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
in prison and at length they see there was no heavenly husbandry in all this Thirdly In confessing our sin and pleading guilty Prov. 20.13 this is the covenant that whereas he that hideth his sin shall not prosper he that confesseth shall finde mercy Psal 32.4 I said I will confesse mine iniquity and thou forgavest me the punishment of my sin Job 31.33 It is too neer joyned to our natures to hide our sin with Adam and conceal it in our bosome or else to sum up all in a word without special grief for any special sin and herein they think they have peace which is but unfeelingnesse But those that belong to God he bringeth them to found humiliation he maketh them sick in smiting them and setteth their sins in order before them like a bill of parcels to the breaking of their hearts and the utter acknowledgement of themselves to be miserable bankcrupts For this purpose he maketh their own Consciences also to be judges of their actions pronouncing sentence of guiltinesse and death against themselves As David Against thee against thee have I sinned and again I am the man and again I have done very foolishly but these sâ—eep what have they dâ—ne The penitent Thief thus judgeth himself we are righteously here To conclude this point he was never truly humbled nor â—ver aright judged himself that is more ashamed to confesse than to commit sin Fourthly After pleading guilty in pleading for pardon as for life and death and as the poor Malefactor condemned to dye câ—ys for mercy and all his hope and longing is for a pardon even so this is noted to bee the practiâ—e of the Church Hos 14.2 3. Oh Israel return unto the Lord thy God for thou hast fallen by thine iniquity Take unto you words and turn to the Lord and say unto him Take away all iniquity and receive us graciously And which of the Saints have not placed all their happinesse in the pardon of sin or have not preferred the shining of Gods countenanâ—e upon them above all the outward happinesse that the earth affordeth Now in the seeking and suing for pardon because God will not hear him that regardeth wickednesse in his heart for wicked Esau shall finde no repentance nor favour with tears therefore thou must forth-with cease to doe evil as being ashamed of it and learn to doe well lay Laws upon thy self be more severe against thy self in the things wherein thou hast displeased thy God watch diligently over those corruptions which have most foyled thee this is the way both to make and preserve thy peace Bring thy self then with fear and trembling before Gods righteous Judgement accuse thy self and bewayl thy sins bee not ashamed to confesse but to commit them again be so farre from purposing any wickednesse in thy heart as rather thou bee strongly armed with full purpâ—se against it And thus remembring thy sins God will forget them thus wiâ—â—ing them deep in thine own books God will blot them out of his Thus if thou hide them not but cast them out of thy heart and life he will hide them for ever and cast them utterly out of his sight so that if thou canst thus judge thy self afore-hand thou shalt never be judged of the Lord. Vers 43. To him give all the Prophets witnesse that through his name all that beleeve in him shall receive remission of sins THe Apostle Peter although he hath sufficiently proved whatsoever he hath formâ—rly delivered concerning the Doctrin and Miracles Life and Death Resurrection and Ascension and the coming of Christ again unto Judgement yet as though no proof could be too much or as if he could not satisfie himself in enforcing this holy doctrin and binding it upon the consciences of his Hearers he shutteth up his Sermon in this verse with another assured testimâ—ny above all exception drawn from all the Prophets who all consent and conspire with the Apostles in all their doctrin concerning him the sum and main end of all which is that through beleeving in his name the elect should receive remission of sins which is the sum and effect of this verse Where first may be asked Why the Apostle inferreth so many testimonies concerning Christ Reasons why doth the Apostle induce so many testimonies one in the neâ—k of another In the answer whereof we shall see that none of them are needlesse or superfluous For 1 All the points of Christian religion are above and against corrupt nature as appeareth in the Heathen whâ— still esteemed the preaching of Christ foolishnesse 2 Corin. 2.23 and in the Athenians who when they heard Paul preaching of the Judgement Day and Christs Resurrection from the dead they mocked him Acts 17.32 The hardened Jews at this day on whom the Wrath of God is 〈◊〉 me to the uttermost doe the like and well it were for many if professed Christians in the midst of such a light made more reckoning of our painful preaching of Christ who teach the same points than some of the former which were they so slight matters as most account them what need they be so enforced We are therefore hence fitly enformed both to make more high account of such great Mysteries which the Spirit of God is so careful tâ— commend unto us as also to bewayl the infidelity of our hearts that need so much working upon them to entertain such necessary truths as these be 2 Because although he was an Apostle yet would he shew his care that in all his Sermon he taught nothing of his own which the Prophets had not formerly taught Which teacheth all Ministers much more to beware lest in any of their Sermons they broach such doctrin or bring in such stuff of which they cannot prove the Prophets and Apostles to bee Patrons and Publishers For this was the commandement of the Apostles that wee teach no other doctrin 1 Tim. 1.3 neither contrary nor diverse from it no private opinions which are the causes of Schisms and Heresies nor vain conceits or jangling which breed questions but no godly edifying 3 It was not only their precept but practise also as Act. 26.22 Paul spake no other things than those which the Prophets and Moses did say should come to wit that Christ should suffer and that he should bee the first that should rise from the dead Nay the Lord of the holy Apostles Jesus Christ himself preached no other Doctrin of whom it is said Luk. 24.27 that be began at Moses and all the Prophets and interpreted unto them in all the Scriptures the things which were written of him shall the Son of God who might have made every word hee spake Scripture tye himself to the Scriptures and make them the ground of all his Sermons and shall not weak men who cannot without error depart an hair breadth from them be careful to contain all their doctrin within the limits of them especially seeing nothing else bindeth the conscience of the hearer 3 The Apostle knew
it must bee the life of faith which the just must live by If to the Church to joyn himself to that he must himself be first of the houshold of faith Gal. 6.10 Nay more if to Christ himself if he carry not faith with him he is after a sort disabled from doing him any good As he could doe no great works in Capernaum because of their unbelief Mar. 6. only thy faith in the Son of God is the beginning and aâ—complishment of thy happiness Adde hereunto that it nor only removeth discomfort but bringeth with it all the sound joy and comfort of our lives whence it is that Christian joy is called joy of faith Philip. 1.25 and all the Sons of faithful Abraham tread in their Fathers steps who saw the day of Christ and rejoyced Joh. 8.56 because God hath not only reserved mercy for us but by the faith which his Spirit worketh in our hearts hee letteth us know yea and taste what he hath done for us so as hence have we peace with God and with our own hearts boldnesse in prayer and not patience only but joy in sorrow thus give a man once faith and sin flieth before him bands of temptations are discomfited afflictions dismay him not death and deadly things are disarmed unto him faith hath gotten and holdeth Christ his victory his strength his life yea whilest he walketh in a thousand deaths the faith of his heart hath filled his soule with that heavenly and spiritual joy which all the world cannot give neither can it take away Lastly By this worthy grace of Faith wee are not onely brought into thee grace by which wee stand Rom. 5 2 Col. 2.12 receive increase of it through the communion of Christ his Death and Resurrection as also the inhabitation of the Spirit in our hearts but also wee are fitted unto our glory for Faith assureth every beleever of his salvation 2 Thess 2.13 and every beleever is kept by the power of God through Faith unto salvation which is prepared to be shewed in the last time 1 Pet. 1.5 Thirdly A beleever may know hee hath faith by soul marks or notes Seeing that this is so special a grace of God bestowed but on a few it is worth inquiry by what touch-stone a man may know the sâ—undness of his Faith and that it is much more precious than Gold And therefore that a man may not bee deceived in a matter of such moment as this is the Scriptures have furnished us with such marks and notes as such who will use diligence in laying their Faith thereunto shall certainly know the truth or unsoundness of it for else why should wee bee commanded to prove our selves whether wee bee in the faith or no 2 Cor. 13.5 unlesse the beleever know that hee doth beleeve Again who bee they that know not that Christ is in them but Reprobates and can Christ live in any manâ— and hee not know it at one time or other and bee able to say with Paul I live not henceforth but Christ liveth in mee and I know whom I have beleeved 2 Tim. 1.12 Which if any say Paul might know being an Apostle and having a Revelation which ordinary men have not the same Apostle answereth it 1 Cor. 2.12 when hee joyneth with himself all beleevers wee have not received the spirit of the world but the spirit which is of God that wee might know the things that are given us of God Now whosoever have received this spirit want not this revelation who if hee reveal unto us any thing that is given us of God then would hee not neglect the greatest gift that 〈◊〉 given us even Christ himself and life eternal through his name The first mark of sound Faith is the seat and dwelling of it and 〈…〉 an humbled soul that longeth and almost fainteth for Gods mercy i◠〈◊〉 that not feeling Faith can bitterly complain for want of it that striveth against doubting because God hath commanded to beleeve that endeavoureth to assent to the promise touching forgiveness of sin with purpose to sin no more this holy seed is fown in no other ground but this The second Mark are the essential properties of sound Faith II The essentiâ—l properties of it and they are three in number 1 It is most pliable to the Word of which it is begotten the Jayler as soon as hee was converted would but know of the Apostles what hee might do it will except against nothing that the word enjoyneth it will pick no quarrels but with Abraham riseth early to obey God when if hee had reasoned with flesh and blood hee could have excepted many things which all the wisdome of flesh could never have answered This is that the Apostle ascribeth unto it that it establiâ—heth the whole Law Rom. 4.19 yea the whole Word of God the Law and Gospel by provoking to cheerful indeavour in the obedience of them both 2 Sound Faith being a subsistence 〈…〉 it inableth a man to stand under a great burden and not bee crusht Psal 46.2 Therefore we will not fear though the earth bee moved Job will not let his hold go if the Lord should smite off his hand yea if hee kill him hee will trust still it resteth upon Gods arm and truth in all estates in Life and Death whereas every cross puff of winde of temptation or affliction unsetleth yea and sinketh the unbeleever 3 It being a subsistence of things not seen it careth not how little it see the less it seeth the more it beleeveth and the less it seeth of men and means the more it seeth of God It seeth an Almighty promiser who can do what hee will It seeth him that is true of his word who cannot lye 2 Cor 6.18 and who cannot but do what hee hath said It seeth a merciful and loving Saviour whose eyes are upon them that trust in his mercy Psal 33.18 and seeing these it seeth enough Besides it estrangeth the heart from the World which it seeth and seeketh an unseen Country Heb. 11.13 15. Abraham Isaac and Jacob acknowledged themselves rather strangers in this Wâ—râ—d tâ—an Inhabitants and that they came into it rather to see it and go through it than dwell or set up their rest in it It weaneth the heart from the things below as the woman at the well once meeting with Christ shee forgeteth her water-pot What careth Zacheus for half his goods yea â—r all when Christ once becommeth his ghost and bringeth salvation to his â—â—use And on the contrary it sendeth up the heart to those treasures which the eye of flesh cannot see but are reserved to the seekets of the Country where they arâ— And these are the three worthy properties whereby the naturalnesse and soundness of it may bee discerned of such as are willing to try the same III. The honourable attendants and companions of it four The third mark or note of true justifying Faith is by the attendants and companions of
