owne glorie in doing things Ioh. 8.49 50. How can ye which receiue honour one of an other seeke the honour that commeth of God Certenly Christ sought not his own praise but the praise of him that sent him 3. Obserue Gods wisedome in his word and workes his power iustice and mercy his benefits and corrections on thy selfe and others in all things praise him He that praiseth me glorifieth mee Psal. 50.23 4. Honour God in an honest and Christian conuersation gracious speaches and an vnspotted life honour the Gospell hereby stop the wickeds mouthes and glorifie God 1. Pet. 2.12 II. The manner of this answer of Christ Auoid Satan which differeth somewhat from Christs other answers beeing more plaine and sharpe then they as appeareth 1. in the title he giues him Satan 2. in the commaundement Auoid First hee calls him Satan which is the third name giuen him in this history for he had before been called a deuill that is a false accuser and a tempter and now he is called a Satan signifying an aduersary or enemie 1. to God directly 2. to man both in his person whome he often possesseth and vexeth Matth. 4.24 and also in his estate which he doth often endammage and impouerish as we see in Iob. And Christ doth now so tearme him 1. To shew him that he takes better notice of him then before for hee called him by no name before though he was called by the two former tearms by the Euangelist 2. That we should see further into his nature the more to beware of and detest him 3. To shew vs how we may detect an aduersarie and smell a deuill namely when he sets against and opposeth the grounds of religion 4. To teach vs that he is no friend that offring vs wealth and honour would draw vs from God and religion The greatest kindnes here is the greatest cruelty Auoid 1. This is a word of indignation as we say to a dogge auant for Christ was much offended and angry against this temptation when he saw and heard Satan so impudent and blasphemous So Christ giues this as a reason of the same speach to Peter Auoid Satan for thou art an offence vnto mee Christ shewes indignation because Satan shewes his blacknesse 2. It is a word of rebuke and castigation of Satans importunity and impudency who would not be satisfied at the first and second assault but still renewes more hellish and horrible temptations Thus Luke expresseth it Hence behinde mee as one not worthy any longer to behold his face 3. It is a word of dismission or sending him packing and carries in it the force of a commaundement An heretike saith the Apostle after once or twice admonition auoid Tit. 3.10 Thus deales our Sauiour with Satan here who is haereticorum hereticissimus an arch-heretike as a great man talking with a wrangling fellow whom no reason will perswade commands him away he will heare him no longer Quest. Why was our Sauiour so angry at this temptation aboue the former wherein he exercised meeknesse and patience Answ. 1. His wisedome knewe how farre he was to beare Satan at this time and how much to suffer from him and then how his mouth must be stopped which meeknesse and lenitie would neuer doe there is no hope to winne or ouercome a deuill with kindnes nor to shake him off that way nay rather this will more inuite on his malice he will goe so farre as he is suffered 2. Christ thirsted after mans saluation and his loue to vs and our redemption made him so angry with the deuill who sought by all meanes to hinder it for had he been defiled with sinne the work of redemption had auailed vs nothing 3. To note the hatefulnesse and detestation of that sinne of idolatrie whether it be couert or open that if our dearest friends should solicite vnto it euen the wife of the bosom we should pursue them to death and so shew our deadly hatred against it Deut. 13.1.6 4. The two former more concerned himselfe but this concerned his Fathers glorie directly he heares him claiming all to be his quartering the armes and royalties of God making himselfe a God and challenging worship due to God this he could not beare his tendernesse and zeale to his Fathers glory would not endure so vile a creature to carrie away no nor to challenge any part of his worship Gods causes must euer more affect vs then our owne How full of lowlinesse and meeknesse was our Lord and Sauiour in all his owne causes He did not striue nor cry neither was his voice heard in the streetes he would not breake a bruised reed nor quench a smoaking flaxe Isa. 42.3 Matth. 12.20 When hee was reuiled he reuiled not againe When he was called glutton drunkard a friend of Publicans and sinners Matth. 11.19.28 in stead of returning rough language he calleth saying Come vnto me all yee that are weary and heauy laden and I will ease you He was lead as a sheep to the slaughter and opened not his mouth when thy accused him of capitall things knowing that his answers would not be taken he answered not a word Now he was in his owne cause But when he takes his Fathers cause in hand how doth he cloath himselfe with zeale which euen consumes him Ioh. 2.15 in purging his Fathers house he layes about him and whips out the abusers of that holy place Moses in his owne priuate cause was the meekest man vpon the earth beeing contumeliously worded by Miriam and Aaron he presently pardons it and prayeth for Miriam and gets her cured of her leprosie In Exod. 32. that froward people was readie to stone him yet when God begins to be angry with them he forgets all and prayes God rather to put his name out of his booke then not to pardon their sinne But seeing the calfe his calme spirit is vanished and he breakes the tables of stone that were in his hand The Apostle Paul euery where prouokes Christians to meekenes patience and laying aside of reuenge and stirringnesse of spirit in priuate causes yet Act. 17.16 when he saw the idolatrie of the Athenians his Spirit was stirred vp in him 1. The religion which we professe should bind vs vnto God most straitly therefore Augustine noteth the word either à religando or à relinquendo that where religion is it will leaue all for God And hence is selfe-deniall enioyned as a necessary preparation to him that will professe religion 2. Gods glory is preferred by himselfe aboue all his creatures as beeing the end of them all and therefore must so be of vs euen aboue our selues for of him and through him and for him are all things Wee see in the common-wealth how the instruments of publike iustice if any seruice be commanded from the King must lay aside their owne businesse and ease and execute the Kings pleasure before their owne Such a good seruant for his Lord was Paul saying My life is not
