bee that challenge as sound a faith as any but never prise such a pearl as it is can a man have such a commodity but hee shall value it according to the worth but these think themselves never the richer for it they have more sence and joy in the smallest and most trifling earthly profit then that Christ is become their gain which although they profess yet this undervaluing of him in their hearts giveth their tongues the lye Besides it they did esteem of faith indeed they would profess it boldly and confess it to all the World whereas they are ashamed of Christ before men and cast themselves into the night with Nicodemus as fearing lest if they should come to Christ by day men would see them whose praise they love above the praise of God and whose reproach they fear above the rebuke of the Almighty But how unlike is this to the faith of the Saints whereby they could esteem the rebukes of Christ above the treasures of Egypt And further were it so they made reckoning of their faith they would much more care for the end of it for sound faith carrieth the heart even in the constant waiting and wishing for Christs appearance but these rather fear it than hope it Now what a faith is that which never careth to come to the end of it that fain would still bee pitching upon earth saying with Peter when hee wist not what hee said It is good being here Is this Faith an evidence of things not seen or doth it look at things within the veil 5 Another sort would be loath to be otherwise accounted but true beleevers and yet their faith worketh no change in them how their hearts are purified witnesse the uncleannesse envie drunkennesse oathes injustice covetousnesse contempt of the Ministery prophanations of the Sabbaths of God in themselves and theirs these and the like proceed from within and by the Waies in the shop any man may know how the Warehouse is stored And as this faith purgeth not the nasty corners of the heart no more doth it the mouth but that venteth according to the abundant foulnesse of the heart and is filled with unclean unsavoury or unfruitful speeches Further as they were at first enemies to God and goodnesse so they abide still and are no changelings Here is no faith working by love neither to God for they will doe nothing for him will be at no costs or pains for him and as little will they suffer for his sake not a reproachful word much lesse will they rejoyce in suffering neither to Gods children these can they pinch and disgrace where as lâ—ved they him that begat they would love those that are begotten of him As for helping others to Heaven they are so farre from it as that if any will cast an eye that way they can tell what he is presently and they would be loath to be such an hypocrite or precise tool as he is To conclude although true faith is most industrious in the means of preserving and increasing it self these men hold their wont enemies to the Word were they and so are they still they neglect the means and absent themselves from the Ministry and can no more beleeve than Thomas who was absent when Christ came and shâ—wed himself to the rest of the Disciples Joh. 20.24 and that which they doe hear they mingle not with faith and so it becomâ—th unprofitable The Lion roareth they fear not in their hearts because they apply not the threats of the Law against their own sins The Gospel propoundeth promis s of life and salvation but they trust God no further than they see him they rejoyce no more in them than they can in another mans mony or evidences they pray not to be taught of God nor hear to bee increased in faith nor meditate nor conferre 〈◊〉 things they hear further to edifie themselves and others in their most holy â—aith Now will these fruits stand with faith or if they will not is faith so common as men pretend but I hope I have a little helped many a man to see by this application how that his Gold is turned into Copper and his faith but into a dream and fancy Labour for the truth of faith â— earnestly as for salvation Vse 2. This doctrin teacheth every man to labour for the truth of this grace as earnestly as for salvation it self for this is the scope of all the Prophets to bring men not so much to faith as to the end of faith through the Messiah which is salvation And hence is it that faith is said to save beleeve and thou shalt be saved and in many places and phrases besides the Lord ascribeth that to the instrument which belongeth to himself the principal efficient Necessity of this grace to him that expecteth salvatiâ—n 1 Both to shew the excellency of the grace in it self in that it comprehendeth such an excellent object as Christ Heaven and happinesse which are infinite and holdeth such great things being absent as present in the hand of it 2 As also the nâ—cessity of it to the party that looketh for salvation for hee that beleeveth not must needs be damned yea is damned already Rom. 4.11 For 1. He