are Gods Word that the Articles of faith comprised in the Creed of the Apostles are of undoubted truth they embrace only by Historical faith by which yet was never man saved for if ever man were then might the Devils also by the same faith But justifying faith is another manner of thing it seateth not it self in the understanding only as the former but takeeth up the whole soul even the heart will and affections also all which lay hold and cleave unto Christ for salvation Neither is it a common and general work of the Spirit upon good and bad as the former illumination and assent is but a special favour and extraordinary grace proper to the elect as wee have heard and the stranger entreth not into this their joy The second point to be considered is the benefit or excellent fruit of this grace 1 It is the first stone to be laid in the building of a Christian Five excellent fruits of saving faith and therefore called a substance and foundation Heb. 11.1 and the Colossians are said to be rooted and built and
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