Family the next of our Kindred and therefore of right belongeth to him to recover our weak estate as was figured in that Law Levit. 25.25 If thy brother be impoverished and sell his possession then his redeemer shall come even his near kinsman and buy out that which his brother sold 3 He only was deputed of God to derive life and grace into us as the head into the members and therefore most meet it is that whosoever would suck and draw of his fulnesse should beleeve in his name Now from these words we learn two instructions 1 What is the chief thing which every Christian must strive to obtain while hee liveth in his world namely remission of sins 2 What a his estate and condition that hath attained it The chief duty of every Christian while he is in this world For the first it is grounded in the text because howsoever remâ—ssion of sins is here only named yet in it are included all the other gracious mercies of God not only all deliverances and freedom from the evils and punishments that attend upon sin but even all our redemption and salvation with the means of it and blessings accompanying the same And indeed this is the sum or epitome of all Gods mercy in which the Lord crowneth his Saints with compassion a mercy which reacheth up to heaven and draweth them out of the most miserable thing in all the world which is to lye under the curse and danger of sin and consequently under the endlesse displeasure of the Almighty Which point being even as the one thing necessary to be known and attained I will stand a little longer upon it hoping to spend my time well in setting down these five points 1 The necessity of remission of sins 2 The benefits of it 3 The Letters of it 4 The helpes to it 5 The companions of it by which as by so many notes we may know we have it and so we will adde the use of the whole doctrin 1 Necessity of remission of sins in three points First the necessity of it will appear if wee consider 1 The multitude and abundance of our sins which are to bee remitted being for number as our hairs and as the sand of the Sea which is numberlesse which cannot bee other seeing we drink in sin as the Fish doth water Job 15.16 that is incessantly for the Fish ceasing to drink in water ceaseth to live neither can we cease to sin till we cease to live Nay seeing our very best actions hold no correspondence with the Law of God and in strict justice are no better than so many sins this consideration exceedingly multiplieth our sins in that not only in fayling in but in doing of our duties wee sin incessantly against our God 2 If we look upon the danger of sin we shall better see the necessity of remission It is a filthy Leprosie which infecteth the body and soul the thoughts speeches and actions it maketh a man a loathsome creature in the eyes of God it maketh God our enemy who is the fountain of life and whose lightsome countenance is better than life yea it maketh God depart from his Creature and destroy the works of his own fingers it layeth the sinner open and naked to all the wrath of God to all the Curses of the Law in this life and in the life to come It setteth him as a butt against whom the Lord in anger shooteth out of his quiver all the arrows of his displeasure It is the only thing which unremitted maketh the sinner absolutely unhappy and every way most accursed Neither doth the whole heap of sin only make the sinner so miserable but any one sin even the least unpardoned would for ever hold the sinner under perdition And more all the men that ever were or shall be in the world were never able to rise from under the burthen of one sin if it were imputed unto them and yet the most of the world see no part of this danger of sin and therefore no such necessity of the remission of it 3 Consider thy own insufficiency if thou hadst the strength and power of all men and Angels to satisfie for the least sin and if we cannot satisfie for any what remaineth but a fearful perdition from the Lord and from the glory of his power if all be not remitted In one word the sinner who hath not got his discharge sealed is without all safety in his life all sound comfort in his death and at the Judgement Day shall have the sentence of everlasting torment with the Devil and his Angels awarded him before men and Angels The second point is the benefits issuing from it and these are Benefits flowing from remission of sin four 1 Peace of conscience an immediat fruit of our justification by faith and reconciliation with God Rom. 5.1 Being justified by faith we have peace with God and it was ordinary with our Saviour to joyn them together as Luk 7.47 Thy sins are forgiven thee goe in peace This benefit the most know not what it meaneth but he that hath the feeling of the wrath of God against his sin and seeth nothing but an angry face of God burning like a consuming fire hee that is so straitned as hee can think no other thing but that the Lord in his just judgement hath cast him quite away this man as of all other torments that can be suffered in the world he lyeth under the greatest so nothing in the earth can content or comfort him but only the sence and perswasion of Gods favour Now the conditions of peace with his God are the most joyful tidings in all the world as is the unexpected news of a Pardon to a Malefactor ready to execution for high Treason against his Prince 2 The right and possession also of life everlasting For if wee bee estated unto life eternal by our justification and righteousnesse before God then are we so also by remission of sins because these two are confounded in the Scriptures and are the same Whence it is that the Apostle Rom. 4.7 being to prove the point of justification of a sinner before God without the works of the Law citeth the text Psal 32.1 Blessed are they whose iniquities are forgiven and whose sins are covered And further If our whole redemption put us in possession of everlasting happinesse so doth also remission of sin seeing the Apostle in sundry places confoundeth these two and expoundeth one by the other Ephes 1.7 By whom we have redemption through his bloud even the forgivenesse of our sins Col. 1.14 In whom we have redemption through his bloud that is the forgivenesse of sins And it must needs follow that if they who are justified and sanctified are also glorified then they have attained the beginnings of their glory who have attained remission of sins 3 The benefit of Christs intercession which meriteth all our good for hee prayeth not for the world but those that
〈◊〉 elder 〈…〉 wee can carry away the blessing and 〈◊〉 text teacheth â—s 〈…〉 of â—â—ns standeth n t in the doing of any thing but in the recâ—â—â—â—ng of 〈◊〉 the hands of Christ by so many as beâ—eeve in his name All diligence must be given to 〈…〉 pâ—â—d 〈◊〉 sin 〈◊〉 to our selves Vse 2. Iâ— this so wortâ—y a grace of so excellent use and swâ—etnesse thrâ—ugh the whâ—le life then it standeth every man in hand 〈◊〉 labâ—uâ— and â—ive all dâ—ligence to make sure unto himself the pardon of his 〈…〉 But lamâ—â—table it is to 〈◊〉 the general careâ— snâ—sse of men in a mattâ—◠〈…〉 and consequâ—nâ—â— as this is Anâ— surely it will provâ— tâ—◠〈…〉 the world that whereas the whole lives of men are thâ—ugâ—t too 〈◊〉 and all their â—ime tâ—o liâ—â—â— to be eaten up in worldly cares which brâ—ak their sleep their strength and often their brains yea and thâ—ir vâ—ry 〈◊〉 â—nly the last day of all and their dying-day is scarcely devoted to this 〈◊〉 of seeking remissi n of sin and the way to life everlasting See wee 〈…〉 hâ—w busy and â— rnest m st men are in the infinâ—te incumbrances of the world whilest this one thing is the only thing neglected May wee not observe how sure mâ—n devisâ— by learned counsel at their great charge to make to themselves their Deedâ— Leases Bonds and other instruments and assurances of the things of this life who in all their lives scarce ever dreamed of this assurance Oh how wilfully herein doe men forsake their own mercy how carelesly doe they cast out of their hands the only comfort of their life and death Whosoever therefore thou art that hast hitherto despised so great salvation that hast set light by Gods gracious invitings to repentance and that hast frowardly rejected his kindest offers of mercy now at length begin to take up shame in thy face and sorrow into thy heart in earnest accuse the security of thy soul the deadnesse of thy spirit the hardnesse of thy heart the unthankfulnesse of thy whole life say with thy self Ah my folly that have neglected my mercy so long alas how have I hated instruction how unkindly have I dealt with so loving and patient a God I see now that it is high time to look to the main businesse of my life to make up my peace with God to get my pardon sealed I will live me to the Throne of Grace I will henceforth lay hold of eternal life I see now that there is one thing necessary and that is the good part which I will chuse and which shall never bee taken from me Now we come to the second point propounded which is the last of this worthy Sermon namely what is the condition of every one that hath attained this excellent grace of remission of sins Whosoever hath attained remission of his sins is an happy man and that is to bee a blessed and happy man for such a one hath part in Christ and with him of forgivenesse of sins in which David Psal 32.1 placeth blessednesse Quest But how can this man be a blessed man seeing hee is compassed with a body of sin and death and subject unto infinite afflictions than whom no man is in this life more miserable no sort of men more perplexed inwardly with sence of sin none more outwardly disgraced for well-doing Answ There be three degrees of blessednesse 1 In this life Degrees of blessednesse when God bringeth his children into the kingdom of grace and giveth them his Son and with him their whole justification and sanctification in part 2 The second degree is in the end of this life when God brings the souls of the faithful to Heaven and their bodies to the earth safely to be kept until the last day 3 The third in and after the Day of Judgement when he bringeth both soul and body into the glory prepared for the elect Of this last which is happinesse by way of eminency the two former are certain fore-runners and hee that hath attained the first hath also assurance of the last and must needs bee a blessed man not only in time to come but even for the present whether wee respect his outward estate or inward For his outward estate Gods blessing never faileth him but affordeth him all good things and that in due season and in due measure his riches are often not great but ever precious and his little shall nourish him and make him as well liking as the water and pulse did the Jewish children in Chaldea The same providence which watcheth to supply all his good keepeth him from all evil it pitcheth the Angels round about him to guard his life let him be persecuted he is not forsaken his losses become his gain his sickness is his phisick his heart is cheared even in trouble which maketh that part of his life comfortable his soul is bound up in the bundle of life with God death shall not come before hee can bid it heartily welcome yea let violent death come it shall not be to him deadly slain he may be but not overcome victory attendeth him and blessednesse every where abideth him But all this is the least part of his blessednesse for if we look yet a little more inwardly into him we shall see the boundlesse extent of his happinesse farre more large whether we respect the spiritual misery hee hath escaped or else the spiritual good which with the pardon of his sins hee hath attained for on the one hand he hath escaped the heavie wrath of God due to sin and so is discharged of an infinite debt healed of a most deadly poyson and pardoned from a fearful sentence of eternal death and perdition ready to bee executed upon him and on the other hee hath obtained a plentiful redemption hee hath purchased the pearl received Christ with his merits and graces such as are Wisdome Faith Hope whence issue our peace and joy of heart which is Heaven before heaven for in these stand the Kingdome of God and the comfort of a good conscience which is a continual feast By all which it appeareth that hee is no small gainer that hath got his part in Gods mercy reaching to the remission of his sins Open thine eyes and see the happiness of the Saints Vse 1 Wee are here admonished to open our eyes that wee may more clearly see and grow in love with the felicity of the Saints which the most see not because 1 It is inward the glory of the Spouse is like her Head and Husbands glory shee is all glorious within 2 Because of their infirmities and frailties which wicked eyes altogether gaze upon 3 Because of their Afflictions wherewith they are continually exercised If the Tower of Siloam fall on any of them they are thenceforth greater sinners than all other men holy Job because hee was afflicted cannot avoid the note of an Hypocrite even among his own Friends and Visiters And no
Motives to look to our Tongue 1 BEcause a good man cannot bee an evil speaker Motives to govern the tongue if the speech bee naught the Religion is vain Jam. 1.29 Lying and accusing is the devils work 2 Watching of good speâ—ch keeps out evil words which ingendreth to evil Take up Davids resolution Psalm 39.1 I thought I will take heed to my wayes that I sin not with my tongue I will keep my mouth bridled while the wicked is in my sight And this is necessary because the tongue is an unruly member as fire and by this means shall become our glory James 2.6 8. and our brothers shield 3 God hath a time to call to reckoning the words that are thought but wind Psalm 50.20 21 even every idle word Matth. 12.36 CHAP. XVI Rules of Wisdome concerning our actions that in all of them wee may shew forth Chrstian prudence and circumspection and first in general FIrst Every Christian is to examine the work hee is to do whether hee Rules for our actions in general 1 Examine what thou art doing bee about a good work whereof hee may expect comfort Gal. 6.3 Let every man prove his own work and so hee shall have comfort in himself And good reason for his work must bee trâ—â—d afterwards and therefore it is wil some to try it before hand This Trial stands in four thinâ—â— 1 Whether go d in the mattâ—â— Deut. 12.32 〈◊〉 1.12 And the lamâ—â—â—â— of examining it is now and shall bee hereafter This triaâ— stanâ—â— in four things 1 Whethâ—r it bee good in it self and in the matter of it if iâ— beâ— lâ—wful if it bee commanded The rule for the goodness of any action is the word of God What I command thee that do onely Or else it will â—ee aâ—ked Who required those things at your hands And for the matter of our aâ—tions wee have a speâ—ial rule Phil. 4.8 Whatso ver things are true honest just pure Whatsoever things pertain to love and are of good repâ—â—t if there bee any vertue or praise think on these things And Rom. 12.17 and 1 Cor. 8.21 Provâ— as things that are honest noâ— onely before the Lord but a so befâ—re men â— It gâ—â—â— in he manner 2 Examine wh ther it bee good in the doer undâ—rtaken by vertue or a special calling and answâ—rabâ—e to that â—â—â—y which himsâ—lf owâ—â—â— to God or man God upholdeth tâ—e societâ—â—â— of men by order which is when every man kâ—â—p his own standing and every one mâ—â—◠〈◊〉 the sâ—vâ—ral â—â—ars but every one in his own sphere nâ—â— troubling the motion of â—â—â—ner S. publick mâ—n should 〈◊〉 the publick offiâ—â— and privatâ— mâ—n 〈◊〉 in private but lâ—t the publick alone For Christ reproved Peters curiosity in asking What John should do Joh. 21.21 And the 〈◊〉 of Scena waâ—ted calling for an action that was good in 〈◊〉 and 〈…〉 were 〈◊〉 and wâ—â—â—ded of the Devil Act. 19 15 16. 3 If good in circumstances 3 Examine whether it bee good in the circumstances sâ—asonaâ—â—â— and â—â—nvenient or whether the seasonâ—â—â— not for some better action than that For wisdâ—me will intend of 〈…〉 the most necessary and 〈…〉 most profiâ—able 4 If good in the ends 4 Examine whether the 〈…〉 done bee good in the â—nds 〈◊〉 it which espâ—cially are twâ— 1 Gâ—â— glory 1 Cor. 10.3 Let 〈…〉 the glory of God 2 The good and edâ—fiâ—ation of our brethr n 1 Cor. 14 2â— Let all bee done to edifying yea â—â—king their profit in some 〈…〉 own Then 2 â—inding the action good spoyl it noâ— by ill handling The right manner of doing a good actiâ—n in three things Secondly Iâ— by examination wâ—◠〈…〉 â—â—tions good in themselve 〈◊〉 us in circumstanâ—â—â— and â—â—ds wâ—e must bee carefull 〈…〉 not good â—â—â—ons by ill handling but in 〈…〉 do good actionâ— well aâ—d to 〈◊〉 matter adde a good manner of doing Now the right manner of doing a good aâ—tion well standâ—â—h three things To undertake thâ—m holily To do them sincerely And to finish them humbly The first iâ— when wee begin them with prayer For as in all matterâ— small and great wee are to take counsel at Gods mouth so wee are to beg leaâ—e and blessing at 〈◊〉 secretly to our selves without which nâ—thing is sanctâ—fied unto it Tâ—â— second is when wee do things sincerely as in Gods sight with a good 〈◊〉 and keeping good conscience that a man if hee bâ—â— questioned in any 〈◊〉 may bee able to say with Abimeleâ—h Gen. 2â— 5 With an upright heart aid I this thing And whatsoever may befall him for well-doing hee may appeal to God with Hezekiah Isa 38.3 and say Lord remember that I have walked uâ—rightly before thee The third is when in effecting all our bâ—st action◠〈◊〉 labour to see our defects and wants and mourn that wee â—â—â—ther do that wâ—e should do not in the manner wee should Whâ—râ—of there will bee thâ—â—â— notable fruits 1 This will breed and nourish humiâ—iâ—â— It will drive 〈…〉 Christ to get a covering 3 It will make us ascribe all the glory of our a tions to God of whom wee have not onely all the power but eveâ— the will and purpose Phil. 2.13 For it is God that worketh in you both the will and the deed according to his good pleasure CHAP. XVII Rules to carry works of Mercy wisely IF our actions concern others then they bee works either of Mercy Rules for works of mercy 1 Mercy must pâ—â—câ—ed from faith and love or of Justice For works of Mercy much wisdome is required and that is shewed in these particulars 1 See thy charity come from a good ground namely from a heart qualified with two graces 1 Faith For whatsoever is not of faith is sin Rom. 14.23 Thou must first give thy self to the Lord and then to his Saints 2 Cor. 8.5 Thy mercy must issue from the sense of Gods mercy in Christ to thine own soul apprehended by faith in Jesus Christ Joh. 15.1 Bring forth fruit in this vine 2 It must proceed from love Works of mercy must come from the fountain of a merciful heart Rom. 12.8 Hee that distributeth let him do it of simplicity that is out of meer compassion not out of any by aâ—d sinister respeâ—ts For if I feed the poor with all my goods and want love it profiteth mee nothing 1 Cor. 13. The reason is because the Lord looks more at the affectiâ—n than the action Whence many not giving out of a tender heart sympathizing and fellow-feeling their brethrens misery lose both thâ—ir gift and reward What comfort or help is in that work of mercy which iâ— wrung out by importunity or by strength of law or for shame lest a man should bee noted or by terror of conscience when a man would heal the gripes of a galling and accusing conscience by giving away at his death a little ill-gotten goods to the poor which were none of his to
