which draw on such fearful falls and mischiefs and preserveth him that neither hope of promotion nor gain nor ease nor favour of man who is but a worm shall make him forget the Lord that spread the Heavens this fear which is Loves keeper holdeth the heart in the Love of God himself of his Worship of his Word of his Children and whatsoever carrieth his Image all which without it either lye or quickly grow as refuse wares out of request 4 To drive away security awake sloathfulness provoke to watchfulness stir up to prayer keep in a fitness to profit by the word to tremble at it when God threatneth to rejoice in the promises as those to whom they belong to help us to better our selves by our afflictions as the speech of the converted Theef to his fellow implieth that if hee had had the fear of God he would being in the same condemnation have otherwise carried himself towards Christ than hee did And in a word to fence the heart which is as the market-place of a City against temptation in which special use it is called a Well-spring of life to escape the snares of death By all this that hath been spoken every man that would seem religious ought to labour above all things for this worthy Grace which God specially bestoweth upon his Children with whom hee maketh his new Covenant Jerem. 32. I will put my fear in their hearts never to depart from mee saith the Lord. Which hath all promises belonging unto it for a mans Self for his Children for this life present for a better for supplies of every good for with-holding and removing of every evil so as whosoever feareth the Lord wanteth not a good and rich treasury such as all the Indian Mines cannot afford yea such as both possesseth himself and entaileth unto his posterity the rich blessing of the Almighty Blessed saith the Psalm is the man that feareth the Lord Psal 128.2 3. himself shall bee mighty on earth his Children shall bee blessed after him his Wife shall bee as a fruitful Vine Riches and Treasure shall bee in his house Psalm 112.3 hee shall want nothing that is good and let his troubles bee never so great the Lord will deliver him out of them all Here is a Jewel worth hiding and laying up in the safest closet of the soul even in the midst of the heart for there God layeth it and calleth for the Heart to make room for it Deut. 5.29 Oh that there were such an heart in them to fear mee Isa 8.13 Sanctify the Lord in your hearts and let him be your dread Another bond whereby man is knit unto God is the working of righteousnesse an immediate fruit of the fear of God Where must bee considered 1 What this righteousness is and then 2 What is the working of it For the former To work righteousnesse what it is This righteousness is a grace of God whereby the beleever is inclined unto honest actions according to the prescript of Gods Law When I say a grace of God I understand that righteousness whereof a man in the state of grace is by grace made partaker and exclude all that Original Righteousness which was set in the nature of man by his Creation whereby hee was wholly conformable to the Image and Righteousness of God further saying that the beleever is hereby inclined to honest actions three things are implyed 1 That this righteousnesse is not that imputed righteousnesse of Christ which is a most exact conformity of the humane nature of Christ with all his actions and sufferings performed of him in our stead with the whole Law of God whereby wee are wholly covered as with a Garment in the sight of God but rather a fruit of that namely that infused and inherent righteousness wrought in the heart of every beleever by the finger of the Spirit whereby the Image of God is daily renewed and repaired in him and so himself inclined to works of righteousness to which hee is now Created Eph. 4.24 2 That the subject of this righteousness is the Beleever for all the works of unbeleevers whose mind and conscience are defiled Tit. 1.15 inward or outward cannot be other than sin and unrighteousness 3 That the next efficient cause of it is lively faith being the instrument of the Holy Ghost by which hee begetteth this righteousness wheresoever it is now Faith produceth this righteousness in us not as it is aâ— excellent gift of God nor as an excellent quality in us but onely as it is aâ—â—and or instrument apprehending and laying hold upon Christ who justifying us by his own righteousness imputed and by his Spirit regenerating and sanctifying our natures is the very proper cause of this infused and inherent righteousness The last words in the description according to the prescript of Gods Law shew that then a work is righteous Juste agere est agere ex praescripto juris when it is framed according to the right rule of the Law of God it being the only perfect rule of all righteousness Mens Laws are rules also but imperfect and no further yet so far bind as they are agreeable unto Gods II. The second point is the working of righteousness wherein 1 The Order 2 The Manner The Order is in the words first To fear God and then to work righteousnesse all the duties of love must bee founded in Faith and in the fear of God for whatsoever is not of Faith is sin and the fear of God is the very seed and life of all true obedience which the wise man implyeth when hee calleth it the head and beginning of wisdome Prov. 1.7 that look as all sense floweth from the head so all heavenly sense and motion from the fear of the Lord. Which sheweth that many men begin at the wrong end in the matter of their obedience some think they do God high service if they come to Church say some prayers hear a Sermon things not to bee dis-allowed but know not how far they are from pleasing God herein because they bring not hearts renewed with Faith and Repentance nor souls possessed with Hope Love and the true knowledge of God without which the Lord accounteth their sacrifices but maimed and professeth his hatred against them others place all their Holiness and Obedience in the works and duties of the second Table If they bee liberal to the poor just in their dealing sober and civil in their conversation though they live in gross ignorance of God and his Word utterly careless of the waies and worship of God yet conceive themselves in as good case as any other man which is all one as to account that man a living man who hath no head the fear of God being to true religion even as the head to the body of a man besides that they thrust the second Table into the place of the first inverting the order of God yea they pull and break asunder the two Tables which the Lord
apprehend and apply unto our selves Christ and all his merits for the very nature of justifying and saving Faith standeth in these two degrees 1 In apprehension and receiving of Christ for to beleeve and receive Christ are all one Joh. 1.13 2 In applying to ones self Christ and his merits particularly which is not only to know that Christ is God in himself and all other parts of truth necessary to bee beleeved but a full perswasion of the mercy of God through Christ to belong unto himself in particular so as hee bee able with Thomas to say My Lord and my God not onely confessing that Christ dyed for sinners which the very Devils beleeve but as Paul describeth the true Faith in the Son of God by the proper speech and voice of it Gal. 2.20 Who dyed for mee and gave himself for mee Further the description restraining this grace to beleevers giveth us to understand that faith is not of all 2 Thess 3. Faith is not of all nor so common as men take it to bee not every one that can say I beleeve in God hath faith nor every one that will boldly say Christ is his Saviour hath presently saving Faith For. 1 The Prophet Esay speaketh of a number that beleeved not the Prophets report and to whom the arm of God was not revealed Isa 53.1 The Evangelists and the Apostles also complain in their times how this prophecy was accomplished notwithstanding they heard the blessed word of truth from the mouth of truth it self and saw the wonderful Miracles in the hands of Christ himself and his Apostles for the confirmation of that truth 2 The end of Faith which is salvation belongeth not to the most and therefore not faith it self the means for there are few which shall bee saved 3 The Word the parent of faith is wanting to many people and where it is so neglected by the most as grace and Gods blessing is withdrawn from it besides that the unfaithfulnesse of Teachers and abundance of iniquity in all sorts of men provoketh the Lord to revenge with his fearful stroak of slownesse of heart to beleeve that in the midst of means men should wilfully perish now if there be no seed-time what fruit or harvest of faith can be expected 4 The Scriptures not only deny true and saving faith to the reprobate whose eyes the Lord blindeth and whose hearts he hardneth lest they should see and beleeve Isa 6.9 but impropriateth it to the elect whence it is called the faith of the elect Tit. 1.1 To them whom God hath predestinated