1.11 to signifie the same And their hands are under their wings by which is meant that their powerful and secret operation also cannot bee discerned with bodily eyes Therefore hath the Scripture expressed their nature under diverse shapes and ascribed unto them many parts both of men and other creatures in which we may see and understand their work and office as Ezek. 1. Angels are described by four beasts not because they are no more in number for thousand thousands sit at his right hand but because they doe the Commandements of God in all the four quarters of the world These beasts have four several faces 1 The face of a man to note that all of them are reasonable and understanding creatures as man is 2 The face of a Lion to signifie that every Angel is strong and powerful and couragious as the Lion among the beasts Psal 103.20 Praise the Lord yee Angels strong in power One of them is stronger than a number of men yea than a number of Devils 3 The face of an Oxe to note their patience assiduity and unweariableness in their service and ministry as the Oxe is a beast most patient and constant and profitable in his pains 4 The face of an Eagle to note their swiftness and alacrity seeing a faire off many hidden things as the Eagle flying strongly and swiftly that is unresistably as the Eagle holding out not fainting but renewing their strength as the Eagle By the same Prophet they are described chap. 10.22 by the shape of Cherubs which were the faces of little fair boys with wings noting unto us under that resemblance their nature to be voyd of deceit as a child simple innocent not proud or arrogant not envious or malicious Having wings to note their readiness and expedition in their ministery and these wings in their four sides to shew that their ministery extended to all the four sides of the world II. By way of dispensation they have often assumed bodies that were true immediately created of God not imaginary or phantastical as Marcion thought whom Tertullian refuted neither generated nor born as mans body is nor hypostatically united to the Angels as constitutive parts as our body is a constituting part of us but taken upon them for the time of some special service and layd down again even as we doe our apparrel to the end they might familiarly conferre and converse with men till that special service were performed Thus did they visibly appear unto Abraham and Lot thus was the Angel of God seen like a fourth man in the Furnace which the three Children were cast into and in this humane shape I doubt not but they came and appeared to the Son of God in this place My reasons are these 1 If the Angels came often in bodily shape to the servants and adopted children of God why should they not much more to the natural Son of God being cloathed with the same flesh 2 We have formerly proved that the Devil came in assumed bodily shape the more to molest and terrifie the Son of God and therefore the Angels came to him also in bodily shape the more to comfort him 3 The present estate of Christ required it who was man and subject to many infirmities and therefore the Angels came corporally to comfort him 4 The phrase of the text implies a more sensible and peculiar manifestation of them than before as in his agony an Angel appeared to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 22. vers 43. In this coming of the Angels note an happy change in the estate of our Lord and Saviour for in stead of the Devil his deadly enemy come the Angels his friends and houshold servants in stead of one Devil many Angels for all are his to attend him in stead of sharp hunger for forty days together now he hath bodily food and comfort in a moment Doct. God may hide his comforts for a time but at length they shall shine out upon his servants as the Sun from under a cloud All the time of the temptation Christ was without food without Angels nay he endured sharpness of hunger in his body and of Satanical vexation in his soul now the Lord comforts him not only in removing evil from him but restoring to him his whole former peace besides the glory of a most victorious conquest And the same is his dealing with his servants Psal 73.1 David being plunged exceedingly with a grievous temptation of Atheism not whether there was a God or no but whether this God were just and merciful seeing things fell out so cross to good men and so prosperously to the wicked at last breaks out into a setled resolution Yet God is good to Israel He was in the temptation as a man cast into the Sea souzed in one billow after another at length hee descries a shore and with extream toyl and peril he gets thither and crawls up and saith Yet I have escaped drowning Or as a man in a pitcht field that in the thick of his enemies had escaped many blows and deadly thrusts being set beyond the danger saith Yet I am alive So the Lord though in temptation he seem to stand farre off yet at last appears with strength and comfort The same David being in great distress a long time hunted as a Partrich by Saul but strangely delivered from him and Achish concludes Psal 34.19 That how great soever the troubles of the righteous be yet the Lord will at length deliver them out of all To this purpose Salomon saith that though the just man fall seven times a day namely into affliction yet hee riseth again Abraham in his great trial saw nothing but sorrow and vexation for the loss of his Isaac yet in the third day when the case seemed desperate God was seen in the mountain as if he had not seen God till he came into the mountain Whence his posterity used it as a proverbial speech In the mount God will bee seen at the farthest he will be seen there if not before Job assured himself that after darkness he should see light and according to his faith wee see howsoever Satan set upon him with all his might to blaspheme God and his friends would needs prove him an Hypocrite and which was worst of all God not only stood a farre off from him but came upon him and against him as one that strove against the Almighty and one that reproved his Maker chap. 39. vers 35. Yet at length he steps out for him acquits him and rebukes his friends and accepts his servant and turneth his captivity and gives him twice as much as before he had chap. 42. Reasons 1 Herein the wisdom of God joyned with his power shineth forth hereby the Lord knows how to bring light into darkness Psal 112.4 To the righteous ariseth light in darkness No darkness or misery can keep God and the comforts and strength of his Spirit from his children Yea hereby the Lord knows how to
bread by using some unlawful means Abraham to save his life may lye and entreat Sarah so to do David thou art in danger flye to Achish play the fool and dissemble thou seest no way else left devise a way of safety beyond Gods Peter thou art now in the midst of thy Masters enemies if thou turnest not stones into bread and help thy self by lying swearing cursing and denying thy Master look for no other than to dye with him Thou that art a poor man seest hard times as if thou wert in a Wilderness and here is nothing but stones no way but to turn them into bread thou canst not live if thou doest not lye or steal or swear or be unjust poverty and danger shall come armed upon thee 2 If wee cannot thus help our selves but the evil continues then Satan soliciteth us to repine and murmur within our selves Psalm 116.11 I said in my distresse that all men are lyars and 31.22 I said in my hast I am cast off and this to bring us to disclaime confidence and waiting upon God any longer as Jehoram said 2 King 6.33 This evil is from the Lord and shall I attend any longer upon him Thus hee daily shews us our crosses as so many stones to move us to impatiency and gain from us our affiance in God that hereby he may both pull and draw us from our strength and help and glory from God Both these are apparent in this dart against Christ II. In the purchasing of some apparent good Numbers have learned this trade of the devil to make stones bread hee knows the haste of our unbeleeving hearts as well as in the former and how easily wee are brought to turn stones into bread In the matter of the world what a number of men are there of this trade which we may fitly call the Devils Alchymistry Some by extortion usury and oppression make stones bread as many Land-Lords just of the Devils last that by racking their rents would have their Tenants get bread out of stones nay not so merciful as hee for no doubt if Christ had made bread of stones he would have let him eat it but so will not these but eat up bread and sweat and all This is called bread of violence and oppression Prov. 