4 Your loving respect of me and mine hath been as a continual shadow and refreshing Phil. 2.2 unto mee who may and must truely say with the Apostle I have found no man in these Parts Like-Minded And out of my answerable respect I would set by you for your refreshing a little vessel of comfortable water drawn out of the Scriptures Isa 12.3 the wells of consolation by which you may allay and cool the heat of that fire which every sprig of the bush shall be scorched withall and which perhaps you have not altogether or shall not escape I would also express my desire to put into your hands a weapon against the like fiery assaults of Satan who spareth neither head nor members which while you buckle fast unto you as you have your honourable Fathers name and resemble him in other vertues so herein also you shall imitate his wisdome and prudence of whom I have heard that living in the Court to a great age and usually wearing his weapon about him one asked why he being so weak burdened himself with his weapon his Noble answer was Hee would not lay off his weapon so long as he knew one Papist in the Court A resolute answer of a grave and noble Counsellor This will be also your wisdome so long to buckle your weapon unto you as you know one enemy left to tempt and assault you And now in leaving you let mee leave with you a medicine or receipt against the sting of that fiery Serpent Rabi folia superjecta serpenti interimunt eum Amb. Hexam lib. cap. 9 of power to drive him away For as Ambrose speaks of the leaves of the bramble bush that being cast upon one kinde of Serpent they kill him so much more true it is that the leaves of Gods word which properly belong to the bush of the Church and opposed to Satans poysoned temptations overcome and Master them Deut. 33.16 And thus as Moses requested that the blessing of him that dwelt in the bush might come upon the head of Joseph even so the good will of him that dwelt in the bush come upon your head upon the head of your vertuous Lady upon the heads of your children to the sweetning and crowning of your age vers 13. And blessed of the Lord bee your portion vers 23 for the sweetness of Heaven and for the sweetness of the earth till you be satisfied with favour and filled with the blessing of the Lord. Amen Reading Octob. 28. 1618. Your worships in the Lord to bee commanded THO. TAYLOR A Threefold Alphabet of Rules concerning CRISTIAN PRACTICE The First Precept of every Letter concerning Duty towards God The Second towards our Neighbours The Third towards our Selves Gathered at a Friends request in this order for the helping of the Memory First AWake with God in the morning and before all things give him your first fruits and calves of your lips in 1 Confession of sin 2 Petition of necessaries for body and soul 3 Thankfulness for mercies received especially your late preservation rest and protection of you and yours Josh 24.15 Psa 101.2 Gen. 14.14 18.19 Esth 4.15 2 Account it not enough that your self serve God unless that you see all in your charge do the same 3 Arm your self against whatsoever the day may bring forth and upon all occasions think on your happy redemption with much thankfulness for so happy conjunction of Justice and mercy B 1 Beware of occasions of sin and wisely inure your self in subduing the least that at length the greater may be foiled 2 Beleeve all that God speaketh unto you out of his word but not all that man telleth you 1 Sam. 10.16 Eccl. 3.7 nor tell to any other all that you hear but only the truth and that neither all nor always 3 Before you take in hand any thing Luk. 2.19 2 Sam. 2.1 1 Sam. 30.8 counsel with Gods word if it be lawful and then perform it with prayer that it may bee as successful as lawful C 1 Carefully set your self in Gods presence all the day long that setting him at your right hand you may not fall 2 Carry your self unto all as the weak may be won 1 Cor. 1â— 32. Col. 4.5 the strong comforted and the wicked ashamed 3 Consider the dignity of your soul how beautiful it is to God and his Angels so long as you keep it unspotted Mat. 15.18 Eph. 4. â—3 31. Col. 3.5 â— that so you may cleanse your heart from the first motions of sinful thoughts as lust anger envy pride ambition covetousness fullenness and the rather because the least sin deserveth death D 1 Daily morning and evening at least solemnly on your knees make confession and requests with thanksgiving first preparing your heart to seek the Lord in the morning think that that day may bee your last day and when you go to bed you know not whether you shall rise unless it be to judgement It is safest therefore to use prayer as a key to open the morning and as a bar or lock to shut in the evening 2 Delight to do all the good you can to Gods Children Gal. 6.10 and to receive all the good you can from them 3 Distrust not Gods providence in any matter 2 Chr. 16.3.9.12 2 Cor. 3.5 1 Cor. 3.7 Rom. 1.25 although you see the means wanting neither when you have them let them bee relyed on more than God himself but let him be prayed unto for the prosperous use of them E 1 Exercise your mind in meditating often on the works of God Jer. 12.2 Hâ—b 1.13 Mat. 15.31 as his creating and governing of the world his prospering and punishing the wicked his blessing and correcting his children his preparing of unspeakable Joy for the one and unutterable torment for the other Exod. 10.8 But especially on the Sabbath add to these meditations the holy exercises of prayer Preaching Sacraments holy conference and such like 2 Esteem of every one better than your self Rom. 12.16 and the more you excel another be so much the more humbled Phil 2.3 Rom. 14.23 Prov. 6.14 Zac 8.17 Psa 49.3 3 Examine your thoughts well whether they tend before you fulfil your own desires if you find them unprofitable curious vain or such as you cannot yeild a sufficient reason to God or man for kill them in the shel let them not live or breathe longer in you F Eccl. 12.13 Prov. 5.8 6.27 28 1 Fear God and keep his Commandements for this is the whole duty of man 2 Fly and avoid places and persons infectious wanton idle unthrifty and bad company which are to the soul as poysoned and infected air to the body Eccl. 1.13 Gen. 3.19 2 Thes 3.6 3 Follow with faithfulness and diligence your own business in the lawful and particular calling wherein God hath placed you only be careful in your earthly business to carry an heavenly mind
Gods book for the increase of knowledge and conscience Psal 1. â— Deut. 6 and add hereto meditation and prayer for these three saith Luther make a Divine all time thus spent is well redeemed As for lascivious and idle books shun them as rocks 2 Rejoyce in the good you know by another praise God for it pray for the increase of it But if you know any evil by any mourn for it and if you can by brotherly admonition amend it â—ob 31.1 â—sal â—59 â—7 3 Retrain your ears eyes mouth and hands from hearing seeing speaking or performing any wicked and vain thing knowing that death often entereth in at the windows S â—am 1.2 1 Stick to God as well in adversity as prosperity the one being as necessary as the other If you want necessaries humble your self for them if you have them bee humble with them and use them well lest you forfeit them â—at 5.23 â—sal 35.14 2 Seek Reconciliation with your Neighbour freely forgiving those that have offended you and earnestly desiring to be forgiven of all that have been offended by you â—at 23.25 â— 7.9 10 3 Study to approve both your heart to God and your Life to Gods Children in your particular calling and especially to such â—hes 5 â— 6. â— as to whom God hath joyned you as if a servant in obeying if a Master in ruling if an husband in loving if a wife in reverence for a good conscience a good name and good manners must go together T â—b 3.12 â— 1.11 â— 15 â— m. 1. â— 12. 1 Take heed of performing holy duties for fashions sake or without feeling and profit for this is hypocrisy or prophaneness 2 Thankfully requite at least with 1 Acknowledgement 2 Hearty affection 3 Prayer the good you get by any man for there is no member in the body but standeth in need of others mens gifts Cor. 11. â— 26 3 Think it the greatest work in the world to dye well which to do you must inure your self to dye before hand 1 by dying to your sins 2 Leaving the world in affection before it actually leave you 2 In your last leaving of it do it willingly yea Joyfully whensoever wheresoever or howsoever God shall call you V 1 Vow to God and keep it Eccl. 5.34 Psal 16.14 especially strive in performing the solemn vow of your baptism and the covenant which you renew in the Lords Supper 2 Vatiance and discord with men will not stand with your peace with God If you love God 1 Joh. 4 20 you will love men also for Gods image or else for his Commandements sake 3 Use the World as not using it and your prosperity and liberty to be bettered by them That is not gained 1 Cor. 7.31 Mat. 16.26 which is gotten with the loss of your soul and then is the soul exchanged with an handful of the world when it is not gotten and held 1 In Christ restoring it 2 With Christ the chief gain 3 For Christ the Lord of it W 2 Wait upon the Lord and he will direct your way becom his servant Psal 37.7 for this is the way to attain your truest liberty 2 Weep with them that weep Rom. 12.15 Jer. 13.17 Psal 69.9 and fellow-feel the afflictions of the brethren that are in the world Christ in Heaven accounteth the sufferings of his Saints his own and wee his members upon earth must do the same Religion and mercy are well matched by God and must not by man be divorced Ezek. 9.4 as for the miseries and sins of the age wherein you live mourn also for them and pray to God for remedy 3 Wish not a long life so much as a good life he hath lived long who hath lived well A short life in grace setteth into the everlasting life of glory The Analysis of Christs Temptations In Christs Temptations consider 1 The preparation parts three 1 Christs entring the lists here 1 Time Then 1 When he had been baptized 2 When he undertook his high office 3 When the Spirit had descended upon him The Sonne of God The Teacher of the Church 4 When hee had received testimony from heaven that hee was 2 Person Jesus 3 Guide of his way was lead of the Spirit Here 1 The Guide The Spirit 2 The manner was lead 4 Place into the wilderness 5 End To bee tempted of the Devil Here 1 Author The Devil 2 End it self To be tempted 2 His expectance of the enemy Here three things 1 How he was furnished Hee was filled with the Holy Ghost Luk. 4.1 2 His Company He was with the wilde beasts Mar. 1.13 3 His imployment 1 He was tempted within that time Luk. 4.2 with lighter on-sets 2 He fasted in his fast 1 time forty days forty nights 2 effect he was afterwards hungry 3 Entrance of the adversary where 1 The time Then when Christ had fasted and was hungry 2 The name of the adversary The Tempter 3 The manner of his entrance he came in an assumed shape externally 2 The Combate it self in three fierce on-sets First consist of an 1 Assault in it 1 The ground If thou be the Son of God 2 The inference Command these stones to bee made bread Here 1 Facility Command 2 Readiness of object these stones 3 Utility to be made bread 2 Repulse in it 1 The manner it was 1 reasonable 2 meek 3 modest 2 The affection negative But conjunction discretive 3 The matter a testimony of Scripture It is written 4 Parts of the testimony 1 Negative Man liveth not by bread only 2 Affirmative but by every word which proceedeth c. Second consists of 1 Preparation here 1 The time then 2 The place set down 1 In general the holy City Luke expresseth it to be Jerusalem 2 In special a pinacle of the Temple 3 The manner how Christ was conveyed thither in 2 things 1 Hee took him up 2 He set him on the Pinacle 2 Temptation in it 1 Assault in it 1 The ground If thou be the Son of God 2 The matter cast thy self down Here 1 The action Cast down 2 The agent thy self 3 The place whence from hence saith Luke where means of safety were 3 The argument to perswade him a testimony of Scripture in which 1 General consideration It is written 2 Special matter 1 As abused by Satan 2 In his right use here 1 Angels ministery keep thee 2 Who seals their commission Hee shall give his Angels charge 3 The limitation in all thy waies 4 The manner they shall bear thee in their hands c. 2 Repulse in it 1 Resistance Jesus said unto him 2 Reason 1 Scripture alledged for it is written to the contrary 2 in the allegation 1 who must not tempt thou 2 who must not be tempted The Lord. Thy God 3 action of tempting Third in it 1 Assault in it 1 preparation in it 1 choice of a fit place Here 1 what place
