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
the Jews his works hee did What a number of Devils are now in the World continual instruments of wickedness alluring and drawing men from God and goodness yea their Trade is to allure unto evil as those that draw men to strumpets and are bawds to that filthy sin so to Ale-houses and there provoke them to drink and to excess Those that draw men to ordinary gaming houses such as stir up mens spirits to revenge such as with-draw men from Gods house and good exercises such as disswade from Religion and strict courses such as commend onely loose and disordered mates for boon companions In all these the speech is true Homo homini daemon one man plaies the Devil with another All of them are plain devils incarnate tempters and as the devils company is to bee avoided so is theirs Use 5. That wee may bee most unlike unto Satan wee must bee continually provoking and moving one another to love and good works Heb. 10.24 and exhort and edify one another 1 Thess 5.11 Every Christian must by holy example and holy admonition bring one another forward in goodnesse if they bee weak to confirm them if slow to provoke and quicken them if astray to revoke and recall them Hereunto consider these motives 1 Shall Satans vassals exhort and perswade one another to evil Four motives to stir up one another to good as Satan doth to evil and bee more diligent to help one another to Hell than wee to set forward Gods work and help one another to heaven 2 Consider the bonds between us and our brethren 1 The bond of nature all are one mold and one flesh and the Law of nature binds us to pitty and releeve their bodily wants and much more their souls if wee can If their beast lay under a burden thou wert bound to help it up but thy brothers soul is under the burden of sin A good Samaritan will not pass by the wounded man like the Priest and Levite but will step near him and have compassion on him 2 The bond of the Spirit which yet ties us nearer for if wee must do good to all much more to the houshold of faith this bond makes Christians to be of one body and therefore as members of one body to procure the good and salvation one of another they are children of one father brethren in Christ who have one faith one hope one food one garment and one inheritance will one member refuse to impart his help his life his motion and gifts to another 3 Consider the excellent fruit that ensueth this godly care of provoking one another to good hee that converteth a sinner from going astray shall save a soul James 5.20 and the fruit of the righteous is as a tree of life and hee that winneth souls is wise Prov. 11.30 4 Consider these dull and backsliding times full of deadnesse and coldnesse wherein wee see a general decay of zeal love delight in the Word sin bold and impudent and piety almost ashamed of her self and name Ah wee have great cause to quicken one another as Travellors will call forward the weary and faint and encourage them both to speed and perseverance and as souldiers will animate and incourage one another against the common enemy so must wee in our spiritual fight against sin and Satan The tempter is so much the more busy because his time is short and wee must bee the more diligent because the time is so dead Came to him Here may a question bee moved How Satan came to Christ being a spirit Satan cometh to a man two waies I Answer Satan commeth two waies 1 Inwardly and more spiritually and that either by suggestion troubling the heart and understanding and thus hee put into Judas his heart to betray his Lord John 13.2 or else by vision worketh upon the phantasy 2 Outwardly and corporally either by some instrument as to Christ by the Scribes Sadduces Herodians and Peter or else by himself in some assumed bodily shape Now after what manner was Christ tempted I answer Howsoever some good men think Christs temptation was onely in motion inwardly and not externally and visibly yet I think it was chiefly externally and in a bodily shape assumed Their Reasons for their opinion are two 1 Because in the words following the Devil shewed Christ all the Kingdomes of the world in a moment which to do in a corporal manner were impossible and therefore it was but in motion and cogitation But that is but to insist in the question and when God shall bring us to that place wee shall see that even this was done really and not only in imagination 2 Reason out of Heb. 4.19 where it is said that Christ was tempted in all things like us now say they our temptations bee inward by cogitations and suggestions and therefore so was his But this is much weaker than the former for if hee were in all things tempted like unto us it is plain hee was externally tempted as wee bee Adam by Sathan in the external shape of a Serpent Saul by Satan in Samuels shape and it is the general confession of witches that their spirits appear in an external shape of cats mice c. Our reasons which probably conclude the contrary for it is no fundamental point necessarily and stiffely to bee held because the Scripture is not plain in it are these Christs temptation external and in a bodily shape assumed for four reasons 1 As Satan in his combate overcame the first Adam in a bodily shape And external temptation so it is likely hee came against the second Adam in some bodily shape And that hee thus externally assaulted him by outward objects is probable by these things in the text 1 Hee spake often to Christ and Christ truely spake and answered 2 Hee said command these stones not stones in general but either offering holding or pointing at them being real stones as Mr. Calvin saith 3 He wills Christ to fall down before him and worship him even by bodily and outward gesture and citeth Scripture for his second temptation 4 He took him and led him to the pinacle of the Temple by local motion neither was the second temptation in the wilderness as the former was but in the holy City Jerusalem and on the pinacle of the Temple as after wee shall see 5 Christ bids him depart 6 How could hee hurt himself by his fall if it were onely in vision 2 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth imply a corporal access by which these temptations differed from the former wherewith hee was exercised in the forty daies of his fast for they were lighter skirmishes and lesser onsets by suggestion sent out like scouts but now hee comes in person with all his strength and thus he now came and not before 3 Some good Divines make difference between Christs temptations and his members which giveth good light in this question that whereas our temptations are chiefly inward
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
his soul As for that A little leaven leaveneth the whole lump the Apostle speaks it to the Governours not to suffer such wicked persons and provoketh only private persons the peeces of that lump to be the more watchful over themselves but not to refuse Gods Ordinances for them And as neither that Church of Corinth ceased to be a Church for suffering that wicked man for the Apostle honours them with that style while he checketh that sin so neither doe particular members cease so to be for that such are suffered much less Look to thy own soul the Apostle wisheth every man to examine himself rather than others Object 5. But how can I hear the Word with profit from a wicked man Ans 1. A wicked man may preach salvation to another and damnation to himself as Judas and the builders of Noahs Ark. A statue may point another the way but it self stand still 2 An instrument hath all his efficiency from the first mover who is God himself a Knife with motion will cut if the hand will use it 3 The Word is like the Light now as the light of the Sun is not defiled though it pass through the dirtiest places so the Word is not polluted through awicked preacher 4 Look to thy own disposition that thy soyl be good as the seed is good take the benefit of the Sun and rain and it is no matter whether the hands be clean or foul that cast and disperse the seed 5 Let Preachers consider what a barr it is to all their labour to bee scandalous covetous disdainful envious noted for Gamesters companions c. how their example doth more harm than their teaching can doe good with how little power or prevailing he can point his finger to other mens sores which every one can point at in himself what an odious thing it is to make Gods people to loath Gods Ordinances because of him and what a woeful case is it that Paul intimates of such teachers who preaching to others themselves by disobedience become cast-aways 1 Cor. 9.27 Rules to avoyd entangling and seduction by Separatists perswasions 1 Labour for wisdom to discern between main truths in doctrin and inferiour in discipline as knowing that Jerusalem was the holy City before Nehemiah builded the wall of it between the person and the place not condemning the place for the person between the thing and the use and condemn not the use for the abuse between Offices and Executions substance and circumstances the being of a thing and the wel-being of it 2 