hath not set his seal that God is true but so far as he can hath made him a lyer 1 Joh 5.10 2 He hath defiled all his actions and lost all his labour 3 He hath disabled God from doing him good who cannot save him that lieth in the state of infidelity 4 Hee hath shut Heaven against himself for without shall be unbeleevers and if infirmity of faith in Moses the Servant of God shut him out of Canaan what shall the want of it in the wicked doe but shut them out of the heavenly Canaan which is a râ—st prepared only for the people of God 3 To teach in what an high reckoning it is with God who is the Author of it the finisher of it the accepter and approver of it yea of a grain of it and not of it only but of our persons and imperf ct works because of it and câ—nsequently that every beleever should make as high account of it as of salvation it self it leading to the very gâ—te of Heaven nay being the threshold over which every one mâ—st step that meaneth to enter into the holy City Vse 3. This teacheth us that seeing the Ministry of the Prophets Apostles Pastors and Teachers was instituted to this purpose to beget and confirm men in the faith all such as frequent the Ministery must be careful to grow up in the strength of faith For otherwise they frustrate to themselves this holy ordinance for the sum of our commission is this Goe teach all Nations hee that beleeveth hall be savâ—d Mar. 16.16 And what is Paul Apollos or any other ordinary Minister but the Ministers of your faith both for the begetting and confirming of the same Grow up in the strength of faith So as
are given him out of the world Joh. 17.19 and this is no small benefit seeing no part in the prayer of Christ no part in his death he will not endure death for him for whom he will not vouchsafe to pray 4 Consolation in affliction strength in temptations and assured comfort in life and death are the sweet fruits arising from remission of sin For 1 Although afflictions entred with death into the world by sin and in their nature are testimonies of Gods wrath yet sin being remitted they proceed no further from God as a just Judge revenging sin but from a merciful Father either for trial of us and our graces or for chastisement to keep us from perishing with the world to make us hate sin the more to draw us nearer him in invocation and prayer to force our affections out of this present world to fray others from sin by our example to conform us to the image of his Son and to shew his mighty power in our weaknesse by turning them to our best And thus from the former consideration ariseth to the beleever even in darknesse a great light Satans temptations foyled by this assurance 2 From hence obtaineth the beleever notable strength and sence against the fiery darts of Satans temptations For Satan urgeth the poor sinner sundry ways as 1 By the multitude and vilenesse of his sins with which his conscience telleth him he is covered and thence inferreth that because the wages of every sin is death and because he hath deserved eternal death he must needs perish he can expect no other But now can the beleever stop his mouth and say I grant Satan all thy premises no sinner is worthy of or can expect salvation in or by himself or so long as he continueth in sin but my sins are remitted by means of Christs satisfaction and though in my self I am worthy to perish yet in Christ I have a worthinesse to bring me to salvation I continue not in my sinful estate but am drawn out of the guiltinesse the filthinesse the service the love and liking of my sins through the grace wherein I stand and therefore thy consequent is false I fear it not being so forcelesse 2 From the Justice of God who cannot but reject whatsoever and whosoever is not fully conformable to his righteousnesse but here the beleeving heart is quieted in that through remission of sins the Justice of God is fully satisfied though not by the person offending yet in his pledge and surety Jesus Christ who being just dyed for the unâ—ust that we might be the righteousnesse of God in him And hence the justice of God is a matter of most comfort to the poor sinner in that this righteousnesse cannot suffer him to demand satisfaction twice for one and the same sin for this directly fighteth with justice and equity And if Satan be still instant and say But what shall anothers righteousnesse avail thee if thy self bee not a keeper of the Law for the soul that sinneth that soul shall dye the beleeving heart will readily answer That although the Law require proper and personal obedience yet the Gospel translateth it to the person of ouâ— Surety who being God and man not only paid the whole debt but performed all righteousnesse absolutely fulfilling the whole Law whence it is that his obedience is called the fulfilling of the Law for righteousnesse to every one that beleeveth Rom. 10.4 and himself was made under the Law that hee might redeem from