4.17 and because being made of stones it is hard of digestion it needeth a cup of Wine which is at hand too for they eat the bread of wickedness and drink the wine of violence Others by deceit and subtlety turn stones into bread and glory when they can go beyond their brethren by trickes of wit or cunning and this seems to go a step beyond the Devil who would have Christ turn stones into bread that is something into something but these would turn nothing into bread but only live by their wits Solomon calls all bread thus cunningly changed stoln bread and bread of deceit which seems sweet in the mouth but that yee may know whence it comes hee tells you that for all that it returns to his former poverty Prov. 20.17 The bread of deceit is sweet to a man but afterward his mouth is filled with gravel Both these the Apostle condemneth 1 Thess 4.6 Let no man defraud or oppresse his brother in any matter for the Lord is the avenger of all such In procuring health in sicknesse or helping our selves to recover our losses hee easily perswades us to Witches Sorcerers and to try many unwarrantable conclusions and enforceth them strongly perswading us else that we shall miscarry and perish by our own negligence Satan never commeth without one stone of other Vse 1. This shews us that Satan never comes without stones that is objects of his temptations at least hee hath one stone which if hee offer hee seemeth reasonable Hee hath not onely a Bathsheba for David but every man hath his several Bathsheba some dear lust or other which Satan will still bee feeding his eyes and senses upon Nay as Mar. 5.5 in the parties possessed hee armed them with stones against themselves and made them beat themselves with stones so out of our own scrip hee fetcheth stones against us hee knoweth the inclination of our wills the stream of our affections the constitution of our humours the predominant desires of our hearts and accordingly assaulteth us Nay not onely in evil things but in the best of all hee wants not one stone or other against us Even the tree of life it self a Sacrament of Gods Covenant of life will serve his turn and hee wisheth not Eve to eat all the apples on it but seems very reasonable whiles hee offers but one In comming to the Word and Sacraments and Prayer hee is content if a man bring but one stone in his heart one sin either hardness of heart that the seed may fall in stony ground or unbeleef for how know you that this is the word of God or covetousness which is as thornes to choak all or malice and envy for then God will put none of his pretious liquor into such a fusty vessel or wandring thoughts or dislike of the Preacher or any other lust though but one hee cares for no more Wee should therefore never go without our fence in our own houses or in Gods houses that wee may escape the danger of this battry Yea let us watch Satan in base and despised things as an apple or a stone in idle words or unfruitful speeches in the matter of a pin or any small trifling matter for even in these things he can get much advantage and sow discord between the nearest of all even the husband and wife Satan lesseneth men rather than to want bread to get it out of stones Vse 2. This teacheth us That the scope of all Satans proffers is to make men earthly-minded hee cares not how much men be addicted to seek bread yea he would have them so eager of bread as rather than want it to get it out of stones for 1 Hee would fill the heart with these base desires that there might bee no room for better 2 Hee knows that if hee can make a man a servant to the world hee cannot serve God hee cannot serve two Masters commanding such contrary things 3 Hee knows this runs with nature and in the channel of our corruption since the fall to which wee are easily perswaded and very hardly if ever recovered back again God in his word deals clean contrary and every where reigneth us in where Satan spurs us forward that calls us out of the World forbids us to seek that is immoderately the bread that perisheth calleth us to heavenly mindednesse to converse and traffick in heaven and send our affections above to seek after Christ the bread of life to give all diligence to make our election sure to seek the Kingdome of God From whence when wee find our selves strongly set upon this World with neglect of better things to scrape and gather bread and things for the body wee
could ever do and therefore was to bee indued with such power as no other creature could bee capable of Hence hee proveth himself to bee from God Joh. 15.24 If I do not such workes as no other man ever did beleeve mee not Where hee speaks of his Miracles which in respect of the manner and multitude never man did the like in his own name nor so many To which adde those great works of raising himself by his own power from the dead Rom. 1.4 Of satisfying Gods justice for mans sin a work above the reach of men and Angels Of meriting eternal life for all the elect which must bee an action of him that is more than a Creature Of applying his merit to which end hee must rise from death ascend and make intercession Of sending his Spirit Of begetting faith and preserving his people in grace received Of leading them through Death and the Dust into his own Glory These are such things as all power of meer creatures is too weak for All the Angels in Heaven cannot do the least of them All the Devils in Hell cannot hinder them And hence Christ is stiled the Lyon of the Tribe of Judah Michael the mighty God King of glory c. Vse 1. This may bee a terror to all Christ enemies for such is his power as shall make them all his footstool Do wee provoke him are wee stronger than hee 1 Cor. 10.21 Psal 2.9 those that will not bee subject to the rod of his mouth shall bee crushed with a rod of Iron Therefore take heed of being an enemy to Christ or his Word or Servants else thou shalt bee revenged even in that wherein thou sinnest with the breath of his lips hee shall slay the wicked one word of Christ one lie shall turn them all into Hell Is the power of Jesus Christ such in his base and low estate as all the Devils in Hell are not able to resist it but if hee speak the word they give place how desperately do wicked men go on in sin as if they were able to make their part good against him Joh. 18 6. when Christ but said I am he presently his apprehenders fell to the ground Rev. 17.14 they shall fight against the Lamb but the Lamb shall overcome Vse 2. This is comfort also to the godly in that Christ as Mediatour in our flesh is armed with power above all our enemies so as nothing shall hinder our salvation Not Satan for the Prince of this World is cast out hee may have us in the Mountain or on the Pinacle but hee cannot cast us down Not sin Christ hath powerfully triumphed against it on the Cross hath fully satisfied for it and perfectly applied that satisfaction to the forgivenesse of sins Not death Christ hath powerfully foiled him in his own Den and trampled on him saying O death I will bee thy death Not Temptation Christ sits in Heaven as a merciful High Priest tempted once as wee are that hee might bee able to succour them that are tempted Not corporal enemies Hee by his power ruleth in the midst of his enemies Laban shall not speak a rough word nor Esau hurt Jacob nor Saul hit David for hee orders the thing otherwise Not the grave for wee have the assurance of a glorious resurrection by the working of his mighty power whereby hee is able to subdue all things Phil. 3.21 Not hell it self Rev. 1.18 I have the keys of Hell and of Death In one word not any thing present nor to come nothing shall separate between Christ and us none shall pluck us out of his hands for hee hath purchased for us and maintaineth a mighty salvation 1 Pet. 1.5 Vse 3. This teacheth us to submit our selves to this power of Christ or else wee are worse than sensless Creatures who all obey him yea than the Devils themselves who did obey him And then is a man submitted to it when is eyes are opened to see what is the exceeding greatness of his power in himself beleeving as the Apostle prayeth Eph. 1.19 Therefore labour to find Christs saving power in thy soul Quest How may I find it in my self Answ 1 If thou canst finde the work of faith in thee a work of great power a supernatural work beyond yea against the strength of nature What a work of omnipotence is it to raise the dead yet greater power is here to bring in this life of God into him that is dead in trespasses and sins resisting his own raising for so the Apostle implyeth in that place Col. 2.12 2 If thou canst finde in thee the work of sanctification which is a work of great power 2 