Labour to reform thine own heart first for that is in thy power to amend and then thy own family and if it be in thy power goe further to the house of God but if thou beest a private man and this bee not in thy power thou must turn thee to prayers and tears and yet so strive in seeking the wel-being of things as by unthankfulness thou lose not the comfort of the things themselves 3 Be low in thine own eyes suspect thy own judgement condemn not much less contemn those that are not every way as thy self Pride and contention of spirit are inseparable and it is folly to look that men who have a different measure of grace should not differ in judgement and though they walk in the same way yet not after the same manner 4 Testifie thy self a sound Christian by the badge of Christ which is love by this shall all men know that yee are my Disciples if yee love one another Study to be quiet saith the Apostle and follow things that concern peace Love will make the best even of bad things and give a charitable construction of things doubtful and pitty and pray for such as erre howsoever and much more if they erre of ignorance Use 2. This doctrin teacheth us that the way to sanctifie a mans person or family is to set up the Worship of God in his heart or house 1 Thy heart must be the Temple of God yea as the Ark within the Sanctuary In the Temple God was daily worshipped there were daily Sacrifices offered the Scriptures read and expounded and prayers preferred unto God from his people Thou must get proportion in all these if thy heart be Gods Temple thou must privately yea secretly apart daily worship God with personal worship daily offer the sacrifices of praise and thanks for personal blessings and deliverances daily prefer thy personal prayers daily apart read and apply the Scriptures to thine own use for thus must it be in Gods temple And further thy heart must be as the Ark wherein were kept the Tables of the Law written with Gods own finger endeavour in obedience to all Gods Commandements intreat God to write his Law in thy heart that thou mayest never depart from it Thy heart as the Ark must keep the pot of Manna a type of Christ the food of life close Christ within thy heart and hold him as thy life never to part with him for that figured the Sacraments in which Christ is propounded the food of the soul Thy heart as the Ark must contain Aarons rod that had budded signifying the discipline and government of Christ unto which thou must subject thy self let this rod flourish in thee and stoop with reverence and fear to this scepter 2 Thy house and family must be sanctified also by setting up and preserving Gods worship there We read of some of the Saints who had Churches in their Houses Every Christian professing holiness must have the like care and endeavour in such Family-exercises as God hath prescribed as 1 In diligent teaching and instructing the family-partly in reading and partly in delivering precepts out of the word It is Gods Commandement Deut. 6.7 to whet the law continually on our children and train them up even from child-hood in the Scriptures The benefit whereof shall bee 1 To fit them for the publike Ministry 2 To cause the word to dwell plentiously in them 3 it is a notable means for their growth in godliness and to contain them in good order 2 In calling them to account for things delivered by catechising pittifully neglected in families who yet would be thought to bee Gods people This is the driving of the nail to the head to stick the surer It works care in those who easily reject good means It hinders vain thoughts words and exercises It banisheth much folly and ignorance that is bound up in the hearts of children and servants 3 In applying the works of God past or present on our selves or others to move them to confidence and trust in God by the works of his mercy and to fear to offend by the works of his justice and by this means the seeds not only of true Religion but of good conscience shall bee sown in them betimes this was holy Abrahams practise for which God would not hide his secret works from him Gen. 18.19 4 In daily private prayer with the family at least every morning and
over them but his Vicar neither love they the truth in the Canonical Scripture further than it will stand with their Popish Canon Law Or if a man come to read out of custom and coldly without fervency and love experience will tell him though thus he read much his profit shall bee but small 3 With repentance and faith and a good heart 2 Cor. 3.14 when the heart of Israel shall be converted to the Lord the veil shall be taken away this veil is natural ignorance and infidelity VVhere the former is no marvel if the word read and known be not understood as a blind man cannot see the Sun shining in his strength VVhere faith is absent and is not mingled with the word it must needs become unprofitable Impossible it is that the wisdom of God can dwell in a wicked heart no man puts precious liquor into a fusty cask This is the cause that men of great learning want sound understanding because they want sound conscience Hos 14.10 The ways of God are right but the wicked fall in them 4 With a purpose not only to know but to practise Joh. 7.17 If any man will doe my will he shall know whether my doctrine be from heaven The scope of the Scripture is not only to beleeve in the Son of God but to walk in the obedience of faith Now if men read over all the Bible an hundred times either for knowledge only or for vain-glory or to advance themselves into preferments or to oppose the truth as Hereticks and Papists doe no marvel if they never attain the true sense of them 5 With prayer for the Spirit to lead us into all truth because the Scriptures were inspired by Gods Spirit at first and the same Spirit is only able to acquaint us with his own meaning If any man want wisdom he must ask it of God Jam. 1.5 so did David Psal 119.18 Open mine eyes that I may see the wonderful things of thy law Is it any marvel that they who flie the judgement of Gods Spirit and stand to the Church Pope Councils and only swallow that sense which they give and never look after Gods Spirit should miss of the true meaning of the Holy Ghost and fall into and tumble in a number of errors and heresies To these might bee added meditation diligence keeping of order and time special application and the like These things let them be brought to the reading of Gods Word and no man shall lose his labour hee shall bee taught of God who hath promised to reveal his secret to them that fear him So much of the qualification of the person II. Now follow some rules which a person thus qualified must learn and keep by him to try when a Scripture is wrested or no. Rule 1 The first is that in our text conference of Scripture there the Spirit of God by plain places expoundeth those which are more difficult Thus Nehem. 8.8 Ezra opened the Scripture by comparing it with it self and so made the people to understand as Junius noteth out of the original So the Bereans having heard the doctrine of the Apostles searched the Scriptures that is compared their doctrine with the doctrine of the Old Testament Thus the Apostles themselves teaching Christs resurrection Acts 2.16 prove it out of the Old Testament viz. Psal 16.10 Thou wilt not suffer thine holy one to see corruption And to prove that those words cannot be meant of David himself he appeals to another testimony in 1 King 2. where it is said that David slept with his fathers and lay buried in his Sepulchre and so saw corruption This is a special way whereby the Scripture giveth wisdom to the simple Psal 19.7 And for this purpose the Lord hath in great wisdom tempered the Scripture with some hard places to exercise mens senses and try their diligence in comparing of Scripture whereof there were no need if there were no hard places How comes it that many pervert the Scripture to their own destruction but because they conferre not one part with another which would lead them into the right sense How come the Arrians when they hear Christ say The Father is greater than I and other such sayings to hold to the death that Christ is not true God co-essential and co-equal with his Father but that they doe not compare this with other places as Job 1.1 That word was God Philip. 