be filled namely aboue the ordinary measure But neuer was any Saint so filled but that he had great emptines and much roome for Satan to frame and forge his temptations in When God doth bring his children into the wildernesse that is into temptation he armeth them with sufficient power to withstand it 2. Cor. 12.8 when Paul was vexed with an extraordinarie temptation he prayed thrice or often and answer was giuen My grace is sufficient for thee where by grace is not meant the free fauour of God as in many places but the power and strength of the Holy Spirit which was a gift of grace enabling him to stand vnder it And this is that which Gods children may expect not to be exempted from temptation nor from much molestation nor from many knocks and foiles which bring them much sorrow but yet at length God whose hand is vnder them brings them through all For so it is in 1. Cor. 10.13 God is faithfull and will not suffer you to be tempted aboue that ye are able but with euery temptation will giue an issue In which place the Apostle distinguisheth of temptations Some are so deadly and diabolicall as a man is drowned and neuer swimmes out of them these we must pray against Lead vs not into temptation Others rise of humane imbecillity and are such as men can beare by which God tryeth the graces of his and manifesteth their infirmity and out of which his grace giueth euasion and deliuerance seeme they neuer so dangerous as for example what a great temptation was that of Israel in the red sea yet God brought them out of it So for euill of sinne What strong temptations were they that seased on Peter Dauid Salomon wherein they seemed vtterly lost Yet the Lord held vnder his hand and left them sufficient grace to raise them againe Gods faithfulnes was such to Dauid and Salomon and Christs prayer that Peters faith did not vtterly faile 1. We are the Lords souldiers and seruants and therefore he will helpe vs Dauid thought this a good argument Psal. 86.2 O thou my God saue thy seruant that trusteth in thee And this is Gods manner of dealing When he hath a great worke or triall for his children he armes them with boldnes constancie and courage as Sampson when he was to encounter many Philistims what a measure of strength was he endued withal When the Prophets were to be sent to rebellious and stubborne people the Lord made their faces as brasen walls Ierem. 1.18 and as adamants Ezek. 3.9 The Apostles beeing called to the great function of calling in the whole world the Holy Ghost fell first vpon them furnished them with singular gifts fit for that calling How boldly Peter preached and professed Christ at Ierusalem to the beards of those that had put him to death euen the Rulers and Elders appeares in Act. 4.8 but the cause of this was that hee was full of the Holy Ghost The like we may obserue in Elias his reforming of Gods worship and in the restoring of religion by Luther who was wonderfully gifted 1. with vndaunted courage as appeares in his burning the Popes decrees and his disputation at Wormes 2. with feruent prayer 3. with admirable and heauenly preaching So the faithfull witnesses and Martyrs that are called to a hote brunt are first armed with a singular spirit as that Protomartyr Steuen Act. 6.8.10 who was full of the Holy Ghost full of faith and power full of wisedome and grace that they were not able to resist the wisedome and spirit by which he spake And was it not so in Q Maries daies that poore creatures were lifted vp with such excellent spirits as that all the learning and wisedome of the Doctors or all the power of authoritie could not daunt them but onely those vnmercifull arguments of fire and faggot could put them to silence 2. The battell and cause is Gods the question between Satan and vs is Gods glory and our saluation This was Moses his argument why the Lord should spare his murmuring people see Num. 14.15.16 Now if the deuill preuaile against vs God shall loose his honour which is deare vnto him But he will not suffer himselfe to be so disgraced as to let vs be ouercome by his enemie neither shall the saluation of his be preiudiced for this were against the truth of God whom Satan accuseth to be a lyar 3. He hath armed vs with his owne armour and furnished vs with his owne strength and will not haue his weapons bee thought so weake and insufficient as to be foiled in it the sword of the Spirit is not so blunt the sheild of faith is not so dull the breast-plate of righteousnesse is not so thinne as to receiue euery bullet that comes to hurt vs. 4. Christ hath made vs members of his owne body and when the head can with patience suffer the members which it is able to defend to be pulled off from the body then shall the sound members of Christ be pulled away by temptation from him which they must needes be if they were not continually supported by his strength Obiect 2. Cor. 1.8 We were pressed out of measure passing strength insomuch that we despaired euen of life Answ. 1. The Apostle speakes of humane strength which could neuer haue passed through those trialls but the power and strength of God shewed them an issue 2. The Apostle speakes according to the sence of his flesh and what they were in their owne feeling as it is plaine in the reason of his deliuerance in the next words That we should not trust in our selues but in God that raiseth the dead 3. The very scope of the place is to shew not the vnmeasurablenesse of affliction but a great measure of them thereby to amplifie Gods mercy Vse We should not be discouraged though our trialls be very great for we shall not want sufficient strength to carrie vs through them Yea let vs checke our weaknes while we torment our selues with needles feares that God takes little or no knowledge of our trialls or will withdraw his grace and absent himselfe for euer No he tenders the weakenes of his chosen on whom although the Spirit fall not so visibly as vpon Christ yet by vertue hereof they haue the secret distilling and sensible yea forcible working of the Spirit in their hearts such graces of faith hope patience and boldnes in case they keepe their watch as whereby they may as surely perswade themselues of victory as if they had receiued the Holy Ghost visibly as Christ did Adde hereunto these considerations 1. That it is impossible to be exalted to Christs kingdome if thou be not assalted first with temptation thou canst not be victorious vnlesse thou fight nor obteine the crowne vnlesse thou be victorious Reu. 3.21 2. That if thou beest in great perplexity yet thinke not the Lord hath forsaken thee For 1. not to be chastised of God