Pet. 1.3 according to his Divine power he worketh grace and glory This second creation of a man goes far beyond his first in power There was nothing to begin with no more is here no life of God till God call the things that are not as though they were but there was a bare privation here is a resistance and rebellion stiff necks and hearts of adamant Hence regeneration is called a creation and the regenerate new creatures But a difficult work which God works not alone but God and man made one person and not of nothing for nothing as the former but of worse than nothing and for a price even the precious blood of the Son of God Labour to find this change in thy self by faith and holiness Christ did never more manifest his power than by raising himself from the dead and thou canst not have a surer argument of Christs power prevailing in thy soul than by getting daily out of the grave of sin and moving according to the life of God So soon as Christ had called Lazarus out of his grave hee bad loose him and let him go and if thou findest the bands of death thine own sins loosed forsaking thy own evil waies it is a sign that Christ by a powerful word hath quickened thee Therefore put on S. Pauls minde Phil. 3.10 who counted all things dung to know the vertue of Christ his death 3 A mighty work of power in Christ is to gather his Church out of all peoples and nations and to bring them within one roof though they were never so dispersed and alienated from one another and to knit them by faith to himself the head by love one to another and by his own discipline to conform them to his own government It never cost all the Monarchs in the World so much strength and power to settle their Kingdomes and people in peace under them Doest thou then finde thy self brought into the number of Gods people Doest thou love them entirely for Gods image and goodness Art thou serviceable to every member and that in the Head Here is a power put forth that hath reconciled the Woolf and the Lamb Isa 11.6 7 the Child and the Cockatrice But it thou carest not for Christs Ordinances and discipline his Laws are too strict thou must have more
against all their vows promises and resolutions to admit them into firmer favour and league than ever before and being of neer kindred with Satan will then go away when they can stay no longer The most hard-hearted Pharaoh can do all this to get out of Gods hands but hee must not so carry it at length Vse 5. Lastly let us comfort our selves in our trouble for this also is changeable our Lord knows wee have need of a refreshing and wee shall bee refreshed The rod of the wicked yea of the wicked one shall not alwaies rest on the lot of the righteous lest they put forth their hand to vanity And although it may seem hard that Satan goes but for a season yet is not this without much comfort For although it were a great mercy for Satan not to come unto us yet to come and go away foiled is a far greater as hee doth from all the members of Christ who in expectation of this joyful and seasonable event may encourage themselves to hold out with patience unto the end And behold the Angels came and ministred to him In these words is laid the triumph of our Lord Jesus Christ after his victory which is set down not without a star or note of special observation Behold being held over this point following for special purpose For this particle noteth 1 Sometimes a strange thing as Behold a virgin shall conceive and bear a son 2 A long-desired thing and much expected as Behold oh Sion thy King commeth c. 3 An excellent thing now set before the eye and present as Joh. 1.29 Behold the Lamb of God that taketh away the sins of the world and so it is a note of admiration 4 A true and certain thing so it is set before many promises and threats 5 It is ever a note of attention and argues intention and weight in that matter where Gods Spirit hath prefixed it It hath all these uses in this place noting a strange triumph such as never was met withall in all the monuments in all the world besides It was but shadowed in that strange triumph sung to David 1 Sam. 18.7 when David had returned from the slaughter of the Philistim the women came out and sang by course Saul hath slain his thousand but David his ten thousand why hee slew but one man True but in that one enemy hee did as much as if hee had slain ten thousand others But here in one enemy this Son of David hath slain his legions and millions not ol men but of Devils not Philistims but hellish powers which had defied the Host of Israel This note also calls us to behold as expetible certain and excellent a triumph as all the notes of attention which are in the Scripture all the Selahs in the world are too little to gain sufficient attention or set out the greatnesse of this Divine mystery It calleth us as the parenthesis of our Saviour Matth. 24.15 speaking of the certain strange signes of Jerusalems overthrow Let him that readeth consider so Let him that reads behold that is consider meditate remember prize this great and most glorious work of the Son of God And it checketh and rebuketh our heaviness dulness and want of affection in the beholding and due regard of so material and comfortable a point of heavenly doctrin so neerly concerning out selves But what must we behold Two things 1 the comming of the Angels unto Christ 2 their ministring unto him In the comming of the Angels note 1 when they came 2 to whom 3 the manner of their comming I. When in the first word namely when the Devil had left him and not before For 1 The good Angels have little joy to bee where wicked Angels and Devils are especially whiles their Commission stands in force to molest the Children of God 2 They were ready enough to attend upon their Lord but Christ permitted them not for the time of temptation 1 Lest their presence should have driven Satan away before the temptations had been ended 2 Hee had no assistance of man or Angel but alone in the wilderness sustains all the brunt of the temptation hee must tread the wiâ—e-press alone as none must share with him in his conquest and victory 3 Satans mouth must bee stopt who would have said hee had overcome by their aid if they had been present 4 The Text saith not the Angels came in to help him in the time of temptation but when the Devil had left him they came to minister to him II. The person to whom they came to him now plainly manifest to bee God and man man tempted by the Devil like us in all things except sin God who had overcome the Devil and now riding in a Chariot of glorious triumph man in the hands of Satan carried and recarried at his pleasure God to whom the Angels as Ministers and the Squires of his holy body do homage and attendance III. The manner of their comming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they now came in unto him standing before a far off as in war when the enemies are scattered the friends come in with joy for so it was when David had foyled and slain Goliah the men of Israel and Judah arose and shouted and applauded that noble victory Quest But how did they come in Answ 1 By moving themselves from the place were they were to that place were Christ was and they were not before for the same Angel cannot bee in two places at once because 1 His essence is finite and therefore limited 2 They are definitively in place although not repletively for the Angel is in a place onely by applying his vertue to the place by which vertue hee rather contains the place than the place him as it doth bodies But when a Legion of wicked Angels are said to bee in one man it is necessary that spirits defined to bee in one place cannot at the same time bee without that place till they bee moved thence into another Good Angels are not in heaven and earth at once much less every 〈◊〉 Now whereas they are truly in place and truely moved in place both without bodies as also in assumed bodies it would make much for the clearing of the Angels manner of comming to Christ to know whether they came in a bodily shape or without bodies at this time I answer I doubt not and yet I will not contend about it but that they came in bodily shapes Quest Have Angels bodily shapes to appear in Answ No not proper to their nature being meer spiritual substances without corporal matter or physical composition But yet they have bodily shapes 1 ascribed to them by way of description for our capacity 2 assumed by way of dispensation for our consolation I. For our comprehension Isa 6.2 the Angels with two wings cover their face and feet this signifieth that their nature is hid and removed from the knowledge of man And with twain their bodies are covered Ezek.