2.6 He thought it no robbery to be equal with God Rom. 9. which is God blessed for ever And consequently that the former place speaks of his Human nature the latter of his Divine nature How could the Papists suffer shipwrack of faith and Heretically erre in the foundation of Religion teaching justification by the works of the Law out of Jam. 2.21 Was not Abraham our father justified by works but that they conferre not other places to help them into the right sense as Rom. 4.2 and 3.20 We are justified by faith without the works of the law and Tit. 3.5 Not by the works of righteousness which we had done but according to his grace he saved us Which places being compared shew that one speaks of justification before God as Paul the other of justification before men as James the former of justifying the person the latter of justifying the faith of the person When they read such places as these Awake thou that sleepest and Turn you turn you O house of Israel hence they conclude man hath free-will in his own conversion Whereas would they compare these with other places as Gen. 6.5 The whole imagination of mans heart is only evil continually and it is God that works both the will and the deed c. the reconciling of such places would force them to see that till God work us wee are meer patients and after that acts agimus being moved we move for his grace must not bee idle in us The lewd and disordered Libertine when he reads that wee are justified by faith without works casts off all care of his conversation What can his works doe what need they But he could not thus pervert the Scripture to his destruction if he compared it with such Scriptures as say that faith without works is dead and that faith works by love The reconciling whereof would teach them that although works be excluded from justification yet not from faith they must bee in the person justified though not in the justification of his person This conference of Scripture is either in places parallel and like or in such as seem to be opposed and unlike The conferring of like places bringeth great light to the reader As for example 1 Cor. 7.19 Circumcision is nothing and uncircumcision is nothing If we would understand what is meant by this nothing compare we it with Gal. 5.6 In Christ Jesus neither uncircumcision availeth any thing nor circumcision where nothing is to avail nothing and is not referred to Circumcision or uncircumcision it self but to the person it is
the World therefore hee speaks true Answ 1 Hee is called the Prince of the World not simply but as it is corrupted the Prince of this World saith the Text which world this which lyeth in malice and hostility against the Son of God and the means of salvation 2 Hee is not so a Prince as having any right unto any creature for hee cannot possess a Pig without leave but by tyranny hee forceeth and commandeth as a Prince the wicked World unto his obedience for the World departing from God to his Adversary God in justice giveth Satan leave to prevail and rule in the Sons of disobedience But will it follow that because hee ruleth in the world by sin and death being the prince of darkness and having the power of death therefore the parts of the world must needs bee his Object 2 He is called the God of the World 2 Cor. 4.4 Ans True not in respect of dominion over things created but 1 In respect of Corruption for hee is the God of the evil in the world the Author Ring-leader and Nourisher of all evil 2 In respect of Seduction for hee is bold to use all earthly things which are made to Gods glory to serve to set forward his temptations and wicked mens lusts and so to set up his own kingdom 3 In respect of opinion or estimation because the people of the world make the Devil their God But this no more proves him to bee indeed the God of the World than an Idol is proved to bee a true God onely because Idolaters so esteem and make it Secondly The Devil affirms it to be in his disposition that hee may give it to whom hee will which must needs bee another lye because it is not his in possession for nothing can give that which it hath not 2 The Scriptures ascribe this to God as a perogative and peculiar to him By him Kings reign Prov. 18.15 All powers that are are ordained of God Rom. 13.1 Hee maketh low and hee maketh high It is the most high that beareth rule over the Kingdomes of men Dan. 4.22 The Lord giveth and the Lord taketh away Job 1.21 3 Another notorious lye is that having them to dispose of hee will dispose them to Christ which is impossible seeing Christ had them already disposed unto him and had received them of his Father so as he only could say Matth. 11.23 All things are given to mee of the Father and Joh. 3.35 The Father loveth the Son and hath given all things into his hands Therefore the Devil offering him the Kingdomes of the World must needs lye Psalm 2.8 Ask of mee and I will give thee the Heathen for thine inheritance and the uttermost parts of the earth for thy possession If then Satan say All this power will I give thee it is a lye for all power was given him in Heaven and in earth of his Father Matth. 28.18 So as in this profer hee belies the Fathers gift and the Sons right and derogates from the glory both of the Father and of the Son 4 Another lye is his false boasting making himself Lord and Casar of all when hee hath not one foot of all hee speaks of like Solomons Bragadocio There is one that maketh himself rich when he hath nothing and when hee pretends his unjust usurpation in the World to bee a just possession and title to the World And thus wee have examined the substance and truth of this Reason and have found neither substance truth nor reason in it Here note that Doct. Bad causes must ever bee thrust forward by bad means Satan had a naughty matter in hand as no better can beseem him namely the overthrow of the Son of God and all the salvation of mankinde and the means by which hee would effect his purpose is suitable lying and falshood and boasting and hee is no changeling never a true word comes out of his mouth 1 King 21. Jezabel had a wicked end to bring to passe namely the dis-inheriting of Naboth and setting Ahab into his possession and what means doth shee use but bribery perjury and murther of Naboth and his Children and all this under a colour of Religion and revenge of Gods cause a fast being proclaimed before it Matth. 26. the Jews had as wicked a cause as ever was undertaken viz. the oppressing and murther of the Son of God and what means must they use for what had the just man done They must accuse falsly and suborn false witnesses and deprave his words and make him speak what they list And what other means used they to falsify and suppress the truth and glory of his resurrection In this place Satan aims to bring Christ to Idolatry and the means is covetousness Peter had an ill cause in hand to hinder Christ from being apprehended and his means was bad unwarrantable striking Reasons And this must needs bee 1 In respect of God when a bad action is undertaken hee leaves it and as hee permits the action onely so hee permitteth bad means but never appoints or approves any means to bad and VVicked purposes which therefore must bee Wicked and Unhappy 2 In respect of Satan who seeks to make every action as sinful as possibly may bee hee knows that all instruments of falshood are hateful to God and therefore the more wicked means are used the more detestable and damnable the action is 3 In respect of men themselves for those that make no conscience of bad ends maâ—e none of the mâ—ans as we may see in David himself whose conscience being so sleepy as to take another mans wife he will make no bones to hide it by murther of his faithful Captain 4 In respect of the means themselves which are near enough at hand bad means are easily sound and attempted What might be more difficult than to pick matter against the Son of God to bring him not only under disgrace but unto death Yet the Jewes could easily find a Law by which Law he was to dye or if they had had none they could easily make one If they wanted true witness they could suborn false If they wanted witness from others they could make use of his own We our selves have heard him what need wee any other witness Vse 1. This teacheth us to suspect those causes and actions that are brought about by bad means as 1 When men run out of Gods Ordinances and will not live by some honest calling and means of life but by Cards Dice Bowls Bets Cousnage and such instruments and means of injury and wrong they are convinced to live a lewd and wicked life for a good and honest life is blessed by God and carried by good and lawful and honest means such as these be not 2 All such goods as are gotten by lying swearing deceiving Sabbath-breaking over-reaching or helping forward sin in any man are here not only to be suspected but condemned and sentence passeth against them as such which the Devil hath
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
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