to life for so many as were ordained to life everlasting beleeved Acts 13 48. to the sheep of Christ Joh. 10.16 But yee beleeve not for yee are not of my sheep to them that are regenerate by the Holy Ghost as 1 Joh. 5.1 Whosoever beleeveth that Jesus is the Christ is born of God Lastly the description addeth the final cause of faith to bee Salvation namely in regard of beleevers for the main end of all graces is the glory of God and so Abraham by beleeving is said to give glory to God Rom. 4.20 but the subordinate end of faith is the salvation of the elect and therefore is it called saving faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In salutem animae Beâ—â— Faith never quite lost Heb. 10.39 we are not they which with-draw our selves unto perdition but we follow faith to the conservation of the soul 1 Pet. 1.9 Receiving the end of your faith even the salvation of your souls And from hence followeth it that saving faith can never be quite shaken out of the heart of him that once hath it being 1 but once given to the Saints Jude 3. and a gift of which God never repenteth him 2 A gift flowing from Gods eternal election as we have shewed out of Acts 13.48 3 A seed of God perpetually preserved in the regenerate who sin not because this seed of God remaineth in them 1 Joh. 4.4 4 It hath the promise of the Father to be the victory that overcometh the world the intercession of the Son of God that it fail not Luke 22.32 and the confirmation of the holy Spirit who by it sealeth up and giveth his earnest into the hearts of beleevers 2 Cor. 1.22 so as unless the mighty power of the Father Son and holy Spirit upholding it can bee shaken it can never be by all the gates of Hell so shaken out of the heart but that the end of it shall be salvation which could not be if the elect did not ever abide in communion and fellowship with Christ Popish doctrin teacheth not true faith to this day From which description of true justifying faith it is evident that Popish Doctrin knoweth not teacheth not nor suffereth men to be taught the true Doctrin of saving faith because it utterly disclaimeth the very essential form of it which is special application of Christ and his merits with affiance and resting only on them unto salvation yea and more they condemn this glorious work of faith as a mortal sin and stile it by the name of presumption and so by Gods just judgement they take up such a faith in stead of it as is common not only to Hereticks and Reprobates but to the very Devils themselves who beleeve as much as Popish doctrin requireth to salvation yea and more they tremble also For doe not they know and assent that there is one God that all that is in the Word of God is true and certain that all the Articles of the Creed are the true grounds of Christian religion and if you goe any further excepting the thrusting in of general Councils and Traditions which every good Catholick must take in with the former Popish faith leaveth you and biddeth you farewell and even those things which are absolutely necessary to salvation to bee beleeved by saving faith as that the Scriptures are Gods Word that the Articles of faith comprised in the Creed of the Apostles are of undoubted truth they embrace only by Historical faith by which yet was never man saved for if ever man were then might the Devils also by the same faith But justifying faith is another manner of thing it seateth not it self in the understanding only as the former but takeeth up the whole soul even the heart will and affections also all which lay hold and cleave unto Christ for salvation Neither is it a common and general work of the Spirit upon good and bad as the former illumination and assent is but a special favour and extraordinary grace proper to the elect as wee have heard and the stranger entreth not into this their joy The second point to be considered is the benefit or excellent fruit of this grace 1 It is the first stone to be laid in the building of a Christian Five excellent fruits of saving faith and therefore called a substance and foundation Heb. 11.1 and the Colossians are said to be rooted and built and
things are by communication the more increased for wee read not of any man that laid out his Tallent but to increase and as the light of the Sun is never a whit impaired by communicating it self to the whole world or as hee that lighteth one candle of another dimisheth not in either but increaseth the light so is it in the light of the Sun of Righteousnesse much more and in the kindling of these heavenly sparkles whose property is to diffuse themselves as fire and the further they spread the greater and brighter is the flame 3 The third fruit or effect of Faith is an undaunted confession of it Rom. 10.10 With the heart wee beleeve to justification and with the mouth we confesse to salvation For where faith is in the heart it will bee also in the mouth The spirit of Faith and the speech of Faith are undivided as 2 Cor. 4.13 And because wee have the same spirit of Faith according to that which was written I beleeved and therefore I spake even so wee beleeve and therefore also wee speak Now there bee three actions of Faith which help forward this free confession 1 It maketh a man bold in a good cause Act. 5.29 Peter being full of faith with a bold spirit told the Council that had the power of Life and Death in their hands and himself in their power wee ought rather to obey God than you 2 Faith keepeth a man in a preparedness to suffer by leading him along in the denial of himself and hereof wee have a notable example in Paul Act. 21.13 who professed how ready hee was not onely to bee bound but to dye also at Jerusalem if God called him thereunto 3 It worketh joy yea much rejoycing in the heart in the suffering for Christ and a good cause Rom. 5.3 after the Apostle had laid down the justification of faith as a ground hee saith that wee then rejoyce in tribulation and that they did so indeed is plain Act. 5.41 They departed from the Council rejoycing that they were counted worthy to suffer rebuke for his name hence could they sing Psalmâ— at mid-night in the dungeon and fetters and hence could the Martyrs imbrace the fire kiss the stake and testify such joy in the flames as all men might acknowledge the truth of the speech of our Saviour Your joy shall no man take away from you no Tyrant no tormentor nor any kind of torment The fourth and last fruit or work of faith is that wheresoever sound faith is it is most diligent in preserving yea and increasing of it self The most covetous man is not more complaining nor gathering than the beleever who is ever complaining of want of Faith or of the weaknesse of it Mar. 9.24 and knowing the want of it to bee so dangerous and hurtful as without which hee wanteth Christ himself as also that the weaknesse of it depriveth him of much comfort and many goods things for a man of weak estate must needs want many rich commoditys and sweet comforts which the wealthy enjoy in abundance Therefore hee useth all good means to increase his stock as 1 Hee is much in hearing reading and meditating in the word because he knoweth Means to increase the stock of faith faith commeth by hearing and every thing is preserved and nourished by that whereof it is begotten 2 Hee is much in godly talk and Christian conference by which as the fire by the bellows so is the grace of God blown and stirred up in him 3 Because hee seeth how without prayer both his own but especially Christs his faith is as ready to fail as Peters was Luk. 22.32 hee is much in prayer and with the Father of the Childe cryeth with tears often Lord I beleeve help my unbeleef Mark 9.24 and with the Disciples Lord increase our Faith Luke 17.5 And these are the marks by which the soundness and currence of Faith as by a touchstone may bee tryed and distinguished from all that false and counterfeit Faith which is so stiring in the World and wherby most men are lamentably deceived The use of this Doctrin is 1 To stir up men to examine and by these notes to prove themselves whether they are in the Faith or no to try their faith of what kinde it is least in the end they find that they have leaned upon a staffe of reed By which examination I fear it will bee too evidently seen that these are the last daies wherein the Sonne of man shall come and scarcely find faith upon the face of the earth Sure it is that the common faith of men is neither thus 1 Founded 2 Nor qualified The most common faith of men is not thus qualified 3 Nor attended 4 Nor thus fruitful as will briefly appear in the particulars First Every man saith he hath Faith but whence had hee it it was never begotten by the Word he never cared for that that was ever as a sixt finger and superfluity unto him It was never founded in repentance nor dwelleth with Humility for most men never saw change in themselves they have loved God and beleeved in Christ ever since they can remember It was never cherished with the duties of prayer and invocation