governour accuse him with matter of death falsly witnesse it against him moved the people to ask Barabbas and cry Crucify him they are content that his blood bee upon them and their children as it is at this day and this is that which Pilate in his own defence said unto Christ Joh. 18.35 Am I a Jew Thine own Country-men and High Priests delivered thee unto mee as if hee had said I bear thee no hatred or displeasure I am no Jew who best know what thou hast done being a Jew also but thine own nation deeply accuse thee unto mee Whence may be noted sundry instructions First That the lower degrees of murther such as are envy hatred Lowest degrees of Murther condemned and uncharitable proceedings are esteemed murther it self before God for the Jews slew Christ in that they delivered him of envy to the Romans to bee slain The Law of God which condemneth the least injury against the person of our Neighbour doth it in these words Thou shalt not kill The Apostle John speaketh of a mental murther He that hateth his brother is a man-slayer 1 Joh. 3.15 hee hath secretly in his heart slain him already And yet how openly do men testify the malice of their hearts so far as they dare by cursed reviling and murthering speeches that they may shew themselves Murtherers with witness but alas little know they what they do for if the least and lowest degrees of provoking and rancorous speeches as to call the brother fool deserve to be punished with Hell fire Matth. 5.22 what deserve those venemous and spightful speeches which numbers without all conscience accustome their Tongues unto let such consider that the Apostle rangeth Raylers in the rank with Adulterers Buggerers and such beastly persons as shalâ— never enter into the Kingdome of God 1 Cor. 6.20 Others there are even a generation of rough Ishmaels men of a word and a blow whose fists are against every man who instead of seeking peace and pursuing it devise how to quarrel and contend they care not with whom and this is counted courage and man-hood but is indeed a satanical practice and an high degree of Murther which for the most part endeth in the highest to the destruction of others with themselves Secondly Note that it is no less sin to sin by instruments As great a sin to sin by others as by our selves than by our own hands the Jews were as deep if not deeper in this sin as the Romans Calaphas the High Priest was as far in it as Pilate that read the sentence the one gave wicked Counsel the other followed it the receiver partaketh as deep in the sin and punishment as the Theef himself Ahab murthered not Naboth but because hee consented to Jezabel giveth her his ring and concealeth her wicked intent therefore the Lord asketh him if hee had killed and gotten possession 1 King 21.9 as for Jezabel there was another reckoning for her behind David slew not Vriah with his own hands but writing to Joab to put him in the forlorn hope and recoyle back from him that hee might bee smitten by the enemy and dye therefore the Lord asked him wherefore hast thou killed Vriah with the sword 2 Sam. 11.15 12.9 Communication in sin â—undry waies This teacheth us to take heed of setting sinners a work or any way of casting in our lot with them either by 1 Commanding 2 Counselling 3 Countenancing 4 Provoking 5 Flattering 6 Silence 7 Winking at as Ely 8 Defending any sin or sinner for accessories are before God as principals which is the rather to bee considered of because men willingly deceive themselves in this behalf Many Masters will not work themselves upon the Sabbath day but their servants must for them in whom they sin as heinously as if they set their own hands to work for they ought by Gods Law to see that their servants nay their beasts rest on the Sabbath as well as themselves Many Parents may hence also see their great sin who themselves perhaps will not Swear Lye Drink to drunkenness but all these and worse they do in their children over whom they watch not whom they correct not not use good means to reclaim them Many men will not themselves revile or persecute Gods children but can well enough bear it in others without much offence to themselves or defence of the other even when they have a calling often to do it Paul so soon as hee was converted accused himself for keeping the garments of those that stoned Stephen And the truth of grace would make them listen to the Counsel which Pilates wife gave her Husband have nothing to do with that just mâ—â— have no hand no tongue no ear no foot to stir against Christ in his members if thou doest not mean one day dearly to buy it Horrible ingratitude of the Jews noted Thirdly Note The extream wickedness and unthankfulnesse of the Jews whose sin is here aggravated in that they persecute to the death a just and innocent man one that was sent unto them by God that came unto them as unto his own among whom hee had performed all his great works had given sight to their blind healed their sick dis-possessed their Devils raised their dead and all this most freely and cheerfully and yet such was their ingratitude that when hee came to his own his own received him not this chief corner-stone was refused of the builders this chief shepheard was smitten even in the house of his friends Adde hereunto that they persecute such a worthy and the Lord of all with such indignity and despight as they not onely reckoned him among sinners but preferred a Murtherer before the just and holy one of God and wherefore what had the righteous man done which of them could accuse him of sin or might not hee have taken his enemies book upâ—â— his shoulder and have bound it as a crown unto him Job 31.35 yes verily The Apostle hath told us in the words before what Christ had done hee had gone about and spent all his life in doing good unto the Jews but they returned him evil for good to the grief of his soul and therefore as David lamenteth the death of Abner How dyed Abner his hands were not bound nor his feet chained but as a man falleth before wicked men so did hee fall 2 Sam. 3.35 that is Abner was a valiant and worthy man and so would have acquitted himself if hee could have met his enemy face to face and had not been wickedly and trecherously slain by Joab even so Christ continued a worthy person although according to the Counsel of God hee fell before wicked men through malice and envy and as David amplified both the sin and the punishment of such a wretch as so cowardly slew Abner when hee said know yee not that this day a great Prince is fallen in Israel even so the sin of the Jews was hereby heightned that a great Prince fell
the dead 1 Pet. 1.3 and for this cause our Saviour was careful after his departure hence to send out his Spirit in more plentiful and abundant manner than before that hee might continually inspire his people with ardent desires after the beginnings of that life eternal unto which Christ himself is risen who then manifest themselves members of such an advanced head when this new life manifesteth it self in them Thirdly our perfect salvation is also hence fully assured us for if our Lord Jesus hath soyled all the powers of Hell Death and Darkness in himself when hee was yet dead how much more doth hee it for us his members being now alive if hee could drive back and disperse all spiritual enmitles even when hee was in Hell it self after a sort how much more now being ascended far above all moveable and aspectible Heavens Eph. 4.10 for wee must not behold the victory and triumph of Christ What or who shâ—ll separate us from the love of God seeing it is Christ that is dead or rather risen from the dead as performed onely in and for himself but as the ground and pledge of the victory and conquest of all the Beleevers in the World Look upon this Son of David prostrating the great Goliah of Hell for all the Israel of God casting out the strong man not only out of his but of our possessions that he might take us up for his own use spoyling him of his kingdome and weapons for us yea and in us And hence as out of a well of consolation wee shall draw this comfort to our selves that look as the gates of Hell could not prevail against him our head no more shall they ever