Messiah seeing that his Harbinger Elijah was come already 2 To note that Christ appeared in his due season not before John had preached the Baptisme of Repentance and amendment of life and so had prepared the way to Christ neither before the people were fitted to receive him for John had spoken many things concerning him had pointed at him as the onely Lamb of God that taketh away the sins of the world had affirmed that he saw the Holy Ghost descending upon him and sitting on his head like a dove had professed him far worthier than himself had promised that he should baptize them with the Holy Ghost and fire Now 〈◊〉 â—he people desirous to see him of whom they had heard so much and 〈◊〉 â—â—erefore was the due time of Christs comming after the baptism which John preached Whence wee may shortly note how the Lord findeth us when hee first setteth his love upon us as far from meriting his love as these Galilaeans who were a most wretched people so as hee respecteth only his own grace in his respecting of us which consideration hee would often fasten upon his own ancient people the Jews professing to their face that hee made no covenant with them for any worthiness hee saw in them above other for they were the worst of all people Deut. 9.4 and much lesse can hee finde any worthiness to entitle a man to the heavenly Canaan the freedome of this grace doth therefore shine out more clearly and deserveth that wee should with much thankfulness both acknowledge it and also walk worthy of it Secondly Hence is to be noted That then men seasonably hear of Christ when they are prepared by John in the doctrin of repentance when the Law hath killed cast us down and made us guilty of the sentence of death then the Gospel doth seasonably propound the grace and mercy of God in Christ Hence for pacifying the troubled conscience it is called the Gospel of peace Eph. 6.15 for chearing up the heavy heart it is called a good word Heb. 6.5 and for healing and bringing the sick soul to health and soundness it is called a sound word Tit. 2.8 and therefore Ministers in despensing the promises must see that men bee fitted for them bâ—bâ—cause if the ground bee not plowed up all the seed is cast and lost among thornes and hearers must be as wary of false Application lest in time they as heavily lose as they have hastily snatched such things as never belonged unto them Vers 38 How God annointed Jesus of Nazaret with the Holy Ghost and with power Who went about doing good and healing all that were oppressed of the Devil for God was with him THE Apostle having proved by the common voice and fame that Christ is Lord of all hee now descendeth to prove it by his facts all which because they were performed by vertue of his Heavenly commission and calling therefore as good order requireth hee beginneth there and in this verse propoundeth two things 1 Christs calling to his office of Mediatorship How God annointed c. 2 The execution of that office according to his Calling who went about c. In the former are three points to be considered 1 who was called Jesus of Nazaret 2 Who called him how God annointed 3 The manifestation of this calling annointed him with the Holy Ghost and with power 1 The person called was Jesus of Nazaret for so he was commonly called among the Jews not that hee was born there for hee was born at Bethlem in Judaea Christ called Jesus of Nazaret although he was not born there why Matt. 2.5 according to the prophesy Mic. 5.2 but because 1 He was brought up there for Joseph his Father fearing Archelaus Herods son Mat. 2.22 he sought him out or rather directed by Divine dream a most obscure village in Galilee named Nazaret and dwelt there 2 Hee was so called by the over-ruling hand and council that hee might bee probably known to bee the true Messias in that hee was a Nazarite as was prophesied of him before Zach. 6.12 Behold the man whose name is BRANCH and hee shall grow up out of his place and shall build the Temple so Isa 60.21 These are the places which the Evangelist Matthew aimeth at â—eâ—sâ—r when he said that Christ dwelt in the City of Nazaret that it might bee fulfilled which was spoken by the Prophets he shall bee called a Nazarite for seeing so much is not elsewhere spoken in clear and proper speech necessarily it must bee spoken figuratively at least and more obscurely as in those places which M. Junius doth manifestly clear to appertain to this very purpose Jun. paral l. 1. par â— analys in numb 6.1 in whom the Learned mâ—y read much more concerning this argument which willingly I forbear 3 That they might under this title acknowledge him according to the Scripture to bee the rod of the stock of Jesse and a plant going out of his roots â—eâ—sâ—r which by the same word is signified Isa 11.1 4 That they and wee might hence gather that hee was sanctified and set apart unto a most holy purpose being a true Nazarite neither by vow nor Commandement for then hee might neither drink wine nor touch the dead which he did and caused others also to do the same nor yet cut his hair which in likelihood both by the custome of the Jews and Pauls speech 1 Cor. 11.7.14 hee did but by most perfect holinesse and absolute purity of his whole man whereof those Nazarites were but shadows that so hee might bee a perfect Saviour and high Priest separate from all sinners Heb. 7.26 Whence note How the providence of God in over-ruling every particular circumstance is manifestly cleared The very particular places assigned for this and that purpose are accurately set down to shew how those seaven bright eyes of Gods providence which go over all the world Zach. 4.10 have been ever waking and watchful over both predictions and accomplishments to bring them just together in the just point and period fore-appointed Christ must not be born neither in Egypt nor in Nazaret nor in his fathers house but in a journey and in an Inne at Bethlem because i◠〈…〉 so foretold that Bethlem the least of all the Cities in Judea should be made 〈◊〉 highest in this priviledge Again Christ though the Son of David must not bee brought up in Bethlem the City of David nor yet being of the Kings seed in Jerusalem the City and seat of the Kings but in Nazaret that hee might be called a Nazarite Whatsoever therefore God hath promised in the Scriptures wait in faith for the accomplishment this providence will not suffer it unaccomplished but make not haste hee hath a due season for it which thou must patiently expect and the patient abiding of the just shall not miscarry 2 Note hence That Christ was the only true Messiah and could not have been so if hee had not been
Why stand yee gazing on us as if wee by our own power or godlinesse had made this man go The God of Abraham Isaac and Jacob hath glorified his Son Jesus and his name hath made this man sound vers 16. Yea in the working they shew themselves instruments As Moses commandeth the Sea but he is bidden take his staffe Elizeus divideth Jordan but hee must use his cloak 2 King 12.13 Joshuah divideth Jordan but by means of the Ark Josh 3.13 but when Christ commeth to still the Sea hee doth it by his very word and command which is so powerful as the very senceless creatures obey it So also the Apostles in working miracles alwaies change their stile from Christs Act. 3.6 In the name of Jesus Christ I say to thee rise and walk Act. 9.34 Peter to Aeneas Jesus Christ maketh thee whole arise But Christ comming to a sick person saith Mar. 5.41 Maid I say to thee arise yea to a dead man as to Lazarus I say to thee arise So the Apostles in casting our Devils commanded them in the name of Jesus Christ to come out Act. 16.12 But Christ saith Come out of the man thou unclean spirit charging them in his own name 2 The Prophets and Apostles had not that habitual power to work miricles when they would nor could not at any time but even then when they were commanded by the Spirit But Christ could when hee pleased not being at the command of any other but having ever that power with him which could command whole nature so as Christ onely went about doing good by his own power and word and no Prophâ—â— or Apostle could so do it and this power was habitual in him which in them was present onely in some extraordinary motion Quest But was not the holy Doctrin of Christ sufficient and powerful enough of it self without miracles Ans His Doctrin was such as ought to have been received for it self if there had been no addition of miracles which onely serve to help our weakness whose incredulity is such as except wee see signes and wonders wee will not beleeve Joh. 4.48 whereas wee must strive to say with the Samaritans that wee beleeve not now for the Miracle but because our selves have heard him ver 42. Object But how can those Miracles infallibly confirm his Dostrin or person seeing it is granted to wicked men also to work Miracles as Pharaohs inchanters Simon Magus the Man of Sin yea one may remove Mountains who wanteth love and many shall say in the day of judgement Lord wee have cast out Devils in thy name and done many great things to whom hee shall answer Depart from mee I never knew you Difference of the miracles of the Apostles and wondeâ—s wrought by the help of Satan Ans There is main difference besides the former between the true Miracles of Christ himself and his Apostles and all those wonders and strange things which God justly permitteth to bee effected by Satan and his instruments First in their substance or being for in a true Miracle the thing is the same that it appeareth to bee and hath true and real and not onely seeming effects Moses produced a true Serpent and very blood whose effects were the eating up of the Enchanters rods and the killing of the fish but the other are lies and not the things which they seem to bee called by the Apostle lying Wonders â— Thess 2. meer Sorceries Juglings Sleights deluding the sences in stead of Samuel himself offering but a shape or appearance of him to Saul Thus Pharaohs