Besides he had euen now heard the Fathers voice testifying Iesus his beloued Sonne and Christ knew if he would not beleeue the fathers voice he would not beleeue for the sonnes miracle 2. Christ would not by this miracle giue the least suspition that either he distrusted his Fathers seasonable prouidence or that hee would depend for his preseruation vpon the meanes but vpon his Fathers word he was in his Fathers worke and lead by the spirit into the wildernesse and therefore knew he should not want necessaries 3. It was an vnseasonable motion it was now a time of humiliation of temptation of affliction wherin it was fit to auoid all shew of ostentation which was the scope of the temptation for Satan would onely haue him to shew what he could doe for a need for a vaunt of his power Now in a time of serious humiliation to aduance himselfe by a miracle had been as seasonable as snow in haruest 4. Christ would not giue the least credit to Satan nor doe any thing at his desire were it good and profitable which he suggesteth for his end and issue is euer wicked and deuillish yea he would shew how he contemned the will of the tempter for he is not ouercome vnlesse he be contemned 5. Christ Iesus beeing the wisedome of his Father wel knew that Sathan grossely dissembled with him for he spake as if hee wished weâ—l vnto him and would haue his hunger satisfied but could he indeed respect the releefe of Christ did he desire Christs preseruation and welfare knew he not that he was the promised seed that must breake his head and destroy his works and therefore seeing Christ knew that Satan must needs seeke his destruction in all his attempts he had iust cause to yeeld to none of them all though they seemed neuer so beneficiall In that Christ here would not make his Diuinitie known to Satan neither by word nor miracle we may note that Christ will not purposely make himselfe knowne to such as hee knowes will make no right vse of him Luk. 22.8 when Herod saw Iesus he was exceeding glad for he had heard many things of him and hoped to haue seene some miracle But Christ would not worke any signe in his presence because he had wrought workes enough alreadie to prooue him the Son of God neither was it fit to prostitute the power of God to the pleasure of a vain man who would haue made no right vse of it Matth. 12.39 this euill and wicked generation seeketh a signe and none shall be giuen them saue the signe of the Prophet Ionah Why had they not infinite signes and miracles both then and afterward Yes but they had none such as they would haue for they would haue some extraordinarie signe as Matth. 16.1 Master shew vs a signe from heauen as if they had said Either cause the sunne to stand still or go back as in Ioshuahs and Hezekiahs daies or the Moone to stand as in Aielon or call for an extraordinarie tempest of thunder and raine as Samuel did which made all the people to feare the Lord and Samuel exceedingly 1. Sam. 12.18 or call for fire from heauen as Elijah did These and the like they thought beseeming men of God as for turning water into wine restoring of sight and legges c. those they saw little power in But why would not our Sauiour giue them such a signe as they desired Surely he had iust reason the same in this our doctrine for they did not desire it for a good end but as Luke saith expressely to tempt him not to helpe their infirmitie but to feed their curiositie neither to increase and strengthen faith but to nourish their infidelitie For had that bin their end had they not beside the doctrine of the Prophets and the fulfilling of the promises the blessed doctrine of the Sonne of God of whom some of themselues said Neuer man spake like him and for the confirmation of that many and mighty powerfull miracles which were signes from heauen shewing that he was from heauen And yet for all this they beleeued not So Matth. 27.42 the high Priests Scribes and Pharisies said If he be the King of the Iewes let him come down from the crosse and we will beleeue him No doubt Christ could but he would not not onely because it was an houre of darkenes but because he knew they would neuer haue beleeued him Psalm 22.22 23. I will declare thy name to my brethren to the seed of Iacob to Israel 1. This practise of Christ is answerable to his precept Matth. 7.6 Cast not holy things to dogges nor pearles before swine By holy things and pearles are meant the things of Gods Kingdome Christ and his merits c. so called both to shew the excellencie of them in themselues being aboue all pearles Pro. 3.14 as also our dutie to prize and lock them vp in our hearts and keep them as we do our pearles safely in our memories By dogges and hogges are meant malicious and obstinate enemies conuicted of enmitie against Gods word of whose amendement there is little hope euery man naturally is an enemie to God and his word and so a dog and a swine as Christ called the heathens and Gentiles It is not lawfull to take the childrens bread and cast it to dogs Now to such as these we must preach and offer the Sacramens yea Christ offered himselfe and came to call sinners but when his word and miracles were reiected and himselfe euill intreated as among the Pharisies then saith Christ Let them alone they are blinde leaders of the blind 2. Christ shewes himselfe vnto none but such as he loueth and loue him Ioh. 14.21 and this was the ground of Iudas his speach Lord what is the cause that thou wilt shew thy selfe to vs and not to the world the world sees him not for none seeth him but to whome he sheweth himselfe and he sheweth himselfe to none but such as loue him and none loue him but such as loue his word and keepe 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 vse of his holy doctrine might not vnderstand Matth. 13.13 For many that heard them let them go without further question in a carelesse manner whereas the disciples of Christ inquired of him his meaning and one learned of another and so that which for the difficultie draue others away became in this manner of teaching much more easie and familiar yea much more perspicuous and cleare then any other 4. Neuer could extraordinarie means conuert such as beleeued not the word the ordinary meanes and therefore Christ neuer or seldome gratified the Scribes and Pharisies with miracles or extraordinarie meanes because they resisted his doctrine person and workes or if any wicked men saw any of his mighty workes and miracles they saw