be able to prevail against us his members although they never so fiercely and forcibly assayl us And it spiritual enmities shall not be able to cut us short of our Salvation much less shall temporal dangers for by vertue of this resurrection also even in the most troublesome deeps when the waves of sorrows overtake one another and go over our souls when with Jonas we are ready to say We are cast from the face of the Lord Jonah 2.4 even then we have hope to rise out of such evils and because out head is above in short time comfortably to swim out Adde hereunto that death itself nor the grave shall stand between us and home for this rising of Christ is both the cause and confirmation that we shall rise again If the head bee risen so shall also the members if Christ the first fruits of them that sleep be raised so shall also the whole bulk and body of beleevers if we beleeve that Christ is risen from the dead even so them which sleep in Jesus will God bring with him 1 Thess 4.14 and if the same spirit which raised Jesus from the dead dwell in us then he that raised Christ from the dead shall also quicken our mortal bodies Rom. 8.11 for Christ hath not redeemed the soul alone from death but the body also else had this second Adam been interiour to the first if not able to save by his rising all that which was lost by the fall of the former Oh how would this meditation well digested sweeten the remembrance of death and the grave when a Christian shall consider that look how it was with Christ when his soul and body were separated yet both of them were united to the Deity which brought them together again even so I am taught by the Scriptures that when my soul and body shall bee separated yet shall neither of them be sundred from Christ my head but he will reunite them like loving friends that they may participate in his own glory How would this meditation bring the soul not only to be content but to desire to bee dissolved and bee with Christ accounting that the best of all Phil. 1.23 III. The third benefit befalling us by the resurrection of Christ iâ— that because Christ is risen we know it shall not only goe well with us but with all the Church of God the prosperity of which so many as would prosper must rejoyce in for hence it is that Christ calleth a Church out of the world which after a sort riseth even out ot his own grave hence is it that being ascended on high he gave gifts to men for the gathering and preserving of his Church hence is it that the Church shall alwaies have the light of the Gospel Pastors Teachers and the Ministry till we all meet to a perfect man hence is it that this Church shall bee defended from Wolves and Tyrants seeing â—one is stronger than he nor able to pluck any ot his sheep out of his hands Let the Church be pressed it shall never be suppressed Let the Kings of the earth band themselves and forces against it the Lord hath set his Son upon his holy Mountain and he shall crush them like a Potters vessel Let Hereticks and Antichâ—ist send armies of Locusts Jesuites and seducing vagrants to waste the Church and bereave it of the truth and light leading to life they shall only seduce such as whose names are not written in the Book of life and of the Lamb for seeing Christ is risen so long as hee who can dye no more liveth he will preserve his darling he will send out the Stars that are in his right hand for her relief who like Davids Worhies shall break through the Hosts of the enemie and bring the pure waters of the Well of Life as we are for ever thankfully to acknowledge in those worthy restorers of our religion Lastly let flouds of persecution rise and swell so as this Dove of Christ cannot find rest fo the sole of her foot one means or other Christ will use for her help for he will either send her into the Wildernesse or the earth shall help the Woman and drink in the waters that they shall not hunt her or he will provide for her one of the chambers of his providence as he did for Joash against the rage of Athaliah wherein she shall be safe till the Storm bee blown over These are the principal benefits procured us by Christs resurrection which belong not unto all but only to such as are risen with him Quest How shall we know that we are risen with Christ How to know that we are risen with Christ that they mat assuredly belong unto us Ans The Apostle setteth himself to resolve this question Col. 3.1 where he maketh the seeking of things above where Christ is and infallible mark of our rising with him for as when Christ was risen he minded not things below any more but all his course was a preparation to his ascension to which all things tended so now if thou be risen with him Heaven will be in thine eye and thine affections are ascended thither where Christ is if Christ were on earth thou mightest fix thy soul and senses here on earth and yet be a Christian
challenge though a subordinate power properly to forgive sins and do not content t emselves with the ministerial publishing in the name and authority of God alone and pronouncing forgivenesse to all repentant sinners become open blasphemers against God and not without an high wickednesse set themselves in the room of God 2 I say in the description that the Lord doth account the sins of his Elect as no sins and that for the merit of Christ both which appear in the former resemblaâ—ce which compareth sins to debts wherein God is comparâ—d to a Creditor man to a debtor the Law to the bill or bond which bindeth man to Gâ—d 1 to obedience 2 in default of that to punishment so as herâ— is nothing but either satisfaction or to go to prison Now wee being banqâ—â—rupts by our fall and of such broken estate as wee are not able to pay onâ— farthing neither of the principal nâ—r the forâ—eiture the mâ—rcy of our â—reditor steppeâ—h in who himself procureth us a surety both able and wâ—lling to discharge our whole debt and the forfeit as well as the principal that â—s Jesus Christ who by his obedience active and passive hath made a â—â—d â—â—scharge and sufficient saâ—isfaction for the sins of all the beleevâ—rs in the woâ—ld the which being accepted of his Father in full pâ—ymâ—â—t are fâ—â—ther imputeth not to us our siâ—s but covereth them cast â—h them all 〈◊〉 his back Isa 38 17. and into the bottâ—me of the sea Mâ— 7.9 as thâ—â—gs which he will never remember more Thâ—s they â—ecome as though they had never been and wee accounted as innocent as if wee had never fallen from our first state of innocencâ— From thâ—s wee learn how to coâ—ceive that place and the liâ—e where it is said that the blood of Jâ—â—us Christ cleansâ—th us from all sin 1 Joh. 1. wherein not thâ—â—â—tiâ—n of remissiâ—n wh ch is proper to the Deity is asâ—ribed to the blâ—od of Câ—rist but onely the cause of remission is signified fâ—r which God the Fatâ—er remitteth sins and that is the blood of Christ inâ—luding his whâ—le obedien e and the merit of it which is a just price and pac ficatiâ—n of his Father Eph. 1.7 In whom wee have redemption through his blood even he remission oâ— sins 3 I aâ—de that the Lord doth acquit Beleevers from the guilt and puni hment of all their sins for as where the debt is once paid As the Lord so gâ—veth properly 〈◊〉 oâ— pe f â—ctly â—â—th 〈…〉 punishment the whâ—le obligation is void and there remaineth no more satisfa tion to bee made so where the Lâ—â—d forgiv th a debt once hee thenceforth acqâ—itteth the debtâ—â— and is far from requiring any new satisfaction This will not staâ—â— wâ— thâ— justice of God to exact the satisfaction of one debt twice 〈◊〉 in 〈◊〉 surety another timâ— in our selves It will not stanâ— with the glâ—ry of God wi h whâ—m is plentiful redemption It will not stand with the honâ—ur of 〈◊〉 to work out with all his obedience but an â—all redâ—mption wh ch wâ—uld argue but a halâ— satisfaction Ch istus commâ—◠〈◊〉 noâ—i◠〈…〉 culp m 〈◊〉 〈…〉 â—gâ—st Sâ—â—m de temp 141 It will not stand with the price of his blood nor wo thiness of his death not fully to satisfy the whole â—ust ce of his Fatâ—er I wil not stand with the faith of our prayer for remission of sins 〈◊〉 whole debt be not fâ—rgiven but some satisfaction remaineth fâ—r us