calling and doing of his Fathers will was preferred before his meat and drink 2 It belongs to the hunger of the soul which is to cleave to God and obey him in his will and so keeps not off the hunger of a natural body 3 Christ did as Abrahams servant did at Bethuels house who having meat set before him would not eat till hee had done his message Genesis 24.33 and yet was subject to hunger Differences between Christs infirmities and ours in fire things Non habuit ex debito peccati Aquin. Quest What is the difference between Christs infirmities and ours Answ 1 They are all punishments of our sin in us but not punishments of his sin in him 2 His humane nature being holily conceived was in it self free from them all and they do not necessarily attend it in respect of it selâ— But our nature being tainted with Original sin hath contracted them inseparably seeing by one man sin came in and death of which these are forerunners by sin went over all 3 Christ undertook them by a voluntary necessity but in us the necessity is forced and absolute will wee nill wee wee must carry them 4 In us they bee the effects of our sin in Christ effects of mercy 5 Ours are often miserable acquisite rising from particular causes or sins but so were not Christs Object If Christ took not all our infirmities what say you to Damascens argument Quod est inassumptibile est incurabile how could Christ cure all our defects and not assume them all Answ All particular defects rise out of the general corruption and infirmity which Christ undertook and cured and therein these also even as hee which stops a Fountain in the head stops all the streams without more adoe Vse 1. Note the wonderful Humility of our Lord Jesus who would not onely take upon him our nature but even our infirmities and was not only a man but a servant also If hee had descended being the Lord of Glory to have taken the nature of Angels or if of man such as Adam was in innocency it had been admirable humility and such as hath no fellow But to bee a worm rather than a man is lower than humility it self Let the same mind be in us that was in Christ Phil. 2 5. Vse 2 His infinite love is herein set forth hee was able to feed many thousands with a few loaves and little fishes yet hee would want Bread and bee hungry himself hee could and did give legges to the Lame yet he would bee weary himself for us hee could fill the hearts of others with the joyes of Heaven yet hee would sorrow he raised others from death and yet he dyed And as this commends his love to us so should it breed in us a love of him to expresse it in imbracing a base estate for him and in giving up at his call our comforts our liberty our bodies and lives so did hee for us Use 3. This is a great comfort for the poor and men in want seeing Christ and his Disciples not seldome wanted what to put in their bellies Mat. 12.1 The Disciples plucked the ears of Corn and began to eat Christ the Lord of glory hath sanctified thy want thy hunger thy penury by his If thou beest in the world as in a barren wildernesse and livest among hard-hearted and cruel men as so many wilde beasts think on Christ in this estate thou art no better of no better desert than hee nor better loved of God than hee and yet thou â—arest no worse than hee Oh murmur not nor repine but say with that blessed Martyr If men take away my meat God will take away my stomack hee feeds the young Ravens and will hee neglect mee Onely turn all thy bodily hunger into a spiritual hunger after Christ and his merits and then thou shalt bee sure not to starve and dye everlastingly Mat 5.6 Rev. 2.17 but to bee satisfied with the hidden Mannah of God Vse 4. Let rich men learn that it is not good alwaies to bee full and prevent hunger but to feel it and know what it means Christ was God and might have avoided it but being man ought not and would not that hee might have sense and feeling of our infirmitie and so be a compassionate High-Priest What else is it that breeds hardness of heart in rich men but want of feeling of the afflictions of Joseph Gluttonous Dives took not to heart Lazarus his want and where are the poor most neglected but where there is fine and delicate Dyet every day Especially the Ministers of Christ should learn to indure want and hunger as Paul had learned to want and abound and to bee contented in every estate else they will do but small good in their Ministry Use 5 Christ is daily hungry in his members Lazarus lieth still at our gates and is not yet quite dead Therefore let us put on the bowels of compassion towards him Would wee not have relieved Christ if wee had lived when hee did or would wee not now if hee should bee in need Oh yes wee say wee would else it were pitty wee should live Well then whatsoever wee do to one of his little ones wee do it to himself and so hee accepts it saying I was hungry and yee gave mee meat I was thirsty and ye gave me drink Despise not thy poor fellow-member and turn not thine eye from beholding his penury nor thine ear from hearing his moan and deep sighs If thou shouldest hear Christ himself say I thirst as once hee did on the Cross wouldest thou give him vinegar and gall to drink is that it hee thirsteth after no it is thy conversion and compassion that will satisfie him therefore use him kindly in his members Vers 3. Then came the Tempter to him and said If thou bee the Son of God command that these stones bee made bread WEE have heard how our Lord Jesus Christ entered into the place of combat how hee was furnished attended and exercised all the time while hee expected his enemy Now wee come to the entrance of his adversary and after to the onset In this entrance observe 1 The Time Then 2 The Name of the Adversary The Tempter 3 The manner of his entrance hee came I. The Time Then that is when Christ had fasted forty daies and forty nights and was now hungry Hee was willing and ready to tempt him before and so hee did now and then cast a dart at him as wee heard but now supposing him to bee weak and hungry also hee comes upon him with might and main and thence strengtheneth himself and sharpeth his temptation Note hence Satans subtilty Who watcheth his opportunity Doct. Satan ever taketh us at the weakest and taketh us ever at the weakest Thus hee set upon Eve when shee was alone in Adams absence and set Cain upon Abel when he was alone in the field and helpless Thus was Dinah set upon being alone and was
must labour to espye Satans suggestion in it together with our own inclinations to swallow down all such temptations and forthwith to cast our eyes upon such Scriptures as may bee back-biasses to our natural motion Satan alloweth his servants stones for bread Vse 3. Note the cold comfort that Satan affords his followers when they need bread hee offers them stones as with Christ here Matth. 7.9 What man is there among you that if his Son ask him bread will give him a stone as if hee had said No Father that loveth his childe can bee so unnatural but Satan who cannot but bee an unnatural murtherer here for bread offers the Son of God a stone It is clean otherwise between God and his children for if Fathers which are evil can give good things to their children much more our heavenly Father giveth good things to them that ask him even things according to their need Your heavenly father knoweth that yee stand in need of all these things If they have need of Christ the bread of life he gives them this bread of life If they need the Holy Ghost hee gives the Holy Ghost to them that ask him that is not only beginnings of grace but increase of it in greater measure and a comfortable feeling and fruition If they need temporal mercies he gives them more than they ask as Salomon yea above all they are able to ask or think VVho would not think himself happy to bee Gods favourite rather than stand to the Devils wages who for bread will reach him stones Use 4. The way to get bread Gods way to get bread contrary to the Devils in three things is not at the Devils appointment to turn stones into bread or use unlawful means but 1 To fear and serve the Lord Exod. 23.25 If thou wilt serve the Lord thy God he shall bless thy bread and thy water the good land and all the fruits of it were promised to the Israelites so long as they were Homagers to God no good thing shall be wanting to such Psal 34.10 If we serve him we shall never need turn stones into bread even as Christ here did not who refusing Satans offer was refreshed of the Angels 2 To live in an honest and lawful trade of life painfully Gods ordinance is that in the sweat of thy brows thou must get thy bread the earth brings not forth so naturally now as at first yet at first Adam must Till the ground 3 In our lawful Calling to depend upon Gods blessing which maketh rich leaving all the success to God and this will make us content with that estate which God maketh our portion by good means Vers 4. But hee answering said It is written Man liveth not by bread only but by every word that proceedeth out of the mouth of God IN this answer of our Saviour repelling the Tempter four things are to bee considered 1 The manner 2 The affection negative But. 3 The matter of it a testimony of Scripture It is written 4 The parts of this testimony 1 Negative Man lives not by bread only 2 Affirmative but by every word that proceedeth out of the mouth of God The manner and quality of the answer appears in the whole answer that it was 1 A reasonable 2 A meek 3 A modest answer First it was a reasonable answer our Lord did not shake off the Temper without an answer though he deserved none but to shew that hee did not refuse the motion of a wilful mind but upon just ground he makes him a sufficient answer whence our Saviour would teach us that Doct. If we be to deal with our most deadly adversaries Christiâ—â— must be reasâ—â—able to most â—nreasonable â—dversaries Reasons suppose them as malicious as Satan to Christ yet we must doe nothing nor speak nothing of a wilful mind but take the guide of reason and the ground of conscience with us For 1 The will of man not ordered by reason is like a wilde Colt without a Rider most untamed and untractable most hateful to God and most hurtful to men and a note of man reserved to the Judgement of the Great Day to bee punished is to bee presumptuous and stand in his own conceit 2 Pet. 2.10 2 Reasonable men must have reason for their actions at the least for herein is a difference between the beasts and men they are lead by sense and appetite but men by reason from which if men depart they degenerate into beasts being lead with sensuality 2 Pet. 2 1â— 3 Our Saviours example carrieth us further that we should not only bee lead by reason in our affairs but by reason sanctified and renewed reason directed by the word and this not only here but in all his course of life Mar. 10 40. when he refused the unreasonable request of the Sons of Zebedeus hee gave a just reason saying It is not mine to give but shall bee given to them for whom it is prepared I must not give the chief seats in my Kingdom according to kindred and affection but according to my Fathers election When he rebuked Peter and called him Satan he giveth a reason for such unwonted sharpness For thou art an offence unto me thou savourest not the things of God thou wouldest hinder mans Redemption and Satan could have done no more Matth. 16.23 Acts 1.7 when the Disciples would know of Christ at his ascension when he would restore the Kingdom to Israel he denies their request and gives a reason It is not for you to know this my father hath put times and seasons in his own power yee have another task to bee witnesses to me c. intend this look to your Apostleship Vse This reproves the frowardness and unreasonable wilfulness of men and especially in their dealings with their adversaries taking violent courses not respecting conscience religion nor reason it self but standing upon their will and saying This I will doe let see who shall hinder me and let him undoe it if he can Now perswade this man Oh but let not passion guide you but shew your self a man cast away this impotent and womanish reason to such as are bruitishly destitute of reason I will because I will No hee is an enemy to all your perswasion his will out-runs his wit and reason his lust is his law his conscience and his religion But if any thing can reclaime such a man if he be not rather an Heathen than a Christian let him set Christs example here before him who would not be wilful without reason to the Devil himself in a most devillish motion and wilt thou to thy brother to thy neighbour yea to thy wife children c. Either set thy self to walk in thy Lords steps or get thee another Master Five reasons of Christs meekness to Satan Secondly this answer of Christ was a most meek answer Christ was omnipotent able with a book to have confounded the Devil hee might by his power have driven him back
to Hell and made him actually know and confess he was the Son of God but he would not for sundry reasons Christians must overcome adversaries rather by patience than by power 1 To teach us that as he did we must rather overcome Satan by humility and patience than by power as Christ obtained his full victory not by majesty but by abasement and passion 2 To teach us that when wee suffer indignity and wrong of evil men as Christ here of the evil one wee should rather turn our selves to Doctrin and convincing them by the Word than to revenge so did Christ 3 That we might hence know the power of the VVord of God a part of our spiritual armour even the sword of the Spirit put into our hands by God to foyl and vanquish him by for the whole Combate of Christ was exemplary nay hee sustains here our person and wields our weapon for us 4 Christs humility and meekness was now a fitter weapon than power and glory in two respects 1 To the greater vexation of the adversary who thought himself so strong and cunning as no flesh was ever yet able to resist him only he knew God had him in chains but now he is foyled by the seed of the VVoman by the wisdome and weakness of Christ as man and not by his Divine power as God 2 Christs meekness lets him goe on and pass thorough all his temptations to his greater and utter overthrow and silence for if Christ by his Divine power had cut him short at the first hee would have said that God fearing his weakness would not suffer him to be tempted or not to abide in temptation Now his mouth is shut Christ the Son of man foyls him 5 To comfort us 1 By shewing us that there is something else besides Divine power to overcome all hellish and Satanical power withall for else wee that want divine power and are weaker than water could have small comfort but now wee see Satan may bee overcome of weak men by the means that Christ used as fasting prayer and the Word of God 2 By perswading us that if Christ in his humility and abasement could encounter and foil Satan much more can hee now help us being in his glory and exaltation If hee can rescue us out of the mouth of the roaring Lyon when himself is as a Lamb before the shearer much more when hee shall shew himself the mighty Lyon of the Tribe of Judah Hence note that Doct. Christ cut not Satan here so short as hee did sundry wicked men nay Christ not so rough with Satan as with some wicked men nor as with some of his dear Disciples Reasons as hee did some of his beloved Disciples Peter how sharply was he checkt for disswading Christ from Jerusalem and Joh. 21.21 when hee asked curiously concerning John what hee should do Christ said What is that to thee so he might have said to Satan what is that to thee whether I be the Son of God or no but hee doth not 1 Not because hee loves his Disciples and Gods Children worse than Satan but because the Devil and wicked ones must bee let go on to the height of impiety as Satan here and Judas how patiently did Christ bear him all the while yea at his apprehension calling him friend they go on to confusion without check or bands almost in their life and death But he will take up his children in the beginning they must not bee let run too far as good Parents reclaim their children timely 2 God declares his power in taking the wicked at the height as Pharaoh Rom. 9.17 For this cause have I stirred thee up that I might shew my power in thee and that my Name might bee declared to all the world if Pharaoh had been taken at the first the Lord had never had such glory of his overthrow 3 The