they could never pray in all their lives except after the Minister or by set forms but the spirit of prayer never dwelt there It was never conflicted with unbeleef they wonder what that should bee or that any man should not ever beleeve so as indeed here is no character of the faith of the Elect and nothing all this while but a voice and very carkase of Faith 2 Others say they beleeve and brag of a saving faith in Christ but they feed a bare fancy for they could never beleeve God for lesser things they want the faith of Gods providence even for meat and drink which is apparent in that they can use wicked and unwarrantable means for them their strong faith they brag of waiteth not for Gods provision but will shift for it self by hook and by crook it holdeth not the heart to patient bearing of the Cross but flingeth out in distempers it putteth not forth in inferiour businesses to give directions to the particular actions of life and therefore seeing this faith faileth in lesser and smaller things how can it bee sound in the greatest of all 3 Others boast of a sound faith which were it so it would lay hold upon the promise and beleeve for themselves and their seed but this it doth not for many who for themselves would rest in the providence of God upon the good and warrantable mâ—â—â—s will yet indanger themselves for their children And hence is it that many who have lived conscionably in single estate have remitted much of their care and fear in their married condition and come short of their former uprightnesse and why is this else but that they conceive not the Lord to bee all sufficient for them and theirs Gen. 17.1 4 Others there
can expect immunity from the Tempter Reason 1 This life is the time of warfare and the world is the great field of God in which Michael and his Angels fight against the Dragon and his Angels and can the Captains and Leaders of the rest that go before them in grace in strength in knowledge in holiness escape the onset seeing the sharpest and most keen assaults of every battel is upon the fore-ward and forelorn hopes 2 Satans malice being the greatest sin in the world and the sin against the Holy Ghost is directly and professedly against God and consequently against those that appertain to God 〈…〉 venâ—â— self 〈…〉 od in 〈◊〉 â—nts 〈◊〉 22. because they do so That hee hateth the Godly it is because hee hateth God and in us would bee revenged on him in the servants hee persecutes the Master in the members the head whereas his chief quarrel lyeth against the Master and Head This cannot bee new to him that considereth either Christs prophecy Yee shall bee hated of all men for my sake that is of all wicked men that carry Satans image and properties or else the Saints experience of the accomplishment of it For thy sake are wee killed all the day long Psalm 44.22 Whence it must follow that the nearer any man is to God more graced or more like him the more is Satans malice kindled against him and hee is lesse exempted from temptation the nearer Christ the more desirous is hee to winnow him 〈…〉 grea◠〈◊〉 â—se 3 Gods Providence so ordereth the matter that where hee gives greater strength and grace there should bee greater exercise to prevent pride to keep grace on work and to make his gifts known to the world Vse 1 If Satans malice and impudency set upon the green tree what will hee do to the dry If hee dare make tryal of Christs strength will hee fear our weaknesse If bee dare encounter with perfection can wee impotent and infirm Creatures look for exemption No wee had more need arm our selves and expect our adversary and the rather because the Prince of the World comes upon Christ and findeth nothing to help his temptations by but to us hee needs bring no weapons hee findes in our selves a whole armory of weapons by which hee may fight against us bee findes a rebel within us an old Adam of our corrupt nature that giveth him strength and help against us and therefore his boldnesse will bee so much the more against us when hee sees our own wicked inclinations yielding strength to his wicked temptations Many men say they are of so strong a faith and of such grace that they defie Satan they were never troubled with him 〈◊〉 â—ce â—ouble hee hath nothing to do with them Alas poor soules the more grace the more trouble If strength of faith and grace had given priviledge from temptation our Lord Jesus had not been tempted hast thou more than hee or hast thou more than Adam in innocency yet Adam in innocency was tempted Oh take heed lest the strong man have carried all away and so thou hast peace thinkest thou that hee durst assault Christ and dares not come neer thee dares hee encounter with a Lyon and will hee stand in fear of a fearful Hare 〈…〉 â—on 〈…〉 deâ—â—d not 〈◊〉 Vse 2. Temptation is no sign of Gods hatred but of the Devils It is the weaknesse of flesh to think that a mans own or other mens temptations proceed from an angry God and thence to give false witnesse against himself or others being assailed by Satan See wee not here Christ proclaimed the Son of God and in whom his Father is well pleased yet subject to temptations by the Devil wilt thou now conclude that Christ is suddenly cast out of favour Nay our Duty is if wee see any buffered by Satan rather to pray for them and pitty them than pass sentence as Judges upon them considering that our selves also may bee tempted And if our selves bee not molested and troubled let us take heed wee have not given Satan peaceable possession which makes him now fawn upon us Many will spit at the mention of the Devil who are linked to him sure enough and lulled asleep with the pleasures and profits of this world and are never diseased or disquieted because they go on pleasantly with full sail and gale to destruction Vse 3 This Doctrin confutes that Romish delusion of driving away the Devil and exorcising him with holy water of Baptism The holiest water that ever was did not drive away the devil For the holiest water that ever was was that which washed the holiest Son of God and yet the Devil was never a whit afraid of that but immediately Christ must go forth to bee tempted Papists use the name of Jesus uttered in so many letters and syllables to bee powerful to hinder the entrance of Devils and to drive them out being entered For say they when it is uttered the authority of Christ is present which they cannot resist But I answer 1 Never did the Apostles acknowledge any great miracle or work to bee done by the name Jesus but as Peter saith Act. 3.6 13. By Faith in his name which goes beyond the bare repeating of it 2 Satan delights to see silly people being deluded to abuse both this name and all the names of God to sorcery which is the cause that when hee is raised by the Sorcerer bee is content to bee adjured by all the holy names of God in the Scripture as though they bound him whereas hee deludes them the more and exerciseth his malice against God in an high measure and his holy titles If Satan fear not the person of Jesus he less fears the name of Jesus 3 If Satan fears not the person of Jesus but dares set upon him certainly hee fears not the name and word Christ might easily according to Papists have shaken off the Devil and said What knowest thou not that my name given mee in my circumcision is Jesus how darest thou bee so bold with mee And surely if that Name in the mouth of a wretched man would by any vertue in it make him fly then much more in the mouth of Christ himself But all this is but diabolical and Antichristian delusion Object But must not every knee bow at the name of Jesus Phil. 2.10 even of things under the earth by which are meant the Devils Ans They wickedly abuse that place for the name Jesus is not only a title of Christ but of his Power Majesty and Authority sitting now at the right hand of his Father which if they had to command they might command all creatures in heaven earth or hell Whence wee see that the literal understanding of that place is the ground of Magick The like they speak of the reliques of Saints bones apparel c. which the Devil cannot abide I answer 1 They have few or no true reliques of Saints but false collusions