to perf rm to beleeve remission of sins were no faith but a vain opinion and fancy â— r with our peace wiâ—h God if his wrath bee not yet fully satisfied Nay it will not stand with right reason for is it reason that hee that oweth n thing to a man should be forced to make a satisfaction where nothing is due but where the debt is remitted nothing is due nothing is â—wing the debâ—or is freed and thâ— whole obligation cancelled Who seeth not therefore by all this what a w cked and detestable devise it is of the School-mâ—n and defended by all the Papists â—t this day to affirm Câ—ncil 〈◊〉 d nâ— ss 4 Can. 4. that only the fault of mortal sins is remâ—tted by Christ but not the pâ—nishment or satisfaction the which being as they say by the grace of God changed from eternal to tempâ—rary remâ—inâ—th to bee born either here in this life or in purgatory till Gods justice be fully satisfied and the uttermost farthing be paid Vpon this string hang their indulgences pardons masses pilgrimages and the whole body of their trumpery devised to make a prey of the World a great part of which being the cunningest theeves in all the world they have by such craftie and fraudulent conveyances gotten into their hands And lest they should want all colour they alledge the example of David 2 Sam. 12.13 Davids sin and punishment both forâ—iven notwi hstanding the child must dye Whose sin the Lord put away and yet the child born to him must surely dye and again though the sins of the godly bee pardoned yet death which is the punishment of original sin remaineth I answer 1 That Davids sin and punishment were both remitted for so said the Prophet Thou shalt not dye 2 Wee must distinguish between punishment of sin whereby Gods justice is satisfied and chastening of sin with a fatherly rod. The former are alwaies remitted with the sin not alwaies the latter by the former the Lord revengeth the siâ—s of men by the latter hee correcteth The former can onely bee born away â—y Christ the latter cannot bee born off by any masses or indulgences but are wholesomely dispensed and disposed by God to his dearest children for their good Of this latter kind was the death of Davids child not properly for his sin but that in the deed doing hee had caused the enemies of God to blaspheme Of this kinde was the sentence against Moses and Aaron whose sin of not glorifying God at the waters of strife Numb 20.12 was pardoned and yet they must not enter into the land of promise they were corrected with rodds of men not punished in proper speech both that others with themselves might bee more careful not to offend in the like kind as also that being deprived of the earthly Canaan they might more studiously seek for the heavenly Bellarm. lib. 4. de pâ—nit cap. 2. The like is to bee said of the Corinths of whom Bellarmine saith that they were reconciled to God and yet diverse of them were stricken with death for unworthy receiving of the Sacrament As for the example of the Israeli es Numb 14.20 whose sin of murmuring God is said to forgive at Moses prayer yet they must all for this sin dye in the wilderness Note well this answer The answer is that Moses did not pray that God would absolutely and for ever pardon their sin nor that the Lord would abstain from all
Christian Circumspection Heb. 12.13 Make right steps unto your feet as good runners who not onely speed themselves in the way but are wary to keep the right way which they know is the shortest and so carefully observe every step and every advantage CHAP. III. Of the next Words of the Apostle further explaining Circumspect Walking Not as unwise but as wise THe Apostle here expoundeth what he meaneth by circumspect walking namely a wise ordering of a mans self according to the rules of Christian Prudence For wisdom is two-fold either Worldly and Carnal or else Heavenly and Spiritual This distinction is the Holy Ghosts own in Jam. 3.15 17. where both of them are at large described True wisdom what it is Our Text speaketh of spiritual and heavenly wisdom which is such a gift of God as both directeth and effecteth or causeth a man to do that which is acceptable and pleasing unto God Wherein it is much distinguished from humane wisdom which is meerly contemplative knowledge but this is an active knowledge giving rules and guidance in practice and action Eccles 10.10 The excellency to direct a thing is wisdom As a Coach-man in a Coach so spiritual wisdom in the heart orders the whole motion of a Christian in all his ways They are wisest men that walk most strictly The connexion implies that those be the wisest men that walk most exactly Prov. 14.8 The wisdom of the prudent is to understand his way Deut. 4.6 Keep them and do them for this is your wisdom and your understanding in the sight of the people Onely this is a wise people and understanding Prov. 23.19 O thou my Son hear and be wise and guide thy heart in the way CHAP. IV. Proving strict walking to be the wisest walking 1. HE that is but a little acquainted with the Scriptures shall easily observe that he who walks most strictly according to Gods word is led by Gods wisdom which makes him discern between good and evil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist and so walketh at a certain by a most right and constant rule and direction so as you shall find him square and stable of good judgement and sound resolution in the things he is about He is the wisest man that followes the wisest guide But what man is he that feareth the Lord that is walketh exactly Him will the Lord teach the way that he shall chuse Psal 25.12 Whereas it is a just punishment of carelesness to wander as vagrants and unsetled persons in the way of Religion and grounds of Christianity and to be tossed and tumbled every way with the waves of inconstancy and doubtfulness in every thing for want of sound information and judgement in the wayes of God and needs must such be as wavering in their practice as in their judgement 2. He is the wisest man that being to journey takes the safest shortest cleannest and most lightsome way But so doth he that walks more strictly and circumspeâ—â—ly he onely walks safely because he walks sincerely whereas in declining Gods ways but a little there can be nothing but fears without and terrors within and danger on every side which nothing but uprightness can fence out So who can deny but God himself hath described the rightest and so the shortest way to heaven which is the way over which he holds his own light And howsoever many aspersions and foul things be cast upon it yet this is the onely clean way of holiness and innocency that leadeth to the Holy of Holies into which no unclean persn or thing can enter 3. He is the wisest man whose words and actions being scanned most narrowly will abide the trial But thus must needs his words and actions be found that is most exact and stands most strictly to the word So David saith Then shall I not be confounded when I have respect to all thy Commandements Psal 119.6 and Job 31.35 The Almighty will witness for me though mine enemies write a Book against me Let the enemies of Grace slander reproach and traduce for a time the ways of Gods righteous servants He will make their righteousness break out as the light Psalm 37.5 time shal shew they were not so overshot as the world deemed For standing straitly to the word they may truly say with Jeremy Lord If I be deceived thou and thy word hath deceived me 4. He is the wisest man that best acquits himself in al estates but he that walks precisely according to the directions of the word shall most handsomly demean himself in all estates If God give prosperity to a wicked man it drowns him Prov. 1.32 Ease slayeth the foolish but this man useth it warily without pride or insolency 1 Cor. 7.31 he is taught to use the world weanedly as not using it If he be in adversity which sinks the sinner this man bears it without impatience or murmuring Phil. 4.12 yea he makes himself a great gainer by it Gods word fits him for every estate he can want and abound he is for peace or war for sickness or health for life or death no evil tidings can make him afraid As a wise man lace hath rule and