such as are wealth honour learning parentage beauty or such like here called the face of a man for which God accepteth not nor rejecteth any man Job 34.19 Hee accepteth not the persons of Princes saith Elihu nor regardeth the rich more than the poor they being all the work of his hands And applied to the Apostles purpose is as if he had said I now indeed clearly perceive that the Lord hath no respect of any dignity or priviledge in any people above another that hee should pour his grace upon one more than another upon the Jew above the Gentile Why God accepteth not of persons upon the circumcision above the uncircumcision upon the seed of Abraham according to the flesh above the rest of the Nations and Kindreds throughout the world Now I see that the righteous Judge of all the earth can be no accepter of persons For 1 This were to esteem men by adjuncts and qualities Reasons and not by their essence and substance of grace and piety thus should the rich man have been preferred before Lazarus and the proud Pharisee before the penitent Publican 2 This were to judge by inconstant things for all these outward respects pass away as the figure of the world it self doth whereas the judgement of God is most unchangeable and therefore grounded on things unchangeable 3 It were a most unequal valuation to compare and much more to prefer things which are in no proportion of goodness to the things which are undervalued for between temporal and eternal heavenly and earthly things can bee no proportion 4 He which hath forbidden us to judge by the false and crooked rule of sence sight reason and such things as are before us cannot himself do so both which points are plainly reproved 1 Sam. 16.7 The Lord biddeth Samuel being to chuse one of the Sons of Ishai to bee King look not on his countenance nor on the height of his stature and addeth this as a reason for God seeth not as man seeth man looketh on the outward appearance but the Lord beholdeth the heart Object But when the Lord passed by all the rest of the Nations and chose Abraham and his seed did he not accept persons Answ That Abraham and the Israelites were chosen the Ismalites and Heathen rejected was no accepting of persons the Lord himself declareth that there was no cause at all in the people which furthered his choice of them just cause there was in them why hee should have passed by them as well as the rest for as they were the fewest of all people Deut. 7.7 so they were the worst and most stiff-necked of all Deut. 9.6 Yea consider Abraham himself their Father and the Father of all the Faithful what cause was in him that God should set his love upon himself or his posterity or call him out of Ur of the Chaldaeans where hee lived in as Heathenish Idolatry as any of the rest in so much as God by his Prophet puts them in minde of the pit whence they were hewn and telleth them their Father was an Amorite and their Mother an Hâ—ttite Ezek. 16.3 If it bee still asked what cause then was there why this people should above all other bee chosen to partake in the Covenant of life the Lord himself directly answereth that there was no cause without himself that moved him hereunto it was only his free love and meer good will The Lord loved you because hee loved you Deut. 7.8 Object But when God electeth one to salvation and rejecteth another hee seemeth no accept of persons for all lye alike in the same condition Ans The Objection answereth it self for in that all lie alike in the same mass and all are corrupted it is plain that election and reprobation depend not upon any thing outward for seeing matter enough to condemn all all being sold unto sin and no more matter of love in those whom he chuseth than those whom he refuseth we must needs conclude with the Apostle that Hee chuseth freely whom hee will and whom he will he justly reprobateth and refuseth Rom. 9.18 If it be here alledged that it seemeth hard that those that are all equal in Adam should be so unequally dealt with I answer may not the Lord do with his own what we will who art thou that darest dispute with God or prescribe Laws to thy Creator who is it that bindeth him or spoileth him of his Soveraignty over his creatures that he may not deal with one thus and with an other another way Object But when God judgeth men according to their works doth hee not accept of men by outward things and did not the Lord accept persons when hee respected Abel and his sacrifice but to Cain and his sacrifice had no respect Answ God judgeth men according to works but not as they are outward actions but as they are fruits of Faith purifying the heart and working by love thus only he looks on them with acceptance whereas bee they never so many and glorious without faith he rejecteth them so as still he judgeth by that which is within and not by things without further than they testifie of the former As for Abel his â—ace and person was no more respected than Caâ—ns it was the faith of his heart the fear of God and working of righteousness that was accepted and which is witnessed Heb. 11.4 By faith Abel offered a greater sacrifice than Cain by the which he obtained witness that he was righteous So as notwithstanding all that can be said to the contrary it remaineth an undeniable conclusion That God is no accepter of persons Wh soeveâ— would bâ—â—â—e God muâ—◠〈◊〉 accept of persons Vse 1. If God accept not nor reject men for outward respects no more must those who would be like unto him And hence sundry sorts of men are to be instructed in their duty As 1 Magistrates who are Gods Vicegerents and called gods yea called by God to execute his Judgements must beware of respecting persons in judgement Deut. 1.17 Moses appointing Judges over the people sendeth them away with this charge Yee shall have no respect of persons in judgement but shall hear the small as well as the great yee shall not fear the face of man for the iudgement is Gods This corruption yeelded unto makes a man say to the wicked thou art righteous and layeth him open not only to the curse of God but even to the curse of the people Prov. 24.24 Nay more hee maketh God so farre as lyeth in him a patron of iniquity a justifier of the wicked a taker of the ungodly by the hand a condemner and punisher of the innocent for he pronounceth sentence from God and fastneth that upon the Lord which the Lord abhorres 2 Ministers who are the mouth and Messengers of God must take heed of this base sin of accepting the face or persons of men so as for fear or flattery they hide or betray any part of the truth of God
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
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
as any chaff and as easily destroyed as any stubble that it is not consumed But 1 This fire is not kindled against the bush cut of the sparks of Gods wrath Heb. 12.29 Heb. 12.10 and indignation which is indeed a consuming fire but of his Fatherly affection and love not for the hurt of the bush but for the profit of it not to destroy the persons but the sin for the persons sake Wee have indeed kindled and blown up our selves a violent and devouring fire Heb. 10.27 which God might send into our bones Lam. 1.13 Psal 83.14 Lam. 3.22 to burn us up as fire burneth the forrest and as the flames set the mountains on fire But the mercy of God is as water to quench this fire for else would it burn to the bottome of Hell and instead of a Furnace of fury which melteth away his enemies Ezek. 22.22 he setteth up in Zion Isa 27.9 a furnace of favour only to melt the metal consume away the dross and refine his chosen ones to become vessels of honour 2 Because the fuel of the consuming fire of Gods wrath are slaves not sons those wicked brambles Ezek. 15.7 which if they escape one fire saith the Prophet they fall into another which shall consume them but not this bush which is only made brighter and better by the flame but not blacker not worser The chaff and stubble must feed the fire of wrath never to come forth more but the pure metal is cast into the furnace to come forth so much the purer as it hath been the longer tryed Exod. 3.2 3 Because the Angel of God is in the bush This Angel was Jesus Christ the Lord of the holy Angels and the great Angel of the Covenant For Moses saith expresly of this vision ver 4. The Lord appeared unto Moses and God called unto him out of the middest of the bush and S. Luke recording the same vision Act. 7.31 2. greeing with Exod. 3.6 after that hee had called him an Angel bringeth him in saying I am the Lord of Abraham c. This same presence of the Son of God was noted the cause why the three children in that furious furnace of Nebuchadnezzar Dan. 3.25 being cast in bound walked loose in the midst of the flames why not they but their bands were burnt and why not an hair of their cloaths vers 27. and much lesse of their heads were touched no nor smelt of the fire Isa 43.2 Behold the bush burned but not consumed because the King saw four men walking loose having cast in but three bound and they have no hurt for the form of the fourth is like the Son of God Because God is in the midst of it saith David of the Church it shall not bee moved Noâ— potentia urendi sublata ab igâ—e sed operatio tantum ut Dan. 3 for God shall help it very early How partly 1 by restraining the natural force of the fire 2 partly by obfirming and strengthening the bush against it 3 partly by watching it that it spread not too far for himself as it were sits by the fire to tend it 4 partly by slaking and cooling it when it groweth too hot lest the heat smite the bush as the worm did Jonas his gourd By these means Jonab 4.7 the bush in the flame becometh like the Gem Amiantus Amiantus gâ—â—â—a igâ—â— non absumitur sed lucidiâ—â— ac â—urior redditur Dub. Chytrâ—â—s Isa 53.3 which is not consumed by fire but becomes brighter and purer than before This most holy and comfortable truth is fully assured unto us in the person of our Lord and Head as well as in the body who in the daies of his flesh was 1 A bush most able to peirce and wound his enemies in himself most desplicable and base in all outward appearances and in this bush God dwelt not in any visible sign of his presence but as never in any before essentially and bodily 2 A bush in the fire partly of Gods wrath Col. 2.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa 53.10 Matth. 26.38 Mat. 27.46 Lam. 1.14 True first in the head and then in the members in inward passion and suffering in his soul the sorrows of the second death which made him cry My God my God why hast thou forsaken me into which flame had the bush of the Church been cast it had been utterly consumed Partly of mans wrath in outward passion and misery such as whereof hee complained that no sorrow was ever matchable to his And partly of Satans wrath in most fiery and furious temptation the which hellish fire was renewed and blown up against him in most violent sort three several times as in the Treatise following we shall by Gods grace discover 3 A bush in the fire not consumed but came forth of the hotest Furnace that ever was kindled more bright and glorious than the Sun in his strength For easy it was with him to convince his temporal adversaries by the mighty raising of himself from the dead through his own Divine power Rom. 1.4 when hee had overcome the wrath of God his Father and not difficult for him that had in his life overcome Satans Temptations and in the wilderness spoiled him of his power and weapons in part Col. 2.15 upon the cross by his death openly and perfectly to destroy his Forces and as on a glorious Chariot to triumph over him This bush burnt but not consumed As he is the end of all the Scriptures so also of the exposition of them in whom and for whose glory I have published this Exposition at the importunate request of some Friends Notwithstanding many discouragements that was on the one hand and sundry godly lights in our own tongue opening the same Scripture on the other Mr. Udal Mr. Perkins Mr. Dike 2 Sam. 23.13 The truth is magnified in the mouth of many witnesses and a poor man may give in as true an evidence as a rich If I may hold Benajahs place in the Church of God and stand for God among the thirties and the many of his Worthies it shall well content me although I attain not unto the first three What ever this labour is I have presumed to dedicate it unto you noble Sir as a testimony of my true and unfeigned affection and duty 1 Because God hath made you a worthy instrument in this place which as well by your authority and care as through your godly affection and countenance of good men and causes hath a long time enjoyed much comfort assistance and refreshing 2 Your sound love to the truth hath invited this truth to run under your patronage 3 As he which hath been once friendly bid welcome will boldly come again so your good entertainment of this doctrin in the delivery of it assures it you will now bid it as welcome to your eye as it was to your ears at the first offer of it
ground under the milstone of Gods heavie displeasure and Levit. 19.13 Thou shalt not robb thy neighbour the Work-mans hire shall not abide with thee till the morning The reason is in Deut. 24.15 Lest thy Servant cry against thee to the Lord surely it shall be sin unto thee Obj. 2. But thou mayest make the best of thine own commodities by hoysing the prices and diminishing or corrupting the quantity or quality No man can force thee to sell thy own in dear times unlesse thou wilt and much lesse to give it away to the poor and needy then shut up thy heart live to thy self let others shift for themselves as thou doest for one Ans It is written that covetousness is the root of all evil and that it is Idolatry and the Lord hath sworn by a great oath even by his own excellency Amos 8.4 that he will never forget any of their works that swallow up the poor and make the needy of the Land to fail that were weary of the Sabbath because it hindred their setting of Wheat to sale that made the Epha small and the shekel great and falsified their weights and sold corrupt corn that is took all courses for gain Besides the fearful fruits of covetousness in Achan Gehezi Ahab Judas Object 3 But thou lendest thy money too freely ten in the hundred thou maiest take by Law but if by cunning tricks and devices thou canst get twenty in the hundred thou shalt grow rich the sooner Answ It is written Luke 6.35 Lend freely looking for nothing again and Deut. 23.19 Thou shalt not give to usury to thy brother and Exod. 22.25 If thou lend mony to my people thou shalt not bee an Usurer and Levit. 25.36 Thou shalt take no usury nor advantage neither lend him money nor victuals to increase and What shall it profit a man to win the whole world and lose his own soul Object 4. But thou art a poor man and defraudest thy self of profit thou mayest by an oath or a lye or a little cunning and sleight get good gains and why needest thou be so nice Answ It is written Prov. 22.2 The rich and the poor meet together and the Lord is the maker of them both that is in their persons and in their estates and Levit. 19.11 12. Yee shall not swear by my name falsly neither defile the name of the Lord thy God and That the curse entereth into the house of the swearer and thief and Yee shall not steal nor deal falsly nor lye one to another and that all that love abomination and lyes shall bee kept without the gates of the holy City with dogs Rev. 22.15 and that I must not lye for Gods glory much less for my own profit Object 5 But thou maiest revenge thy self upon thy enemy and make him know whom hee hath in hand broach some untruth or other upon him and thou shalt at least disgrace him and if thou leâ—st him go with this every one will scorn thee Answ It is written Vengeance is mine and I will repay saith the Lord and Thou shalt not bear false witnesse and Matth. 