Lord hereby declares his long patience to vessels of wrath Rom. 9.22 all which bountifulnesse and patience because they abuse and are not lead to repentance by it they are excuseless and condemned justly as having heaped coals of wrath on their own heads Who could so long have indured Pharaoh but patience it self 4 The Lord hereby declares the riches of his glory upon vessels of mercy whom hee hath prepared to glory Rom. 9.23 for as hee hath prepared them that is decreed to glorify them so hee daily prepares them to glorious uses as wee do our vessels by rubbing and scouring separating corruption from them and the rust of sin by his rough handling them judging them in the world not to condemn them with the world Use 1. If the Lord bee not so quick with thee in his corrections as with others thou hadst need bee the quicker with thy self to judge thy self The greatest judgement of all not to be judged at all and see what estate thou standest in that thou bee not in the upper stairs and room of sin Take heed of thy self when God lets thee alone to thy self The greattest judgement of all is not to bee judged at all When a man hath cast off his Son and lets him run his own riotous waies as careless what becomes of him it is a certain sign hee shall never injoy his Land so is it with God and the sinner pacing on without controul in his sin Vse 2. If Christ bee thus meek and patient with Satan himself and God use so great patience to vessels of wrath this commendeth unto us the grace of meeknesse towards our brethren much more 1 This is the Commandement of our Saviour who was a special School-master of meeknesse Learn of mee for I am lowly and meek Hee was herein testified to bee the Son of God because the Spirit descended on him in the likeness of a meek and harmless Dove and thus wee must testify our selves the Sons and children of God by the lighting of the same Spirit of meekness upon us Gal. 6.2 2 A meek spirit is much set by of God and preserveth peace with men by soft answers and readiness to forgive and pass by offences Vse 3. This reproves men of a fiery and furious disposition men as meek as rough Esau right Ismaels their hand is against every man and every mans hand against them like Lamech who if hee bee provoked will revenge a word with a blow a scoff with a stab But others let them alone offend them not you shall have them meek enough tractable enough but move such a one but a little by a word or the least neglect as may bee Oh he is presently as meek as David at Nabals churlish answer hee will kill and slay even all presently in his hot blood But is this Christian meekness to bee so boisterous like a suddain wind which thy self scarce knows whence it is or whither it tends no but a brutish meekness for even the beasts will scarce stir unprovoked nay wee say the Devil is good so long as hee is pleased
many and mighty powerful miracles which were signs from heaven shewing that hee was from heaven And yet for all this they beleeved not So Matth. 27.42 the High Priests Scribes and Pharisees said If hee bee the King of the Jews let him come down from the Cross and woe will beleeve him No doubt Christ could but bee would not not onely because it was an hour of darknesse but because hee know they would never have beleeved him Psal 22 2â— 23. I will declare thy name to my brethren to the seed of Jacob to Israel Reasons 1 This practice of Christ is answerable to his precept Matth. 7.6 Cast not holy things to doggs nor pearls before swine By holy things and pearls are meant the things of Gods Kingdom Christ and his merits c. so called both to shew the excellency of them in themselves being above all pearls Prov. 3.14 as also our duty to prize and lock them up in our hearts and keep them as we doe our pearls safely in our memories By Doggs and Hoggs are meant malicious and obstinate enemies convicted of enmity against Gods Word of whose amendment there is little hope every man naturally is an enemy to God and his Word and so a dogg and a swine as Christ called the Heathens and Gentiles It is not lawful to take the children bread and cast it to doggs Now to such as these we must preach and offer the Sacraments yea Christ offered himself and came to call sinnets but when his Word and Miracles were rejected and himself evil intreated as among the Pharisees then saith Christ Let them alone they are blind leaders of the blind 2 Christ shews himself unto none but such as he loveth and love him Joh. 14.11 and this was the ground of Judas his speech Lord what is the cause that thou wilt shew thy self to us and not to the world the world sees him not for none seeth him but to whom he sheweth himself and he sheweth himself to none but such as love him and none love him but such as love his word and keep it vers 23. 3 This was one cause why Christ spake so many things in Parables that such as would be blind might not see and such as would not make a right use of his holy doctrin might not understand Matth. 13.13 For many that heard them let them goe without further question in a careless manner whereas the Disciples of Christ inquired of him his meaning and one learned of another and so that which for the difficulty drave others away became in this manner of teaching much more easie and familiar yea much more perspicuous and clear than any other 4 Never could extraordinary means convert such as beleeved not the word the ordinary means and therefore Christ never or seldome gratified the Scribes and Pharisees with Miracles or extraordinary means because they resisted his Doctrin Person and Works or if any wicked men saw any of his mighty VVorks and Miracles they saw not himself in them as Pharaoh what a number of Miracles saw he yet he was never the better he would not acknowledge God nor his servants and in the Wilderness they who saw Miracles every day and moment yet not beleeving the VVord of God in them were never the better the arm of the Lord was not made bare unto them Vse 1 Ignorant persons that know not Christ nor desire to know him are in a woful estate being such as Christ counts unworthy to reveal himself unto and therefore he either keeps the means from them or leaves them without grace to make an holy use of them Numbers of men to whom Christ never revealeth himself Vse 2. In worse case are they that have the means and yet no tast of them no reformation by them their covetousness their pride their drunkenness and uncleaneness will not be left as many that come to Church to hear the VVord and receive the Sacraments and yet are no better than Doggs and Swine and altogether unreformed in their lives and courses Some draw the VVord of God into question and would be taught by Angels or Miracles as Satan here but Christ will not make himself known to them no more than to him so saith Abraham to Dives in Hell when he denied his request They have Moses and the Prophets if they will not beleeve them neither would they beleeve if one should rise from the dead Some are resolved to live as they list let the Preachers say what they can whereas he that is in Christ to whom he reveals himself is a new Creature for Christ speaks to the heart not to the ear only Others say they are decreed to life or death and therefore doe what they can they cannot change Gods mind and hence never goe about to change themselves But had Christ shewed himself to these he would have directed them to the means of saving knowledge namely to the Scriptures which testifie of him Joh. 5.29 and to faith which unites to him and to the fruits of faith which testifie the truth of it to his glory and their comfort Others will be saved by saith alone and by a profession of the Gospel and so neglect the works which justifie it and the power of godliness whereas if Christ in the Ministry had revealed himself to such he had quickned their faith and not left it as a Carkass for faith without works is dead Others poor simple people will be saved by mercy alone and never labour for knowledge faith or true feeling of their own estate and care not how sin abound that mercy may abound much more But had Christ met with them hee would let them see their misery in the causes and effects and teach them to hunger after mercy in the means and having obtained it to goe and sin no more lest a worse thing follow Others disclaiming the doctrin of mortification and self-denial therefore dislike the VVord as too straight a Doctrin stripping them of their pleasures and profits and hence some hold on in their lusts some return with the Swine to their wallowing in the mire they cannot dye to sin they cannot live without laughter mirth and sports Whereas had Christ revealed himself unto them he would have taught them that his yoke is an easier yoke than the yoke of sin Three properties of such as to whom Christ will make himself known and that there is no sound comfort but in mortified affections and actions Vse 3. VVhosoever would have Christ reveal himself fully unto him must labour to be thus qualified 1 He must be humble for he teacheth the humble in his ways Psal 25.9 but the proud hee sends empty away as rain makes vallies fruitful but falls off the mountains which are therefore barren 2 He must long and desire to meet Christ in his Ordinances for Christ is the scope of the VVord and Sacraments therefore desire to know nothing but Christ Crucified goe to the tents of Shepheards where
in searching till that age were all wasted none of which should come into the Land except Caleb and Joshua vers 40. then they up betimes in the morning and they were ready against the Word of God to goe Moses forbids them tells them God was not with them yet forty four presumed obstinately to goe and were pitifully consumed 2 King 14.10 Amaziah King of Judah having gotten a notable Victory against Edom presuming of Gods hand and help with him but not asking God counsel would also make warre against Israel but unhappily as such attempts prove for he was overcome and Jehoash King of Israel took Amaziah and broke down Jerusalems wall and spoyled the house of the Lord and the Kings house of all the Treasure there Josiah a good King presuming of Gods assistance without his word undertook an unwarrantable warre against the King of Aegypt hee might have thought God would help him who sought the Lord with all his heart against an open Idolater but not seeking the Lord in this he was mortally wounded and left his Kingdom in great trouble and confusion 2 King 23. Reasons Now Satan is most usual in temptations to presumption for these reasons 1 He hath experience how easily we are foyled with this kind of temptation how soon hee foyled our first Parents in the state of innocency how good David was overthrown presuming of his own strength when he forced Joab to number his people And those whom hee could never shake with distrust he hath quite overthrown with presumption 2 Satan knows that of all temptations this is most agreeable to our corrupt nature It is pleasing to us to conceive of Gods mercy and power towards us in any course our selves affect whereas temptations to despair are irksome and grievous to the flesh and have not ordinarily so much help from the flesh to set them forward as this hath and therefore the Devil is sometimes but not half so often in them Again hee knows it goeth with our nature and stream to presume of our own goodness strength and vertue Peter and the rest of the Disciples presumed they should not be offended at Christ nor forsake or deny him but yet not long after even they who professed they would dye with him rather than deny him lest him and fled away Matth. 26.33 c. 3 He knows that presumption is an extream of faith and hope and doth no less extinguish faith than despair nay more often doth foyl it seeing a man in despair is more fearful more watchful but a presumptuous man is fearless careless and will easily thrust himself upon any adventure as fearing no sin 4 Satan knows that presumptions are great sins prevailing sins Psal 19.13 a tempting of the Lord as the answer of our Saviour implies when wee leave his way and means and will try our own a sin which doth much provoke God to displeasure we see it in Peter who fell fearfully above all the Disciples Ubi dixisti sufficio ibi desecisti ubi tibi placuisti ibi periisti Aug. because hee was most presumptuous of all of whom Augustine saith When thou beginnest to say I have enough thou beginnest to fayl when thou hast an over-weening opinion of thy self thou art undone Quest What may we think of Jonathans action who himself alone with one man his Armour-bearer went out against a whole army of the Philistims Was it not a strange tempting of God and a great disorder in time of pitched battel 1 Sam. 14. Ans It may seem so at first but indeed it was not temerity in him for 1 He was guided by a secret and strong instinct of Gods Spirit 2 He had a general promise that so long as his people feared God one should bee able to chase a thousand and two ten thousand and therefore took no more with him than one being fully assured that God would goe out with him and fight for him against Gods and his enemies 3 Hee set God before him with whom he said it was not hard to save with many or with few ver 6. Besides he knew they were Gods enemies saying Let us goe to the uncircumcised 4 The event was a singular deliverance of God in that needful time for God sent a fear among the enemies and an earth-quake c. and armed Jonathan with such a spirit and power that the enemies fell before him for fear even at the sight of him Object But the instinct of the Spirit is strong and not doubtful as this was vers 6. It may be the Lord will be with us Ans The first instinct drew him to the place where hee was to receive a sign of confirmation from God as vers 9 10. If they say Come up wee will goe a sign they were lazie If they say Tarry till we come we will not that was a sign of their courage And this was a certain sign which strongly assured him vers 10 12. Quest Is it lawful now for any so to doo Ans No it was a singular fact not to be drawn into example unless a man can alleadge a new promise seeing all the ordinary promises of Scripture joyn the means and end together Use 1. We must conceive all this doctrin of Christs temptations above an ordinary History not only relating a thing done but belonging also to us to make our use of it as of other Scripture And hence let us learn to beware of these temptations to presumption which are many ways darted against us both in things spiritual and temporal I. In spiritual things 1 When men cast aside the known Word of God they dare swear and curse and blaspheme they dare adventure to break the Sabbath dare lye and be unjust against their conscience they dare doe any thing against the Justice of God though they know his will to bee contrary and all because they presume of Gods mercy which in their conceit hath eaten up all his justice But in Job 19.11 Christ inlargeth the sin of the Jews and Judas because it was against their conscience He that delivered me hath the greater sin he was warned he heard my Doctrin saw my Miracles and so did you And thou that knowest thy Lords pleasure and darest goe against it shalt know how fearful a thing it is to fall into his hands It thy Conscience condemn thee God is greater than thy conscience 2 Others are perswaded that Christ dyed for all and therefore they may be the bolder in their sins grace hath abounded what though sin abound much more Christ hath bloud enough and merit enough what need they fear But here is presumption without warrant For in Christs death before it can be fruitful to us there must be two things 1 An actual accomplishment 2 An effectual application to the soul in particular Physick though never so soveraign if it be in the pocket unapplied doth the Patient no good And if the death of Christ be applied to thee it worketh the death of thy sin