beleeue the Sonne of God who tells the Sadduces that they erred because they knew not the Scriptures Chrysostome hath these words Audite quotquot estis mundani vxoribus praeestis ac liberis quemadmodum vobis Apostolus Paulus praecipiat lâ—gerâ— Scripturas idque non simpliciter neque obiter sed magnâ cum diligentiâ and againe Audite omnes seculares comparate vobis biblia animae pharmaca And Hieroms glosse is good Hic ostenditur saith he verbuÌ„ Christi non sufficienter sed abundanter Laicos habere debere se inuicem docere vel monere Lastly Origen shewes his iudgement in this affectionate speach Vtinam omnes faceromus illud quod scriptum est Scrutamini Scripturas Oh that wee would all doe as it is written Search the Scriptures 5. It is against the Popish writers themselues Caiâ—tan a very ingenuous man and a great scholler saith Hinc discamus arma nostra esse sacras Scripturas Let vs take this for a good lesson that the holy Scriptures are our onely weapons Diâ—z a Portugall Fryer saith That as Laban in the night deceiued Iacob by giuing him in stead of faire Rahel bleare-eyed Leah so Satan deceiues vs in the night of ignorance with vaine traditions for diuine Scripture Yea and Bernard himselfe whom Harding brings in as a fauourer of his cause herein saith That at Bethlehem the common people sang Psalmes and Halleluiahs yea in the fields as they were plowing and mowing c. By all this we conclude with our Sauiour Ioh. 3.20 They doe euill and therefore they hate the light they haue a long time deceiued the world by holding it in ignorance a principall pillar of their religion and labour still to hold it in blindnesse dealing no otherwise then the Philistims dealt with the Israelites 1. Sam. 13.19 who to hold them in base bondage and seruitude tooke all their weapons from them and left them not a smith in Israel least they should get weapons and so get from vnder their power If the word of God be a principall part of our spiritual armour then ought we alwaies to haue the Scriptures in a readinesse not onely the Bibles in our houses which many haue not who haue their corslets hanging by the walls but put on vpon vs Eph. 6.17 and that is when by diligent reading hearing meditating and studie of it but especially by earnest prayer that God would open our vnderstandings to see his good pleasure in it we haue attained such skill as we can wisely shape an answer to the nature and qualitie of any temptation Alas how lamentable is their estate that regard not the sound knowledg of the word but content themselues in their ignorance whereby Satan holds them vnder the power of darkenes for impossible it is till men come to knowe the truth that euer they should come out of the snare of the deuill and to amendement see 2. Tim. 2.25.26 Many spend their dayes in reading fables or profane histories or cannot tell how to passe their time but by taking in hand the deuills bookes and bones as one calleth them cards and dice or some other vnwarrantable exercise all which giue Satan more power ouer them But the armour of proofe against Sathan and their owne corruption which is the word of God lies in the booke vntouched vntossed as if men were at league not to disturbe Satan at all but let him blind them binde them and leade them at his pleasure Others will defie and spit at Satans name but they haue no word against him but doe as a foolish and inconsiderate person that will quarrell with a man of might and defie him as though hee could make his partie good but beeing without any weapon carries away the blowes the smart of which makes him feele his folly which formerly he could not see Others are enemies to such as would teach them the vse of this weapon men of valour and strength will pay liberally such as take paines with them to teach them the skill of their weapon and willingly take their directions but such cowards a number are in this field that as they dare not looke an enemie in the face so haue they resolued neuer shall weapon come in their hands they are enemies to such as would furnish them Others would fight with Satan and with the word but in the wicked abuse of it making charmes and exorcismes of sundry words of Scripture highly taking Gods name in vaine some write the Lords Prayer in Hebrew Greeke and Latin some the words of some of the Gospels some the names of God and Christ But all this is sorcerie and magicke and a fighting for the deuill yea a shooting in his owne bow Others will haue the Scriptures to resist with but they bee not readie nor at hand they beare many blowes before they can recouer their weapons when they get a Scripture against him for want of exercise and experience it is but as a sword in a childs hand who can neither well help himselfe nor yet much hurt another more then he is like to hurt himselfe Then the word of God is vsed aright when a man hath skill thereby to cut off temptations and containe himselfe in his duty Psal. 119.11 I haue hid thy promise in mine heart that I might not sin against thee Prou. 2.10.11.12 When wisedome that is Gods word entreth into thy heart and knowledge delighteth thy soule then shall counsell preserue thee and vnderstanding shall keepe thee and deliuer thee from the euill way and from the man that speaketh froward things 1. The word of God is the law of God now what is the vse of a law but to keepe a man within the bounds of godly life then he liues according to the law when he saith I must or must not doe such a thing because the Law willeth me so so he is a good Christian that can say I must doe this because Gods word commandeth it or not doe it because it forbiddeth me 2. It is called a light to our feet and a lanthorne to our pathes now what is the vse of light but to shew a man the right way and direct him to auoide the wrong and keepe him from falling 3. It is called the oracle or testimonie of God wherein he testifyeth what he alloweth and what not and then we vse it aright when we straiten all our paths according to this rule Therefore let vs keep vs to Scriptures in all Sathans temptations whereof we may say as Dauid said of Goliahs sword 1. Sam. 21.9 Oh giue me that there is none to that put off all Satanicall suggestions with It is written Now it will not be amisse to shew in some instances how a Christian may by the word furnish himselfe and cut asunder by this sword euery temptation though Satan be neuer so instant in tempting him These instances are foure 1. temptations to despaire 2. to presumption or