7.12 Whatsoever you would that men should do to you the same do you to them and It is the glory of a man to pass by offences Object 6. But the cause is good the Catholike cause it is but a title of rebellion or treason indeed it is a meritorious work and thou shalt bee Canonized a Romish Martyr if thou shalt kill a King or Queen or Prince that is an Heretick but above all if thou canst by one terrible blow not only kill the King Queen and Prince but also the whole Council all the Lords all the Judges all the Laws all the Law-makers yea and blow up the whole Parliament-house and with that three heretical Kingdomes together Answ Here wee can hold no longer but in such a temptation as is so direct a worship of the Devil with our Lord say Avoid Satan bee packing foul Devil for It is written Rom. 13.1 Let every soul be subject to the higher powers and 1 Pet. 2.14 Submit your selves to all manner ordinance of man and the fearful judgement of Corah Dathan and Abiram with their complices betide such Catholike rebels as dare lift up their hands against the Lords annointed not to cut off his lap but his life which is the life and breath of all his people Use 2. The scripture the hammer of heresies Instance in justification by works The like use hath the Scripture in the right use of it against all errors and heresies as wee may see in these instances 1 If the Papists would teach us justification by workes Answ It is written Rom. 3.20 By the works of the Law shall no flesh be justified and the like in Gal. 3.3 4 5. And Paul had as many merits as any yet he would not bee found in his own righteousnesse Phil. 3.9 and our righteousness is but as filthinesse or filthy clouts and after our best indeavours wee are but unprofitable Servants 2 If they urge us with transubstantiation and real presence Answ It is written that after Christ had given the Sacrament In transubstantiation hee went into the garden and suffered which hee could not if hee had been eaten before and not being glorified and 2 remembrance is of things absent 3 He continues in heaven till his comming to judgement Act. 3.21 4 The Fathers are the same Sacramental bread 1 Cor. 10.3 and yet Christ was not then in the flesh 5 There is no alteration in the sign of Baptism and there is the same use of the sign of the Lords Supper In the seven Sacraments 3 If they object unto us seven Sacraments Wee reply against their five bastard ones as in that of Matrimony for the rest thus 1 It hath no sign instituted by God when he brought Eve to Adam here is matrimony but no sign the ring which they make a sign is not 2 It is not proper to the Church as Sacraments are but common to Jews Turkes and Infidels 3 Every Sacrament belongs to every Member of the Church but matrimony belongs not to their Priests and Votaries 4 All Sacraments serve to confirm faith so doth not matrimony Adam in innocency had no need of saith but hee had need of matrimony In orig nal sin after baptism 4 If they tell us that by Baptism Original sin is quite washed away Wee Answer No true Baptism takes away the guilt but not the being of sin and it is written of David Psal 51.5 that hee confessed hee was still in Original sin see also Rom. 7.7 and Jam. 1.13 In absolute necessity of Baptism 5 If they would thrust upon us the absolute necessity of Baptism Answ It is written that Circumcision being the same in signification and use with Baptism was omitted in the wildernesse forty years and that David doubted not of his uncircumcised childs salvation and that children are holy through their beleeving
with rebellion Lament 1.18 and to acknowledge the righteous judgement of God against it Never were the Oracles of Heathens despised so amongst them as Gods holy Word is generally of our people no man almost lets it come near his heart a manifest argument that God will one day speak so as hee will bee heard A Jerusalem would not take knowledge of the day of her Visitation as appears in Luke 19.43 and Matth. 23.37 therefore her habitation was made desolate As little know we the worth of our blessed means but perhaps wee may know it better in the want of them 3 Jerusalem remembred not her latter end therefore she came down wonderfully Lam 1.9 she was careless and never considered the account she was to make of her liberties and so hardned her self in sin and grew to contemn the good means shee had through the daily custom of them This also was the immediate fore-runner of Ninivehs destruction Zeph. 2.13 This is the rejoycing City that dwelt careless and said in her heart I am and there is none beside mee How is shee made wast and the lodging of beasts Every one that passeth by her shall hiss and wag his head And the reason is shee bore her self upon her priviledges her holy things her strength wealth populous and flourishing estate specially upon the Promises of God which they perverted being all made with condition of obedience which they had long before forfeited yea so likely and constant an estate shee had as none in the world would have beleeved that the enemy should have entered the gates of Jerusalem Lam. 4.12 so as hee came unlookt for The same is our conceit wee think our staffe so strong that it can never bee broken wee remember not what is the end of security when men cry Peace Peace comes sudden war 4 Jerusalem had two sorts of Prophets in her First False Prophets which flattered them and sought out vain things false prophesies and causes of banishment Lam. 2.14 Such was Hanani who opposed Jeremy and said the Lord would within two years break the yoke of the King of Babel Jer. 28.2 and Ahabs false Prophets would bid the King go up to battle against Gods Commandement and prosper This was one cause of her ruine Lam. 4.13 for the sins of her Prophets and Priests not that the people had not sinned but when Leaders and such as should preserve purity of Religion and manners are so corrupt it argues a general corruption running down from the head to all the members which must needs bring the whole to a consumption A second sort were faithful and sincere and the entertainment of these was such in Jerusalem as God most severely revenged Jeremy was cast into the dungeon Micaiah into prison nay our Saviour challengeth Jerusalem of such cruelty against the Prophets as did bring all the righteous blood upon them from Abel unto Zachariah Mat. 23.37 But of all cruelty they filled their measure in crucifying the Lord of the holy Prophets Matth. 21.38 the Housholder sent his servants to receive fruits but they evil-intreated them and beat some and slew others at last hee sent his Son saying They will surely reverence my Son but they said This is the Heir Come let us kill him and the inheritance shall bee ours Now what will the Housholder do He will certainly destroy those wicked men and let out his vineyard to others Expressing plainly in this parable Gods dealing with Jerusalem and theirs with him and what was the immediate cause of their destruction A dangerous thing it is to wrong the faithful Ministers of God Do my Prophets no harm saith the Lord and to persecute Christ in his members shall not bee unrevenged 5 Jerusalem had many warnings before their utter overthrow It was besiedged by Pharaoh Necho by Senachetib in Hezekiahs time in Rhehoboams time by Shishac King of Egypt it was sacked and overthrown 1 King 14.26 It was subdued thrice by Nebuchadnezzar King of Babel twice under Joakim and the third time under Zedekiah the City was wasted the Temple burnt and the people captivated into Babylon 2 Kin. 24. and 25 After seventy years when by the permission of Cyrus King of Persia the Temple was builded by Zerubbabel the City by Nehemiah and the law restored by Ezra and the Lord came again to his Temple yet being again provoked some years after it was taken by Antiochus Epiphanes King of Syria the Law burned the Temple prophaned the daily sacrifice removed the sanctuary of strength polluted and the abomination of desolation set up as Daniel had foretold chap. 11. v. 31. and made a wonderful effusion of blood After this the City and Temple was re-edifyed by Judas Assomanaeus and began to flourish but it was not long before it was again taken by Cu. Pompeius a Romane Captain whom Aristobulus called to help him against his brother Hircanus for the Priesthood All these were fair warnings whence they might perceive 1 How righteous the Lord was in not forbearing their sins 2 With how little reason they could stand upon any outward priviledge if they would go on in provoking the Lord 3 How loath the Lord was to reject them utterly if by any means they could bee reclaimed But when no means would do them good the Lord gives them to utterdesolation by Titus and Vespasian who ruinated the City defaced the Temple and left not one stone upon another as Christ prophesied Matth. 24.2 And since that time it hath ever been prophaned and in the hands of the greatest enemies of God and man next Satan himself polluted with most horrible idolatries the Jews driven from thence into all Lands and in all Lands Vagabonds the blood of the Sonne of God lying upon them and their children till this day Oh the patience of God toward us the many warnings and threatnings that wee have had by many treasons conspiracies sundry open and secret practices of our enemies by Sea and by Land Remember 88. and 1605. by sundry plagues of many kinds and every day renewed renews some warning or other And yet how fall wee back more and more how strong are the Papists how bold how malicious and furious as mastives that have been long in the chain Oh that wee were so wise rather to take example by others than to bee made examples to others and to take warning by others harms to prevent our own Why should wee think our selves so safe from the touch of this doctrin or exempted from the lot of all Churches and Lands Where was there ever a more holy place a more holy City a more holy Temple than at Jerusalem yet by security departing from the Lord the Lord left them What Church in all the World whose flourishing estate hath alwaies lasted Cast wee our eyes upon the Churches planted by the Apostles themselves that of Rome Corinth Galatia Ephesus the Churches in Asia they had their times but knew it not till it was too late now all are
made far more glorious natures than our selves our keepers To keep thee This custody of the Angels standeth 1 In observing and watching their persons souls bodies and estates and therefore are called watchmen Dan. 4.10 And I saw a watchman and an holy one come down from Heaven 2 In propulsing and averting evil so here There shall no evill come near thee for hee will give his Angels charge over thee 3 In defending them in good as Elizeus and his servant being compassed with enemies 4 In comforting them in trouble as Hagar Gen. 21.17 and Jacob Gen. 32.1 2. and Christ in this place In all thy waies Namely in such courses as God hath appointed and in all these in all times and in all places in all estates and conditions In the way into the world in birth and infancy the good Angels keep Gods little children Matth. 18.10 In the way thorow the world they keep us as the Israelites in the Wilderness Exod. 33.2 In the way out of the World their charge is to keep us as wee may see in Lazarus who when hee dyed the Angels carried his soul into Abrahams bosome In all our waies by day and by night they keep us so long as wee are in our callings They shall bear thee in their hands This is a borrowed speech for Angels have no hands nor bodies sometimes they assume bodies in their ministery to others but these bodies are not theirs neither were they naturally and hypostatically united unto them but for the time created and assumed but from what beginning they were taken or into what end after the ministery they were resolved it is idle to inquire Here hands are ascribed to them as elsewhere wings both improperly one shews the speediness of their motion the other their fitness and tenderness in our keeping For their charge is not onely to foresee danger and admonish us but they must bee actual helpers to bear us up from ground when wee are ready to fall and get knocks as a tender mother or nurse if they see the little child falling will haste and catch it before the head comes to the ground That thou dash not thy foot against a stone That is that thou hurt not thy foot against any rub or occasion Angels are nurses wee are as infants in spiritual matters on every occasion ready to fall into sin and by it into all dangers spiritual and temporal Now the Angels keep us not onely from hurt by others but from bringing hurt on our selves even the least they keep us from hurting our Head yea our Foot Object But how do the Angels perform their charge when some of Gods children not onely stumble but fall spiritually and bodily and take great harm Answ The reason is because no man keeps his way so diligently and uprightly as hee ought If wee did never fail God would never fail us no more would his holy Angels nay such is their love as they would not have us to take the least hurt in the world while wee walk faithfully in the waies and commandements of God Doct. The Angels of God are the tender keepers of Gods children in Gods waies that no hurt can beside them Gen. 32.5 When Jacob was in great fear of his brother Esau the Angel of God met him to comfort and defend him When Sodome was to bee destroyed the Angels came to Lot to forewarn and haste him out of that wicked City Psal 34.7 The Angel of the Lord pitcheth his tents round about them that fear the Lord and delivereth them 1 Because of Jesus Christ our Head Reasons to whom they are subject as to their Lord and Head who hath reconciled things in Heaven and Earth Angels and Men Col. 1.20 In our selves and our own vileness wee could not bee indured by these blessed spirits but now Christ becomes our head and for him they tend us as his members 2 Their love to us is another ground of their custody of us manifested in that they are compared to Nurses neither can they but love those whom they see God loveth now they see God loving us so dearly that hee spares not his own Son but gives him to the death for us and therefore they dearly love us and our good they desire our salvation and promote it they rejoyce that our salvation is wrought and are glad of our repentance by which wee lay hold on it 3 And specially this charge and commandement of God is the cause hereof so as now it is not out of curtesy or the goodness of their nature only that they do us good but by vertue of this charge and commandement of God whom they love as their chief good and to whom they are bound in absolute obedience by the eternal law of their nature so as although they are charged by God yet are they not forced or co-acted but out of their perfect love of God they watch over us for our good Vse 1. This doctrin affords a use of great consolation for when we consider our own weakness and impotency on one hand and the multitude power and policy of our enemies on the other when wee see a whole Army of sins besiedging us and a whole legion of dangers behinde them to oppresse and swallow us now this Doctrin touching Gods providence in the ministery of Angels will be able to support us when wee shall consider not only that Gods protection is as a wall of fire round about us but that he hath set and pirched his Angels round about us as a guard of whom we may say with Elisha for their multitude They are more that are with us Ordo gratiae praeponderat ordini naturae Th. Aqu. than they that are against us and for their power they are called the Angels of Gods power farre stronger than the wicked Angels and Powers that are against us And when wee shall consider that God hath given a charge and that not to one or two Angels but to the whole blessed company of them over every godly man how can wee but assure our selves that wee shall be defended and protected If a man were to pass by ship over a dangerous sea full of gulfs sands rocks and robbers if the King should give him letters of safe conduct it would much comfort him and help him through his voyage but if this King should send a great Navy to conduct him over yea and should not onely go in his own person but call out all his men of war to see him safely arrived this were so comfortable as hee could not wish more But thus doth the Lord with his children not onely himself going with them through the world but guarding them with his holy Angels who willingly afford their ministery because of their love to man but in respect of Gods word and charge much more willingly that of Gods Angels they become our Angels Matth. 18.10 What an unspeakeable comfort is it that when wee lose the watch over our selves many waies