Inchanters by jugling made no Serpent nor blood but the appearance of both for the Text saith expresly it was done by Sorcery Exod. 7.22 8.7 Such lying wonders are the Popish Miracles the sweating of their Images the bleeding of some of their hosts the motions of their Images their speech their weeping most of them effected by sleight and knavery and many other by sorcery and jugling Object But was not that a true and real effect of the Devil when hee stirred up winds and blow down Jobs house and slew his children Ans Yes but no true Miracle because it was done mediately by the natural causes for hee knoweth well the matter of windes and the manner of generating them and by Gods permission can gather much matter together and joyn himself with it to make it far more violent raging and fitting to his purpose than ordinary but all this while exceedeth hee not the compass of nature which all true Miracles do The like must bee said of the fire which he brought down from Heaven upon the Cattel and servants of Job hee created it not for creation is the sole and proper action of God but added combustible matter together Vel ludificatio sensus vel occultatum naturalium causarum conjunctio and brought fire to it by his power and agility And thus also he infected the air corrupted Jobs humors and smote him with sore boyles from top to toe In one word all the work of Satan and his instruments in such strange events is nothing else but either the deceiving of the senses or conjunction of natural causes to deceive by And by the way let the Romane Church consider what kind of Miracle their transubstantiation is seeing in every true miracle every thing is as it appeareth to be and there is no appearance but of bread Secondly In the end and use true Miracles alwaies confirm true doctrin alwaies tend to the glory of God and salvation of men but all these false Miracles as they bee lies so they tend to lies to confirm false Doctrin to impair Gods Glory to hinder the Salvation of men yea to further and hasten their Damnation The Miracles of Moses tended to the dis-missing of Gods People according to Gods Commandement that himself might bee served his people eased and Pharaoh himself if it might bee freed from destruction but the lying wonders of Jannes and Jambres for they were the Sorcerers that resisted Moses tended to hold them in Egypt still against the express Commandement of God to harden the heart of Pharaoh and resisted the power and glory of God and the good of his people yea of Pharaoh himself and his land By which rule if wee shall examine Popish Miracles wee shall ever finde them brought to confirm some untruth which hath no ground in the word to stand upon as to prove Image-worship prayers to the Virgin Mary Saints Angels and dead men Pilgrimages Monastical life with sundry other orders Christs real and bodily presence in the consecrated Host the verity of their most Idolatrous Masse To which or the like purposes let them bring in their whole legend we are to adjudge their Miracle-mongers no better than Pharaohs Inchanters nor the Miracles themselves no other than the lying Wonders of Antichrist which cause men to beleeve lyes who have not received the love of the truth Thirdly they differ in the manner of confirming
apart to their several offices by laying on of mens hands upon them even so God laid his hands on these that is Christ immediately by his own voyce called these to be witnesses unto him which was one of the priviledges of the Apostles 2 The Apostle in the words expresseth himself by limiting them to themselves to us namely Apostles who ate and drunk with him not only who before his death lived as it were at bed and board with him but after hee rose from the dead that we might not be deceived in our witnesse of him 3 To us whom be commanded to preach and testifie namely to the whole world these things together with his coming again to judgement Now for the further clearing of this publick witnesse of the Apostles wee will consider three things 1 That these twelve were appointed by Christ himself to this witnesse which the Apostle Peter plainly concludeth Act. 1.22 where speaking of one to be elected into Judas his room he saith he must be chosen of one of them which have companied wâ—th us all the time that the Lord Jesus was conversant among us beginning at the Baptism of John unto the day that he was taken up implying that whosoever was not thus qualified he was not fit to be made such a publick witnesse with them of his resurrection because to the making of an Apostle was necessary either an ordinary converse with Christ upon earth or else an extraordinary sight of him in Heaven by which latter Paul who made an honourable accesse to that number proved himself an Apostle Tâ—e second thing is how they were furnished to this witnesse By what means the Apostles were furnished to their witness and this was suâ—â—y ways 1 By their senses they ate and drunk with him that is were in a familiar sort conversant with him after he rose again 2 By word of mouth he gave them charge and commandement to doe it of both which wee are to speak in the text 3 By a Sacrament or sign of breathing upon them he confirmed them to their vocation saying As my Father sent me so I send you 4 By adding thereunto the thing signified for he opened their understandings and made thâ—m able to conceive the Scriptures and unfold all the Mysteries therein so farre as was behoveful for the Church 5 By bestowing sundry other great gifts upon them sending the Holy Ghost upon them in the likeness of fiery Tongues whereby they received the gift of Tongues he gift of Miracles of casting out Devils of healing the Sick by imposition of hands of preserving from poyson and deadly things of the Apostolical rod whereby death it self was at the command of their word either to take place as in Ananias and Saphira both struck dead with the word of the Apostle or to give place as in Dorcas who by a word of the Apostle was raised to life being dead By these means the Lord put into the hands of the Apostles great power to give witnesse of the resurrection of Christ Act. 4.33 The third thing is By what means they witnessed or gave testimony to Christ Ans Because they were to bee authentical and faithful witnesses to all the world and that both in the age wherein they lived as also in all the succeeding ages to the end of the world therefore was it necessary that they should give witnesse two wayes 1 By zealous and painful preaching by voyce while they lived 2 Even after their death by the holy Doctrin left behind them in their Works and Writings and thus doe they still remain publick witnesses to us on whom the ends of the world are come Doct. Hence observe that the office of the Apostles was to give testimony unto Christ after a peculiar manner Acts 1.8 When the Holy Ghost shall come upon you yee shall be witnesses unto me both in Jerusalem Judea Samaria and to the uttermost parts of the earth I say they were to bee witnesses after a peculiar manner for these reasons The Apostles were to bee peculiar witnesses to Christ and why 1 To distinguish their witness from ours who are ordinary Ministers for every Minister is called of God to give witness to Christ but properly to speak they are rather Preachers and Publishers of things witnessed than witnesses or if witnesses yet herein they differ from the Apostles that they are not oculate or ear-witnesses nor such sensible witnesses as they were for this is an Apostolical speech and manner of preaching not derived to ordinary Pastors and Teachers to say That which wee have heard and seen and our hands have handled that we testify unto you 1 Joh. 1.1 2 They were all faithful witnesses and faithful men endued with faith and full beleef of the things they wrote and testified as all ordinary Ministers are not Whence the Evangelist John professeth of them all that they knew the testimony to bee true Joh. 21.24 True for the matter for they delivered the whole Counsel of God and kept nothing back that was fit to be known and true for the manner they all speaking as they were moved by the Spirit of God 2 Pet. 1.21 and therefore exempted from all error in their witness as we are not 3 And hence followeth that their witness is to bee beleeved as infallible being the witness of such as with their eyes saw his Maâ—esty vers 16. who did not at any time deliver any thing which they either heard not of Christ or saw him not doing or suffering but all other ordinary Ministers are so far to bee beleeved as they consent with these and so far as they testify no other thing than what these oculate witnesses have left in writing Object But Christ needeth not the witness of any man hee hath a greater witnesse than John or than any Apostle therefore there is no use of the Apostles witness Answ Christ hath indeed three greater witnesses than the witness of his Apostles namely 1 His Father that sent him beareth witnesse of him 2 The Scriptures if they bee searched testify of him 3 His works that hee did bear witnesse of him Joh. 8.18 5.39 5.36 but yet howsoever in regard of himself hee need no other testimony of man that wee might beleeve and bee saved hee useth the witness of men 〈◊〉 John and the Apostles and of this Divine Testimony in the mouth of the Apostles may bee said as Christ did of the voice from heaven Joh. 12.30 This voice came not because of mee but for your sakes In divine things we must lean upon a sure word Vse 1. From this Doctrin wee learn how necessary a thing it is in causes of Faith to lean upon true and certain things and not upon tottring traditions or unwritten verities which are the main pillars of Popish Doctrin Oh how good hath our God been to this Church and Land of ours in giving us a surer word of the Prophets and Apostles to become a light unto us in