power over his affections and is free from unruly passions 5. He is the wisest man that taketh the best course for his own preferment But so doth he that walketh most exactly 1 Tim. 6.6 Godliness is the greatest gain This man is ever in the way of preferment he stands still in the presence of God lives continually in his eye by constant honouring of him he is comming into place of great honour and great honour is comming upon him He hath wealth and riches and is still storing up as one covetous for heaven is ever encreasing in grace and glory 6. He is the wisest man that can give others the best and wisest counsel But who is so well able to give advise as he that is best acquainted with the ways of God If experienced counsel be the best who so fit as he Who hath tasted how good God is who so able as he whom God hath stored with wisdom 1 Pet. 2.3 such as hath winded him out of many troubles such as brought into his hands so rich a stock and revenue of grace and made him a pattern and example of piety and vertue to many others Such as charge strict walking of silliness and folly do it with greater folly Which if it be so then we might take occasion to reprove such as charge Gods people with simplicity and foolishness and condemn them of much madness in that they go in a way unknown uncouth and contrary to the world They cannot walk in the dirty path of sinful pleasures nor by the crooked rule of carnal policie nor make the fashion of the world the measure of their conformity Luke 13.34 but are content to walk in the straight way unto eternal life which the foolish world counts foolishness and a simple
silliness but with greater folly for God and his word approve them as the wisest men in the world and so denominateth them Wise Virgins Wise Servants Wise Merchants c. And our Text calls them Fools that walk not Circumspectly CHAP. V. Describing some means to attain this Wisdome Means of spiritual Wisdome 1 Acquaintance with the Scriptures NOw before we pass this point it shall not be amiss to direct the Reader by the way to some means to attain this wisdome to walk exactly as 1. A diligent and frequent use and acquaintance in the word of God as men become wise Politicians by often using the book of Sâ—atutes This Law of God hath Gods wisdome contained in it and makes us truly wise for the matter and measure as God would have us Hence the holy Ghost every where calls foolish men to give ear to understanding and to hear the words of Wisdome Prov. 8.5 6. and verse 33. Hear instruction and be wise Neither must we hear till we get a smattering knowledge of some general grounds of Religion in which most rest themselves but to understand the whole will of God which is our rule and not onely to understand it Psal 119.115 but to apply it to our several occasions that it may not onely be light in it self but a Lanthorn to our feet and that in all our steps This is the high priviledge of the Scripture above all writings that these alone are able to make men wise to salvation 2 Tim. 3.15 Most men read humane Histories mens sayings and writings politick Essaies and observations of prudent men and this furnisheth them with some model of humane and earthly wisdome but onely the wisdome of Gods word can make us truly wise to salvation without which all the wisest Gentiles professing wisdome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and abounding in moralities proved stark fools Rom. 1.22 Cast Gods book of wisdome aside thou shalt prove a fool in the end 2. Meditation of that a man hears and reads for to be wise 2 Meditation we must not onely receive the ingrafted word Jam. 1. â—1 but keep it Luke 12.28 Blessed are they that hear the word of God and keep it Now an especial way to keep the word is meditation which digests it into the several parts Mary heard the sayings of Christ and pondered them in her heart And David used this means to become wise yea by constant meditation in the Testimonies of God he professeth how he became wiser than the prudent than his teachers than his ancients than his enemies Psal 119.97 98 99 100. And the reason why many hear a long time and are never the wiser is because they never care to fasten it by meditation and make it their own but wise men will lay up knowledge Prov. 10.14 3. A loving and thankfull imbracing of admonition and rebuke 3. Embracing of admonition Prov. 9.8 9. Rebuke a wise man and he will love thee give admonition to the wise and he will be the wiser teach a righteous man and he will increase in learning But rebuke a Scorner and he will hate thee and fools scorn admonition And therefore we are commanded not to speak in the ears of a fool for he despiseth the wisdome of our words Prov. 23.9 The way for a man to grow wise is daily to discover his own folly and make use of their words who would help him in this business Thus David grew sensibly wiser by the reproof of Nathan when he made him confess he had done very foolishly 2. Sam. 12. This is Christian teachableness when a man is apt to receive a reproof 4. Frequent the company of godly and wise men 4. Company of the wise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theog for he that walks with the wise shall be wise Prov. 13.20 and 9.6 Forsake the foolish and walk in the way of wisdome In the company of the wise a man may be sure to do good or take good The lips of the righteous feed many he will speak out of a good store-house he will deal faithfully with his brother to help his soul out of sin his name from infamy his person from scandal Besides he shall be resolved in doubts incouraged in well-doing and directed by such both by good instruction and good example 5. Be fervent in prayer It is a spiritual wisdome and a gift of the Spirit therefore if any man lack wisdom let him ask it of God Jam. 1.5 It is wisdome from above Jam. 3.17 This wisdome is not the birth and issue of great wits and quick conceits but is seated in the heart that is humble and in sanctified souls that are familiar with God and frequent in prayer For as Moses when he was long in the Mount with God his face shined when he came down So those that continue in the Mount of Divine Meditations and petitions shall shine in wisdome and knowledge How or whence got Solomon all that measure of Wisdome in which hee was an eminent Type of Jesus Christ in whom were hid treasures of Wisdome but because hee asked it of God as his chief choise And David in the 119. Psalm makes no end of begging wisdome understanding good judgement from God because hee knew there was the Fountain These are the means that are set apart by God for the attaining of Wisdome If wee fail in them let us blame ourselves if folly eat us up CHAP. VI. Loading into the particular Rules of Christian Wisdome with the general distribution of them BEcause this Wisdome is not a contemplative but an active knowledge wee must acquaint our selves with the precepts of it to guide us to this exact walking that the whole man may bee led by the rules of Christian Prudence in all things â—his is that which the Apostle prayeth for the Colossians Chap. 1. verse 9. That they might bee filled with the knowledge of his will and all wisdome in all things to walk worthy of the Lord and please him in all things And because knowledge is of generals and wisdome of particulars therefore for our better direction let us here consider some particular rules of Spiritual Wisdome grounded in Gods Word which bee must bee carefull of that would walk not as unwise but as wise according to this Apostolical counsel Rules of Wisdome concern 1 God and the things of God 2 Man himself in his Inner man 1 Mind 2 Thoughts 3 Will. 4 Conscience 5 Affections Outward man in his 1 Calling 2 Estate of Prosperity Adversity 3 Speeches 4 Actions in General for Trial. Undertaking Special of 1 Mercy Justice Necessity 2 Others in 1 General toward all â— Indifferency in General Special for Meats Sports Apparel 2 Special towards 1 Good men 2 Evil men in 1 General 2 Special 1 Scorners 2 Haters of our selves CHAP. VII RUles of Wisdome concerning God and the things of God are four Rules of wisdome concerning things of God 1 Love God as the chiefest goâ—d 1.