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
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
the manifesting of Christs glory for which Christ checked her for it was a private and light respect to which miracles must not bee commanded Joh. 2.4 4 For confirming of that Doctrin and Authority which is sufficiently confirmed already Joh. 2.18 Shew us a sign why thou doest these things why thou whippest out buyers and sellers out of the Temple Hee shews them none they tempt God herein was not the whipping of them out and the Authority hee had shewn sign enough of his divine authority did not hee solely and alone overthrow and turn out a number of them without resistance did not he by his word challenge the Temple to bee his Fathers house and himself the Son of God Having thus confirmed his authority by this sign hee would shew them no other Thus the Papists as a Pharisaical seed tempt God looking for more miracles to confirm the same Doctrin which Christ and his Apostles have sufficiently confirmed by many and powerful Miracles When they prove that wee teach another Dâ—ctrin wee will shew them other miracles III. To tempt God in action is thus 1 To enter upon any thing without a Calling for that is to step out of our way when wee do that which wee have neither Word nor Promise for this is in the Text. 2 To walk in a course of sin and live in our wickednesse especially when the Lord by blessings moveth us to repentance Mal. 3.15 They that work wickedness bee set up who bee they in the next words the Prophet sheweth saying They that tempt God are delivered So as all wicked persons are Tempters of God 3 To presume upon extraordinary means when ordinary means may bee had Thus the three worthies of David tempted God that went for water in danger of their lives whereas they might have had it nearer in safety 2 Sam. 23.15 but when they brought it to him hee considered how they had sinned to satisfy his sinful desire and would not drink it And this is the tempting of God intended in this place to flye down refusing the stairs 4 To run into places or occasiâ—â— of danger in soul or body is to tempt God as to run into wicked company or exercises Peter notwithstanding Christ foretold him of his wâ—akness yet trusted on his own strength and went into Gaiaphas his Hall and seeking the Tempter found him and himself too weak for him Our Saviour would here teach us what a dangerous sin it is to tempt the Lord it being so absolutely forbidden the people of God not only in the Old Testament but in the New 1 Cor. 10.9 Neither let us tempt Christ as some of them also tempted him Reasons For 1 It is a plain contempt of the Lord in his providence and constitutions when a man either neglecteth the means which God hath appointed to bring forward his purposes or betaketh himself to such means as God hath not appointed 2 It is a manifest argument of infidelity and hardness of heart When a friend promiseth me to doe me good at my need or to stand by me in time of danger I will feign a need or danger to try whether he will be as good as his word or no what doth this but imply a suspicion in me that my friend will not be as good as his word therefore I will try him before I need him And thus he deals that will needlesly tempt God 3 No relation between God and us may encourage us to tempt him He is our Lord a strong God doe we provoke the Lord are wee stronger than hee 1 Cor. 10.12 Let not the Princes of the Philistims dally with Sampson for he is strong and will revenge himself by pulling the house over their heads the Lord is strong and mighty Sampsons strength was but weakness to him therefore let us not tempt him lest we goe away with the worse as the Philistims did He is our God even a consuming fire Heb. 12.29 it is no safe dallying with fire He is our Father therefore we must fear him as Iacob knows Isaac is his father yet is afraid to goe to him disguised lest said he I seem to my father to dally or mock 4 The greatness of this sin will appear in the greatness of his punishment It cost good Josiah his life 2 King 23.29 He would try what he could doe against Pharaoh Necho when he was admonished of the Lord not to goe against him For this sin the Lord sware that not one of the Israelites above twenty years old should enter into Canaan It cost the lives of six hundred thousand men besides women who for tempting God were destroyed of the destroyer 1 Cor. 10.9 Good Zachary for not beleeving the Angel which came with tidings of a son was struck dumb for requiring a sign Even the best if they tempt God shall not carry it clear away Obj. Psal 34.8 Taste and see how good the Lord is and Rom. 12.2 prove what that good and acceptable will of God is Ans There is a two-fold knowledge of Gods goodness 1 Speculative by which we know God to be good in himself and to us 2 Experimental in some thing not revealed The places alleadged speak of the former only this later is a tempting of God Use 1. This serves to discover unto us our fayling against this doctrine and that every of us cannot so easily put off this sin as we think for 1 Is it not ordinary amongst us that read the Word and of Gods power therein we hear his promises we taste by experience how good and bountiful God is and yet in any straight in every danger we can be ready to tempt him as in Massah saying in our hearts Is God with me Doth God regard me Am I not clean cast out of sight Can I ever be holpen and swim out of this distress Thus the unbelief of our hearts is ready to make God a Lyar. When there was a marvellous great famine in Samaria and Elisha said To morrow at this time two measures of barly shall bee at a shekel and a measure of fine flower at a shekel a Prince answered If the Lord would make windowes in Heaven could it be so he answered Thine eyes shall see it but thou shalt not eat of it And hee was trodden in peeces in the gate for his unbelief 2 King 7. vers 19. 2 How generally are we in love with our sins which out of Malachi we have shewed to be a tempting of God God hath poured abundant mercies upon us the people of England yet we goe on to provoke and tempt him the more his mercies the more our sins how can this abusing of goodness but heap up wrath against our selves Can there bee a greater tempting of God in his justice than to goe on and trade in sin without repentance presuming that God will not punish us What a number of notorious wicked persons are resolved to adde drunkenness to thirst and sin to sin and yet at last mean to
be saved 3 How hardly can we bee kept from wicked companies and occasions Though we be warned by Christs voyce speaking in the Word as Peter was yet we thrust into Caiaphas his hall and the Players Hall which is the Devils School and will not avoyd occasions till the end of sin bring sorrow and bitterness incurable How easily doe men lose the watch over themselves against their own resolutions and the motions of Gods Word and Spirit when they might redeem their precious time gained from their special calling to the general in reading meditating prayer c. presently the Devil thrusts them out of both callings to gaming drinking or bowling or such unprofitable exercises O when God layes you on your Death-bed this one sorrow if God ever give you sense of your estate will be ready to sink you that you have loosely and unfruitfully parted with your time and now you cannot buy an after-noon to bewail the loss of many in with all your substance 4 How prone are we to venture and rush upon any thing without a calling or without a warrant as when men cast themselves into unnecessary dangers hoping that God will deliver them Many run on an head into unlawful contracts without care of any word to guide them Others strike the hand and undoe themselves by Suretiship Others cast off profitable callings and betake themselves to unprofitable and hurtful as Usurers and their Bawds and keepers of Smoke-shops And some will run upon ropes for praise or profit In all this men are out of their way and in a course of tempting God Would a man cast himself into the Sea in hope he should never be drowned or on a perswasion he should never be burnt cast himself into the fire Wee having stayrs are prone to leap down Christ our Lord would not doe so 5 How common a thing is it both in matters of soul and body to sever the means from the end which is a plain tempting of God as our Saviour here calleth it Every man hopes to goe to Heaven but never seeks the way I. What a number will be saved by Miracle for means they will use none faith repentance knowledge mortification sanctification they are strangers yea enemies unto God fed the Jewes miraculously in the Wilderness not in Canaan not in Aegypt where means were Christ fed many people by Miracle in the Wilderness but being near the City he bought bread Joh. 4.8 God will never feed thee with the heavenly Mannah by Miracle where the means are to be had but are neglected How many will either be saved as the Thief was on the Cross or they will never be saved they make their salvation but an hours work and make as short a matter of it as Balaam who would but dye the death of the righteous What a tempting of God is this as if a man would adde his Oath unto Gods that he shall never enter into his rest Christ hath sufficiently set forth his Divine power by that example of him on the Cross he need not nor will not doe it again in saving thee by miracle It is a better argument Christ saved the Thief at the last hour on the Cross therefore he will not so save me than otherwise VVhat a common sin is it to neglect the means and despise the word as a weak and silly means as the Preachers be silly men Oh if wee had greater means some man from the dead or some Angel from Heaven or some miracles we could bee better perswaded A great tempting of God as though his wisdome had failed in appointing sufficient means for the faith of his people Christ reproved this infidelity Joh. 4.48 Except yee see signs and wonders yee will not beleeve Notably Luther If God should offer me a vision I would refuse it I am so confirmed in the truth of the word How commonly doe men stand out the threats of the Word plainly denounced against their sin even in their own consciences which is nothing but to tempt God and try whether he will be so just and strict II. In the things of this life men tempt God many ways 1 Idle persons are tempters of God that for working might releeve themselves and theirs but they will not and yet hope to live whose presumptuous tempting of him God revengeth either by giving them over to stealing and so they fall into the Magistrates hand or he hardens mens hearts against them that they finde not that good in an idle and wandring life which they expected These must have water out of a rock and be extraordinarily fed thrusting themselves out of the ordinary course which God hath put all flesh under viz. By the sweat of thy brows thou shalt get thy bread 2 The omitting of any ordinary means of our good or over-prizing of any means is a tempting of God to take them from us and a revenging of the abuse Hezekiah though the Lord say he shall live fifteen years must not omit means but take dry figgs and lay to the apostem Asa must not trust to Physick for then he shall never come off his bed 3 In our trials when wee murmure grudge make haste or use unlawful means we tempt God and incur this great sin So as none of us can wash our hands of it but it will stick with us and we had need daily to repent of it because it daily thrusts us under the displeasure of God Vse 1. Labour we to nourish our confidence of Gods power and mercy which is an opposite unto this sin and strive against it Quest By what means Ans By observing these rules 1 See that in every thing thou hast Gods word and warrant for what thou doest say not I hope I may doe this or that but I know I may doe it If thou hast a word thou mayest be bold without tempting God that is the ground of faith and tempting of God is from infidelity Acts 27.34 when Paul was in extream peril he tells the Mariners they should come safe to land Why what was his ground even a special word the Angel of God told him that night that none should perish 2 Walk with God as Enoch provoke him not by sin then mayest thou pray unto God and secure thy self under his wing in danger without tempting him So long as a man hath a good conscience with Paul and an upright heart with Hezekiah he may bee bold with God and rejoyce in himself and assure himself that Gods power and justice is his he will not sink in trouble not say Is God with me 3 Vse the means conscionably which God hath appointed for the attaining of good ends Paul had a word that they should all come safe to land yet they must not cast themselves into the sea nor goe out of the ship Never did any promise of God make the godly careless in the means Daniel had a promise of return out of Babylon after seventy years and knew they should return
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