by which God tryeth the graces of his and manifesteth their infirmitie and out of which his grace giveth evasion and deliverance seem they never 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 evil of sin What strong temptations were they that seised on Peter David Solomon wherein they seemed utterly lost Yet the Lord held under his hand and left them sufficient grace to raise them againe Gods faithfulness was such to David and Solomon and Christs prayer that Peters faith did not utterly fail Reasons 1 Wee are the Lords souldiers and servants and therefore hee will help us David thought this a good Argument Psalm 86.2 O thou my God save thy servant that trusteth in thee And this is Gods manner of dealing When hee hath a great work or Tryal for his children hee arms them with boldness constancy and courage as Sampson when hee was to encounter many Philistims what a measure of strength was hee indued withall when the Prophets were to bee sent to rebellious and stubborn people the Lord made their faces as brasen walls Jerem. 1.18 and as adamants Ezek. 3.9 The Apostles being called to the great function of calling in the whole world the Holy Ghost fell first upon them and furnished them with singular gifts fit for that calling How boldly Peter preached and professed Christ at Jerusalem to the beards of those that had put him to death even the Rulers and Elders appears in Act. 4.8 but the cause of this was that hee was full of the Holy Ghost The like wee may observe in Elias his reforming of Gods worship and in the restoring of Religion by Luther who was wonderfully gifted 1 With undaunted courage as appears in his burning the Popes decrees and his disputation at Worms 2 With fervent Prayer 3 With admirable and heavenly preaching So the faithful Witnesses and Martyrs that are called to a hot brunt are first armed with a singular spirit as that Prote-Martyr Steven Act. 6.8 10. who was full of the Holy Ghost full of Faith and power full of wisdome and grace that they were not able to resist the wisdome and spirit by which hee spake And was it not so in Q. Maries daies that poor Creatures were lifted up with such excellent spirits as that all the learning and wisdome of the Doctors or all the power of authority could not daunt them God should lose his honour if any of his servants should be utterly overcome but onely those unmerciful Arguments of fire and faggot could put them to silence 2 The battel and cause is Gods the question between Satan and us is Gods glory and our Salvation This was Moses his Argument why the Lord should spare his murmuring people see Numb 14.15 16. Now if the Devil prevail against us God shall lose his honour which is dear unto him But he will not suffer himself to bee so disgraced as to let us bee overcome by his enemy neither shall the salvation of his bee prejudiced for this were against the truth of God whom Satan accuseth to be a lyar 3 Hee hath armed us with his own armour and furnished us with his own strength and will not have his weapons bee thought so weak and insufficient as to bee foiled in it The Sword of the Spirit is not so blunt The shield of Faith is not so dull the breast-plate of righteousness is not so thin as to receive every bullet that comes to hurt us 4 Christ hath made us members of his own body and when the head can with patience suffer the members which it is able to defend to bee pulled off from the body then shall the sound members of Christ bee pulled away by temptation from him which they must needs bee if they were not conunually supported by his strength Object 2 Cor. 1.8 Wee were pressed out of measure passing strength insomuch that wee desparred even of life Answ 1 The Apostle speaks of humane strength which could never have passed through those tryals But the power and strength of God shewed them an issue 2 The Apostle speaks according to the sence of his flesh and what they were in their own feeling as it is plain in the reason of his deliverance in the next words That wee should not trust in our selves but in God that raiseth the dead 3 The very scope of the place is to shew not the unmeasureableness of affliction but a great measure of them thereby to amplify Gods mercy Vse Wee should not bee discouraged though our tryals bee very great for wee shall not want sufficient to strength to carry us through them Yea let us check our weakness while wee torment our selves with needless fears that God takes little or no knowledge of our Tryals or will with-draw his grace and absent himself for ever No hee tenders the weaknesse of his chosen on whom although the Spirit fall not so visibly as upon Christ yet by vertue hereof they have the secret distilling and sensible yea forcible working of the Spirit in their hearts such graces of faith hope patience and boldnesse in case they keep their watch as whereby they may as surely perswade themselves of victory as if they had received the Holy Ghost visibly as Christ did Add hereunto these considerations Strong â—â—â—tives to stand to â—tions 1 That it is impossible to bee exalted to Christs Kingdome if thou bee not assaulted first with temptation thou canst not bee victorious unless thou fight nor obtain the crown unless thou bee victorious Rev. 3.21 2 That if thou beest in great perplexity yet think not the Lord hath forsaken thee For 1 not to bee chastised of God is to bee hated of him 2 He hides his face but for a season from his children as the mother doth till the child get knocks and falls onely to let them see their weakness and more to depend upon him 3 That there is a time when God makes intimation to all his children of their election and salvation and commonly before this that they may bee fitted with hungring desire after grace and make much of it when they have it there goeth a trouble of mind and fear and disquiet so as a man thinks God is quite gone when hee is drawing gratiously unto him and that hee shall never hear more of him when hee is knocking by the Holy Spirit to have entrance into his heart Therefore wee may trust perfectly on this grace and wait Gods time for his full manifestation of it the just liveth by faith and maketh not haste Job if the Lord killed him would still trust Remember Mr. Robert Glover that blessed Martyr at Coventry crying to his friend Austen Hee is come He is come hee looked for the Holy Ghost two or three daies before and made great moan that hee came not yet hee continued waiting and hee came at length but not before he came to the sight of the
hee any sluggishness or dulness in his nature to hinder his prayer neither did hee ever make a prayer which did not merit of it self to bee heard or wherein hee was not heard 3 Miraculous which is above the strength of man and is sometime given to the Saints to commend their doctrin as unto Moses Exod. 24.18 and to Eliah 1 King 19.8 And of this kind was our Saviours fast because no man can fast so long or half so long and remain alive and much less can a man fast so long and not bee hungry all the while as it is said of Christ Secondly The reasons of this fast are 1 Negative 2 Affirmative I Negative 1 It was not to commend fasting as the Papists teach for it is no commendation to fast when one hath no stomack or is not hungry as Christ was not Besides it is in it self no worship of God but a thing indifferent and onely commanded and commendable so far as it is an help to religious exercises 2 Much less that wee should imitate him as the Papists do in their Lent-fall For 1 it is none of the moral imitable actions of Christ but effected as other miracles by a power transcending the strength of men and Angels yea by the same power whereby hee gave sight to the blinde and leggs to the lame hee is as imitable in one as in the other 2 If they will imitate Christ they must abstain from all food not onely from flesh and that for forty daies and forty nights for Christ all this while are nothing yea and they must not bee hungry all the while as hee was not Luke 4.2 3 Christ did not fast once a year as they do but once in all his life 4 There is no proportion no agreement between Christs fast and their Lenten fast for 1 Christs was a total fast an utter abstinence theirs is a mock-fast They glut themselves in the time of their fast with most dainty meats and drinks in fulness and delicacy Christs fast disagreeth from Popish fasts in seven things or eight 2 Christs was voluntary theirs is forced against the use of the Primitive Church among whom it was left free to every mans Conscience when and how long it pleased him to use it neither were any Laws set down for the Lent-fast yearly to be kept in imitation of Christ till Gregory the Great or as other write Telesphorus Bishop of Rome about four hundred years after Christ but it was free for the time and kinds of meats 3 Christs fast was for a necessary cause their 's in times of joy when no just cause urgeth for the times sake for custom and superstitious imitation when no publike danger is to be prevented nor any special grace to bee obtained whereas by Christs fast the greatest evil in the world was diverted and the greatest good procured 4 Christs was without ostentation in secret in the Wilderness when none saw him whereas in Cities and societies of men hee ate and drank but these will bee known to fast and with the Pharisee profess I fast twice a week c. 5 Christ fasted not as counting some meats unclean which are all good and ought not to be refused as unclean but received with thanksgiving as sanctified by the Word and Prayer 1 Tim. 4.3 4 5. They fast with condemning of flesh and whatsoever cometh of it as unclean for that time which is more Jewish than Judaism it self for even in the Ceremonial Law those things that were pronounced unclean were never to bee refused as unclean in themselves but only in regard