and possess thy soul with patience for 1 No temptation takes thee but such as bâ—â—â—lleth man 1 Cor. 10.13 and the same afflictions are accomplished in thy brethren which are in the world 1 Pet. 5.9 2 Thou hast the natural Sonne of God most restlesly assaulted by the Devil and pursued with all kinds of temptation to sanctify all kinds of temptation to thee And herein thou art not only conformable to the Saints of greatest grace but even to thy Lord and Head 3 The more assaulted thou art the surer argument it is thou art not yet in Satans power but hee would win thee Thou hast more cause to fear if all bee quiet with thee When an enemy hath won a City hee assaults and batters it no more but fortifies it for himself If the strong man have possession all is at peace but if there bee any resistance never so weak hee hath not won all Therefore resist still stand thy ground and saint not and if thou doest any time faint desire to resist still and thou still resistest Use 3. See here an express Image of the Devil in wicked men who are restless in their wickedness no Childe so like the Father as they like their Father the Devil in this property Their feet run to evil and they make haste to blood Prov. 1.16 yea they are so restlesse that they cannot sleep till they have done some mischief chap. 4. vers 16. and the more they bee resisted and opposed the further are they from desisting but grow more violent as Satan here See this restless disposition in the wicked Sodomites they came about the house of Lot to abuse the Angels they cannot sleep till they have done their villany they are all the night about it when Lot perswades them to desist they are further off and more violent now must Lot take heed to himself when the Lord from heaven strikes them small and great with blindness and resists them yet they will not give over but sought the door still The like restlesnesse wee note in the Jews the wicked enemies of Christ who were so thirsty of his blood and nothing else could serve them and no means could hinder them but they consult in their Hall how they may apprehend him they send out in the night to apprehend him being come to catch him hee with a word struck them all to the ground yet they go on having apprehended him they keep him all night in Caiaphas his Hall and at the break of the day Caiaphas the High Priest the Elders Scribes and Pharisces held a solemn Councill to put him to death And when his gracious words confounded them and they saw his innocency shine out when they heard the Judge clearing him and saw him wash his hands from his blood yet they grew more violent and called his blood upon them and their children for ever Exod. 32.6 when the Israelites would sacrifize to the golden calfe they rose up early in the morning Wee shall ever see wicked men in their wicked courses make more haste than good speed and the more opposed the more violent Aaron durst not resist them How restless was Judas till hee betrayed his Lord and earned that price of blood both his Lords and his own and how far was hee from desisting notwithstanding the gracious means hee had to hinder him There are three special things wherein men do most expresly imitate Satan and manifest his image upon themselves 1 In incessant malice against God and his Children Satan was a man-slayer from the beginning and so in the beginning was his Son Cain who hated his brother and slew him because his works were good and his own evil 1 Joh. 3.12 Of this progeny were the cursed Jews that went about to kill Christ Joh. 8. and all those that hate and malign the Children of God 2 In slandering and false accusing Rev. 12.10 for Satan is called the accuser of the Brethren and so are they 2 Tim. 3.3 Calumniation is the constitutive form of Satan and the Jews had an express Image of it upon them Mat. 26.60 How do they compass their malice against Christ thus they sought false witness and thereby played the Devils first they desired to have two witnesses but they would not serve then two more but they also would not serve and mark by the way it seems they examined them apart at last some came that accorded and upon their word they condemned Christ All the while they will seem to take a course of Law justice and equity but all is but a colour 1 Though according to their plot they must put Christ to death unjustly yet themselves do not devise slanders but onely are willing that any should come in and speak against him in somewhat they will have two witnesses it was enough for Magistrates to receive witness not to bee judges and accusers themselves Besides this they will not deal under-hand but have witnesses and witnesses that must agree and they ask him what hee answereth to them and all in publike to shew that they did not devise slanders in corners but dealt as men that would justify their proceedings and stand to their doings Yet for all these fair and colourable pretences their Plot is to pronounce the sentence of condemnation upon him 3 In boldness and impudency in sin no age nor ours want numbers of examples of wicked persons sold over to sin who are as naturally carried to wickedness as sparks to fly upwards and as busy as Bees in contriving their wicked purposes night and day is too little to spend in the confusion of their lusts As violently are they carried into their riots drunken matches adulterous and silthy meetings murtherous and revengeful plots cursed and blasphemous Oaths rotten and poysonful language wicked and diabolical courses as the swine were hurried by the Devils into the lake And if Devils were incarnate and should put on mens shapes wee cannot devise how they could otherwise carry themselves more to corrupt humane society and more to heap up their own and others damnation And let the Magistrates or Ministers use means to reclaim or if that bee hopeless to restrain and hinder their malice Oh they are so far from giving up their courses as they rage and storm so much the more they will not bee so wronged as bee at every mans command they did swear and will swear they were drunk and will bee drunk and to justify any thing that they have wretchedly done they will repeat it And do wee not in all this see the express Image of the Devil of Hell in these earthly Devils that are as restless and unweariable in mischief as hee and as far from laying aside their wickedness even when they cannot compass it as hee Vse 4. Let us learn a good lesson from the Devil and his Imps they will hardly bee repelled from mischeivovs attempts no not by Christ himself so wee on the contrary must as hardy bee driven from
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
is written Thou shalt worship the Lord thy God c. First our Saviour would not yeeld to Satans temptations 2 nay hee repelâ— it with great vehemence 3 Hee hath just reason so to do I. Christ would not yeeld to the temptation no not for a world Quest Why what hurt had been in it Answ 1 Hee had taken the honour of God and given it to Satan wheras thâ— Lord hath said I will give mine honour to none other 2 Hee had consented to a Lye viz. that the World was Satans in possession and disposition 3 Hee had partaked and abetted all that injustice and wrong which Satan would offer to all the inhabitants of the earth if hee had yeelded or accepted any thing from him 4 Hee had impeached his own right and present possession of all things whereof hee was right beir already invested by his Father 5 Although the worship required was external yet it was Divine and so in giving it to Satan it had been idolatrous which had intangled the Son of God in sin and unfitted him to the redemption of mankind So as in respect of God of Christ of us and the whole Church it had been every way woful and dangerous as Satan yea our Lord well knew Doct. Hence wee learn From the example of our Saviour Christ to esteem and prefer Gods glory above all the World Christ could not bee corrupted with Gold nor Silver nor Kingdomes nor Glory but as a good Physician sees all Diseases and Eye-sores without contracting hurt to himself the Glory of his Father in his eye is an antidote to preserve him without infection And no marvel seeing hee had formerly preferred the Glory of his Fathers mercy in mans salvation above the glory of Heaven it self which he left and became a man of sorrows and was numbred among the wicked to that purpose Here is an example for us which wee cannot attain but must look on a far off for our imitation to come as near it as infirmity of flesh will afford us Moses That man of God so preferred the glory of God before the world that hee made a strange choice viz. To suffer with Gods people rather than to enjoy the treasures and honours of Egypt Heb. 11.24 25. Nay hee was so set for Gods glory as hee preferred it before his own part in the book of life Exod. 32.32 Rather than thou shouldest not glorify thy mercy in thy people and rather than thou shalt give the enemy cause to blaspheme rather blot my name out of thy book let meâ— have no part in Heaven The Apostles also following the steps of our Lord for Gods glory and the Gospels cause did Glory in the Worlds contempt and rejoyced that they were counted worthy to suffer for Christ Act. 5.41 Paul bare in his body the markes of Christ Gal. 6. v. 17. and was a prisoner Eph. 3.1 Reasons 1 Gods glory is the chief good and the utmost extent of all his own Counsels and actions wherein hee manifesteth his Mercy or Justice Rom. 9.22 23. and so it ought to be of ours 1 Cor. 10.30 Whatsoever ye eat or drink or whatsoever yee do do all to the Glory of God An earthly child honours his Father when hee imitates him in good so do wee honour our Heavenly Father in this imitation The first thing in Gods intention must bee the first in ours 2 The practice of this duty is a fruit of Faith and a support of Faith Heb. 11.24 By faith Moses refused to bee called the Son of Pharoahs Daughter The consideration of Gods faithfulness in promising and performing better things makes these inferiour things small in our eye as Moses therefore preferred the rebukes of Christ before the treasures of Egypt because hee looked at the recompence of reward And that the sight of Gods glory worthy to bee set above all things takes the part of faith to foil temptations is apparent in our Text by the practice of our holy Saviour 3 In the Lords Prayer the first Petition is that Gods Name may bee hallowed set before the desire of daily bread yea before remission of sins because all these are but means tending and serving to the main end of all which is Gods glory All our good-spiritual and temporal are or ought to be means tending to that end 4 Gods Glory is the dearest of all things to himself of which hee is most jealous and so ought to bee to all his children as wee professe our selves to be And what can more rejoyce the heart of a gracious and ingenuous child than the honour and high respect of his Parent 5 According to out estimation of God himself is our respect of his glory and so much as wee esteem his glory so much wee esteem himself It is true that Gods glory is eternal and so abides in it self not capable of our addition or detraction and God will bee ever most glorious though wee never had been neither need hee our help to make him glorious The Sun would shine in his brightnesse and glory if all Creatures were blind and no eye saw it But yet hee will try how much glory wee will ascribe unto him and how wee prize it and how industrious wee are to magnify and exalt it not that hee can get any good by it but wee our selves reap the fruit even as the fire is not hotter because wee stand by it but we are hotter so while wee glorify God not God but our selves are become better and more glorious God loveth his glory as hee loveth himself and wee as wee love himself so we love his glory 6 This is the perfection of Christianity and Grace here and of our glory and immortality hereafter to prefer his glory above all the World The Spouse Cant. 2.18 calleth Christ her best beloved which hee could not be if sheâ— loved any thing better than him And our Saviour cashiereth him as unworthy to bee his follower that doth not at least in affection and full purpose forsake Father and Mother and Wife and Children and Goods and Lands for his sake This perfection of grace the holy Martyrs attained who rather than they would dishonour God in yeilding the least shew of Idolatry refused the whole World yea their lives And the perfection of glory in the life to come is that nothing else occupy or distract us from being wholly taken up in the immediate glorifying of God without either satiety or ceasing Vse 1. Let us learn to bee of the same minde with our Lord Jesus in whom wee have a worthy pattern of constancy and heavenly resolution in that all the world and the glory of it could not move him no not by a gesture to impair his Fathers glory The Heathen man could say if hee would forswear himself for any thing it should bee for a Kingdome Absolom for a Kingdome would kill his own Father Jehu for a Kingdome makes no end of Murthers One saith of him What was a basket full of
4 Do wee know that God himself is the chief good and should not wee cast our eyes beyond our selves sinful lumps and heaps of dust that all the springs of our affections might run into this main Shall wee bestow the pitch of our affections upon lower things as earthly-minded men do when wee may satiate them with God himself and the things of his glory 5 There is no loss in neglecting our selves for God but great advantage for his eye is upon us to bee a speedy faithful and royal rewarder of us The preferring of our Lords cause above our selves is the preferment of our selves in the end Hee that loseth his life for my sake saith Christ shall find it And therefore as Caesars eye made his Souldiers prodigal of their blood so Gods eye upon us should make our selves small in our own eyes that his glory may bee maintained and reserved wholly to himself Moses preferred Gods honour before his own for hee looked for the recompence of reward Vse 1. The Use hereof belongs to such as are specially set forth to set up Gods causes The Magistrate is not now a private man to seek himself or to set forward his own designs or to shew his heat in his own private causes but to prefer Gods causes before all mens his own or others David a King how calm was hee in his own case when Shimei trayterously railed upon him and Abishai would have fetched his head Oh no said hee God hath bid him rail c But when Gods cause was in hand Oh then away from not yee wicked and I will have no wicked person in my house I will timely destroy the wicked from the house of God Good Nehemiah neglecteth his own allowance and departed from his own right for the peoples sake chap. 5. but cha 13. how zealous is hee for God hee will not let God lose his right not one whit of the Sabbath must bee allowed to any use but Sabbath-duties Such a courage for God and the Truth ought the Magistrate to have as neither for fear of men nor any mans favour or affection hee neglect any thing which God would have him do especially for the house of God and the Offices of it Alas how many Magistrates are of Gallios minde to think religion but a matter of words as if God made them governours of men only but not of Christians keepers of the second Table to preserve Peace and Justice and not of the first to preserve Piety and Religion and if they bee so why are not Blasphemies and horrible Oaths and innumerable prophanations of the Sabbath severely punished why are not Popish and prophane persons compelled to come into the house of God Shall a pilferer of a trifle of a mans goods know that the Magistrate bears not the Sword in vain and shall not hee 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 above all his own respects How earnest was Christ in his Fathers work when his Parents came to seek him at twelve years old hee rebuked them for interrupting him whereas in all private converse hee gave them reverence Luk. 2. When his Disciples brought him meat hee neglected that also saying It is my meat and drink to do the wilt of my Father And if preferring Gods causes will not suffer us to respect our selves much less will wee bee hindered by others wee cannot tune our songs to mens ears but must deal faithfully and plainly though wee displease men How zealous was Christ against the Hypocrisy of the Scribes and Pharisees Matth. 