How By making them loath the seruice and sacrifice for your wickednesse v. 17. And when many abuses were among the Corinths in the Sacrament of the Lords Supper yet a man that did carefully examine himselfe might communicate of it with comfort Yea our Sauiour Christ was often in the Temple teaching and praying and so were his Disciples though it was a most corrupt place Obiect 1. How may I pray with an euill man seeing God heareth not sinners Nay his prayer is abhominable Answ. 1. The speach in Ioh. 9.31 is not vniuersally true for God heard the poore Publican confessing himselfe a sinner 2. Though God heare him not for himselfe yet he heares him for the people as Balaam blessing Israel beeing both a wicked man and speaking against his heart God heard him for the people Num. 23. Obiect 2. But how may I communicate with a wicked Minister or with what comfort Answ. The wickednes of the Minister may some what lessen the comfort but neither diminish the perfection of the Sacrament in it selfe nor hinder the efficacie thereof to vs seeing the efficacie depends onely vpon the promise of God and the faith of the receiuer and is no more to be refused then the gift of a King though the conuayance be drawne by a wicked Lawyer Ob. But how can he be a meanes of conuaying grace to mee that is a gracelesse man Answ. Grace is compared to water now may not water that passeth through a wooden or stony channell which it selfe is so vndisposed that it cannot receiue or haue any benefit of it make a whole garden fruitfull It is Augustines simile Besides I would aske whether any could with comfort refuse Iudas his Baptisme Ioh. 4.2 euen when he was a deuill incarnate If it be said They knew him not so to be then belike a man may receiue the Sacrament fruitfully of a secret prophane man or infidell and the wickednes of a Minister if it be secret pollutes not the Sacrament and then it must follow necessarily that no comfort and truth of the Sacrament can depend vpon any Minister for then none could haue any assured comfort that they haue euer receiued a Sacrament because no man can look to the sanctification of any mans heart and cannot certenly without reuelation know who is indeed truly sanctified Obiect 3. But what say you to a dumbe Minister he is no Minister and therefore he can performe no ministeriall action his Baptisme is no Baptisme his Sacraments no Sacraments his prayers no prayers Answ. 1. For themselues I say their Ministery is vnlawfull to themselues and without repentance a certaine matter of destruction 2. I cannot blame those who with their owne peace and the Churches auoide them 3. We must distinguish between such a man and a meere priuate man for although they be no good and lawfull Ministers of God yet because they come in the roome of Ministers by the election of the Church to whom God hath giuen power to ordaine they are now publike persons and Ministers though no good ones 4. Being thus enabled by the Church to giue what they can and bound by beeing in the place of a Pastor though he come neuer so inordinately to administer Sacraments we may receiue from him what hee can giue 5. We must distinguish between a calling and the execution of it for it prooues not he hath no calling of a Minister because he executeth it not A Magistrate ceaseth not to be a Magistrate or to want office because he doth not duely execute it Obiect But the Magistrate is an able Magistrate so is not this Minister Answ. A Magistrate is a Magistrate who for the ignorance of his place may be called an Idoll-Magistrate the substance of a lawful and good Magistrate is to be able to iudge of causes but not of a Magistrate simply who is chosen by election of people or by course so it is of the substance of a good and lawfull Minister of God to bee able to preach but not of a Minister simply And as a Magistrate not able to weild martiall affaires and so defectiue in a speciall part of his office yet no man refuseth the good that hee can doe for peace euen so endeauouring in the meane time for a sufficient Ministerie and groaning vnder this burthen which priuate men cannot cast off I take it the good things which they can giue may bee taken at their hands Obiect But by communicating with them we communicate in their sinne Answ. He that receiueth the Sacrament at the hands of a Minister who is an adulterer neither makes him an adulterer nor partakes of his adulterie If we either made him Minister or communicated with his insufficiencie which our soules groane vnder some part of the guilt would sticke to our fingers But we communicate onely in the Lords ordinances so farre as he is able to administer and iustifie not the lawfulnesse of his calling but that he only is in the roome and place of a Minister whom we cannot auoid vnles we wil put away the Lord in refusing his Sacraments Obiect Hos. 4.6 Because thou hast refused knowledge thou shalt be no Priest to me therefore ignorant Ministers are no Ministers Answ. 1. True no lawfull no good ones approoued of God to mee 2. The Prophet rather giues a rule in election and deposition of such then shewes how farre they may be vsed while they stand So we denie not but such ought not to be chosen Ministers nor that such ought not to be deposed but that nothing ought to be receiued of them while they stand we deny especially seeing we well know that in auncient Churches there were Deacons who were assistants to Pastors and Presbyters in reading administring Sacraments Baptisme and the Eucharist yea and in Catechising who had not the office of Pastors All which I speak not to maintaine this foame of the Church which shee hath been too long in scumming off but to remooue causlesse scruples of weake consciences who are ready to deeme all their actions nullities and vtterly reiect Sacraments at the hands of such vnpreaching Ministers Obiect 4. But how may I partake where open sinners are tolerated to receiue the Sacrament doe not I partake of their sinnes Answ. Christ entred into the same Temple with wicked persons and ate the same Passeouer with Iudas and was vndefiled the Prophets liued in the midst of a polluted people and ioyned in the publike exercises of religion and those few of the Church of Sardi defiled not their garments among a multitude of wicked persons Obiect Isa. 52.11 and Reu. 18.3 Come out of her my people touch no vncleane thing c. Answ. If we compare the Prophets precept with his practise wee shall easily see hee meanes not of any schismaticall separation he calls Gods people out of that wicked multitude but where read we that himselfe did bodily separate and therefore this must be a comming out and departing from their euill not locall but