of the Commandement But much more now all difference of meats being taken away according to Peters vision Acts 10.11 may all be lawfully used at all times for the nourishment of man and the contrary is a doctrin of Devils 6 Christ fasted not without instant prayer for even the Saints of God alwaies when they did fast joyned prayer which otherwise were but a bodily exercise 1 Tim. 4.8 And hence fasting is often put for fasting and prayer Hester 4.3 16. But they fast in want of extraordinary prayer and when no need or occasion is above ordinary 7 Christ did not fast as placing the Kingdom of God in meats and drinks whereas they account the observation of their fasts a thing meritorious to satisfie for sin and purchase the Kingdom of Heaven which is their common doctrin wherein what else doe they than attribute the Kingdom of God to meat and drink 8 Let them shew where the people of God ever presumed to imitate the fasts of Moses or Elias if they cannot how dare they embolden themselves to imitate Christ and injoyn the meanest of their Disciples so to doe under pain of Damnation for this is the boldness of Bernard saying As Christ forty days after his Resurrection ascended to Heaven so none can ascend thither that fasteth not these forty days And yet here I condemn not the Lent-fast among us so it be observed only as a civil and politick Ordinance and not as any religious fast or observation for I esteem it as lawful for a King for a time to forbid his subjects some sorts of meat and injoyn others as he seeth most fit for his Common-wealth as for a Physician to prescribe a diet to his Patient forbidding some meats and appointing others for the health of his body Much less doe I condemn all fasting in general but wish it were more observed than it is so it be rightly But this fast of the Papists in the institution observation causes manner and end of it is wicked and sacrilegious Christ fasted this fast for four causes II. The affirmative ends of this fast of Christ were these 1 To prepare himself by fasting and prayer to his most weighty calling for although Christ was full of the Holy Ghost and seemed not to need the benefit of fasting and prayer to fit him yet he took on him our infirmities with our nature and as man needed such help as our selves doe 2 To teach us not rashly and headily to enter upon or undertake any calling but by fasting and prayer to prepare our selves who have more need of preparation than Christ had and to get Gods blessing on the same but especially this concerns the Magistrate and Minister Obj. You said this fast was not for our imitation Ans True it was not in the extent but in the end it was in the former Christ is to be admired in the latter to be imitated 3 To set out his Miracles and Divine power for the honour and authority of his Person and Doctrin to shew himself the Son of God Obj. Moses and Elias fasted this fast and yet were meer men Ans They did it by his power he by his own they were upheld by the power of God but he by his Divine power their fasting was but a type and shadow of this But to make every man able to imitate this fast obscures Christs glory and
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
Hee gave himself to deliver us out of this present evil World Gal. 1.4 3 No man hath benefit by Christs death but hee that with the Apostle is crucified to the World and the World to him Gal. 6.14 4 The World as it hath no part of his death for hee dies not for the World so no part in his intercession John 17. I pray not for the World 5 In the entrance of our profession wee have not onely renounced the World but proclaimed and vowed war against it and therefore shall prove no better than runnagate Souldiers yea Apostates if we sight not against it The love of the World is a leaving of Christs colours 3 Consider what cause there is in the World to love it 1 In respect of God it is contrary to his nature Hee is Holy Pure Righteous the World lieth in unrighteousness It is contrary to all his Commandements Hee commands Holiness and Sanctification it incites to all uncleannesse in soul and body Hee commands Truth Sobriety c. It teacheth to Lye Swear Curse Slander and Circumvent Hee commands all fruits of the Spirit it injoyns all the works of the flesh Hee commands to give our goods to the Needy it wills us to get our Neighbours 2 In respect of it self it is changeable variable inconstant and wilt thou affect that which thou canst not hold or injoy 3 In respect of thy self is it not madness excessively to love that which doth thee so much harm pricks as thornes and pierceth with so many sorrows crosses losses persecutions which if thou beest good will fight against thee and pursue thee with mortal hatred and only slayeth those which resist it not 4 Consider wee what strangers and pilgrims wee are in the World and so bee moved to lay bridles upon our affections which is the Apostles argument 1 Pet. 2.11 Dearly beloved as pilgrims and strangers abstain from earthly lusts Let us estrange our affections from this World and deal as wise Travellerâ— that make the greatest Cities but thorow-fares to their own home Use 2. Let this Doctrin moderate our affections in seeking and having yea and not having the things of this life This is the common error that men look altogether upon the Beauty Glory and fair side of the World and wealth of it but never look upon the inconveniences of them and how strong they are to pull us away from God or how apt to make us a spoil to Satan which one consideration would somewhat abate our heat and affection towards them How ambitiously do many affect promotion and great places not considering in what slippery places their feet are set How eagerly doe they desire wealth as though it had no power to draw the heart from God and the wealth of Heaven How unsatiably doe they pursue pleasure not considering how the Devil insnares them and makes them lovers of pleasure more than lovers of God Surely were men acquainted with their own hearts they would not suffer them so to rove in these desires Oh saith one if I were a rich man how liberal would I be to the poor But alas he knows not what spirit he is of the Devil would make no doubt to change his mind it his state were changed and make of this liberal man either a Prodigal or an Usurer or an Oppressor and doe much more mischief than he can in his low estate Oh saith another were I in high place I would right wrongs and set things in order But so said Absalom and yet who did more wrong than he deflouring his fathers Concubines and deposing if he could his father himself And such right would many doe if they were in higher place All which is an argument how open we lye to Satan in such estates To conclude this point observe these few rules 1 Put on the Lord Jesus Christ and care not to fulfil the flesh 2 Vse the world as not using it Rom. 13.14 1 Cor. 7.31 3 Count all things dung for Christ as Paul did Phil. 3.8 whose bloud is set against and above all corrupt things 4 Pray that thy heart may be set upon Gods statutes and not enclined to covetousness Psalm 119.36 First seek the Kingdom of God and his righteousness c. 5 Whether thou hast the world or no shew not thy self a lover of it by encreasing thy wealth or bettering thy estate by swearing lying deceiving 1 rejoyce in no part of it which God reacheth not to thee by good means desire none but that on which thou mayest crave a blessing and for which thou mayest return praise hold none but with moderate affection and mind to forgoe when God calls for the whole or any part to good uses use none but with sobriety as not using it and that ever to Gods glory and the good of men Vers 9. All these will I give thee if thou wilt fall down and worship me NOw after the preparation standing in the choise of a fit place and presenting a glorious Vision we come to the dart or temptation it self in which there is 1 A profer All these will I give thee 2 A reason For they are mine and to whomsoever I will I give them 3 The condition If thou wilt fall down and worship me And first of the profer Before he had shewed his Wares now hee tells the price All these here is no pinching nor parting of the matter but 1 Christ shall be an absolute Monarch none shall share with him There is the extent of the profer he will part with all 2 The quality of it All these the glory beauty wealth and all that can be desired in the world all that he saw and nothing else he would give him unmixed and unblended glory and honour without sorrow trouble shame or vexation for he saw none of them 3 I will give thee but he will not barter or sell these so dear to Christ as he would to another but he will deal kindly with him he will as good as give them to him if he will but make a legge and thank him for them Doct. Note here the nature of all the Devils promises they seem to be liberal and very fair whereas indeed they are miserably foul and deceitful Who could expect more frank and plain dealing than is here pretended but look a little nearer we shall see it vanishing into nothing but deceit and mischief For 1. What is this great all that he makes profer of A great catch just nothing but shadows and representations of things in themselves nothing at all but the show he had made 2 As this great all was but a show so it was but for a moment for shadows cannot continue and what were Christ the better if he had been put in possession of the things themselves if they so suddenly vanish away before he can give a sight of them 3 His best and largest promises here are but in the transitory Kingdoms of this life which all pass away as a