23. though it created him much envy and malice When hee saw the invincible hardnesse of Heart in his hearers how did hee mourn in his spirit and looked angerly about him Mark 3.5 Surely if wee go about to please men or set up our selves in the World Gods causes will affect us slenderly Therefore it shall bee our happy portion to set the top of our ambition the glory of God and in our judgements and practice prefer the winning of souls before the winning of the World Vse 2. Let every man learn to consider what businesse God hath put in his hand to do and not bee hindered in that for that is Gods work Gods cause upon which depends some part of Gods glory And whatsoever he may glorify God in for which hee can warrant his calling let him set that forward and let no respect hinder him let him not suffer God to bee dishonoured in his family nor where hee can hinder it let the spirit of patience swallow a number of private and personal wrongs but when God comes to be wronged let him stir up the spirit of zeal and courage Vse 3. Here many are reproved who fail against this Doctrin as 1 Men that follow nature abandoning religion hot and fiery in their own quarrels not a word can bee sooner uttered against them but they are ready to draw and to stab Their own names may not be mentioned without all due respect But for Gods causes and quarrels let others look to that How hâ—t was Cain in own cause but so much the cooler in Gods causes and service Haman how busy in his own private quarrel to bring Mordecai to death yea to destroy the whole Church had not his gallows caught himself Oh beware by these examples of more zeal in thine own cause than in Gods in thy own name than in God 2 Such Ostriches as can digest any high contempt of God without indignation or reproof and can suffer men to swear and curse by God and Christ his blood wounds and tear him to small peeces It would bee thought disloyalty to hear the Kings Majesties name or title contumeliously spoken of and not bring the party to condign punishment It was an old Law among the Romans that if any man did swear by their God Janus it should bee death unless the Senate approved it or it were made before a Priest why that it might bee either punished or reproved It were well if wee had such a Law amongst us 3 When care of our own houses eat up the care of Gods house Things shall be neat and convenient at home no care how Gods house lies When base trifles are preferred before Gods Word and the good setling of it as stage-plaies and enterludes When Gods Sabbaths and time must give place to our callings or recreations or are passed away in Gods Worship more heavily than holy daies or work-daies Here is a man affected more with his own sin than the highest causes of Gods glory III. The reason of our Saviours denial For it is written Thou shalt worship the Lord thy God and him onely shalt thou serve Our Saviour had sharply reproved Satans impudence in his bold onset this third time but yet because it is not sufficient to thrust off an adversary with heat
of words and sharp reproaches unless there bee added also a direct answer and satisfaction to the matter in hand he therefore most fully answereth by the Scriptures even the Devil himself not contenting himself by his power to repel him which Satan now beginneth to feel unless also by the power of the Word hee convince him and thereby award the dart and break the temptation into pieces Which must bee our rule in dealing with vain and jangling adversaries not to answer them according to their foolish disposition or provocation not to bee like them in frowardness or stifnesse in heat and perversnesse but to answer them with words of Wisdome with sound matter and moderation both to convince them and beat down self-conceit in them which is the meaning of those two Precepts Prov. 26.4 5. which seem contrary but are easily reconciled by the due respect of persons places times and other circumstances Ever remember one rule that no adversary suppose the Devil himself is to bee answered by affection or passion but by judgement and sound reason Yea if wee have no hope to win our adversary or do him much good as Christ had none of the Devil yet wee must testify to God and his truth for the confirmation of our selves and others The testimony alledged is out of Deut. 10.20 Thou shalt fear the Lord thy God thou shall serve him and Deut. 6.13 An universal and affirmative precept by which every creature is bound to his Creator and him alone to perform Divine worship unto him And it is aptly applyed by Christ to this dart of Satan For it implyeth 1 That hee himself as now standing in this conflict with Satan is a creature of God as hee is man though otherwise as God hee hee equal to his Father As man hee is subject to the Law and to this precept among the rest 2 That Satan is not God as hee pretendeth by his unjust claimes nor any way equal to God 3 That therefore neither must hee being a creature give the least divine worship from God nor hee that thus claimes it can by any means bee capable of it 4 That the Scriptures of God reserve unto God his due worship and forbid that any creature shall share with him Christ stands not to dispute whether the sight presented were a shadow or substance nor whether hee would give it him or no but holds him to the Scripture which upholds his Fathers right Quest But why doth our Saviour change and adde to the text of Scripture as not regarding that terrible woe denounced against such as adde or take away from the word and contrary to that in Deut. 12.32 Here our Saviour 1 Changeth Moses saith Thou shalt fear Christ saith Thou shalt worship 2 Addeth for Moses hath not the word only which is of Christs putting to that text Answ 1 Here is some difference indeed in words but not in sense and therefore it is no corruption of the Text nor letting out the life of it which stands not in the words but in the true sense 2 Our Lord both in great wisdome changeth the word fear into Worship and just cause for 1 Moses useth fear which is a general word in which is contained all such Divine duties as godly men ought to perform unto God and our Saviour mentions one special which is included in that general which thing Moses speaks as well as he in the general as he that commands a whole commands every part inward and outward 2 Hereby our Saviour aptly meets with Satans temptation If thou wilt worship me he useth the same word not tying himself to Moses his words but keeping the sense but to Satans word and 3 He noteth the nearness and undividedness of Gods fear and his worship as where the cause is there will bee the effect so true fear and worship goe together where one is there will be the other and for this cause one is put for the other not here only but elsewhere as Isa 29.13 Their fear toward me was taught by the precept of men Christ alleadging it Mat. 15.9 saith You worship me in vain As for the word only added which is not in the Law it no way addeth any contrary or diverse sense to Moses but only expoundeth or giveth a fit commentary to the text and speaketh that plainly in one word which Moses doth in more as Deut. 2.13 Thou shalt fear the Lord thy God and serve him and walk after no other gods which is all one with our Saviours Thou shalt serve him only As he that saith The King is the supream Governour and none but hee saith in effect The King is the only supream Governour 3 Christ and his Apostles had a priviledge in alleadging Scriptures without error and were inâ—aâ—â—ble expounders as well as alleadgers 4 This alteration of words is made by Christ to warrant us that Scriptures alleadged by teachers according to their right sense although with alterations and additions are to be taken as true expositions and allegations we being not tied so strictly to words as to sense For otherwise all our Sermons and Expositions which serve to beat out the true sense of Scriptures and apply it to several uses might be condemned as idle additions to Scripture which is blasphemous 5 To warrant us that Principles of Religion expounded by warrant of Scripture are truly interpreted though the Scriptures in so many formal words express them not As for example In the Doctrin of Justification by faith we say we are justified by faith only before God here the Papists exclaim on us as accursed Hereticks because we read not the word only in all the Scripture But we read it in effect and in true sense Rom. 3.28 and Ephes 2.8 By faith without works which exclusive is all one as to say only by faith as our Saviour interprets the exclusion of other gods by the word only As if I should say I did such a thing without help is it not all one as to say I only did it If Christs interpretation be true and warrantable so must ours in the point of justification And if the Devil himself had not yeelded to Christs allegation he might have said Thou thrustest in the word only and addest to Gods Word and therefore art not the Son of God But the Papists deal more impudently with us than the Devil did with Christ who said no such thing but yeelded to evidence of truth which they will not In the precept it self are three things 1 The person 2 The matter 3 The object 1 The peson thou the whole man and person which consisteth of a body and soul thou any reasonable Creature that challengest God to be thy God 2 The matter shalt worship and serve Worship is two-fold Civil or Divine I. Civil is a prostrating or bowing of the body or any outward testification of an high and reverent respect of man And this is due to men two ways 1 Of duty when men are to bee
reverently acknowledged for something wherein God hath preferred them before us as for years gifts graces authority or such as are set over us as Parents and Fathers of bodies and souls of Church and Country And this is required by the fifth Commandement and Rom. 13.1 7. neither doth the Gospel and Christianity take away but teach civility And performed by the godly both in speech as Daniel said O King and Paul to Festus O noble Festus and also in outward behaviour and gesture as Jacob bowed seven times to Esau and Joseph taking his Sons from the knees of his Father Jacob having blessed them did reverence to his Father down to the ground Gen. 48.12 David inclined his face to the earth and bowed himself to Saul who pursued his life 1 Sam. 24.9 The like of Ruth to Boaz chap. 2. and of Abigail to David 1 Sam. 25.23 she fell on her face and bowed her self to the ground and fell at his feet 2 Of courtesie which is a fruit of humility when a man to his equals and inferiours sheweth reverence and respect as Abraham to Lot Gen. 13.8 9. and to the Hittites his inferiours cap. 23.12 he bowed himself before the people of the Land Farr unlike the surliness and stiffness of proud and conceited persons who being voyd of all good nature nurture and religion know not to bow to any neither their betters in the way of duty nor equalls in way of courtesie Divine worship is two-fold 1 Inward the sum of the first Commandement standing in fear love and the like 2 Outward bowing or reverence the sum of the second Commandement The former bindes the soul and the will and affections and the whole inner man the later the outward man to give God his worship and service and to give no part of that to any other For the word only only mentioned in the latter branch must bee extended and referred to the former too The latter of these is here meant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the word properly signifieth to kiss or adore by some outward gesture to manifest a veneration 1 Because this was it which Satan required of Christ namely to fall down or bow unto him but Christ aptly refuseth it 2 This worship proceeds from an inward fear and apprehension of a Divine excellency and power not communicable to any Creature which Satan well know for even by this bowing he would have Christ to acknowledge in him a power to dispose of all earthly things which is proper to God And him only shalt thou serve By service is not meant the inward service of the heart for the words in Deut. 6.13 Thou shalt fear the Lord and serve him will not bear it the first thereof betokening the inward service the second the outward following the former as the effect the cause Neither would our Saviour invert the order in setting the stream before the fountain Therefore this word serve serveth to expound the former as an addition signifying nothing else but the outward service of God so that Christ here shews that it is not enough to give God outward reverence but that wee must as servants perform duties according to his will so the word signifies being taken from servants 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who perform service to bodily Masters in bodily actions 3 The person to be worshipped and served is God only Him only whom we call the Lord our God according to the speech of Samuel 1 Sam. 7.3 Direct your hearts unto the Lord and serve him only for his glory will hee give to no other Quest Must we give outward worship to none but God Must we not bow our knee and uncover our heads to our King and Rulers Must we not rise up to the hoare-head Levit. 19.32 Must we not serve one another in love How then must we outwardly worship and serve God only Ans We must not deny any civil worship to any man to whom God hath made it due but external religious worship must not be given to any Creature man or Angel Quest How may we know the one from the other Ans They differ greatly 1 In the kind one is servil the other social the former due to an absolute Lord and Commander the latter due from one fellow-servant to another This distinction is grounded in Revel 19.10 where the Angel refused the worship done him by John upon this ground because he was a fellow-servant and one of the brethren for John being overcome with the greatness of the Angels glory and splendor out of humane infirmity ascribed to him more than civil honour and mixed some religious worship with it which only was due to God 2 Another difference is in the intention of the mind in worshipping Religious bowing is when a man inwardly apprehends a Divine power proper to God and incommunicable to the creature or when god-head or divine properties are conceived in the thing bowed unto As for example in falling down to an Image uncovering the head praying c. the mind now conceives a Divine power in the image of knowing ones thoughts hearing helping and the like at least that God hath tied his presence and grace to such a place where such an Image is set up But the civil bowing to the King or superiour or to the Chair of estate is a meer token of civil subjection without any conceit of deity in the mind only because we see in them excellent gifts of God or in place above in the Church Common-wealth or family For the same gesture may be civil and spiritual according to the intention of the mind of the worshipper 3 The end distinguisheth them the one is to exercise godliness the other to express civility the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one done as a man is a member of Gods Kingdom the other as he is in the rank of an earthly Kingdom As for example Kissing of the Popes feet is a worship done to a man and so seems civil but being tendred to him as to the Vicar of Christ as one that can pardon sins and cannot erre this religious end makes it a religious worship and therefore none of his being not offered to any other Prince or Emperour upon the earth 4 Some difference may be taken from the common estimation of the thing worshipped as if it be generally esteemed or reputed Divine and deity ascribed to that which in it self hath it not The Host as they call it is generally held to be Christs very self now for a man suppose a Protestant that knows it to remain very bread and that no such deity or change is in it to bow down before it to uncover his head or use gestures of adoration to it is an external religious gesture and is unlawful although his intention bee not to worship it but because in common estimation he ascribes a kind of God-head to the creature as others doe And whereas adoration is a sign