life close Christ within thy heart and hold him as thy life neuer to part with him for that pot figured the Sacraments in which Christ is propounded the food of the soule Thy heart as the Arke must containe Aarons rod that had budded signifying the discipline and gouernment of Christ vnto which thou must subiect thy selfe let this rodde flourish in thee and stoope with reuerence and feare to this scepter 2. Thy house and family must be sanctified also by setting vp and preseruing Gods worshippe there Wee read of some of the Saints who had Churches in their houses Euery Christian professing holines must haue the like care endeauour in such family-exercises as God hath prescribed as 1. In diligent teaching and instructing the family partly in reading and partly in deliuering precepts out of the word It is Gods commandement Deut. 6.7 to whet the law continually on our children and train them vp euen from childhood in the Scriptures The benefit whereof shall be 1. to fit them for the publike ministry 2. to cause the word to dwell plenteously in them 3. it is a notable means for their growth in godlinesse and to containe them in good order 2. In calling them to account for things deliuered by catechising pitifully neglected in families who yet would be thought to be Gods people This is the driuing of the nayle to the head to sticke the surer It workes care in those who easily reiect good meanes It hinders vaine thoughts words and exercises It banisheth much folly and ignorance that is bound vp in the hearts of children and seruants 3. In applying the workes of God past or present on our selues or others to mooue them to confidence and trust in God by the workes of his mercie and to feare to offend by the workes of his iustice and by this meanes the seeds not onely of true religion but of good conscience shall be sowen in them betimes this was holy Abrahams practise for which God would not hide his secret workes from him Gen. 18.19 4. In daily priuate prayer with the family at least euery morning and euening solemnly on our knees making confessions of sinnes and requests to God together with thanksgiuing Psalm 55.17 Euening and morning and at noone will I pray and make a noyse Daniel three times a day prayed and praised God in his house as he was wont chap. 6. v. 10. The excellent vse of which is the opening of the doore of Gods treasury to the family by which it is enriched with the best blessings of God Besides the Lord shall hereby haue some honour that is due to his mercie vpon the family 5. In edifying the family with Psalmes and melodie to the Lord as it is Col. 3.16 In these daily duties doth the sanctification of a family consist Whereunto we may be perswaded by these motiues 1. In that they are the practises of men fearing God such as Ioshua and his house Cornelius and his houshold 2. In that by these exercises the family shall not onely be sanctified but also blessed as Obed Edom and his house for the presence of the Arke 3. What madnesse is it to reiect and banish Gods word and worshippe out of doores and yet thinke God is there Nay where sound grace comes there is the Spirit of prayer and supplication in euery family apart Zach. 12.14 and where this worshippe of God is not set vp in families there is nothing but a conspiracie of Atheists and a wicked brood bringing Gods iudgements on themselues and the busines passing through their hands Ierusalem is called holy beeing once sanctified to the Lords vse which teacheth vs that we should reuerently both conceiue and speake of all such things as are set apart to the Lords vse 1. Some persons are consecrate to the Lord as the tribe of Leui of whom the commaundement was Thou shalt not forsake the Leuit all thy dayes And the Prophets Touch not mine annoynted and doe my Prophets no harme So in the New Testament The Minister that rules well is worthie of double honour Yea if the widowes which were set apart to inferiour offices about the poore must be honoured 1. Tim. 5.3 much more the minister that standeth in Gods place and stead Heb. 13.17 Obey them that haue the ouersight of you Thus Cornelius reuerenced Peter and the Eunuch Philip. Nay not onely the minister but euery beleeuer is separate to God and sanctified to carrie the Couenant and hath the annointing of the Spirit which the Lord acknowledgeth on them and speaketh reuerently and louingly of them calling them his holy ones yea the apple of his eye They see not this who can persecute and reuile them for hypocrites and count them as the Apostles whose doctrine they professe the scum of the world 2. Some places are for their vse to be accounted holy because God is there present in his worship as the places of our meetings not that any inherent holines is annexed to the place or cleaueth to it out of the action of Gods worship but while God is present in his worship we must account it holy ground and the house of God When God appeared in Bethel to Iaacob he said How fearefull is this place surely it is no other then the house of God Wee must therefore put off your shooes with Moses that is our base and vile our sinnefull and sensuall affections yea our lawfull if earthly thoughts when we come to this holy place Looke we bring no thoughts with vs vnbeseeming the place where God is separated from other common places to holy vses Looke that in this place we vse no gesture or behauiour vnbeseeming a man that hath busines with God beeing present To sit talking or sleeping or laughing or gazing sutes not with this place And further if God please to account the very places holy for the vse and presence of God in this vse what shall wee thinke of them that conceiue so basely of them as they would loue a Parish better in which is no Church Others profane them with base practises and vnconscionably suffer them to fall or decay and will be at no charge to make or keep them handsome sweet and beautifull Styes were fit for such swine As their affection is so is their deuotion 3. The holy ordinances of God must not be touched but with holy respect and reuerence of which it is said It is not safe to play with holy things 1. The word must be receiued read heard spoken as the holy word of God To make iests of Scripture is a wicked practise God lookes graciously on him that trembles at his word Isa. 66. 2. as good Iosiah whose heart melted hearing the words of the law So the names and attributes of God are neuer to be vsed in friuolous admirations but euery knee must bowe vnto him Phil. 2.10 Neither ought we to laugh at Gods iudgements on others 2. An oath is one of the holy ordinances of God and to sweare