more plain and sharp than they as appeareth 1 In the title he gives him Satan 2 In the commandement Avoyd First he calls him Satan which is the third name given him in this History for he had before been called a Devil that is a false accuser and a Tempter and now he is called a Satan signifying an adversary or enemy 1 To God directly 2 To man both in his person whom he often possesseth and vexeth Mat. 4.24 and also in his estate which hee doth often endamage and impoverish as we see in Job And Christ doth now so tearm him 1 To shew him that he takes better notice of him than before for he called him by no name before though he was called by the two former tearms by the Evangelist 2 That we should see further into his nature the more to beware of and detest him 3 To shew us how we may detect an adversary and smell a Devil namely when he sets against and opposeth the grounds of religion 4 To teach us that hee is no friend that offering us wealth and honour would draw us from God and religion The greatest kindness here is the greatest cruelty Avoyd 1 This is a word of indignation as we say to a Dogg avant for Christ was much offended and angry against this temptation when he saw and heard Satan so impudent and blasphemous So Christ gives this as a reason of the same speech to Peter Avoid Satan for thou art an offence unto mee Christ shews indignation because Satan shews his blackness 2 It is a word of rebuke and castigation of Satans importunity and impudency who would not bee satisfied at the first and second assault but still renews more hellish and horrible temptations Thus Luke expresseth it Hence behinde mee as one not worthy any longer to behold his face 3 It is a word of dismission or sending him packing and carries in it the force of a Commandement An Heretick saith the Apostle after once or twice admonition avoid Tit. 3.10 Thus deals our Saviour with Satan here who is Haereticorum haereticissimus An Arch-Heretick as a great man talking with a wrangling fellow whom no reason will perswade commands him away hee will hear him no longer Quest Why was our Saviour so angry at this temptation above the former wherein he exercised Meekness and Patience Answ 1 His Wisdome knew how far hee was to bear Satan at this time and how much to suffer from him and then how his mouth must bee stopped which Meekness and Lenity would never do there is no hope to win or overcome a Devil with kindnesse nor to shake him off that way nay rather this will more invite on his malice he will go so far as hee is suffered 2 Christ thirsted after mans salvation and his love to us and our redemption made him so angry with the Devil who sought by all means to hinder it for had hee been defiled with sin the work of redemption had availed us nothing 3 To note the hatefulness and detestation of that sin of Idolatry whether it bee covert or open that if our dearest friends should solicite unto it even the Wife of the bosome wee should pursue them to death and so shew our deadly hatred against it Deut. 13.1.6 4 The two former more concerned himself but this concerned his Fathers Glory directly hee hears him claiming all to bee his quartering the Armes and Royalties of God making himself a God and challenging worship due to God this hee could not bear his tenderness and zeal to his Fathers glory would not endure so vile a creature to carry away no not to challenge any part of his worship Doct. Gods causes must ever more affect us than our own How full of lowliness and meekness was our Lord and Saviour in all his own causes Hee did not strive nor cry neither was his voice heard in the streets Hee would not break a bruised reed nor quench a smoaking flax Isa 42.3 Matth. 12.20 When hee was reviled hee reviled not again When hee was called Glutton Drunkard a friend of Publicans and sinners Matth. 11.19 28. in stead of returning rough Language hee calleth saying Come unto mee all ye that are weary and heavy laden and I will case you Hee was led as a sheep to the slaughter and opened not his mouth when they accused him of capital things knowing that his answers would not bee taken hee answered not a word Now hee was in his own cause But when hee takes his Fathers cause in hand how doth hee cloath himself with zeal which even consumes him Joh. 2.15 in purging his Fathers house hee laies about him and whips out the abusers of that holy place Moses in his own private cause was the meekest man upon the earth being contumeliously worded by Miriam and Aaron hee presently pardons it and prayeth for Miriam and gets her cured of her leprosy In Exod. 32. that froward people was ready to stone him yet when God begins to bee angry with them hee forgets all and praies God rather to put his name out of his book than not to pardon their sins But seeing the calf his calm spirit is vanished and hee breaks the Tables of stone that were in his hand The Apostle Paul every where provokes Christians to meekness patience and laying aside of revenge and stirringness of spirit in private causes yet Act. 17.16 when hee saw the idolatry of the Athenians his spirit was stirred up in him 1 The Religion which wee profess Reasons should bind us unto God most straightly therefore Augustine noteth the word either à religando or à relinquendo that where religion is it will leave all for God And hence is self-denial enjoyned as a necessary preparation to him that will profess Religion 2 Gods Glory is preferred by himself above all his Creatures as being the end of them all and therefore must so bee of us even above our selves for of him and through him and for him are all things Wee see in the Common-wealth how the instruments of publike Justice if any service bee commanded from the King must lay aside their own business and ease and execute the Kings pleasure before their own Such a good servant for his Lord was Paul saying My life is not dear unto me so I may finish my course with joy 3 Our Lord Jesus hath more affected our cause than his own what an infinite love shewed hee in descending from his glory to work the great and painful work of our redemption what infinite misery did hee sustain to help us out of it what an happinesse forsook he to recover us to that which wee had forsaken what a dear price did hee pay for our ransome when we were lost Is it not fit now that wee should bee earnest in the cause of such a friend May not hee well disdain that any thing in the World never so much concerning us should bee preferred before him yea or equalled with or loved without him
by bad means to be suspected sundry instances page 201 Accusers mouths how to be stopped four rules page 19 Against false accusation seven rules page 17 Adversaries must bee overcome rather with patience than power page 72 Adoption called into question by Satan for present adversity five reasons page 58 Allegories must not be stuck too fast unto page 170 Christs Allegation of Scripture with some addition and change of words five reasons page 217 Angels called Gods Angels three reasons page 151 Angels tender keepers of the godly three reasons page 153 Concerning Angels three observations page 154 Angels come not in unto Christ before the Devil is gone from him four reasons page 258 Angels cannot bee in two places at once why ibid Angels have bodily shapes by way of 1. description 2 dispensation page 259 Angels minister unto Christ and how page 262 Christ was more Angry in the last temptation than in the two former four reasons page 214 Apochryphal books not authentical three reasons page 86 In the Ark were three things kept page 105 Assemblies in the Church of England holy meetings four reasons page 107 Avoid signifieth three things page 213 B BAd causes are thrust on by bad means four reasons page 2â—0 Behold signifieth five things in Scripture page 257 Blame thy self sinning more than the devil page 139 Blessing more desirable than means page 90 Blind and bloody battels for the holy land more for the Popes profit than Gods glory page 115 Boasters resemble the Devil page 303 To get Bread out of stones three waies page 70 Gods way to get bread contrary to the devils in three things page 71 C TO live out of a lawful calling wicked three reasons page 94 Calling to bee well carried two rules page 97 Special Calling requires the practice of four vertues page 98 Christ was locally carried to the Pinaclâ— four reasons page 123 