as 1 To serve God is to reign and to be a King over the world fleshly lusts c. and to suit with Saints and Angels 2 God hereby becomes our protector maintainer and revengeâ— a David often prayeth Lord save thy servant teach thy servant revenge the cause of thy servant c. 3 Servants of unrighteousness meet with the wages of unrighteousness 4 All our comfort in crosses and afflictions stands in our service of God and a good Conscience or else we have none 5 To fear and keep his Commandements is the whole duty of a man and that which makes him fâ—lly happy Notes of a good servant of God 1 Labour to know the will of the Lord which hee hath revealed in his Word as David prayed Psal 119.125 For in the Scripture hee hath laid but our work for us and let us expect our calling to every business there let us be ready to hear not lightly absent nor present for custom but conscience 2 Let us serve him in affection and be glad to doe any thing to please him and grieve when we fail either in doing that wee should not or in not doing that we ought or not in that manner that may please the Lord. 3 Be ever imployed in his work How know I a mans servant but by his labouring in his Masters business Yee are his servant to whom yee obey Rom. 6.16 and Joh. 15. Yee are my Disciples if yee doe whatsoever I command you If I see a man spend his time in the service of sin of lusts of games pleasure the world c. I know whose servant he is certainly he is not in the service of God hee is not in Gods work 4 Intend thy Lords profit and glory A good servant knows his time and strength is his Masters and hee must bee profitable to him and seek his credit It will be with every servant of Christ as with Onesimus Phileus 11. being converted howsoever before grace he were so unprofitable and pilfering as he was unfit for any honest mans house and much more the house of God yet now he profits the Lord and credits him and takes not his meat and drink and wages for nothing 5 A good servant sets forward his Masters work in others hee will provoke his fellow-servants and not smite and hinder them as the evil servant did he will defend his Lord he will venture his life for him he will stand also for his fellow-servants while they are in their Masters business he will be a law to himself if there were no Law no Discipline he will not idle out his time his eye is upon the eye of his Master his mind upon his account his endeavour to please him in all things Vers 11. Then the Devil left him and behold the Angels came and ministred unto him HAving by the assistance of God now finished the two former general parts of this whole History which stood in the 1 Preparation and 2 The combate it self we proceed to the third and last which is the issue and event of all which affordeth us the sweet fruit and comfort of all our Saviours former sufferings from Satan and of our labours and endeavours in opening the same In this issue two parts are to bee considered 1 Christs victory 2 His triumph His victory and conquest in that the Devil left him His triumph in that the Angels came and ministred unto him In both which shine out notably the marks of his Divine power which even in all his lowest abasements did discover it self to such eyes as could see it and gave shew of a person far above all that his outward presence seemed to promise as for example His conception was by the Holy Ghost His birth as mean and base as might be but graced with a Star and the testimony of Angels and his Circumcision with Simeons His Baptism performed by John in Jordan but graced by his Fathers testimony and the Spirits descent in a visible shape of a Dove His civil obedience causeth him to pay tribute but hee sends for it to a Fish His person was called Beelzebub but Beelzebub confesseth him to be the Son of God At his Passion what greater infamy than to be hanged between two Theeves What greater glory than to convert and save one of them At his apprehension they that took him fell backward to the ground Joh. 18.6 In death he trod upon Deaths neck and being shut up in the Grave he opened it So here he is carried and recarried in the hands of the Devil but as one weary of his burden hee is forced to leave him on the plain field and to give up the bucklers because a stronger than hee is come This is the great mystery of God manifest in the flesh 1 Timothy 3.16 In the victory of Christ consider three things 1 The time when the Devil left him Then 2 The manner hee departed from him 3 How long hee left him and that is in Luke for a season Then This particle may have reference to three things 1 When the temptations were ended saith Luke namely all those which his Father had appointed him to indure at this time in the Wilderness For as the Son of God knew how much to suffer so Satan would not give over till hee had spent all his powder and had exercised all his malice in these most hellish Temptations wherein hee used all his skill strength and malice if he might possibly in this seed of the woman overthrow all the Sons of men and in the Head kill all the members Whence wee may Doct. Observe The obedience of the Son of God who stood out resolutely and departed not the field at all nor expected any rest till all the Temptations for this time were ended Christ could have confounded Satan in the beginning of the temptations and so have freed himself from further molestation but he continues and abides all the trial to the end And why Reason 1 His love to his Father made him submit himself to the lowest abasement even to the death of the Cross and refuse no difficult service for which his Father sent him into the World of which this was a principal The speech of David was most proper to this Son of David Behold here am I let the Lord do with mee even as hee will In his greatest agony hee said Not my will but thy will be done For he that loveth God his Commandements are not grievous to him 2 His love to his Church made him stand out the uttermost peril in this dangerous combate Eph. 5.25 Christ loved his Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and exposed himself for it and made himself liable to all wrongs and dangers for it as a loving Husband steps between his Wife and danger 3 Hee persisted in the Combate to teach us to hold out after his example in temptation and to expect freedome from temptation when wee have indured all but not before It is absurd to expect the
resisted but flye 4 The battel which wee fight is the Lords wherein hee will not bee overcome the strength is the Lords who is mighty in battel What was the strength of David to Goliah but when hee comes against him in the name of the Lord a small and weak resistance overthrows him Our armour is the Lords Put on the armour of God And it is armour of proof It were a disgrace to his workmanship if it should ever bee found slight or insufficient Our cause is the Lords a contention for the faith Fight the good fight of faith which shall prevail against all the gates of Hell Our Captain was never overcome nor can bee nor any one of his fellows for they are all members of that body whereof hee is the head and can a Head able to save the Body suffer it self to bee dis-membred of any one member Our Aiders and Assistance that come in to help us while wee resist are the Angels who have a charge to keep us in our waies and give us strength and victory they bee too strong for Satan and all his powers and they bee more that be with us than they against us Object But are not many of Gods Children not onely sore thrust at but even overcome in temptation Nay and doth not experience shew that the more the child of God resisteth the more Satan assaulteth him And doth not another experience teach us that the lesse hee is resisted the sooner hee flies and is less troublesome Answ God in great wisdome suffers Satan to molest his dear Children and infest them with long and strong temptations and many times to foil them and to renew his temptations and the battel day by day 1 For their humbling and exercise the Lord destroyed not all the Canaanites before Israel but left some people to hold them battel lest they should grow secure Judg. 3.1 and to teach them battel And Paul must bee buffeted by Satan lest hee should bee exalted by the multitude of Revelations 2 To make them more watchful of their Graces and keep close their Faith Hope Love Patience c. as when Robbers and Pilferers are abroad men shut up and lock their goods within so here 3 To magnify his own glory who manifesteth such power in such weakness and seasonably sets in for their safety and victory when in their sense they are utterly lost But 1 Satan never overcomes him that resisteth hee may foil him and beat his weapon to his head Neâ—â—l iâ— non vinâ—â— n si qui vinceâ—e noâ—uâ—t Erasmus yea hee may send him halting away with Jacob so long as he lives yet at length hee shall overcome if hee hold on his resistance 2 Satan indeed often assaulteth where hee is much resisted for hee will still renew the battel Sometimes in strong Christians whom the Lord presseth forth as the Leaders in his battel for strength is for the war Job resisted but was still assaulted because his measure of strength was such as was to bee a pattern to all ordinary men Our Lord had resisted Satan once and again but till now hee flies not because hee was to bee the General of the field on whom all must look as an example and for direction But the issue is that Satan shall flye at length and the longer and stronger his temptations are the more God glorifieth himself both in the victory of his servants and confusion of the Devil as wee see in both the former examples Sometimes hee fiercely assaileth weaker Christians who are easilier pulled from their holds for want of knowledge judgement or resolution these hee thinks will bee tyred out with importunity and hee hopes to force them to yeeld at length And surely many weaker ones invite Satans temptations unawares which toil them worse than death because they are so flexible Satan sometimes hears them speak in his own Language Thou art an Hypocrite a great sinner above all men sometimes hee sees them use his weapons against themselves and so give way to the Adversary in stead of resisting whereas stout and manful resistance would speedily procure their peace sometimes for want of judgement they are not able to distinguish of Satans sins from their own but carry themselves as they would take upon themselves the Devils reckoning Alass All this invites him and makes him welcome But here let the weakest Beleever know that if hee resist lawfully hee shall carry away the victory let his resistance bee never so weak and this shall make for Gods greater glory and Satans greater confusion that hee is not able to stand out the field against the weakest of them whom hee may seem to scorn It was a great confusion that Satan was not able to stand against Christ himself but that hee shall not be able to stand against a sinner a worm which turns again in the name of Christ is greater confusion than the former 3 Whereas Satan seems quiet where hee is least resisted it is no marvel his Kingdome is not divided against himself What need a Captain bend his Forces against a Town which hath delivered up it self into his hand What need hee set bul-warks and Canon-shot against those Walls and gates which are willingly set open When the strong man keeps the hold all things are at peace But a miserable peace it is to run from under the colours of the Prince of peace to go so peaceably and gently to the dungeon of eternal darkness Vse 1. This may comfort the child of God that hee shall out-stand all his temptations it is not onely possible for him to overcome the Devil and put him to flight but also certain For The just man falleth seven times a day but riseth again Prov. 24.16 And why 1 Because Gods election is eternal and unchangeable and his foundation sure 2 Because of Christs prayer that our faith might not fail 3 Because the godly man hath built his house on a rock against which the windes may blow and the floods beat but it shall stand and hee is set into that head who overcame the Tempter that hee might overcome him also 4 Because of the promise that God will not forsake his Child overlong but supply strength for the combate and give a gracious issue And temptation prevails only when God addes not a second grace but standeth afar off Object But was not David overcome with temptation Answ Yes justly when hee remitted of his watch and resistance but this was neither totally nor finally The reason is because God puts a man into the hands of the Devil two waies 1 Absolutely 2 With limitation Absolutely 2 Tim. 1.16 as when his justice gives up a wicked man to bee wholly ruled at his will and carried head-long to destruction With limitation when a man is put into his hand to prevail over him to a certain measure as Job and our Saviour to be in these temptations carried and molested to a certain measure of time and vexation Thus
bring light out of darkness as once hee did in the Creation Rom. 8.28 we know that all things are turned to the best to them that love God His wisdom and power turns things not only good into good nor only afflictions and trials but even their sins and infirmities like a good Physician that tempers poyson to a remedy and of the Vipers skin makes a remedy to heal the Vipers sting 2 This is the godly mans priviledge above wicked ones to find God sweet to their souls either in afflictions or in the ending of them 1 Because their persons whatsoever their estate is are accepted with God whereas the other are rejected 2 They are sealed with the earnest of Gods Spirit and can goe unto God in fervent prayer whereas the other want the Spirit and cannot pray to be heard Psal 18.41 They cried but there was none to save them even to the Lord but he answered them not 3 They have the grace of repentance which removeth sin the cause of affliction and are come out of Babylon though they live in Babylon being as so many Lots in Sodome Whereas the other are impenitent and never removing the cause the effect lies ever upon them and grows every day heavier than other 4 They have peace of conscience and can sing the new song to God and the Lamb having a set of sweet Musick in their souls and with peace they have patience supporting them unto Gods seasonable deliverance Whereas the wicked are as the raging sea and hath no peace nor patience but a sensless unfeelingness of his estate their hearts being either ignorant ascribing all their smart to Fortune or Constellations or fatal necessity or secundary causes being not able to ascend so high as God the Auhor or descend so low as their own sins the just meritorious causes of their evils or hardned and feared or sensless as Nabals whose heart was as a stone dead within him 3 It is one end of Gods extream humbling and afflicting his children not to sink or forsake them but that at the last the powerful work of God may bee shewed on them both for his glory and for theirs The poor blind man Joh. 9.3 carried his misery a great while from his birth to his mans estate and yet our Saviour witnesseth that it was neither for his sin nor his parents but that the work of God might be shewed upon him in the miraculous cure of him when all the power of Nature and Art could doe him no good Lazarus was extremely humbled dead buried lying in the grave stinking who would have thoughr beyond Mary that he should ever have been raised till the last day and yet our Saviour saith that even that death of his was not unto death but for the glory of God Yea the Lord never bringeth any evil upon his children wherein he intendeth not in the end to shew them some great good as Deut. 8.16 The Lord tryed humbled and proved his people in the Wilderness that he might doe them good at the latter end Job 23.10 Hee knoweth my way and trieth me and what was the issue I shall come forth like the gold And the Apostle affirmeth that the trial of our faith which is much more precious than gold shall be sound to our praise and honour and glory as tâ— appearing of Jesus Christ 1 Pet. 1.7 4 God hereby manifests his care and faithfulness in his promises for hee hath promised how ever he suspend his comfort for a time to return in due season neither can his mercies come to an end nor himself leave his mansion finally Therefore it is that sometimes he fore-tells his children of evils to come that they should not come suddenly on them neither distrust his care in them nor be ignorant of a good issue out of