and stratagems should we make Obj. That was heath â—nish service but the Masse is more Christian and hath good things in it Ans 1. That was the Masse from which the Protestant Princes departed 2 The Masse is as gross Idolatry as ever any was among the Gentiles being made up of Judaism Gentilism and shreds of Christianity 3 Let them tell us a difference between the bodily adultery of Heathens and Christians and wee will observe the same in the spiritual whoredome which is Idolatry Obj. 1. But what say you of Naaman the Syrian who requested leave to goe into the house of Rimmon with the King his Master and the Prophet bade him goe in peace 2 King 5.18 Ans 1. Some think he spake only of Civil and Politick presence that his Master the King might lean upon him before his Idol hee in the mean time protesting that he would never worship other god but the true God to which the Prophet condescendeth Which is the answer of Mr. Perkins upon the second Commandement and Mr. Zanchius on Ephes 5. But howsoever the gesture it self is indifferent to stand when the King stands and bow when the King boweth c. yet this gesture being cloathed with such circumstances seemeth to me not approved by the Prophet to doe this 1 In the Church 2 Before an Idol 3 In the time of publick service 4 By one professing the true God this seems not so warrantable And indeed both those famous Divines departed from this answer and gave a sounder in their latter works as appears both in Mr. Perkins his Cases of Conscience and Mr. Zanchius his Book De redemptione 2 Some think he speaks in the time past as if he should say Herein that I have bowed c. the Lord be merciful to me to which the Prophet said Goe in peace But there is no need thus to wrest either the tongue or the text 3 The best answer is that Naaman professeth it a sin to go in to bow with his Master in the house of Rimmon and therefore prayeth twice for mercy for it professing he will never now worship any but the true God neither doth he only pray against sin past nor for leave for sin to come but in sense of his own weakness and infirmity desireth mercy that he may not bee drawn from his purpose and withall stirreth up the Prophet to pray for him for grace and strength and for pardon if at any time hee should against his purpose bee drawn into his former sin and in this sense the Prophet bids him goe in peace as if he should say I will pray that God would keep thee in thy godly resolution and for strength and mercy if thou shouldest bee drawn aside and so farewell Now out of this example how can they defend that not to be a sin which himself confesseth a sin and desireth grace and mercy for and strength against Besides Naaman might seem to plead his calling for his warrantize if it were not but what calling can they plead but only newfangledness and rash running out of their way and calling Obj. 2. But Daniel worshipped the Image which Nebuchadnezzar set up else he should have been punished as his three fellows were Ans A silly argument of desperate men blaspheming the holy Prophet who before had been cast into the den of Lions for sticking unto God But if they fall to conjectures we may easily refell them in their own kind thus 1 Perhaps the Image was not near Daniel 2 If it were hee might not bee observed 3 If he were it may be the Chaldes durst not accuse him for his great grace and place with the King 4 Or if they did it may be the King would not hear them nor draw him to death for the great love he bare him or the great service he did in his Kingdom Oh therefore let not us that are Jews that is the Israel of God meddle with these Romish Samaritans Joh. 4.9 let vs not enter into their Cities nor turn into the way of the Gentiles let them bee unto us as Publicans and Heathens Oh that our young Gentlemen would not goe into this way to perform even the basell services of the Masse but hear the voyce of Christ Matthew 10.5 Vse 3. In all our service of God this precept requireth that we give him religious reverence and express it in reverent and seemly gestures especially in prayer and praise to bow our bodies and compose the parts thereof to seemly behaviours True it is that religion stands not in gestures neither doth the Scripture expresly tye us to this or that in particular but only in general to such as beseem holiness and humility See it in the example of the Saints 1 King 8.54 when Salomon had made an end of all his prayer he arose from kneeling on his knees and stretching his hands towards heaven Good Jacob being not able to bend and turn his body for age yet in worshipping God hee would lean on the end of his staffe being in his bed and bow as well as hee could Heb. 12.21 Hee might have thought the age of his body and weakness might exempt him from outward adoration yet hee makes a supply of his weakness by the help of a staff 1 Chron. 29.20 the whole Congregation of Israel in blessing the Lord bow down their heads and worshiped the Lord. And our Lord Jesus himself before his Passion fell on his face and prayed Matth. 26.39 All to teach us how reverently to demean our selves in our Lords service yea if we can convenienâ—ly with Ezra chap. 9. vers 5. to fall on our knees and spread our hands to the Lord. 1 To testifie our humility and that our souls are cast down with our bodies 2 This is a profession of the high Majesty of God before whom wee are the greater the person is among men the more reverence is to bee used in speaking to him or in being spoken unto by him but God is the greatest of all The Lord our Maker Therefore let us kneel before him Psalm 95.6 7. 3 Our reverent and humble gestures greatly help us against our own weaknesses the lifting up of our eyes and hands help us to get our hearts lifted up to God 4 It manifesteth our care to glorify God in our souls and bodies as wee are commanded 1 Cor. 6.20 and that wee acknowledge them both to bee his and both to depend upon him 5 That wee set not light by his Ordinances in which hee giveth us leave to approach unto his throne of Grace before whom the very Angels are said to cover their faces 6 Hereby wee give good example to others and provoke them also to reverence All which much condemneth the prophaneness of many whom when Satan cannot hinder from Church hee prevails against them there and in hearing the Word receiving the Sacraments and Prayer they manifest their contempt of those Holy Ordinances casting and rolling their eies here and there gazing
seeing God doth not extraordinarily save men where the ordinary means are afforded or offered the neglect of this means is to despite great salvation and to make themselves unworthy of life eternal And from the evidence of truth I avouch against every soul that turneth his ear from hearing the word preached that hee despiseth the pardon of the King of Heaven hee refuseth life and salvation offered hee chooseth death and forsaketh his own mercy Joh. 10.27 hee is no sheep of Christ for then would hee hear his voice Joh. 8.47 and if hee were born of God hee would hear the words of God Secondly The object of this Ordinance or what wee must Preach Christ the matter of our preaching and that is Christ The scope of the whole Scripture is Christ and it is wholly resolved into him The Law that is a School-master to Christ for by convincing of sin and making the sinner exceeding sinful it leadeth him forth of himself to seek salvation in Christ The Gospel preacheth nothing but Christ and him crucified for sin 1 Cor. 2. Wee preach Christ the power of God and the wisdome of God Hence is called the Gospel of Jesus Christ Mark 1.1 and the word of Christ Col. 3. not onely because it is from him being God aâ— an â—â—hâ—â—ent cause and preached by him as the chief Teacher of his Church but also for the material cause which is Christ The Apostle Paul calleth it the word of Truth nâ—t onely for the truth of it but because it publisheth that eternal Truth Jesus Christ as also the word of the cross not onely because the cross ordinarily attendeth the faithful preaching and profession of it but because the matter of it is Christ crucified 1 Cor. 2. Quest What is it to preach Christ Answ It standeth in two things To preach Christ wherein it stande h 1 In plain manner to preach the docttrin of Christ concerning his Person his Natures his Offices and the execution of them from his incarnation to his ascension 2 In powerful manner so to apply this Doctrin to every hearer that every one may feel a change to follow both in his heart and life For to teach onely the History of Christ his Doctrin his Miracles his Life his Death is not the full teaching of Christ for thus the unbeleeving Jews know Christ and the Infidel Turks can easily come to this knowledge of him But to reach Christ as the truth is in Christ is to apply every particular to the heart of a sinner that hee may bee framed to conversion and repentance which is the most difficult labour of the Ministery and most to bee striven in Many Teachers who can choose hard Texts and make learned discourses and shew much dexterity of wit reading and humane literature have not thus learned Christ themselves not can after such a lively manner teach him to others And pitty it is to see that whereas so great an Apostle as Paul who wanted not Arts Tongues and humane Learning desired to know nothing but Christ and him crucified among the Corinths themselves it should bee the study of many men to shew the knowledge of any thing rather than of Christ and how they may paint out themselves rather than Christ in their Preaching Is not the end of preaching to make Disciples of Christ Mat. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was it instituted to please the ear or to prick and pence the heart Let the Minister therefore strive to ransack the hearts of men with whom hee is to deal that discovering their secret things they may fall down and say God is in him indeed Let him think hee hath spoken the word of Christ when hee hath both taught him and led his hearers unto him And this will not bee done but by the plainnesse of words and evidence of the Spirit It is thought a reproach to preach a plain Sermon whereas indeed that is the best Sermon which teacheth Christ most plainly 1 By true interpretation of Scripture 2 By wholesome savory and proper Doctrin gathered thence 3 By sound application of that Doctrin for the information of mens judgements and reformation of their lives where Christ crucified is thus held out there need no wooden Images nor Pictures nor the real sacrifice of the abominable Mass to put men in mind of him 2 Hearers may hence learn to judge of themselves whether they have heard aright or no. And then have you heard well when you not onely know that which you did not before but when you beleeve more love more hope more and are more changed than before When you find our Sermons as the glass wherein you see and discern the true estate of your souls when you are cast into the form of this Doctrin when your Lusts stoop and yeeld to this Scepter of Christ without this no knowledge is saving but all our preaching and your hearing tendeth to damnation if yee know these things blessed are yee if yee do them Joh. 13.17 The Apostles commanded in special to teach the doctrin of the last judgement Reasons The third point is what is the particular Doctrin which the Apostles and wee in them are so straitly enjoyned to preach and that is the Article of Christs comming again to judge the quick and the dead And surely it is not without reason that our Saviour should wish them to insist in this doctrin above others 1 Because this being the last work of Christ remaining to be done after his ascension it could not be so easily beleeved as those things which were â—â—reâ—â—y done and accomplished being still in fresh memory and so much the less deniable by how much they were still fixed even in the sences of all those who were eye-witnesses of the same And therefore hee would have his Apostles careful to help the weakness of mens faith in the expectation of his return to judgement by much and often beating upon it as a point that needeth more instance and perswasion than such as being past and so sensibly confirmed by many hundreds and thousands as they were are far more easily apprehended and beleeved 2 The Scriptures teach that the remembrance of this judgement to come is a notable means to quicken the godly in their duty to work in them a reverent fear and shake out security which breedeth hardness of heart therefore did the Apostle Paul considering the terrors of the Lord 2 Cor. 5.11 provoke both himself and others unto their Duty and no marvail seeing the children of God have even at the consideration of more particular judgements been stricken with the fear of the Almighty The Prophet Habakkuk when hee heard but of judgements to come saith That his belly trembled his lips shook and rottennesse entered into his bones Habak 3.16 And David being a noble King hath these words my flesh trembleth for fear of thee and I am afraid of thy judgements Psal 119.120 A special example whereof wee have in that famous
whosoever under the Ministry wanteth either the work of faith or the working of it to further strength and degrees that Ministry is by him perverted to his own danger and damnation without repentanâ—e And iâ— we search further into the Scriptures wee shall not want store of reasons to the same purpose As 1 According to the increase of faith is the increase of all graces Reasons as a man beleeveth so he loveth prayeth and obeyeth and so is loved heard and recompenced and no mâ—rvail seeing not only the measure of graces here but of glory hereafter is according to the measure of faith as appeareth in the Parable of the talents 2 As a child onâ—e born groweth daily unto the tallnesse of it so those that have been born unto God have ever encreased except in temptation and desertion in faith and godlinesse and so drew daily nearer their salvation than when they first beleeved so must wee walk from faith to faith from strength to strength of weak becomming strong not standing in the infancy or childhood but growing up to our full age and old age in Jesus Christ 3 It is true that a grain of true faith is very powerful and prevailing but the strength of faith can doe much more and therefore the â—â—ll sayls wherewith Abraham was carried to the promise are set before us Rom. 4.5 Again every measure of faith if true is accâ—ptable to God and maketh us so because Christ is laid hold on unto life but the greater measure is much more a smoking flax shall not be quenched that is the least sparkle of true faith shall not be despised but a flame of faith is of great beauty and brightnesse If a poor man wrastle haltingly with Jacob he shall prevail and get a blâ—ssing to carry away but if a man stand stoutly with the Centurion and Syrophaenicean Christ himself will be foyled after a sort he will admire it and professe hee found not so great faith in Israel and according to this great faith shall it be to this party Seeing therefore the Lord hath still afforded the Ministry and word of faith let this be thy chief aim to find the work of it upoâ— thy faith and content not thy self that Christ may say to thee O thou of little faith but rise up in the degrees of it that he may say as of that Woman O man great is thy faith this will bear thee up in the waves of temptation and affliction no blast or billow shall sink thee not all the gates of Hâ—ll shall prevail against thee But alas how is this principal end of the Ministery neglected of the most and many come to hear a Sermon and that is all some rather to see a Sermon or be seen at it than hear it some to know more than they did some to reform something as Herod who heard John gladly and did many things but few to learn to become beleevers which till they have done all moral precepts urged upon them are but lost because the inside is not yet clean and fewest of all do live by their faith in the Son of God for of all sins that the Spirit shall rebuke the World of this is the chief that they beleeve not in him Thus much of this worthy doctrin concerning faith which is the scope of all the Prophets and Apostles The third point in the verse is the fruit of faith namely That all that beleeve in his name should receive remission of sins Where for the meaning must bee known 1 What is Remission of sins 2 Whâ—t it is to receive it 3 The persons receiving it namely those that beleeve in the name of Christ even all they and none but they First Remission of sins in a grace of God whereby for the merit of Christ hee accounteth the sits of beleevers as no sins and acquitteth thâ—m from the guilt and punishment of them all Where I say it is a grace or favour of God this rem ssion of sin is distâ—nguishâ—d from all other for man hath also from God power and commandement to remit sins and that either publikely or privately Offence â—s either 1 against God which he alone can for give 2 Against publike peace which belongeth to the law Or 3 personal against our selves which must be to gâ—ven of us The former when the Minister by authority from God remitteth the sins of Beleevers and repentant sinners by publishing the grace of the Gospel and applying it unto such And such as are thus ministerially loosed in earth are loosed also in heaven The latter is of every private man who hath also received a commandement of God to forgive the sins and offences which his brother hath committed against him not that any man can properly forgive the sin of his Brother so far as it is a breach of Gods Commandement but as it is wrong and injury against himself and even this private remissiâ—n of a mans Brother if repenting confessing and asking pardon is ratified and confirmed in heaven also but if they seek not forgivenesse at us wee must still not only our selves forgive but seek it for them of God saving Father forgive them yea and forgive us as wee forgive them But this remission of sins is proper unto God to whom it belongeâ—h to say I will forgive The Lord only properly forgiveth sins 1 Because it is hee against whom all sin is committed Psal 51. Against thee against thee have I siâ—ned and who can forgive the debt but the creditor If any man shall offer to forgive another mans debt what doth hee but deceive the debtoâ— who thinketh himself free from that which lyeth as heavy upon him as before as also abuse and wrong the Creditor whose right without his knowledge hee hath enchroached upon 2 The Lord challengeth it as his prerogative proclaiming himself Exod. 34.6 7. The Lord the Lord strong merciful gratious slow to anger abundant in goodnesse and truth reserving mercy for thousands forgiving iniquity and transgression and sin and Esay 43.25 I even I am hee that putteth away thine iniquity for mine own sake and will not remember thy sins 3 Our Saviour in his Prayer taught us to beg the forgiveness of our debts onely from our Father which is in heaven 4 The Church of God hath ever ascribed unto the Lord alone this honour of mercy which is a part of his glâ—ry which hee will not impart to any other Micah 7.18 Who is a God lâ—ke unto thee that taketh away iniquity and passeth by the transgression of the remnant of his heritage hee retaineth not his wrath for eveâ— because mercy pleaseth him Psal 130. ult Hee will redeem Israel from all his iniquities 5 The very Jews themselves accounted it an high blasphemy for any man to take upon him to remit sins Luke â— 21 Who is this that speaketh blasphemies who can forgive sins but God onely Whence it plainly appeareth that the Pope or any other of his shavelings whilest they