haue to exempt vs from danger True it is we haue the word with peace liberty and protection but the feare is that our security and deadnes of heart with dissolutenes and profanenesse in behauiour will forfeit all God sendeth Ierusalem to Shilo saying Trust not in lying words saying The Temple of the Lord but amend your waies and I will let you dwell in this place but if you will not goe to Shilo and see what I did to it and looke for the like So now God sends vs to Ierusalem that we may consider what he did to it beeing once the praise of the earth and if the same sinnes be found in vs as were in Ierusalem the Lord will doe no other with vs then he did with it euen as he threatned 2. Kin. 21.13 he will stretch ouer vs the line of Samaria that is bring the enemy in our neckes and the plummet of the house of Ahab an idolater take away his holy things and exchange them with filthy idolatry and wipe vs as a man wipeth a dish euen turne vs vpside downe What were the sinnes of Ierusalem but pride idlenesse fulnesse of bread and contempt of the poore in all which England doth equall if not goe beyond Ierusalem and yet we charge our selues as little with our sinnes as Ierusalem did And if we looke to the immediate causes and forerunners of Ierusalems ouerthrow and compare them with our land we shall see it high time to looke about vs for I. In generall Ierusalem had grieuously sinned and therefore was had in derision Lam. 1.8 Her sinnes were great many of long continuance with treasured wrath and all this in a place of such meanes and light Now no place in the world hath more meanes then we we are farre beyond Ierusalem in meanes and therefore farre beyond her in sinnes II. More specially 1. They did not heare the words of Gods seruants the Prophets nor obey them therefore the Lord made that house like to Shilo Ier. 26.6 and hence Ierusalem afterward had time enough but too late to charge her selfe with rebellion Lam. 1.18 and to acknowledge the righteous iudgement of God against it Neuer were the Oracles of heathens despised so amongst them as Gods holy word is generally of our people no man almost lets it come neare his heart a manifest argument that God will one day speake so as he will bee heard 2. Ierusalem would not take knowledge of the day of her visitation as appears in Luk. 19.43 and Matth. 23.37 therefore her habitation was made desolate As little know we the worth of our blessed means but perhaps we may know it better in the want of them 3. Ierusalem remembred not her latter end therefore she came downe wonderfully Lam. 1.9 she was carelesse and neuer considered the account she was to make of her liberties and so hardned her selfe in sinne and grew to contemne the good meanes shee had through the daily custome of them This also was the immediate forerunner of Niniuehs destruction Zeph. 2.13 This is the reioycing city that dwelt carelesse and said in her heart I am and there is none besides me How is she made wast and the lodging of beasts Euery one that passeth by her shall hisse and wagge his head And the reason is She bore her selfe vpon her priuiledges her holy things her strength wealth populous and flourishing estate specially vpon the promises of God which they peruerted beeing all made with condition of obedience which they had long before forfeited yea so likely and constant an estate she had as none in the world would haue beleeued that the enemy should haue entred the gates of Ierusalem Lam. 4.12 so as he came vnlookt for The same is our conceit we thinke our staffe so strong that it can neuer bee broken we remember not what is the end of security when men cry Peace Peace comes sudden warre 4. Ierusalem had two sorts of Prophets in her First false Prophets which flattered them and sought out vaine things false prophesies and causes of banishment Lam. 2.14 Such was Hanani who opposed Ieremie and said the Lord would within two yeares breake the yoke of the King of Bâ—bel Ier. 28.2 and Ahabs false Prophets would bid the King goe vp to battell against Gods commaundement and prosper This was one cause of her ruine Lam. 4.13 for the sinnes of her Prophets and Priests not that the people had not sinned but when leaders and such as should preserue purity of religion and manners are so corrupt it argues a generall corruption running downe from the head to all the members which must needs bring the whole to a consumption A second sort were faithfull and sincere and the entertainment of these was such in Ierusalem as God most seuerely reuenged Ieremie was cast into the dungeon Micaiah into prison nay our Sauiour challengeth Ierusalem of such cruelty against the Prophets as did bring all the righteous blood vpon them from Abel vnto Zachariah Matth. 23.37 But of all crueltie they filled their measure in crucifying the Lord of the holy Prophets Matth. 21.38 the Housholder sent his seruants to receiue fruits but they euill intreated them and beate some and slew others at last he sent his Sonne saying They will surely reuerence my Sonne but they said This is the heire Come let vs kill him and the inheritance shall be ours Now what will the Housholder doe Hee will certainly destroy those wicked men and let out his vineyard to others Expressing plainely in this parable Gods dealing with Ierusalem and theirs with him and what was the immediate cause of their destruction A dangerous thing it is to wrong the faithfull Ministers of God Doe my Prophets no harme saith the Lord and to persecute Christ in his members shall not bee vnreuenged 5. Ierusalem had many warnings before their vtter ouerthrow It was besieged by Pharaoh Necho by Senacherib in Hezekias time in Rehoboams time by Shishac King of Egypt it was sacked and ouerthrowne 1. King 14.26 It was subdued thrice by Nebuchadnezzar king of Babel twice vnder Ioakim and the third time vnder Zedekiah the citie was wasted the Temple burnt and the people captiuated into Babylon 2. King 24. and 25. After seauentie yeares when by the permission of Cyrus King of Persia the Temple was builded by Zerubbabel the Citie by Nehemiah and the law restored by Ezra and the Lord came againe to his Temple yet being againe prouoked some yeares after it was taken by Antiochus Epiphanes King of Syria the law burned the Temple profaned the daily sacrifice remooued the sanctuarie of strength polluted and the abhomination of desolation set vp as Daniel had foretold chap. 11. v. 31. and made a wonderfull effusion of blood After this the Citie and Temple was reedified by Iudas Affomanaeus and began to flourish but it was not long before it was again taken by Cu. Pompeius a Romane Captaine whom Aristobulus called to help him against his brother Hircanus