them Sometimes he numbers them out and tells how many and how long they shall be Dan. 9.25 There shall be seven weeks that is thirty nine years and there shall bee sixty two weeks that is four hundred thirty four years and then the Messiah shall come c. And always he that setteth the setting of the Starrs and the bounds of the Sea setteth much more the period of our troubles and the furthest limits of his childrens trials which suppose they reach even to death it self they can follow them no further but then is a rest from their labour a reaping of the fruits of their sufferings a joyful harvest of a sorrowful seed-time wherein the Lord meets them with a full and final deliverance and putteth them in full possession of all his most glorious promises Vse 1. Let the godly consider of their priviledge to provoke their patience and constancy in their greatest trials which cannot make them unhappy For 1 The godly mans present estate is the best for him bee it what it can be the Furnace is the fittest place for gold 2 His trial shall bee turned to good because God hath the disposing tempering and moderating of it 3 His trial shall be but light and momentany not in respect of the present sense but because the time of temptation shall be swallowed up by the time of victory 4 The end of it shall be happy and all is well that ends well here shall be a most blessed issue And therefore let drossie Christians fear the fire who are sure to be wasted in it whilst the godly rejoyce in tribulation and with David walk fearlesly in the valley of the shadow of death because God who led him in was with him to lead him out Vse 2. Let the godly judge of themselves not always according to their present estate or feeling which may occasion their feet almost to step but look to the happy end of their trials And though the smart continue long yet let them be assured that the Lord keeps all their bones so that not one of them shall be broken Neither let us be weary and faint in our mindes for although God seemeth not to hear us yet he hears us well enough And though he seem to stand afarre off us it is but a delay no denial of our request And though he seem to neglect us let us not neglect him but hold on in the prayer of faith Vâ—e 3. Let this serve as a ground of comfort and encouragement to us that when with Israel we stand as it were on the Sea-brink beset with dangers then we may be still and expect the salvation of the Lord. For as the Prophet speaketh Hab. 2.3 The vision is yet for an appointed time but at the last it shall speak and not lye if it tarry wais for it shall surely come and shall not stay Let us not make haste nor limit the Lord in prescribing him a time and means but leave all that to his wisdome lean upon his arm relye upon his word he hath a mind to doe us good and that when it shall be most for his glory and our salvation We are not yet perhaps
was who would fain be with Christ but cast himself into the night as though that had been a work of darkness Moses for his courage was called Pharaohs God he told Pharaoh to his face hee would not leave an hoof behind him that Pharaoh himself stood in awe of him 2 The wicked who are stout in their wickedness and sin is with them as bold as an Harlot as Salomon speaketh Now the Magistrate with Job must bestirre himself and cloath himself with zeal and courage that the young men may hide themselves and the old rise up at his presence Job 29.8 whereas an irreligious mildnesse and remisnesse strengthneth the hands of the ungodly 3 The wicked one even Satan himself who emboldneth offenders against the chiefest Ordinances of God I mean Magistracy and Ministry to bring them into contempt and so bring in all confusion into the earth Secondly they must be men fearing God and they are specially called upon to kisse the Son of God Psal 2. For 1 Gods fear is the beginning of wisdome and who should be wise if not Magistrates to judge and discern of the most difficult cases amongst men 2 If hee fear not God he will fear the face of man and so accept of persons condemned Deut. 1.17 3 He must herein assist the Lord himself in planting the fear of God in all his government Cyrus must perform not his own but all the Lords desire hee must say to Jerusalem thou shalt bee built and to the Temple thy foundations shall be surely laid Isa 44.28 Every Christian Magistrate must be a Nursing Father to the Church and here begin his government as Moses with celebrating the Passeover Exod. 12. Joshua with renewing Circumcision Joshua 5.7 Gideon with destroying Baal Judg. 6. David with establishing the Ark Salomon with building Gods house Asa with renewing the Lords Altar And whereas many inferiour Magistrates look on whilst this care slippeth into other mens hands yet must they all know that they are Gods Vicegerents and the judgement is Gods that is from God and for God and therefore they must not only cut off Thefts Murders Adulteries and such barbarous outrages and ryots against publick peace and humane society but Blasphemies Heresies Swearing Sabbath-breaking and such sins as more directly oppose God and his Worship and these will the fear of God where it is especially hunt out This was the grace that made Nehemiah seek the wealth of Israel by making the Princes swear to Gods Covenant this made him almost forget himself in zealous revenge against the Sabbath-breakers all Jerusalem could not maintain this one sin against that one godly Magistrate Thirdly Magistrates must be men dealing truly 1 Affecting sincerity truth and justice which are the very sinews of humane society 2 Effecting it by taking true pains that the truth of every cause may be sifted out Exod. 23.6 and receive a true sentence that the poor may not be born down with power and greatness nor go away in a good cause disappointed Deut. 16.20 3 Opposing with all their strength whatsoever is opposite unto truth not suffering the truth to be clouded and veiled by flourishing pleas or shews of truth but resembling God whose Judgement-seat is said to be a throne of whitâ— Ivory Optima respub quae maxime leges minime â—hetoreâ—â—ndiat for the purity and innocency both of the Judge and Judgement before which every secret shall one day be set in a clear light Fourthly They must be men hating covetousness For 1 a publick person must seek the publick good and not be privately minded or self-seeing 2 He will then hate gifts which blind the wise and pervert the words of righteousness Now what a fearful inversion of Gods order were it if he who is set up to execute judgement should pervert it 3 He is in place wherein if he bee corrupt hee may help himself by the damage of others but who should hinder the confusion that would flow in as a deluge if the means ordained by God to help the oppressed should be corrupted to help forward oppression Now such a man thus qualified Jethro thought sit to bee set over thousands and over hundreds over fifties and over tens To this serve those ancient Ceremonies used among Gods own people in the installing of their governours example whereof we have in Joash 2 Kin. 11.12 whom when Jehoâ—adah had set into the right of his Kingdom they did three things unto him 1 They crowned him with a Crown of pure gold set with Pearls and precious Stones and these signified both the integrity of his Person and the incorruption of his manners 2 They gave him the book of the testimony the book shewed that wisdome is meet for a Ruler and that it was the book of the Testimony sheweth that 1 The most necessary wisdome for a Magistrate is the wisdome of God 2 That he must judge by Gods Book and directions and therefore must be learned in Gods Laws and skilful in the cases of Gods Statute-book and 3 The Book was given him that he might keep and preserve it and see the contents of it observed in others for he is a keeper of both the Tables 3 They annointed him to signifie the power and gifts of courage magnanimity and other ornaments sit to attend Magistracy And indeed it notably preserveth the honour of this Ordinance when the person executing it is as eminent in gifts and graces as in place and preheminence I take not upon me to teach your Worships how to govern but only declare how the Lord would every way have this Ordinance of his and the bearers of it honoured and what be the special ornaments which draw the eyes and reverent respect of inferiours upon you Now more severally your gravity Reverend Judge your humanity your equity in the just and unpartial carriage of causes your zeal against vice and vicious persons who gladly decline your censure your diligent frequenting the house of God your care of promoting the pure Worship of God which you witnesse by your new erection dedicated thereunto have got you a worthy and due regard through all our Country wherein though I bee but a stranger yet must hee bee more strange that meeteth not with the report of your vertues And you noble Knight whom I have known of longer time will give me leave to conceal a great part of that I conceive of your worth You do well to imitate your worthy Parents one of whom hath left you with a fair inheritance a pattern as I have heard of many vertues from which you may not depart the other God hath yet left unto you to follow you with motherly advice and counsel to set before you still the best Patterns but above all the glass of Gods word the reverent observation whereof if you adde to the other excellent endowments of your mind person and estate you shall give a number of your years and rank leave to come behind you and follow you
respects as birth riches learning crowns and kingdoms these in mens Courts are good advocates but before Gods Tribunal may not plead and cannot help No condition of life no degree no outward quality no calling no not the outward calling of a Christian if thou hast no more shall stand by thee stript stark naked shalt thou be figge-leaves can hide thy shame no longer only the Wedding Garment can now cover thee from the consuming wrath of God A garment not laid with gold silver pearls but straked with bloud yea dyed red in the bloud of the Lamb. The High Priest upon pain of death might never enter into the Sanctuary but he must first be sprinkled with the bloud of Bullocks figuring the bloud of Christ Never dare thou to appear in the Sanctuary of Gods holiness without this garment of thy elder brother in which alone thou gettest the blessing as Jacob gat the blessing in Esaus garments from this alone the Lord savoureth a savour of rest Gen. 27.26 Lastly from this consideration that God is no respecter of persons the Apostle admonisheth superiours to moderation and equal dealing with their inferiours Ephes 6.9 and inferiours to silence and contentation under the tough dealing of their superiours Col. 3.25 Vers 35. But in every Nation he that feareth him and worketh righteousnesse is accepted of him BY a fearer of God and worker of righteousnesse is signified an upright and truly religious man in whom these two things must necessarily concut as the cause and effect the fountain and stream the root and fruit of pure and undefiled religion for under the fear of God are contained all the duties of the first Table concerning God and his Worship such as are Knowledge Love Faith Hope and such like whence Salomon often calleth it the beginning of wisdome that is of true worship or piety And under working of righteousnesse is comprehended the observation of the duties of the second Table whereby the former being most of them inward are outwardly manifested and justified so as under both is comprised the whole duty of man Eccles 12.13 Fear God and keep his Commandements for this is the whole man All those ten words wherein the Lord hath included an admirable perfection of wisdome and holiness are here contracted into two 1 The fear of God 2 The keeping of his Commandements and therefore when the Holy Ghost in the Scriptures would grace this or that holy man with full commendation as it were with his whole stile be commonly joyneth these two together unto which nothing more can bee added Job was a just man fearing God and abstaining from evil Job 1.8 Zachary and Elizabeth were just before God and walked in all the Ordinances of God without reproof Luke 1.6 Here two points are to be considered 1 Who is a religious man hee that feareth God and worketh righteousnesse 2 What is his priviledge he is accepted of God Religion is a binder and thence hath his name for it both bindeth man unto God as the former of the points will shew as also God unto man as the latter declareth The former band knitting man unto God is the fear of God Fear of God which is a peculiar gift of the Spirit of God whereby the Regenerate fear God for himself not so much that they bee not offended and punished by him as that they do not offend him An excellent grace both in regard of the excellent Object and of the excellent Use of it through the whole life 1 The right object of our fear is God himself who is 1 Omnipotent of power to do whatsoever he wil who is able to cast body and soul into Hell fear him Matth. 10.28 2 Omnipresent hee is all an eye beholding our Thoughts Words and Deeds of which hee is both a witness and a Judge 3 Full of Majesty which even in a mortal Man strikes us with reverence 4 Full of Grace and Bounty wee stand in need of his Favour and Bounty every Moment who can turn us out of all at his pleasure In all which respects wee ought to make him our dread Isa 8.13 But above all in that he hath been so good and gracious a Father unto us through his Christ we ought to fear to offend him and so turn his love into displeasure against us II. Now the Vse of this Grace is manifold As 1 To beat down pride and high-mindedness against which it is a notable medicine Rom. 11.20 Bee not high-minded but fear Prov. 3.7 Bee not wise in thine own eies but fear God this grace maketh a man come low before the Lord as Jacob fearing Esau Gen. 33.3 Came and bowed seven times before him 2 To cause a man to renounce and restrain himself from sin and therefore the fear of God and departing from evil are often joyned together Joseph could not commit the sin with his Mistresse because hee feared God the Midwives feared God and killed not the Hebrews Children Nehem. 5.15 Nehemiah did not exact upon and oppress the people as the former Governours that were before him because hee feared God and whereas the wicked mans servile fear keepeth him often from open sins but not from secret from gross sins but not from smaller and this of Pain not of Conscience this grace maketh a man hate Pride Arrogancy and every evill way Prov. 8.1 3. never so small and never so secret 3 To destroy false and fleshly fears which foil every good duty and lay open to many sins and judgements Quod supra homines est time homines te non terrebunt August it is a property of a wicked man to fear where no fear is and not fearing God hee feareth every thing but God the face of man the arm of man the Tongue of man whence many a man dare scarce profess Religion or if they do dare shew no power of it for fear of reproach and nick-names and so come to bee ranked in the formost band of those which march to Hell called the fearful Rev. 21.8 and that which they fear shall come upon them Prov. 10.24 even disgrace of God of Men and Angels Jeroboam feared lest the people should return to their own Master if they should persist in the true Worship of the true God and so for the establishing of his Posterity hee established Idolatry but in the very next generation his whole race was extinct The Jews were afraid lest the Romans should come and take their nation and therefore Christ must dye but the Romans not long after came with a powder and took their Nation and so dis-peopled and dispersed them as they could never bee gathered into a nation till this day Pilatus multis diveratus Calamitatibus sibi-ipsi manum intulit Euse lib. 2. cap. 7. Entrop lib. 7. hist eccl c. 7. Pilate feared not God but Caesar but hee was not long after cast out of Caesars favour and slew himself Now this grace of God fenceth a man from such fleshly fears