seeing God doth not extraordinarily save men where the ordinary means are afforded or offered the neglect of this means is to despite great salvation and to make themselves unworthy of life eternal And from the evidence of truth I avouch against every soul that turneth his ear from hearing the word preached that hee despiseth the pardon of the King of Heaven hee refuseth life and salvation offered hee chooseth death and forsaketh his own mercy Joh. 10.27 hee is no sheep of Christ for then would hee hear his voice Joh. 8.47 and if hee were born of God hee would hear the words of God Secondly The object of this Ordinance or what wee must Preach Christ the matter of our preaching and that is Christ The scope of the whole Scripture is Christ and it is wholly resolved into him The Law that is a School-master to Christ for by convincing of sin and making the sinner exceeding sinful it leadeth him forth of himself to seek salvation in Christ The Gospel preacheth nothing but Christ and him crucified for sin 1 Cor. 2. Wee preach Christ the power of God and the wisdome of God Hence is called the Gospel of Jesus Christ Mark 1.1 and the word of Christ Col. 3. not onely because it is from him being God aâ— an â—â—hâ—â—ent cause and preached by him as the chief Teacher of his Church but also for the material cause which is Christ The Apostle Paul calleth it the word of Truth nâ—t onely for the truth of it but because it publisheth that eternal Truth Jesus Christ as also the word of the cross not onely because the cross ordinarily attendeth the faithful preaching and profession of it but because the matter of it is Christ crucified 1 Cor. 2. Quest What is it to preach Christ Answ It standeth in two things To preach Christ wherein it stande h 1 In plain manner to preach the docttrin of Christ concerning his Person his Natures his Offices and the execution of them from his incarnation to his ascension 2 In powerful manner so to apply this Doctrin to every hearer that every one may feel a change to follow both in his heart and life For to teach onely the History of Christ his Doctrin his Miracles his Life his Death is not the full teaching of Christ for thus the unbeleeving Jews know Christ and the Infidel Turks can easily come to this knowledge of him But to reach Christ as the truth is in Christ is to apply every particular to the heart of a sinner that hee may bee framed to conversion and repentance which is the most difficult labour of the Ministery and most to bee striven in Many Teachers who can choose hard Texts and make learned discourses and shew much dexterity of wit reading and humane literature have not thus learned Christ themselves not can after such a lively manner teach him to others And pitty it is to see that whereas so great an Apostle as Paul who wanted not Arts Tongues and humane Learning desired to know nothing but Christ and him crucified among the Corinths themselves it should bee the study of many men to shew the knowledge of any thing rather than of Christ and how they may paint out themselves rather than Christ in their Preaching Is not the end of preaching to make Disciples of Christ Mat. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was it instituted to please the ear or to prick and pence the heart Let the Minister therefore strive to ransack the hearts of men with whom hee is to deal that discovering their secret things they may fall down and say God is in him indeed Let him think hee hath spoken the word of Christ when hee hath both taught him and led his hearers unto him And this will not bee done but by the plainnesse of words and evidence of the Spirit It is thought a reproach to preach a plain Sermon whereas indeed that is the best Sermon which teacheth Christ most plainly 1 By true interpretation of Scripture 2 By wholesome savory and proper Doctrin gathered thence 3 By sound application of that Doctrin for the information of mens judgements and reformation of their lives where Christ crucified is thus held out there need no wooden Images nor Pictures nor the real sacrifice of the abominable Mass to put men in mind of him 2 Hearers may hence learn to judge of themselves whether they have heard aright or no. And then have you heard well when you not onely know that which you did not before but when you beleeve more love more hope more and are more changed than before When you find our Sermons as the glass wherein you see and discern the true estate of your souls when you are cast into the form of this Doctrin when your Lusts stoop and yeeld to this Scepter of Christ without this no knowledge is saving but all our preaching and your hearing tendeth to damnation if yee know these things blessed are yee if yee do them Joh. 13.17 The Apostles commanded in special to teach the doctrin of the last judgement Reasons The third point is what is the particular Doctrin which the Apostles and wee in them are so straitly enjoyned to preach and that is the Article of Christs comming again to judge the quick and the dead And surely it is not without reason that our Saviour should wish them to insist in this doctrin above others 1 Because this being the last work of Christ remaining to be done after his ascension it could not be so easily beleeved as those things which were â—â—reâ—â—y done and accomplished being still in fresh memory and so much the less deniable by how much they were still fixed even in the sences of all those who were eye-witnesses of the same And therefore hee would have his Apostles careful to help the weakness of mens faith in the expectation of his return to judgement by much and often beating upon it as a point that needeth more instance and perswasion than such as being past and so sensibly confirmed by many hundreds and thousands as they were are far more easily apprehended and beleeved 2 The Scriptures teach that the remembrance of this judgement to come is a notable means to quicken the godly in their duty to work in them a reverent fear and shake out security which breedeth hardness of heart therefore did the Apostle Paul considering the terrors of the Lord 2 Cor. 5.11 provoke both himself and others unto their Duty and no marvail seeing the children of God have even at the consideration of more particular judgements been stricken with the fear of the Almighty The Prophet Habakkuk when hee heard but of judgements to come saith That his belly trembled his lips shook and rottennesse entered into his bones Habak 3.16 And David being a noble King hath these words my flesh trembleth for fear of thee and I am afraid of thy judgements Psal 119.120 A special example whereof wee have in that famous
shall gild no matters here for what shall gold or silver pearls or jewels doe when Heaven and earth shall bee on a light fire Here shall be no sanctuaries nor priviledged persons or places to hinder the course of justice hence shall be no appeals but every person shall receive an eternal sentence of every cause according to the truth and equity of it for else the Judge of all the world should not doe right Vse 1 To comfort Gods children Gods children who here have all sentences pass agaiâ—st them shall have justice at this day who in this world are herein conformed unto Christ for the most part causes and sentences passe against them and their light is darkned their innocency by the might and malice of the wicked troddeâ— down but then shall they be sure of the day God will cause their uprightnesse to break out as the Sun in his strength for when wickednesse shall ruin the sinner into Hell righteousnesse shall deliver their souls from death 2 To teach them to possesse their souls in patience when they see the confusions that are in the world to beware of revenge but commit all as Christ himself did to him that judgeth righteously Wee must be content for a while to see our righteous waies depraved our good repaied with evil by evil men and bee so far from thinking hence that there is no providence oâ— care in God over his Children as that wee must necessarily conclude hence this judgement day Observe the rule Eccl. 3.16 When thou seeest in the plaâ—e of judgement wickednesse and iniquity in the place of justice think in thy heâ—rt surely God will udge the just and the wicked for there is a time for every purpose and work and Chap. 5.7 If in a Countrey thou seest oppression of the pâ—or and the