it those that were under it Gal. 4.4 And whereas the Tempter will alleadge But for all thy righteousnesse thou hast innumerable sins original and actual which the Lord hateth and every day addest to the huge heap of them The heart which holdeth this article of remission of sins abideth undaunted for though it feel a body of sin dwelling with it yet is it not reigning sin it is not sin at quiet but daily battail is maintained against it it is sin weakned and in daily consumption and therefore shall never be laid to the charge of him that is in Jesus Christ Rom. 8.1 There is no condemnation to them that are in Jesus Christ for the law of the spirit of life which was in Jesus Christ hath freed me though not from all molestation and presence yet from the Law that is the service and slavery of sin and of death vers 2. But numbers will he say who make account to partake in the death and righteousnesse of Christ are damned and have no benefit by it and numbers have revolted and fallen away and why maist not thou to which the beleever will readily answer that those that were thus plucked up were never of the Fathers planting only infidels and unbeleevers have fallen away and withered for want of rooting and moysture but I beleeve the remission of sins not by any ungrounded perswasion but with a sound lasting and unfayling faith resting it self wholly upon Christ so as I am perswaded neither death nor life can separate me from his love the work of whose spirit maketh me bold to call upon God as my tender Father and produceth the fruits of true faith and conversion into my whole life whereby I know as infallibly the truth of my faith as I know the presence of the Sun by his light or of Fire by his heat Finally he that hath begun to make mee good will make mee also persevere in goodness 3 This assurance of remission of sins yeeldeth most assured comfort in life The sound comfort of this article and in death the goodnesse of Pauls conscience was his comfort when hee stood at the barre Acts 23.1 and 2 Cor. 1.12 This is our rejoycing even the testimony of our conscience and in the agony of death this is the Christians comfort that his sin being remitted the sting of death is gone the locks of this strong Sampson wherein his great strength say are clipped off and hee is disarmed of his weapons which are our own sins So as a Christian may challenge him into the field and say O death where is thy sting which because he is bereaved of when he intendeth to kill he cureth when hee doth his worst which is to separate soul and body he can sever neither from Christ nay rather he sendeth the member of Christ and setteth him nearer to his head which is best of all The third point propounded Three lets which hinder men from seeking so precious a grace is to consider of the Leâ—s which hinder men from seeking the assurance of the remission of their sins which is indeed their true happinesse if they could so esteem of it some of which I will set down 1 An erroneous judgement that no man can attain certainly to beleeve the pardon of his sins for the common Protestant is a very Papist in this opinion who hold that to doubt of this point is a vertue and to beleeve it is presumption because no man can certainly know
nay death and the grave the former of a gate to Hell being sanctified for a wicket to heaven the latter of a stinking Cave to reserve the body for torment altered into a sweet bed to preserve it to eternal joy 2 By Christs temptation being our head the force and strength and bitterness of our temptations is abated so as Satan cannot now so fiercely assault his members Temptation may fitly bee compared to a sword which beaten upon a rock or stone is so far from peircing the stone as it turneth the edge and makes it more unable afterward to hurt The Devil took this sword and laid on with both hands upon Christ but he as the stone hewen out of the mountain bears the blows turnes the edge and blunted his assaults that they can never so sharply peirce the Members The proud and furious waves of the Sea beating themselves against a hard rock break themselves and lose all their strength So is it here with the billows of temptation beating themselves against the rock on which the Church is built 3 For our further encouragement in that Christ was tempted and overcame in temptation wee have assured hope of victory against Satan as Christ our Head had for hee hath trode Satan under his feet for us nay under our feet too Rom. 16.20 Object Oh but wee are yet mightily assailed and in great perplexity Answ God suffereth Satan still to tempt and try us and hee doth it busily because his time is short but yet though the Lord will have our graces tryed and will see our courage and valour yet hee hath him under his feet and in his chain so as wee resist a conquered adversary and a little exercise being over-past wee shall also have him under our feet Vse 2. In that