hath so neerly conjoyned Now for the right manner of working righteousness it appeareth in these rules 1 It setteth all the rule before it and endeavoureth in all if it were possible The right manner of working righteousness in four things to fulfil all righteousness for seeing all the Commandements of God are Truth and Righteousness they are all without exception to bee observed And this although it bee necessarily implied in the Text yet is it else-where expressed Deut. 5.29 Oh that there were in them such an heart as to fear mee and keep all my Commandements 2 A second thing required is diligence which must needs attend fear How diligent a vertue fear is appeareth in Jacob who being to meet his Brother whom hee feared could not sleep all night and in Abraham who having a most difficult Commandement to slay his Son yet rose early and went three daies journey without reasoning the matter But what moved him hereto surely the Lord himself sheweth the true cause Gen. 22.12 Now I know that thou fearest God seeing thou hast not spared thine only Son 3 Delight in the works of righteousness which also attendeth the fear of the Lord Psal 112.1 Blessed is the man that feareth the Lord hee delighteth greatly in his Commandements both to think of them to speak of them and to do them Whereas the worldlings heart speech and affection is taken up with his Gain Commodity Rents and income For as the fear of God it self is not a servile and slavish fear for punishment no more is that obedience which proceedeth from it forced or wrung out but as it is such a fear as delighteth greatly in Gods Commandements so the obedience is such as is offered from a willing people like a free-will offering which they must only offer whose heart encourageth them and whose spirit maketh them willing 4 Continuance in working for this is another property of the true fear of God that it respecteth not only all the Commandements but always Deut. 5.19 and seeing Gods fear is to keep the heart continually and that man is blessed that feareth always Prov. 23.17 this inseparable fruit of it working of righteousnesse Prov. 28.24 must never wither or fail in the godly who are exhorted to passe the whole time of their dwelling here in fear 1 Pet. 1.17 to walk with God as Henoch did and to have their conversation in Heaven Philip. 3.20 that is their whole practice and course and not a part of it only Motives to the practise of righteousness Hence therefore is afforded another ground of exhortation namely that howsoever this is not such a righteousness as wherein we can stand before Gods Judgement Seat not being every way answerable to the Laws perfection yet we want not good reason to take up the practice of it in the manner prescribed Seeing 1 It is commanded by God Psal 4.6 Offer to God the sacrifice of righteousnesse 2 It pleaseth him and makes us also pleasing unto him for the former Psal 11.7 The righteous Lord loveth righteousness the latter is the latter words of the verse in hand 3 It maketh us like him 1 Joh. 3.7 Little children he that doth righteousness is righteous as he is righteous 4 It is a mark of our regeneration and a fruit of faith easier discerned than it self 1 Joh. 3.10 In this are the children of God known and the children of the Devil He that doth not righteousnesse is not of God 5 Much blessing is upon the head of the righteous saith Salomon The blessing of God comes down upon him and descends to his posterity God hath blessed him and he shall be blessed in his person in his estate in his name in his goods in this life and in the life to come The blessing of men also comes upon him the loyns of the poor blesse him the Church of God blesseth him yea turn him what way hee will the blessing of goodnesse meeteth him every way God giveth him according to the work of his hands often even here in this life and if that should fail hee being marked for a member of the Church Militant he shall be in due time removed into the holy mountain of Heaven where he shall dwell who worketh righteousnesse Psal 15.2 Thus much of the description of a religious person now of his priviledge Secondly the priviledge of a religious man is that a beleever of any Nation under Heaven of any calling sex or condition of life is accepted of God Where it may be asked Whether God whose grace is most free be bound by any thing which any man can doe to accept of him I answer a man is to be considered two ways 1 As in the state of his corrupt nature before his calling and conversion and thus he hath nothing worthy love and nothing which provoketh not further hatred here are no works which are not wicked and stained such a filthy puddle cannot send out one drop of sweet water How the person and work of a beleever can be accepted of God not any cleane thing can be brought out of such filthinesse all this while can be no acceptance of the person or of the work no sight of any present object in such a party nor any fore-sight of any future faith or work whereby the Lord can be moved to accept him for then the freedome of his grace should be hindered 2 As he is converted and now reconciled unto God called by the Word regenerated by the Spirit and having his heart purified by faith Now the Lord looking upon him sees him not as he was before all naked and lying in his bloud and filthiness but beholding him in the face of his Christ hee espieth his own image upon him yea and his own workmanship upon him and thus cometh the person to be first accepted And then in the second place the work of such a person cannot but be also pleasing unto God not for any worthiness or perfection in it self for even the best work of the best man from imperfect faith and imperfect knowledge is so farre from meriting as that it needeth pardon but 1 Because it cometh from an accepted person 2 Is a fruit of faith 3 A testimony of obedience unto Gods Commandement 4 The imperfection and stain of it is covered and wiped away with Christs most absolute obedience And thus both the person fearing God and his working of righteousnesse is accepted of God Vse 1. To comfort the godly poor Comfort the godly in that God is the God of the â—bject who find but strange entertainment in the world where they are strangers who hence learn That as the world loveth her own so God loveth and accepteth his own in what Country or condition soever they be the which comfort if they had not to sustain their hearts withall they could not but think themselves the most miserable of all men so many sins they see which God may see in them so many temptations with
the dead 1 Pet. 1.3 and for this cause our Saviour was careful after his departure hence to send out his Spirit in more plentiful and abundant manner than before that hee might continually inspire his people with ardent desires after the beginnings of that life eternal unto which Christ himself is risen who then manifest themselves members of such an advanced head when this new life manifesteth it self in them Thirdly our perfect salvation is also hence fully assured us for if our Lord Jesus hath soyled all the powers of Hell Death and Darkness in himself when hee was yet dead how much more doth hee it for us his members being now alive if hee could drive back and disperse all spiritual enmitles even when hee was in Hell it self after a sort how much more now being ascended far above all moveable and aspectible Heavens Eph. 4.10 for wee must not behold the victory and triumph of Christ What or who shâ—ll separate us from the love of God seeing it is Christ that is dead or rather risen from the dead as performed onely in and for himself but as the ground and pledge of the victory and conquest of all the Beleevers in the World Look upon this Son of David prostrating the great Goliah of Hell for all the Israel of God casting out the strong man not only out of his but of our possessions that he might take us up for his own use spoyling him of his kingdome and weapons for us yea and in us And hence as out of a well of consolation wee shall draw this comfort to our selves that look as the gates of Hell could not prevail against him our head no more shall they ever be able to prevail against us his members although they never so fiercely and forcibly assayl us And it spiritual enmities shall not be able to cut us short of our Salvation much less shall temporal dangers for by vertue of this resurrection also even in the most troublesome deeps when the waves of sorrows overtake one another and go over our souls when with Jonas we are ready to say We are cast from the face of the Lord Jonah 2.4 even then we have hope to rise out of such evils and because out head is above in short time comfortably to swim out Adde hereunto that death itself nor the grave shall stand between us and home for this rising of Christ is both the cause and confirmation that we shall rise again If the head bee risen so shall also the members if Christ the first fruits of them that sleep be raised so shall also the whole bulk and body of beleevers if we beleeve that Christ is risen from the dead even so them which sleep in Jesus will God bring with him 1 Thess 4.14 and if the same spirit which raised Jesus from the dead dwell in us then he that raised Christ from the dead shall also quicken our mortal bodies Rom. 8.11 for Christ hath not redeemed the soul alone from death but the body also else had this second Adam been interiour to the first if not able to save by his rising all that which was lost by the fall of the former Oh how would this meditation well digested sweeten the remembrance of death and the grave when a Christian shall consider that look how it was with Christ when his soul and body were separated yet both of them were united to the Deity which brought them together again even so I am taught by the Scriptures that when my soul and body shall bee separated yet shall neither of them be sundred from Christ my head but he will reunite them like loving friends that they may participate in his own glory How would this meditation bring the soul not only to be content but to desire to bee dissolved and bee with Christ accounting that the best of all Phil. 1.23 III. The third benefit befalling us by the resurrection of Christ iâ— that because Christ is risen we know it shall not only goe well with us but with all the Church of God the prosperity of which so many as would prosper must rejoyce in for hence it is that Christ calleth a Church out of the world which after a sort riseth even out ot his own grave hence is it that being ascended on high he gave gifts to men for the gathering and preserving of his Church hence is it that the Church shall alwaies have the light of the Gospel Pastors Teachers and the Ministry till we all meet to a perfect man hence is it that this Church shall bee defended from Wolves and Tyrants seeing â—one is stronger than he nor able to pluck any ot his sheep out of his hands Let the Church be pressed it shall never be suppressed Let the Kings of the earth band themselves and forces against it the Lord hath set his Son upon his holy Mountain and he shall crush them like a Potters vessel Let Hereticks and Antichâ—ist send armies of Locusts Jesuites and seducing vagrants to waste the Church and bereave it of the truth and light leading to life they shall only seduce such as whose names are not written in the Book of life and of the Lamb for seeing Christ is risen so long as hee who can dye no more liveth he will preserve his darling he will send out the Stars that are in his right hand for her relief who like Davids Worhies shall break through the Hosts of the enemie and bring the pure waters of the Well of Life as we are for ever thankfully to acknowledge in those worthy restorers of our religion Lastly let flouds of persecution rise and swell so as this Dove of Christ cannot find rest fo the sole of her foot one means or other Christ will use for her help for he will either send her into the Wildernesse or the earth shall help the Woman and drink in the waters that they shall not hunt her or he will provide for her one of the chambers of his providence as he did for Joash against the rage of Athaliah wherein she shall be safe till the Storm bee blown over These are the principal benefits procured us by Christs resurrection which belong not unto all but only to such as are risen with him Quest How shall we know that we are risen with Christ How to know that we are risen with Christ that they mat assuredly belong unto us Ans The Apostle setteth himself to resolve this question Col. 3.1 where he maketh the seeking of things above where Christ is and infallible mark of our rising with him for as when Christ was risen he minded not things below any more but all his course was a preparation to his ascension to which all things tended so now if thou be risen with him Heaven will be in thine eye and thine affections are ascended thither where Christ is if Christ were on earth thou mightest fix thy soul and senses here on earth and yet be a Christian
manner had the promise of the Kingdom but in the mean time he was so traced and hunted by Saul that he said in himself I shall surely one day fall by the hands of Saul but howsoever the Lord still deferred his promise he knew not how to break it the Kingdome was rent from Saul and given to him that was better than he Why God delayeth to answer his children Reasons Now the chief Reasons of this dealing of the Lords with his Children are these 1 In Gods delaies there is a seasonable time for all the graces which he giveth to be set on work such as are faith patience hope prayer all which cease in the accomplishment Secondly hee will have his childrens case often desperate that his own hand may bee acknowledged in giving them unexpected deliverance How could Israel but acknowledge his out-stretched arm in their delivery when they saw nothing but the mountains before them the enemies behind them and the sea as a wall on either side and if the Lord had delivered them before they came into the bottom of the sea as he easily could have done the glory of his work had been obscured which all ages since have admired and extolled till this day How did Jonah and the Ninevites acknowledge the finger of God in calling him to that Ministery when as he seemed utterly cast away being buried in the Whales belly three days and three nights for when by the powerful Word of God the Fish was commanded to cast him on the dry ground what a worthy fruit of conversion it had in them generally the History doth declare What great glory the Lord won to himself by saving Daniel not from the Den but from the Lions teeth in the Den and the three children not from the Furnace but the very fire in the Furnace it appeareth in that the very Heathen Kings themselves made publick Edicts that no God but Daniels and no God but Shadrachs c. should bee worshipped through all their Dominions because no God could deliver their worshippers as hee had done Thirdly the Lord often longer absenteth himself from his own children that when he is returned they might make the more account of him it pleased him to deal herein as a Mother with her child who although she bee tender enough over it will sometimes get her out of sight and behind a door in the mean time the child falleth and getteth some knocks and all this to make the child perceive its own weaknesse and depend upon her so much the more Example hereof we have Cant. 3.4 when the Church had sought her beloved in her bed in the streets among the Watch-men and found him not at last after much seeking and sorrowing after him she findeth him whom her soul loved then she took hold on him and would not let him goe till she had brought him to the house of her mother Vse 1. Tedious and heavie afflictions may not bee an argument of Gods hatred It is a simple opinion of simple people that God loveth not that man who is exercised with any strange crosse especially if it be more lasting and lingring upon him Lingring afflictions no sign of Gods hatred Why dost thou not consider ignorant man that the Lord suffered his own wel-beloved Son to lye in the Grave till the third day before he raised him up What sayest thou to the Israelites in Aegypt did they cease to be the people of God or to be dear to God when the heaviest tasks were laid upon them Whose bloud was it that Manasseh made the streets of Jerusalem run with but the Saints In the Persecutions of the Primitive Church we read of thirty thousand of the dear Saints of God put to death in seventeen days under the Tyrant Maximinian