Jezabel an arrant Strumpet and called The Mother of Fornication How much more unseemly was it in that Vicar of Christ Pope Paul the second as Platina writes 5 Our Saviour plainly tells us Matth. 5. That wee cannot make one hair white or black that is wee have not power of our hair to make it no not to colour it and yet these will make as many white and black as they list 6 If thou bee ashamed of that face which God hath made thee hee will on a day bee ashamed of that face thou hast made thy self And dare a Christian carry a face in his life time which neither God made at first nor hee dares appear withall in the Resurrection Object But I must please my Husband and hold his heart to mee Answ Will it not please him to behold the face that God made or canst thou please him in bringing a strange beauty to couzen him withall that hee knows is not thine own or if he take thee for beautiful when thou art deformed wouldest thou bee thus deceived in a Husband for a fair woman to marry a painted Husband Object but I may cover a deformity in my body Answ Yes but not by setting a new form upon thy face nor by dissembling Object Doth not the Apostle say 1 Cor. 12. Wee put covers on the members that are least honourable Answ 1. The Apostle speaks of not contemning the poorest Christian under that similitude 2 Wee cover uncomely parts but with what with cloaths to hide them not with painting stibium white lead purpurisse or cheek-varnish 3 If thy external form bee not so beautiful beautifie it with grace humility the fear of God and other Christian vertues The Churches beauty is within which God and his Angels and good men respect in the person that is most deformed and contemptible CHAP. XXVIII Rules for our carriage towards all men in general THE second sort of Rules concerning Man and the things of men respecteth our carriage towards other men and that 1 In general towards all In special towards good or bad General Rules to carry our selves towards all men 1 Respect not all alike The general Rules are these 1 Wisely to distinguish between men and not promiscuously respect all alike 1 This is a point of wisdome 1 Cor. 6.6 And 2 commanded us Jud. 22. Have compassion on some putting difference others save with fear Again 3 Many precepts can never bee observed without it As first in things respecting God Cast not holy things to Dogs Matth. 7.6 that is such as are known to bee wilful repellers of the truth lest they prophane them and tear you Secondly In things of men Do good to all but especially to the houshold of faith Thirdly concerning our selves Hee that hateth will counterfeit though hee speak favourably beleeve him not c. Prov. 26.24 25. Therefore labour to discern one from another 4 There is great difference between an Israelite and an Egyptian between a Jew and a Samaritan And wee must observe the difference wherein the Lord goes before us who though hee bee patient and good unto all yet hee is specially good unto Israel even the upright of heart Object This is to anticipate Gods judgement and censure Answ No because our judg ment reacheth not to a mans final estate but to the present onely For wee may not judge beyond our eyes nor yet against them It is alike folly and wickedness to justifie the ungodly as to condemn the innocent Against this Rule fail those general men whom all fashions and companies please well enough no matter whether Protestants or Papists Religions or prophane Drunkards or sober swearers or fearers of an oath as the Jews they put no difference between Christ and the Theeves who were crucified with him but onely that Christ was the worst Others put difference between the godly and others such as between Jews and Samaritans they will not meddle with a man truly fearing God for a dish of water But a fearful sign it is when grace is not acknowledged 2 Although wee must make account to live amongst all 2 Must live by aâ—l but sâ—â—t with the bâ—st yet our care must bee to sort with the best that is wee must imbrace friendship with all so far as is possâ—ble Rom. 12.18 and so as wee war not with God but familiarity onely with good mâ—n who are but a few Lightness of familiarity is indiscretion Here the Rule holdeth well â—o try before wee trust yea a wise Christian must not commit himself to every one that seemeth good by the example of Christ Joh. 2.24 For 1 Much hypocrisie lyeth at the root of mens hearts 2 Satan hath taught many to transform themselves and make Religion and good words a cloak for their own ends 3 Never did the Devil more hurt to Christianity than by false Brethren who were sent in to spy their lâ—berty For even thy brethren and the house of thy Father even they have dealt unfaithfully with thee beleeve them not though they speak fair to thee Jer. 12.6 Hee that eateth bread with mee saith David and hee that dips his finger in the platteâ— with mee even hee lift up his heel against mee And Christ saith A mans enemies are they of his own houshold 4 Solomon saith An unfaithful man is as a broken tooth and a sliding foot Prov. 25.19 5 Christ would not commit himself to some that aâ— said to beleeve in his Name because hee knew what was in man Many friends are like deep ponds clear on the top and all muddy at thâ— bottome And therefore a Christian must be well advised before he inwardly converse with another Now if a man must be careful even in entertaining good company how careless are men of themselves when they thrust themselves into evil company which is more contagious than any sickness morâ— infectious than any pestilence no age so catching of any disease as every age is of deadly diseases of the minde in such poysoned air Let no Christian that will bee ruled by Gods wisdome presume to converse in any such company further than the limit of his particular Calling or other just occasion and dealing is offered 3 In our converse with all men wee must keep a determination In all câ—mpanies do good or take good either to do good unto others or receive good from others helping one another to life as occasion shall bee offered Heb. 10.24 Let us consider one another to provoâ—e to love and good works Jude 20. Edifie one another in your holy fa th Motives so to do 1 How profiâ—ablâ— should wee bee if our lips were ever feeding others Reas Prov. 10.20 And if our diligence were to draw understanding from others Prov. 2.5 How should wee abound in wisdome and make our whole life fruitful This would keep us in good trading and return of godliness 2 This is the right end and improvement of our gifts for the good of the whole
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