Christ was pleased to bee assailed with sundry temptations let us look up unto this Author and finisher of our faith and set before us our pattern of imitation who overcame not Satan for himself as the Saints have done but for our salvation and for our imitation The former Look up to Christ tempered for salvation imitation that wee might draw power and vertue from him to overcome as hee did that as the Israelites being stung with fiery serpents looking up to the brasen serpent might bee cured so wee being stung by the temptations of this old serpent and dragon looking up by the eye of faith upon Christ through that blessed union betwixt him and us might receive vertue and cure against all these fiery darts The latter that wee might not give place to the Devil though hee should assault us again and again no more than Christ did that wee might learn of him what weapon to use and in what manner to use it both to defend our selves and offend our enemy therefore would hee not onely overcome one temptation but many one in the neck of another for our instruction and imitation And hence wee are commanded to look up to Jesus that endured such speaking against of sinners Heb. 12.3 Vse 3. Hence wee have a notable prop of our faith that wee have an High-Priest who would have experience of our infirmities and in all things bee tempted like us that hee might bee merciful and compassionate therefore let us go boldly to the throne of grace to ask help in time of need in temptation in affliction in want Heb. 4.16 Thus Christ was typified by the High Priests in the Law who were subject to like infirmities with others that they might bee ready to comfort and pray and offer for them Seeing Christ was therefore afflicted that hee might bee fit and ready to comfort others with what boldnesse may wee approach to him in our need and learn to comfort others with the same comforts that wee have received 2 Cor. 1.4 5 6. HAving spoken of Christs entrance into the wâ—dernesse which is the former part of his Preparation to the combate wee come now to the latter which is the expecting of his enemy and in this there are to bee considered 1 His furniture or how hee was appointed 2 His company or how hee was attended 3 His exercise or how hee was employed The first Luke hath chap. 4. vers 1. hee was full of the Holy Ghost The second Mark hath chap. 1. vers 13. hee was among the wilde beasts The third is twofold 1 That hee fasted forty daies and forty nights as all the Evangelists say 2 That all that while hee was tempted with lesser onsets as Luke hath it chap. 4. v. 2. First Christ went armed to the combate with Satan Hee was full of the Holy Ghost which had formerly lighted upon him in the shape of a Dove and had so extraordinarily fenced him with graces of sanctification above measure that there was no room to fasten any temptation upon him The vessel that is full no more liquor can be conveyed into it Christ was so full of the Holy Ghost his nature so perfectly holy and fully sanctified as that not a contrary motion could once invade him Object But some of the Saints as John Baptist and Stephen have been full of the Holy Ghost and yet have been foyled by temptation Answ There is a twofold filling 1 Absolute and perfect which is beyond all measure a special priviledge of Christ who must bee filled for himself and all his members 2 Comparative and imperfect in measure so those holy men in respect of themselves at some other time or in respect of other common men might bee said to bee filled namely above the ordinary measure But never was any Saint so filled but that hee had great emptiness and much room for Satan to frame and forge his temptations in When God bringeth his children into the wilderness to be tempted he armeth them with grace sufficient Doct. When God doth bring his children into the wilderness that is into temptation hee armeth them with sufficient power to withstand it 2 Cor. 12.8 when Paul was vexed with an extraordinary temptation hee prayed thrice or often and answer was given My grace is sufficient for thee where by grace is not meant the free favour of God as in many places but the power and strength of the Holy Spirit which was a gift of grace enabling him to stand under it And this is that which Gods children may expect not to bee exempted from temptation nor from much molestation nor from many knocks and foiles which bring them much sorrow but yet at length God whose hand is under them brings them through all For so it is in 1 Cor. 10.13 God is faithful and will nor suffer you to bee tempted above that yee are able but with every temptation will give an issue In which place the Apostle distinguisheth of temptations Some are so deadly and diabolical as a man is drowned and never swimmes out of them these wee must pray against Lead us not into temptation Others rise of humane imbecillity and are such as men can bear