In Christ Satan would have cast down all mankind page 133 Satan would have us cast down our selves why page 139 Causes of God must affect us above our own five reasons page 214 Changes here good for us five reasons page 254 To be chearful in trials four motives page 10 Chair of Rome a frivolous pretence page 114 Christ subject to temptations notwithstanding his perfection of 1 nature 2 grace 3 power page 5 Christ chose to be tempted in the wildernesse four reasons page 13 Christs going into the wilderness no ground for Popish Eremites four reas page 15 Chriâ—t would be tempted four reas page 11 Christ by being tempted succoureth us four waies ibid. Christ after among wilde beasts than wicked men page 29 Christ not so rough with Satan as with some wicked men no or with his own disciples four reasons page 73 Christ revealeth himself onely to such at will make right use of his knowledge four reas page 75 Christ as able to defend us as himself from wilde beasts and Devils page 29 Christs priviledge above all Creatures in the ministery of Angels three reasons page 263 Christs combate exemplary as victorious page 15â— Christians must he reasonable even to most unreasonable adversaries three reasons page 71 Church no competent Judge of Controversies page 158 Church hath no authority over Scripture four reasons page 159 Church of England not to bee separated from for some corruptions four conclusions page 108 Comforts for weak Christians in temptation four grounds page 5 Circuit of Satan is the compasse of the earth page 13 Comforts from Christ being tempted four grounds page 24 Comfort of the creatures a greater blessing than the creatures themselves page 90 Comfort in that Satan cannot overcome him who is not willing to be overcome page 139 Comforts from the custody of Angels page 154 Comforts of God bid for a time but at length shine out upon his children four reasons page 260 Bad Company worse than solitarinesse page 15 Comforts when temptations come thick on us three page 180 Compacts with Satan 1 open 2 secret page 204 Means to avoid Satans Compacts five page 206 Conference of Scriptures beateth out the true sense of them see instances at large page 165 Councils no competent Judges of controversies four reas page 160 In the inner Court of the Temple were four things of note page 104 D DAy of sicknesse and death most unfit to resist Satans temptations three reas page 42 Death enters the Soul by the windows of the Senses four real page 187 Devil is not driven away by holy water reliques nor the naming of Jesus page 7 Difference between the love of God as God and of God as a Father page â—9 Directions for the fortifying of faith three page 56 Distinction of 〈◊〉 and 〈◊〉 1 silly 2 ignorant 3 novel page 223 Doctors and Fathers no competent Judges of Scripture five reas page 160 Doing of what God commaundeth not alwaies a sign of true grace three reasons page 247 God draweth neer his Saluts in trouble three waies page 61 E EFfects of the spirits assured governance in troubles three page 12 Eminent persons must be so much the more watchful page 186 Ends and means must be tyed together page 179 Equivocation a Jesultical trick discovered page 150 Three Estates Satan especially would cast men from 1 of innocency 2 regeneration 3 office in Church or Common-wealth page 133 Evill men cleave one to another because all of them hate Christ page 103 Excellency cannot exempt a man from Satans temptations three reasons page 6 How to avoid Satans extremities three rules page 129 F FAmily-worship of God stands in five things page 111 Fasting the kinds 1 civil 2 religious 3 miraculous page 31 Fasting of Christ differeth from Popish in eight things page 32 Christ fasted his fast for four causes ibid Fast of Christ no longer or shorter than forty daies five reasons page 33 Forty nights of Christs fast expressed two reasons ibid Fasting a necessary Christian duty three reasons page 34 Motives to fasting six page 35 Faith his ablions about the means of safety if present three 30. if absent three ibid Overthrow of faith the aim of all Satans temptations five reas page 54 Faith must be so much the stronglier fortified as Satan more furiously assaileth it page 56 Faith his excellency in four things ibid The least Faith can pray for more page 57 Properties of Faith in want of means three page 64 Faith how it demeaneth it self towards the word of Gods providence three Rules page 94 Faithfulness in Promises enforced by five reasons page 198 G COmmon Gamesters live by no word of God page 97 Generality of obedience in four things page 250 Gifts of God differ from the devils in four things page 205 Glory of God must bee preferred above all the world six reas page 210 Motives to promote the glory of God five page 225 To glorify God in good measure means four page 213 God glorifieth himself in our tryals four waies page 254 Glory of the world falsly claimed by Satan for
savour Christ needed not to have ascended to send men without gifts hee sendeth no Messenger without a message no Steward without his provision no Captain without weapons no Watchmen without eyes this were a folly which the wisdome and weakness of man cannot brook but hee sendeth an interpreter the Learned tongue the prompt Scribe in the Law of the Lord such as are mighty in the Scriptures and are stored with things new and old Let us not implead the wisdome of the Son of God and say where shall wee have such store of Preachers for our several Parishes If wee want them the fault is our own and not Gods who hath given means men and maintenance enough if all these were wisely and thankfully disposed to his glory and the service of the Church 3 This Doctrin must bee applyed also to the more ignorant sort of men who never as yet came to see the absolute necessity of this Ordinance of Preaching as witnâ—ss 1 Their formal comming hereunto as forced by Law â—ow men see this necessity of preaching or constrained by custome and thence departing again without any fruit of Faith or increase either of knowledge of obedience or of comfort 2 The inbred corruption yea and malice of their hearts against it which bewrayeth it self in a number of frivolous Objections which they shame not to bolt out among their mates As that this preaching of the Gospel is but foolishness they see other have lived honestly and well without it before them and so have themselves done for many years and yet they live as well as those that are the forwardest to run after Sermons Alas poor souls how hath Satan over-reached them in a matter of such moment as is their whole estate and freehold of Heaven who if ever they come to see their lost estate and what a woful condition they stand in for the present they will tell us another tale with shame in their faces for that they have said they will profess the Ministry of Reconciliation to bee as necessary as their attonement and friendship with God which is better and sweeter than life it self Others conceive and complain as the Israelites Many plâ—â—â— against it that there is too much Preaching and too much of this Mannah and some of better place but no better hearts avouch that it is so common that it grows into contempt Now would I ask of these was it the abundance of Mannah the Angels food that was the fault or their wicked loathing of it even so is it the commonness of the word that maketh the wicked contemn it for the hungry soul of the godly would never dispise it if it were ten times more common or rather because they see not the worth nor taste the sweetness of it desâ—â—sâ— wee the Sun because it riseth daily and shineth all the day long upo◠〈◊〉 or the air which wee breath in every moment or doth the ordinary and common use of the bread upon our Tables bring bread out of request with us No wee see the necessity that without the Sun and without our daily bread and without the air wee cannot live And did wee see also as clearly that where vision faileth people perish wee should change with our minds our note and highly bless God for the commonness of it as we do in the other and sure I am that either the Apostle Paul did not fear this inconvenience or else hee oversaw it when he enjoyned the Ministers to Preach instantly both in season and out of season Others say the world was better when there was lesse Preaching and thence conclude that it is far worse now because there is more which though it bee a rude fallacy scarce worthy answer as putting that to bee a cause of mens wickedness which is not yet something must bee said unto it and fools must bee answered in their folly lest they bee wise in their own conceit Let these men bethink themselves and then tell us whether the Holy Gospel being the power and arm of God to save every beleever the glad tydings of salvation and word of life can make the World worse than it is For if that bee the use of it our blessed Saviour was far overseen to leave his glory of Heaven to take our flesh and in it to submit himself to the obedience of the