defraudâ—ng of judgement and justice bee not astonied at the matter for hee that aâ— higher than the highest regardeth it The same ground do the Apâ—stles â—ftâ—n lay to raise this same exhortation unto patience in induring wrongs as Phil 4.5 Let your patient mind bee known unto all men the Lâ—rd 〈◊〉 at hand Jam. 5.7 Bee yee also patient and settle your hearts for the câ—mming of the Lord dâ—aweth neer As if these holy men had said with one mâ—uth look not to havâ— your right here in this World as neither the wicked have their livâ—e but wait the appointed time as the Husband-man doth for the weâ—ks of Harvest and this time is the comming of the Lord before which tiâ—e neither is the full recompense of righteousnesse given to the Saintâ— not punishment rendred unto the wicked in the full measure of it Grow nâ—t weary of well doing though yee meet with nothing but discouragements not out of love with the practice of piety although the world haâ—e you fâ—r it as it did your head before you for in due season ye shall reap â—f yee faint not 3 This teacheth men carefully to look to all their works and waies that they bee just and justifiable The works and words of men which shall abide the tryal of that dâ—y must now be tryed before hâ—nd such as will hold water as wee say For there is a day of tryal when all those causes which they have by Mony Friends or wicked policy contrived and over-wayed in shall be brought about again into a clear light and put into the ballance of equity it self where they shall bee found too light And think seriously with your selves how those causeâ— words and actions will abide the tryal of that day which even for the present can bring no sound comfort to the heart but rather heaviness to the heart accusation and guiltinesse to the conscience fear in the thoughts and shame in the face if any man should know how impiously and injuriously they have been contrived how many Oppressions Wrongs Cruelties Usuries Revengeful sutes onely commensed to make men spend their goods and lose their peace how much of many mens estates would give a loud witnâ—ss against their owners but that men will not so long before hand trouble themselves with such thoughts Well look to thy self whosoever thou art If thy conscience now accuse thee or can accuse thee but thou wilt either stifle it or stop thine ears against the cry of it know that it hath a voice and will do good service to this Judge one day a thousand witnâ—sses cannot do more than it will do it will bring back old reckonings which Christ hath not reckoned for and set them in order before thee when thou that canst find none now shalt have leisure enough to look into them but all to the breaking of thy heart and increase of thy torment that thou didst not till too late look into thy reckonings Now to all such as mind hereafter to look into so main a business as this is The touchstâ—ne of this tryal is the word of God I will for the present commend onely one rule whereby they may discern wheâ—her their actions will abide the tryal that abideth them and that is this If the Word of God do now approve them they will then bee justifiable but whatsoever word or action hath passed from thee for which thou â—aâ—st not bring thy ground thence the same will cast thee in judgement This is that our Saviour telleth the Jews The word that I speak shall judge you at the last day Jâ—h 12 48. The strâ—ctneâ—s of thâ— l st jâ—dgement 1 In regard oâ— peâ—sons judged Thirdly This judgement of Christ shall bee most strict and accurate 1 In regard of the persons that shall bee judged who shall bee inquired into and brought to give accounts of themselves not onely generally as men or Chriâ—tians but in special according to the particular places and courses of life wherein they were set in this world For example publike persons must give account for themselves and others that have been committed unto them Magistrates for their People Ministers for their Flocks both of them how they entred how they ruled how they walked in and out before their people what faithfulness they used in discovering and discountenancing sin and ungodlinesse how diligent they have been to draw and force men to the keeping of the two tables how they have acquitted themselves from communicating in other mens sins and whether they have faithfully in their places denounced and executed the judgements of God whilest both of them have stood in the room of God In like manner private men must bee countable not onely for themselves but or all those that are under their charge as Fathers for the education of their Children Masters for the instructing and governing of their Servants and Family Tutors for their care or negligence towards such as are committed unto them for the rule of the Law is general and will take fast hold upon many a soul that think it enough to look to themselves that whosoever hindreth not that sin which hee can hinder
lest yee bee hardened through the deceitfulness of sin Think what a fearful thing it is to fall from the grace of God yea or the degrees of it and would wee suffer a brother to run into this danger Secondly Chuse fit matter to confer of in company either by calling to minde things heard or by stirring up to profitable hearing diligent proceeding in-offensive walking watchful speaking and the like or if need bee of Admonition Exhortation or Reproof shew thy love therein full clouds will distill rain light will shine abroad and charitable knowledge is communicative Thirdly Bee sure to perform these private Christian duties in good and holy and unrebukeable manner As 1 Orderly those beginnings which are fittest in gifts and place as Elihu spake in his turn 2 Humbly none seeking to speak beyond his skill and reach 3 Wisely watching the fittest time and best occasion 4 Meekly and lovingly without reasonings and murmuring Phil. 2.15 none crossing others but through love one forbearing another advising in the spirit of meekness and with offering to submit themselves in other cases to receive words of Exhortation and Admonition 5 Conscionably so as in all such meetings and conference every one bee an helper to the truth 3 Joh. 8. to finde it out not to obscure or weaken it By these means wee shall have cause to rejoyce in our Christian fellowship as Jonathan and David 1 Sam. 23.14 Fourthly Observe the graces that are in others for a pattern to our selves 1 Thess 1 7. for our own provocation and imitation Yea spy and incourage the graces of God in the weakest and meanest Christian so framing our selves to that mark of a good man who honours all that fear the Lord Psal 15.4 Neither let the strongest scorn to receive help from the weakest Moses was content to bee advised by Jethro and David by Abigail and note Pauls humility Rom. 1.12 hee hoped to come and bee comforted by their faith as well as to help theirs Fifthly In the use of good company beware of giving any occasion of scandal or offence to any Matth. 18.7 8. leave no ill smell behinde thee avoid the note of pride conceit forwardness in speaking frowardness or stiffeness in thine own sense 1 Joh. 2.10 Hee that loveth his brother there is no occasion of stumbling or scandal in him Motives thus to carry our selves in good company Motives to provoke us wisely to carry our selves in good company 1 Consider how in our company wee are especially to watch seeing in no part of our life wee are sooner corrupted than in that seeing in no part of our life wee do so much discover our selves and seeing in no part thereof wee do either more good or more harm seeing wee do nothing without witness and should do nothing which wee would not have exemplary 2 As Satan layes snares every where so also in our company one with another not so much to bring the godly to such excess of riot as hee effecteth in wicked societies where is swearing gaming drinking rayling c. but to make them unfruitful and keep them from the good they might do and so far prevaileth as sometimes impertinent speech sometime debate and detracting speeches arise and the most tolerable speech is worldliness which stealeth away the heart and the time so as some who intended more good to themselves and others carry away hearts smiting them for not better imploying that opportunity 3 There is apparent loss when wee watch not to do or receive good in company with good men For godly men by reason of their Callings and distance of places seldome meet and when they do they lose the gain of that time in their special Calling and it they get it not up in the furtherance of the general calling of a Christian it is utterly lost And what but this makes the mindfulness one of another sweet in their absence when there was reaped so good fruit one of another in their presence 4 By this wise and fruitful carriage of company and meetings of good men Christians shall stop the mouthes of such as are ever complaining of and accusing Christian meetings to bee scarce to any other purpose but to detract defame slander censure to strengthen one another in faction and the like Or if such mouthes will not bee shut yet the