by which God tryeth the graces of his and manifesteth their infirmitie and out of which his grace giveth evasion and deliverance seem they never so dangerous as for example What a great temptation was that of Israel in the red Sea Yet God brought them out of it So for evil of sin What strong temptations were they that seised on Peter David Solomon wherein they seemed utterly lost Yet the Lord held under his hand and left them sufficient grace to raise them againe Gods faithfulness was such to David and Solomon and Christs prayer that Peters faith did not utterly fail Reasons 1 Wee are the Lords souldiers and servants and therefore hee will help us David thought this a good Argument Psalm 86.2 O thou my God save thy servant that trusteth in thee And this is Gods manner of dealing When hee hath a great work or Tryal for his children hee arms them with boldness constancy and courage as Sampson when hee was to encounter many Philistims what a measure of strength was hee indued withall when the Prophets were to bee sent to rebellious and stubborn people the Lord made their faces as brasen walls Jerem. 1.18 and as adamants Ezek. 3.9 The Apostles being called to the great function of calling in the whole world the Holy Ghost fell first upon them and furnished them with singular gifts fit for that calling How boldly Peter preached and professed Christ at Jerusalem to the beards of those that had put him to death even the Rulers and Elders appears in Act. 4.8 but the cause of this was that hee was full of the Holy Ghost The like wee may observe in Elias his reforming of Gods worship and in the restoring of Religion by Luther who was wonderfully gifted 1 With undaunted courage as appears in his burning the Popes decrees and his disputation at Worms 2 With fervent Prayer 3 With admirable and heavenly preaching So the faithful Witnesses and Martyrs that are called to a hot brunt are first armed with a singular spirit as that Prote-Martyr Steven Act. 6.8 10. who was full of the Holy Ghost full of Faith and power full of wisdome and grace that they were not able to resist the wisdome and spirit by which hee spake And was it not so in Q. Maries daies that poor Creatures were lifted up with such excellent spirits as that all the learning and wisdome of the Doctors or all the power of authority could not daunt them God should lose his honour if any of his servants should be utterly overcome but onely those unmerciful Arguments of fire and faggot could put them to silence 2 The battel and cause is Gods the question between Satan and us is Gods glory and our Salvation This was Moses his Argument why the Lord should spare his murmuring people see Numb 14.15 16. Now if the Devil prevail against us God shall lose his honour which is dear unto him But he will not suffer himself to bee so disgraced as to let us bee overcome by his enemy neither shall the salvation of his bee prejudiced for this were against the truth of God whom Satan accuseth to be a lyar 3 Hee hath armed us with his own armour and furnished us with his own strength and will not have his weapons bee thought so weak and insufficient as to bee foiled in it The Sword of the Spirit is not so blunt The shield of Faith is not so dull the breast-plate of righteousness is not so thin as to receive every bullet that comes to hurt us 4 Christ hath made us members of his own body and when the head can with patience suffer the members which it is able to defend to bee pulled off from the body then shall the sound members of Christ bee pulled away by temptation from him which they must needs bee if they were not conunually supported by his strength Object 2 Cor. 1.8 Wee were pressed out of measure passing strength insomuch that wee desparred even of life Answ 1 The Apostle speaks of humane strength which could never have passed through those tryals But the power and strength of God shewed them an issue 2 The Apostle speaks according to the sence of his flesh and what they were in their own feeling as it is plain in the reason of his deliverance in the next words That wee should not trust in our selves but in God that raiseth the dead 3 The very scope of the place is to shew not the unmeasureableness of affliction but a great measure of them thereby to amplify Gods mercy Vse Wee should not bee discouraged though our tryals bee very great for wee shall not want sufficient to strength to carry us through them Yea let us check our weakness while wee torment our selves with needless fears that God takes little or no knowledge of our Tryals or will with-draw his grace and absent himself for ever No hee tenders the weaknesse of his chosen on whom although the Spirit fall not so visibly as upon Christ yet by vertue hereof they have the secret distilling and sensible yea forcible working of the Spirit in their hearts such graces of faith hope patience and boldnesse in case they keep their watch as whereby they may as