whole Law and to the suffering of the whole curse of it for our disobedience if by all this hee leave the World or make the World worse than he found it How shall it bee true that is written of him that the Son of Man came not to destroy but to seek and save that which was lost if the Preaching of him make the World worse than it was wee will easily grant that the Gospel being a great sight it daily discovereth that corruption and darkness which before lay hid as the Sun rising manifesteth all those things which were wrapped up in the darkness of the night But to say that sin is the more because it is more seen by the light of the Gospel is a fancy or if sin it self in these daies of the Gospel by the multiplication of people bee multiplyed shall wee say the Gospel is the cause or rather the malice of men who pervert it to their own destruction taking occasion by it to turn the grace of God into wantonness Let not â—s therefore bee as the old Idolaters in Jeremies time who told him plainly that they would not hear the Word that hee spake in the name of the Lord for while they served the Queen of Heaven they had plenty of victuals and were well and felt none evil but since they left to burn incense unto her it was never well with them they had scarceness of all things and were consumed by the Sword and by Famine Jer. 44.17 18. and therefore they were resolved to do as their Fathers did But let us with thankfulness cast our eies upon the Grace of God that hath appeared and learn as it teacheth to deny ungodliness and worldly lusts and to live soberly righteously and godly in this present world Many other allegations of simple people against this ordinance I might alleadge but they are well met withall by some others and my self have elsewhere answered many of them Beauties of Bethel and therefore referring the Reader thither I content my self with these few for the present and conclude this point with this exhortation to these poor seduced people that considering the straight charge and Commandement that lyeth upon us to Preach in season and out of season they would bee willing to pick out their duty therein implyed which is to bee diligent yea swift to hear to attend as earnest suters at the gates of Wisdome for their own good to lay up instruction as they would treasure gold and to call after the wisdome of God revealed in this ordinance without which never was any made wise to salvation And let them further know that
Preacher of righteousness Noah of whom it is recorded Heb. 11.7 that being warned by God of the flood to come an hundred and twenty years after hee was moved with a reverent fear of God to make the Ark. And as Noah was by hearing of the waters so the servants of God hearing of fire wherewith the world shall once again bee destroyed ought to bee and are moved with a reverent fear of God which is as a steel spur to provoke them to their duty 3 The Scriptures make the contempt of this day of judgement the ground of all sins and of the destruction of ungodly ones For as it was in the daies of Noah so shall it bee in the day of the Son of man they never dreamed of the judgement before it came and so perished in it so men eat and drink marry and give in marriage till the day come upon them as a snare and they taken as a bird in an evil net What was the cause that the evil Servant sate him down with drunkards and rose up to beat his fellow-Servants but because hee said with himself my Master will still defer his comming In all which regards neither the Apostles nor wee the ordinary Ministers succeeding them can want good reason to stir up our selves and others by the often and diligent propounding and applying of this holy Doctrin of Christ his comming again to judgement The verse containeth two things 1 Christ his appointment to this office that hee is ordained of God 2 The execution of it a Judge of the quick and dead Touching the former it will bee asked Dan. 2 9 Joh. 16 8. How Christ is ordained a Judge seeing the Father and holy Ghost judge also how God could ordain Christ a Judge seeing that both the Father and the Holy Ghost judge as well as hee Ans In the last judgement must bee considered 1 The decree of judging 2 The authority or judiciary power 3 The external and visible act or execution of judgement Now in regard of the two former all the three blessed persons the Father Son and Holy Ghost concur as having an equal decree of judging an equal authority and judiciary power an equal dominion over all creatures and an equal consent in the judging of them But in regard of the third the visible judicial act Christ is the Judge and that according to both his natures the God-head and Man-hood and yet both of them herein retaining their own properties Thus is Christ ordained of God a Judge and thus is it said that the Father â—udgeth no man but hath committed all judgement to the Son Joh. 5.22 Where by â—udgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must bee meant the administration of judgement for so the Evangelist expoundeth it in the 27. verse of the same Chapter where hee saith that the Father hath given him power to execute judgement And by committing it unto the Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not as opposing the second person in Trinity to the first or third or as excluding the other two but onely appropriating it thus far that by the Son in a visible form and according to his humanity shall the last and general judgement bee exercised For all that power of judging which is in God by nature shall bee in Christ as man by grace of personal union for the execution of it Now the wisdome of God thought fit in this manner Administration of judgement laid upon the Son for sundry reasons to lay the administration of the judgement upon the Son for sundry reasons 1 Because Christ having in his humanity accomplished the work of mans redemption and in it had been judged in the world it is meet that he should now manifest the glory of his manhood exalted above all creatures and shining in such brightness of glory as is fit for such a body as is united to the Divine nature Hence is it that often wee read this second comming opposed unto his former wherein hee pleased to cover and veil his glory which now he will reveal and display above the shining of a world of Suns Mat. 25.31 When the Son of man commeth in his glory and all the holy Angels with him then hee shall sit upon the throne of his glory Luk. 21.27 Then shall they see the Son of man come in a cloud with power and great glory Secondly Hee shall shew his neer affinity unto man in that hee shall in his humanity bee seen visibly descending in the clouds as hee was seen visibly to ascend by a cloud this was long since prophecied that every eye should see him Act. 1.11 and how meet is it that the Judge of all should bee seen of all Thirdly In regard of his Church which as it is justified by his first appearing in humility so must it bee glorified by the second appearing of the head of the Church in glory Fourthly That hee might in this last act of it fully accomplish his Kingly Office for when hee shall have faithfully finished this judgement which is committed unto him hee shall immediately deliver up the Kingdome unto his Father 1 Corinthians 15.24 not that hee shall then cease to bee an everlasting King of glory but because hee shall no longer exercise any temporary government as now hee doth Hee shall not rule his Kingdome by Civil Magistrates nor his Church by such Officers and ministery as are now appointed under him for the gathering of the Saints It shall not stand in need of the means of edification by the Word Sacraments or Censures the Lamb himself shall bee all these in the midst of the Throne of God In both these regards hee shall deliver up his Kingdome but hee must first appear in a most glorious humanity to finish this great business For these reasons is this great work committed to the Son immediately to execute The comfort of Gods children that their Saviour shall bee their Judge Vse 1. Is Christ appointed the Judge then may every godly man and woman comfort themselves seeing their Saviour shall bee their Judge If a mans brother were to bee his Judge hee would not fear but to get the day and the cause to go with him but hee is the elder brother of every beleever he bade the woman go tell my Brethren that I am risen again I know saith holy Job that my Redeemer or neer kinsman liveth yea hee is nearer than a Brother being the Husband of every faithful Spouse If the Wise should have her loving Husband who loveth her better than his own life to judge her cause what need shee fear but the matter will go well with her what need the members fear the head Let us comfort our selves with these words and lift up our heads because this day wherein our Head shall shew forth both his own and our glory who are his Members draweth neer He shall judge the wicked against whom all their villanies have been committed 2 This doctrin serveth also to