and as many chained under met al 's and mines Who was it that asked if the Lord would absent himself for ever and whether his mercy was clean gone for evermore Was not this the voyce of David a man after Gods own heart Wouldst thou hear the style of Gods children in the Scriptures thou hearest them called worms of Jacob dead men of Israel Isa 41.14 Wouldest thou know their state neither is that unanswerable to that stile read Heb. 11. from verse thirty five to the thirty ninth They wandred in Sheep-skins and Goat-skins and they of whom the world was not worthy were banished the world as unworthy to live in it Impossible therefore it is as Salomon teacheth to know love or hatred by any thing before a man Eccles 9. A man may be a Dives and a Devil or little better another may be a Lazarus and a Saint Fat pastures for most part threaten slaughter when lean ware need not fear the Butcher 2 In tedious and heavy afflictions and graves of misery prescribe not unto God neither the time nor the manner of thy release but leave all to him in whose hand times and seasons and means of deliverance are Wee would not by our good wills lye one day no not one hour under affliction our spirits are as short as Jehorams was what shall I attend any longer upon the Lord is not this evil from him Some crosses more smart and durable why And hence are all those murmurings and complaints Oh never was any in such misery or so long as I am But the Lord knoweth what hee doth and whom hee hath in hand Hee seeth perhaps 1 That thou hast strong hidden corruptions thy hard knots must have hard wedges as hard bodies strong potions 2 It may bee thou wast long in thy sin before thy conversion and thy Cross is the longer to be a means to bring thy old sins into fresh memory that so thou maiest renew thy repentance 3 It may bee thou hast since given some great scandal to the Church and so thy correction abideth till thou hast testified thy repentance 4 Thy heart perhaps can tell thee that some other crosses of some other kinde have been neglected or would not have smarted half so much therefore the Lord will have this to stick by increasing the smart and with-drawing his comforts till thy great heart bee made to stoop 5 Look whether some lust as yet not denyed lendeth not a sting to this cross above all the former whether thy heart bee over-mastered or fretful and peevish for even so wee deal with our Children who when a little smart doth but set them on frowardness wee meeken and overcome with more stripes 6 Or else the Lord in mercy lingringly doth correct as thou are able to bear to bend thee and work thee to good whereas if hee should bring his chastisements roughly and at once it would break thy heart great cause therefore hast thou to subscribe to his wisdome whose waies are all justice and mercy 3 Hence wee fetch our assured comfort The Lord will seasonably remember his children at least the third day That as God delivered his Son the third day so will
be sold by Elisha Wallis at the Golden Horse-shooe in the Old-Bayley 1659. TO THE Right Honourable and Learned Knight Sir ROBERT NANTON One of the Principal Secretaries unto His Excellent Majesty and of his Majesties Honourable Privy Counsel All the Blessings of this Life and a better SIR THat which Solomon teacheth in that one Aphorism often repeated wanted not apparent weight and moments of Reason saying Prov. 11.10 29.2 that In the prosperity of the Righteous the City rejoyceth For God being in Covenant with them for their sakes doth good to such as are joyned in the same Society with them for one Joseph all Pâ—tiphars house was blessed and for one Paul all that were in the ship with him are saved yea good and vertuous men by their presence as Lot in Sodome by their Prayers as Moses in the breach and by their prudent Counsel as that poor wise man Eccl. 9.15 withstand the judgements of God and save the City for had there been found one good man all Jerusalem had been spared for his sake Again vertuous men advanced will confer all their honour and grace to the publick good they live not to themselves and theirs but take in the Church and Common-wealth as fellow-Commoners of all their goodness Mordecaies authority wrought publike deliverance to the whole Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Josephs advancement sustained the whole Land by opening the Garners in time of Famine The honour of one good man shall bee the grace of all good men his power the strength of many his greatness the raising of many as when one Mordecai is raised light and joy Ester 8.16 and gladness and Honour came to all the Jews Further good men honoured by God will honour God again and withstand his dishonour they will to their power provide that Gods worship bee erected that his Sabbaths be sanctified that true religion bee maintained that falshood and errors bee suppressed that publâ—ke pâ—ace bee not disturbed that common justice bee not perverted est Gods favour bee discontinued Sine pliâ— cenâ—uplex murus rebus servandis parum est and his judgements let in Whence they are to bee esteemed the strongest Towers the thickest Walls the most impregnable Forts the surest Muniments and the stoutest Horsemen and Chariots of their Countrey yea the Wise man in one word saith much more Prov. 10.25 Justuâ— fundamentum mundi that the Righteous is a sure foundation upholding the whole World But why write I this or to your Honour surely as one who ever reverenced your worthy parts I could not but crave lâ—ave to express my self one of the City rejoycing and praising God in your honours prosperity and advancement and the rather because my self was an eye-witnesse how God led you through some of your younger years which were so studiously and commendably passed as this your later time fitly answereth that expectation which was then conceived of you You were then dear to our common Mother that famous Vniversity of Cambridge which for your Eloquence and grace of speech and perswasion appointed you her Orator for your wisdome and gravity in government chose you her Proctor for your soundnesse in all kinde of fruitful and commendable literature tendred you all her honours and degrees and for your sober studious and vertuous conversation worth ly held now her great Ornament And now as riper for greater imployments the same God whose priviledge it is to dispense promotions for bee pulleth down one and setteth up another hath moved his Majesty not only to set your seat among the honourable but to admit you as it were into his breast and betrust you with the secrets of this great state and Kingdome an Office not more Ancient than Honourable befitting only men of rarest wisdome fidelity and fitnesse to stand before so great so wise a King This was a most honourable Office among the most ancient Kings of Israel for King David had his two Principal Secretaries Serajah and Jonathan whom the Text commendeth for a man of Counsel and understanding 2 Sam. 8.17 1 Chro. 27.32 and King Solomon his Son had two other Elihoreph and Ahiah who were in chief place neer the King 1 King 4.3 We read also of Shebna principal Secretary to King Hezekiah 2 King 18.18 of whom Junius saith hee was secundus a rege Now your place being a service of such Honour under his Majesty cannot bee without an answerable weight and charge Your Honour easily conceiveth that the Lord chargeth you with a chief care of honouring him who hath honoured you that you stand charged to his Majesty with great trust and fidelity that the Church expecteth that by your authority you should promote her causes and stand in the maintenance of pure Religion that the Common-wealth claimeth her part in you for the preservation of peace within her walls and prosperity within her Palaces that the Vniversity looketh you should advance her just causes promote Learning and incourage her Students by helping them into the rooms of the ignorant and unlearned Ministers in a word Prov. 11.11 that the whole City hopeth to be exalted by the prosperity of the righteous And now if your Honours thankful heart shall call upon you and say Quid retribuam Domino Tota vita Christiani sanctum desiderium est Aug. in Joh. tract 4. you will easily fall into frequent thoughts and desires of discharging all this expectation This shall be happily done if you shall chuse about you the wisest Counsellors for the happy and prudent carriage of your great affairs imitating herein that peerless pattern of wisdome Solomon himself who notwithstanding his extraordinary measure of wisdome chose unto himself selectissimum senatum a bench of most wise and grave Counsellors whose Counsel Rhehoboam after despisâ—d The best Counsellor is that great Counsellor who is daily to bee consulted by fervent prayer The next is the word of God Isa 9 which as it giveth no less certain direction in difficult cases than the Oracle did unto Israel or than did the pillar of the cloud and of fire by day and night for their motion or station while they passed through the wilderness so the daily consulting with Gods statutes by reading and meditation as with so many learned Counsellors made holy David wiser than the Aged than the Learned than the Princes than his Adversaries Psa 119 98 99 100. Josh 1. â— And if Joshuah would prosper and have good successe in his high enterprizes he must keep him to the book of the Law and not depart from it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 10.32 The fear of God is wisdome and the next wisdome to that is to converse and consult with such as do fear God whose lips speak just and good things whereby a man shall become both wiser and better This is the high way to attain and retain grace and reputation with God and good men for this is an inheritance
yeelding to any sin but give apparent tokens of dislike Object Why May wee not by yeelding a little to them draw them to us Answ No but the way to win them is a pure conversation with fear 1 Pet. 3.12 much less may wee flatter them in any evil Micaâ—ah would not flatter with the King though four hundred false Prophets did Fourthly Acknowledge thy self a childe of Wisdome which is justified of all her children Suffer not Gods glory to bee trodden down by thy silence Wisely break off fooleries by savoury Riddles or Questions as Sampson and in a wise and peaceable manner change the matter holding it a settled ground of Religion not to relinquish piety to keep peace with wicked men Heb. 12.14 Follow peace and holiness No corruption of man must drive us from our station Fifthly So soon as wee may depart from them Prov. 14.7 Depart from the foolish man when thou perceivest not in him the lips of knowledge And bâ—ware of falling into the like company again Joseph wisely declined the company of his Mistress when shee daily spake unto him Gen. 39.10 and Davâ—â— would not return with Saul when hee perceived his wilfulness against him 1 Sam. 26.25 CHAP. XXXII Rules to carry our selves wisely towards evil men eviâ—â—y affected to us IF men bee not onely evil in themselves but also to us then it is either in evil purposes or in evil practices against us If they purpose evil theâ— our Saviours Rule is Beware of men Matth. Rules how to carry our selves to our enemies 10.17 for they will deliver yâ—â— up to the Councils By men our Saviour means those whom in the former wâ—rds hee calleth Wolves that desire to make a â—â—ey and spoyl of the sheep of Christ and in his Caveat adviseth 1 Wisely to prevent the plots and trains of ungodly men discreetly to prevent our own trouble so near as wee can 1 Wisely prevent their plots How wisely did Jacob prevent the fury of his brother Esau And as they watch to traduce us so must wee watch to cut off occasions of entrapping Luke 6.7 The Scribes and Pharisees watched whether Christ would heal on the Sabbath day or no to finde accusation against him our Saviour for all this omitted not to do good but its doing it by his question unto them cut off so far as hee could the matter of their malice by clearing the lawfulness of it So must wee And yet prepare stoutly to bear whatsoever the Lord measureth out by them 2 Decline their fury 2 Our Saviour would have us wisely decline their fury not without cause provoking them It is no wisdome to provoke an evil man It is no good discretion to stir up a Lion to take a Bear by the tooth or a Dog by the ears For they desire nothing more than matter to stir up their corruption by So Hezekiah commanded his servants not to answer Rabshecah one word 3 Joyn with Serpentine wisdome innocency of Doves 3 Joyn with Serpentine wisdome innocency of Doves Matth. 10.16 Nothing more vexeth and vanquisheth an Adversary than innocency no better brest plate than righteousness But if a man had the innocency of Christ himself the Adversary will watch advantages and play upon a mans simplicity therefore joyn Serpentine wisdome as Paul did Act. 23.6 hee testified his innocency and that with all good conscience hee served God till that day But what tell you Ananias of Doves innocency hee commands to strike him on the mouth the more innocent the less indured hee fared the worse for that and therefore hee joyns in season Serpentine wisdome For perceiving his greatest enemies to bee Pharisees and Sadduces hee professeth himself a Pharisee and the son of a Pharisee and that hee was brought in danger for the hope of the Resurrection which the Sadduces denied and so casting a bone between them and letting them by the ears hee escaped between them 4 Out of their evil â—raw some good 4 Out of their malice wee should draw our own good so wâ—rily to carry our selves towards them as that wee may finde that of the Heathen true An enemy often hurteth less and profiteth more than many friends Wee must both in their absence and presence especially take heed wee do not disadvantage our selves It was some disadvantage to Paul when in the Council although hee was provoked and unjustly smitten hee called the High Priest Whited wall hee was glad to excuse it by his ignorance Wee may not bee too bold or too forward to speak in a good matter 5 Having received wrong f om them do three things 5 If evil men have done us harm and wrongfully molested and persecuted us our Rule is 1 In respeâ—t of them to pitty pardon and pray for them If wee do them good wee shall either overcome their evil with goodness or heap coals on their heads 2 In respect of our selves possess our souls with patience and shew meekness and moderation and say as David in Shimes his railing It may bee the Lord will do mee good for his cursing of mee this day 3 In respect of our duty still to shew an undaunted constancy and resolution for the truth and all good wayes 1 Pet. 3.14 15. If yee suffer for righteousness blessed are yee but fear not neither bee troubled but sanctifie the Lord in your hearts and bee ready alwayes to give an answer to every man that asketh a reason of your hope Thus far of the Rules of Christian Wisdome of which I may say with Moses Deut. 4.5 6. These are the Rules and Ordinances keep them and do them for this is your wisdome CHAP. XXXIII Containing motives for Circumspect walking BUt because this accurate and Circumspect walking is grown out of request and men generally are too well contented to walk at adventure and as men that shoot at tovers secure themselves in a loose and neglected course and go on carelesly as if there were no danger in wandring from God and declining from the good way Motives to the former Rules wee will use some Motives to provoke every Christian that tenders either Gods glory or his own salvation to undertake this Christian course 1 In regard of God 1 Whose Commandement is That all our wayes bee ordered aright Prov. 4.26 and that the Saints walk worthy of the Lord and please him in all things Col. 1.10 2 Whose Word must bee our Rule to which wee must continually frame our whole course and every part thereof For first The moral Law is a perpetual Rule binding at all times without any intermission 2 The Precepts of it are to make the Word our continual Counsellor to binde it to us not to let it depart but to meditate in it night and day And what is it less than Blasphemy to charge the Saints with folly singularity and a Saintish purity in that wherein they were most acceptable to God As David set the Lord before him continually and when hee