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
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
marvail if the members look thus black when the Sun looketh upon them seeing their Head Christ himself was rejected because they saw and judged him to bee plagued and smitten of God Isa 53.4 But wee must look beyond all these as the Lord himself doth who in his judgement goeth beyond the out-side and pronounceth sentence according to the grace which himself worketh within Let us imitate our Lord Jesus who notwithstanding all the infirmities yea and deformities of his Church pronounceth of her that shee is all fair and no spot is in her not because there are none but because all are covered and none are reckoned and imputed unto her yea let us remember that the pure and holy Spirit of God is contented notwithstanding much blackness to take up his lodging in those hearts where hee findeth reigning sin dispossessed Now how far are they from the mind and judgement of this blessed Father Son and Spirit who have nimble eyes to spy out every infirmity of Gods Children to blaze them nay rather than they will not accuse and slander them can of themselves coin raise up and impute unto them that whereof they are most innocent Assuredly these are of neer kindred to the Devil who is the accuser of the brethren The glory of God in his children turned into shame And surely were Christ on earth again even this most innocent Lamb of God should not want accusers wherein are so many of Cains constitution who hate their brethren because their works are good and so many Sons of men who seek to turn the glory of God in his Children into shame Alas religion is at a low ebbe already and not so reckoned of as it should bee by the forwardest and yet so malitious is the Devil in his instruments as unless this smoaking flax also bee quenched wee can see nor hear of any hope or treaty of peace the beauty of Gods people goeth disgraced under titles of niceness preciseness purity holy brotherhood and the like To go ordinarily to Sermons is to bee a Sermon-munger not to swear is the next way for a man not to bee trusted and except a man bee as black and deformed as either the Devil is or can make him by Drinking Swearing Gaming Sabbath-breaking and casting off all care of Civil Honesty as well as godliness hee may sit alone well enough hee hath a great many Neighbours that care but a little for his company What can make it more evidently appear that numbers there are in this age who never knew and without Gods infinite mercy in their timely conversion are never like to know what the blessednesse of remission of sin meaneth neither in others nor yet in themselves Vse 2. Let no man bee discouraged in the pure waies of God but walk on without weariness or faintness A strong motive to hold on in well-doing seeing that whatsoever the blinde world may deem to the contrary thou who art a beleever in the name of Christ hast blessedness between thy hands for thy sins are remitted thou must go in peace And this happinesse by the grace wherein thou standest is surer than that of nature which Adam had in his innocency that was lost because it was in his own keeping this is seated in the unchangeable favour of God by whose mighty power thou shalt bee preserved to the full fruition of it Get faith in thy heart and thou shalt deaâ—ly behold thy happiness if all the World should set it self to make thee miserable Get faith into thy soul and thou shalt think him only happy whom God so esteemeth although it be the misery of the world to place happiness only in misery Get assurance of faith to clasp the sure promise and word of God and thou shalt possess in misery felicity in sorrow joy in trouble peace in nothing all things and in death it self life eternal An Alphabetical Table to lead the Reader more easily unto the things contained in this Exposition A. A Basement of Christ is the Christians advancement 335 A bundle of Popish blasphemies 405 Account must bee given to God of all things done by us and received of us 381 Administration of Judgement laid upon the Son for sundry reasons 375 Afflictions though lingring no sign of Gods hatred 356 Agreement of the life of the Saints upon earth with the life of the Saints in Heaven 350 All diligence must be given to make our pardon of sin sure unto our selves 414 Anointing of three sorts of persons what it signified 308 Antiquity of the Gospel and of our religion 298 Apostles peculiar witnesses of Christ and why 362 A proof by induction that all the Prophets bear witnesse unto Christ 388 Attendants and companions of faith four 396 A strong motive to hold on in wel-doing 417 B BAptisme often put for doctrin 303 Beleevers are fellow servants under one Lord. 302 Beleevers may know they have faith by four marks 395 Beleevers may and must know the pardon of their own sins 409 Benefits flowing from remission of sin four 407 Better to goe to Heaven alone than to Hell with company 411 C. CAre of Christians must bee to suffer as Christians 331 Care must be had of our receits and expences because we must bee countable for them 383 Chief duty of every Christian whilst hee is in this world 406 Children of God delayed often but not denied in their suits 355 Christ acknowledged our Lord by four practises 301 Christ already come proved 307 Christ his life not monastical 315 Christ preached to the Israelites two ways 297 Christ first preached to the children of Israel for three reasons ibid. Christ Lord of all two ways 299 Christ both a Lord and a Servant how 300 Christ is not a Jesus but to whom he is a Lord. ibid. Christ no sooner received gifts and calling but did good with them for our example 311 Christ seasonably preached after Johns Baptisme that is Johns doctrin of repentance 305 Christ proved the only Messiah because he was Jesus of Nazareth 306 Christ his Deity proved by his glorious resurrection 339 Christ by dying offereth and by rising applyeth his one only sacrifice 341 Christ went about doing good two way 311 Christ sent of his Father and came 〈◊〉 before he was sent 3â—7 Christ his righteousnesse notably witnessed 328 Christ his two natures lively set out ibid. Christ reputed an arch-traytor in his life and death 332 Christ submitted to the lâ—west estate of death reas five 337 Christ the Lamb slain from the beginning how 341 Christ hath powerfully trodden Satan under his feet and under our feet how 323 Christ rose early in the morning and what we learn thence 354 Christ in respect of himself needeth not any witnesses and yet hee useth them 362 Christ must bee the matter of all our preaching 373 Christians must partake of Christs annointing 309 Christians must become Kings Priests and Prophets 310 Christians must imitate Christ in doing good 316 Chosen witnesses of
body Rom. 12 6. 3 Here is an excellent work of love which is called the Bond of perfection which tyes persons and vertues together and perfects them by frequent actions By convâ—â—sation actually confute all wickedness 4. In what company soever a man comes his care must bee that his life and conversation bee a visible confutation of all ungodliness Daniels piety confuted Idolatry and Lot was a real reproof of Sodome A Christians light must alwayes shine even in the darkness of the world and against it Should the life of a Christian bee like the life of unbeleevers covetous contentious conceited unjust c. or should not the life of a wife Christian vary from the multitude and common people in judgement and practise Did not Christ and his followers so This Rule is opposite to that worldly wisdom to swim with the stream and to do as the most do to avoid the note of singularity But here as in all the course of godliness 1 Wee must become fools that wee may bee wise 2 Wee must not avoid mens evil speaking by running with them into the same excess of riot 3 Wee must not take the example of many and great ones but of Christ the greatest and wisest of all And Phil. 3.17 hee yee followers of mee and look on them that walk so These examples suit to our Rule Love â—very mans person no mans siâ— 5 Christianiâ—y enjoyns love unto all even the worst whose vices wee must hate their persons wee must love by which vertue all men have place in our prayers in our mercy and compassion as occasion requires This grace covers a multitude of sins in all it beareth with infirmity it forgives offences in all Col. 3.13 forbearing and forgiving one another And therefore the Apostle wiâ—heth us above all things to put on love And to consider that motive Col. 4.7 Every one is one of us even the worst in the natural and civil bond one of us if not in faith yet in flesh one of our Neighbours or Congregation or at least by the common bond of a Christian Joyn with good conscience good manners 6 Religion requires courtesie as well as piety good manners together with good conscience and therefore wee must bee courteous to all 1 Pet. 2.17 2.8 Honour all men And Rom. 12.10 In giving honour go one before another Which honour is a good opinion conceived inwardly and expressed outwardly by reverent words and deeds Christianity will make us have a low opinion of our selves and better of others than of our selves Object Some are so bad or so base as no honour or respect belongs unto them Answ None is so bad but hath some honour on him hee is Gods creature hee is a man a Christian and hee may bee a good manâ— a member of Christ and certain reverence belongs to all this Object But how can superiours in higher place honour their inferiours Answ Many wayes 1 In action by testifying their good opinion of them in words gestures or deeds not the least contempt And so Job â—ehaved himself Chap. 31.13 2 In affection especially when Superiours whom God hath by their place made receivers of honour could out of an humble affection bee well pleased either to want it or return it upon their inferiours if they might do it without offence or might it stand with good order which God hath set in the Church and Commonwealth CHAP. XXIX Rules of walking wisely towards good men 1 Rule brotherly affection Heb. 13.1 THE first of these Rules is in respect of our affection to love the godly with brotherly love It is true indeed all men must bee loved but here is required a more special love as between brethren of which Saint Peter saith 2 Pet. 1.7 Joyn with godliness brotherly kindness because they are of the same Father and Family of God The reason of this Rule is this The nearer any man comes to God or expresseth him the more right hee hath into our affections for Gods Image sake and here is a straighter bond than that of Nature The Apostle makes this a mark of Gods childe to love the brethren 1 Joh. 3.10 And David professeth Psal 16.1 That all his delight was in the Saints the excellent on earth And Rom. 12.10 Bee affectioned one to another with brotherly love And because this cannot bee Many things in Gods children might draw our eyes unto them except men see more in Gods people than ordinary therefore labour to see 1 Their high birth and true nobility Joh. 1.13 Not of blood nor of the will of flesh but of God 2 Their kindred and alliance they are Sons of God brethren of Christ who was not ashamed to call them brethren Heb. 2.11 3 Their high office and place whom Christ the faithful witness the first born from the dead and the Prince of the Kings of the earth hath loved and washed from their sins by his blood to make them Kings and Priests unto God Rev. 1.5 4 Their beauty and glory being covered with long white Robes of righteousness and holiness such as Kings anciently were distinguished by wherein they appear most lovely and graceful to God Angels and good men nothing is wanting to their perfection of beauty seeing they are compleat in Christ the head of all power Col. 2.10 5 Their present wealth and future expectation Their goods are God the chief good Christ given them of God for righteousness the Holy Ghost sent unto their hearts for sanctification and consolation eternal election effectual calling justification And their future expectation is the City ot God the heavenly Jerusalem which God hath prepared for them Heb. 11.16 Now were it a wise course for a man to disaffect the chief favourite of his King And are not Gods children Gods chief favourites Were it a safe thing to hate the people of God to disaffect them to lowre upon them seeing the Lord observes what looks are cast down upon his children as in Cain How was Balaam slain by the Lord for desiring evil to Israel though himself could do them none but by his wicked counsel These are the last times in which men are lovers of themselves and of men onely for their own advantage 2 Tim. 3.2 they love them for their wealth ease and pomp not for God and his graces 2 Wee must not onely affect their persons 2 Rule Faithful communion but also imbrace a fruitful fellowship and society with them in the Gospel This is the Apostles Rule 1 Pet. 2.17 Love brotherly fellowship And how glad was hee for the fellowship of the Philippians in the Gospel Phil. 1.5 Now the means of fruitful conversing with the godly are these First To consider one another Means of fruitful converse what need the best have to be provoked and whetted on especially in these evil and cold dayes yea such times as â—ip and blast piety and the fear of God Heb. 3.13 Exhort one another daily