conscience of Christians may rejoyce in the contrary innocency and not bee dejected by such false testimony 3 Rule In our speeches let us bee Proctors and Solicitors for the Saints speak wisely and willingly of the good wee know in our brethren 3 Apology and maintain the cause person and name of good men to our power The sincerity of love between David and Jonathan was manifest in that Jonathan defended Davids innocency to Saul his Father not onely to the loss of his Kingdome but the danger of his own life Ebedmelech the Blackmoor spake a good word for Jeremy and was saved from destruction when his Master Zedekiah was slain Nicodemus even in the beginning of grace spake for Christ when the whole Council was against him And how dangerous is it to devise and invent words against Gods children as Davids enemies to belye or reproach them to raise or receive slanders against them If such as stand not for grace shall fall then much more they that stand against it How needful is this Apology for them against the reproaches and scorns of this age How earnestly would children speak for their parents brethren or kindred Even so should it bee here It is nothing to speak for a man when others speak for him 4 Rule Concerning our actions towards good men 4 Rule Helpfulness wee should every way bestir our selves to procure their good and welfare Wee must to our hearts and affections joyn our hands and help to do them good yea bee ready to lay our hands under the feet of the Saints Gal. 6.10 Do good to all but especially to the houshold of faith Now in special 1 Wee must prevent from them all the evil wee can Means of it hinder them from sins and from falling hinder by all means reproach from their profession and danger from their persons 2 If thou findest a good man slipt into an infirmity labour to cover it make the best of iâ— as may bee Vaunt not thy self over him but consider thy self and by all good means cure it if it lye in thy power 3 If thou finde a good man stand in need of inward comfort and cast down help to raise him again Christ was sent to speak a word of comfort to the weary and every Christian hath received of his anointing When David was in deep distress his faithful friend Jonathan comforted him in the Lord his God 1 Sam. 23.16 4 Iâ— thou knowest a good man helpless and without outward comforts thou must now shew bowels of mercy and compassion gladly receiving the poor Saints communicating willingly and freely to their necâ—ssity 1 Pet. 3.8 Love one
being of no Religion cannot bee at leasure to give it hearing But wee have seen it to be no novelty to the Spirit of God every where charging it upon us nor to the godly guided by his Spirit who can neither bee idle nor unfruitful in the work of the Lord. Object 6. I like such as can bee so strict and I could wish so to bee but then I must part from the pleasure and joy of my life For this continual watch and circumspection is full of melancholy and uncomfortable it hinders neighbours from sports and merriments breaks off good company and makes the husband and wife often look heavily one upon another and besides I should lose some profits and customers and wrong my estate by neglecting it Answ 1. This is a clean contrary judgement to Gods Spirit Prov. 3.17 Her wayes are the wayes of pleasures Gods wisdome ordering the wayes of man brings true joy and pleasure For is there no joy in God in his word Psal 19. Joh. 16. which was wont to bee as sweet as the hony-comb nor in the Spirit of God which is called the Comforter Is it such a thing of heaviness to live with God Alas What is such an heart made of 2 What delights do wee call men from but such as are carnal foolish perishing and unlawful is stollen waters so sweet and savoury to corrupt flesh the forbidden fruit which a Christian should neither touch nor taste and happy hee were if hee never saw it 3 There is no sorrow in godly life but all the sorrow of Gods servants is that they cannot bee more godly Lay this for a ground that God is thy chief delight and no man may bee so moderately joyful as thou 4 For pleasant companionship thou losest no good company but exchangest for better thou hast now fellowship with God union with Jesus Christ the inseparable presence of Gods blessed Spirit the attendance of the Angels the communion of the Saints the benefit of their prayers comfort and example This is a pleasant thing for brethren in the faith to live together in unity And what true joy is therein the company of Gamesters Drinkers Swearers riotous or idle persons who are never merry unless they bee mad and never glad but when they have driven away the remembrance of God 5 As for the loss of any part of thy estate trust God on his word Prov. 3.16 In her right hand is length of dayes and in her left hand riches and glory Never did true piety weaken any mans estate but godliness hath been the true and constant gain this makes a small portion sweet and precious and intails a blessing upon it when it passeth into the hands of our posterity after us CHAP. XXXV Marks of a man walking Circumspectly AND seeing most men beguile themselves with the goodness of their present course and esteem a civil life and external honesty Marks of a circumspect walker not onely unblameable enough but justifiable and sufficiently commendable Bee it known to them that if they examine not the goodness of their course by this Doctrine they are far from Gods approbation whatsoever they may conceive of themselves In which examination I will help them with a few notes and signes of a Circumspect person by whose wayes as by a right line they may both see the crookedness and at length begin to straighten the obliquity of their own 1 A circumspect man watcheth all occasions for his own good and advantage and if they bee offered slips them no So a circumspect Christian looks round about him and thinks it not sufficient to take occasions of grace and well-doing being offered but will seek them How might every moment of our lives make us more stored with grace than other if wee would seek occasions of good to our selves What a rich stock of grace might wee have attained How rich in good works How should wee have furthered our reckoning 2 A circumspect man looks round about him and so ordereth his many businesses as one hinder not the other but all may go forward and so saveth one commodity as another bee not lost or lye in hazard So a circumspect Christian casteth his occasions as seeing every Christian duty is enjoyned him hee hath respect to all Gods Commandements Duties of piety shall not justle out civil duties nor civil duties eat out duties of piety but as â—ne hand helps another so one table shall further the other one calling forward another yea hee looks to the thriving of all his graces Hee will walk very humbly before God but so as hee maintain his joy in God His moderation shall not damp his zeal his zeal shall not out-run his knowledge His providence shall not lessen his faith nor his faith destroy his providence His love with mens persons brings him not into love with their sins and his hatred of their sins impeacheth not his love of their persons His righteousness to men hindreth not his mercy neither doth cruel mercy withstand or thrust down needful justice Thus hee is busie in maintaining all his graces all of them beeing of great use and all of them flowing from the same Spirit 3 A circumspect man will bee sure not to disadvantage himself by his words but will speak to his own profit So a circumspect Christians words make for his own best advantage Hee will speak for Gods glory for good men Gal. 4.6 and good causes Hee will bee sure to profit himself and others with gracious and Religious speeches and bee silent where fruitful speech will not bee heard Exercise to good speeches brings a dexterity and readiness of well-speaking to which every Christian is exhorted Col. 4.6 Let your speeches bee gracious alwayes and powdered with salt that yee may know how to answer every man 4 As a wary and circumspect man proves a good husband for the world so circumspect Christians are the best husbands for their souls Such a one hath wisdome and will to increase his estate of grace by every thing and thinks himself then truly rich when hee thrives in the best Commodities Hee conceives himself rich not when hee hath things about him to leave to his heirs but when hee hath his Wealth personally in himself and for himself such Wealth as hee carries to Heaven with him A circumspect Christian will not win the whole world with the losse of his own soul which is nothing but to make his heirs happy in his own eternal misery A circumspect Christian is not so careful to heap up gold as good works in abundance and by works of Mercy and Love hee makes himself Bags that waxe not old a Treasure in Heaven that can never faile where the Theef commeth not not the moth corrupteth Luke 12.33 A circumspect Christian is not so careful for the soyling tilling and sowing of his ground the mounding of his Pasture the weeding of his Field the pruning of his Trees the feeding of his Cattel as in fencing