deare vnto mee so I may finish my course with ioy 3. Our Lord Iesus hath more affected our cause then his owne what an infinite loue shewed he in descending from his glory to worke the great and painefull worke of our redemption what infinite miserie did he sustaine to help vs out of it what an happines forsook he to recouer vs to that which we had forsaken what a deare price did he pay for our ransom when we were lost Is it not fit now that we should be earnest in the cause of such a friend May not he well disdaine that any thing in the world neuer so much concerning vs should be preferred before him yea or equalled with or loued without him 4. Doe we know that God himselfe is the cheife good and should not we cast our eyes beyond our selues sinnefull lumps and heapes of dust that all the springs of our affections might run into this maine Shall we bestow the pitch of our affections vpon lower things as earthly-minded men doe when we may satiate them with God himselfe and the things of his glory 5. There is no losse in neglecting our selues for God but great aduantage for his eye is vpon vs to be a speedie faithfull and royall rewarder of vs. The preferring of our Lords cause aboue our selues is the preferment of our selues in the end He that looseth his life for my sake saith Christ shall finde it And therefore as Cesars eye made his souldiers prodigall of their blood so Gods eye vpon vs should make our selues small in our owne eyes that his glory may be maintained and reserued wholly to himselfe Moses preferred Gods honour before his owne for he looked for the recompence of reward The vse hereof belongs to such as are specially set forth to set vp Gods causes The magistrate is not now a priuate man to seeke himselfe or to set forward his owne designes or to shew his heat in his owne priuate causes but to preferre Gods causes before â—ll mens his owne or others Dauid a King how calme was he in his own case when Shimei trayterously railed vpon him and Abishai would haue fetched his head Oh no saith hee God hath bid him raile c. But when Gods cause was in hand Oh then away from mee yee wicked and I will haue no wicked person in my house 〈◊〉 will timely destroy the wicked from the house of God Good Nehemiah neglecteth his owne allowance and departed from his owne right for the peoples sake c. 5. but c. 13. how zealous is hee for God hee will not let God loose his right not one whit of the Sabbath must be allowed to any vse but Sabbath-duties Such a courage for God and the truth ought the Magistrate to haue as neither for feare of men nor any mans fauour or affection he neglect any thing which God would haue him doe especially for the house of God and the offices of it Alasse how many Magistrats are of Gallios minde to thinke religion but a matter of words as if God made them gouernours of men onely but not of Christians keepers of the second table to preserue peace and iustice and not of the first to preserue piety and religion and if they be so why are not blasphemies and horrible oaths and innumerable profanations of the Sabbath seuerely punished why are not Popish and profane persons compelled to come into the house of God Shall a pilferer of a trifle of a mans goods know that the Magistrate beares not the sword in vaine and shall not he that robs God of his glory by cursing swearing contemptuous breaking of the Sabbath know the contrary The calling of a Minister is more specially to promote the causes of God which therefore must affect him aboue all his owne respects How earnest was Christ in his Fathers worke when his parents came to seeke him at twelue yeares old he rebuked them for interrupting him whereas in all priuate conuerse he gaue them reuerence Luk. 2. When his disciples brought him meat he neglected that also saying It is my meat and drinke to doe the will of my Father And if preferring Gods causes will not suffer vs to respect our selues much lesse will we be hindred by others we cannot tune our songs to mens eares but must deale faithfully and plainely though we displease men How zealous was Christ against the hypocrisie of the Scribes and Pharises Matth. 23. though it created him much enuie and malice When he saw the inuincible hardnes of heart in his hearers how did he mourne in his spirit and looked angerly about him Mar. 3.5 Surely if we goe about to please men or set vp our selues in the world Gods causes will affect vs slenderly Therefore it shall be our happie portion to set the top of our ambition the glory of God and in our iudgements and practise preferre the winning of soules before the winning of the world Let euery man learne to consider what businesse God hath put in his hand to doe and not be hindred in that for that is Gods worke Gods cause vpon which depends some part of Gods glory And whatsoeuer he may glorifie God in for which he can warrant his calling let him set that forward and let no respect hinder him let him not suffer God to be dishonoured in his familie nor where hee can hinder it let the spirit of patience swallow a number of priuate and personall wrongs but when God comes to be wronged let him stirre vp the spirit of zeale and courage Here many are reprooued who faile against this doctrine as 1. Men that follow nature abandoning religion hote and fiery in their owne quarrells not a word can be sooner vttered against them but they are ready to draw and to stabbe Their owne names may not be mentioned without all due respect But for Gods causes and quarrells let others looke to that How hote was Cain in his owne cause but so much the cooler in Gods causes and seruice Haman how busie in his owne priuate quarrell to bring Modecai to death yea to destroy the whole Church had not his gallowes caught himselfe Oh beware by these examples of more zeale in thine owne cause then in Gods in thy owne name then in Gods 2. Such Ostriches as can digest any high contempt of God without indignation or reproofe and can suffer men to sweare and curse by God and Christ his blood wounds and teare him to small peices It would be thought disloyaltie to heare the Kings Maiesties name or title contumeliously spoken of and not bring the partie to condigne punishment It was an olde law among the Romanes that if any man did sweare by their God Ianus it should be death vnles the Senate approoued it or it were made before a Priest why that it might be either punished or reprooued It were well if we had such a law amongst vs. 3. When care of our owne houses eate vp the care of Gods house