surely perswade themselves of victory as if they had received the Holy Ghost visibly as Christ did Add hereunto these considerations Strong â—â—â—tives to stand to â—tions 1 That it is impossible to bee exalted to Christs Kingdome if thou bee not assaulted first with temptation thou canst not bee victorious unless thou fight nor obtain the crown unless thou bee victorious Rev. 3.21 2 That if thou beest in great perplexity yet think not the Lord hath forsaken thee For 1 not to bee chastised of God is to bee hated of him 2 He hides his face but for a season from his children as the mother doth till the child get knocks and falls onely to let them see their weakness and more to depend upon him 3 That there is a time when God makes intimation to all his children of their election and salvation and commonly before this that they may bee fitted with hungring desire after grace and make much of it when they have it there goeth a trouble of mind and fear and disquiet so as a man thinks God is quite gone when hee is drawing gratiously unto him and that hee shall never hear more of him when hee is knocking by the Holy Spirit to have entrance into his heart Therefore wee may trust perfectly on this grace and wait Gods time for his full manifestation of it the just liveth by faith and maketh not haste Job if the Lord killed him would still trust Remember Mr. Robert Glover that blessed Martyr at Coventry crying to his friend Austen Hee is come He is come hee looked for the Holy Ghost two or three daies before and made great moan that hee came not yet hee continued waiting and hee came at length but not before he came to the sight of the
hungry after his hunting hee was so sharp set that hee made a most childish and graceless match even for one messe of pottage hee did foregoe the birth-right whereby hee had not onely title to an earthly inheritance but to bee one of the Fathers and Patriarkes and one of the promised seed which prophanely and not without too late repentance hee rejected Nay wee want not examples of Gods dear children who not watching their natural appetite have been foulely foiled How did Lot suffer himself to bee drunken time after time and then how strongly did Satan assail him and prevail against him to commit incest with his own daughters It is a natural desire to seek and lay together the things and wealth of this world and herein how doth Satan strive to bring in inordinacy upon every man and who is hee that weakens not himself much and gives advantage unto the Adversary by sinful and inordinate desires of riches For this is a root of all evil and those that will bee rich saith S. Paul fall into diverse temptations and snares Whence our Saviour adviseth us to take heed that our hearts bee not oppressed with surfeiting drunkennesse or the cares of this life with which many are become as drunk as others with beastly quaffing It is a natural desire for a man after labour of body or minde to unbend and refresh himself with some recreation or sport but here how doth the Devil watch either to thrust some unlawful exercise into mens hands or if lawful to use them unlawfully wasting their time and goods loving pleasure and pastime or choosing swearing drinking or idle company and then they are presently overmastred When did Satan set upon Peter not so long as hee was among good company of Christ or his fellow-Disciples whose presence might have upheld him but when hee runs among a company of rake-hells and sits him down among the High Priests serving-men by a warm fire now hee is fit to bee wrought upon and bee brought from denying his Lord to forswear him and from that to curse himself Many such knocks are they sure to meet with who turn themselves out of their way and calling and promiscuously run into all companies and all exercises where God and Christ is not but Satan and his instruments with a whole band of temptation 4 Watch thy self narrowly in thy outward estate whatever it bee for in all estates Satan hath his baits laid and indeed few there bee that can use their estate aright God gives a man prosperity honour and wealth in the World here now is an opportunity to set forth the glory of God to do good to others that need and to further his own reckoning by being rich in good works and laying up in store a good foundation against the time of need 1 Tim. 6.19 but how doth Satan pervert it to bee an occasion of forgetfulnesse of God when hee most remembers us to envy our betters and equals to disdain our inferiours to mischief our selves by security presumption pride wantonness and all riotous behaviour Contrarily God disposeth a mean and poor estate unto others here is a fit opportunity to bring to a man the knowledge of himself to train him up in humility to whet up his prayers to urge him to make God his portion and to a diligent seeking of heavenly treasures to exercise his faith patience hope diligence in his calling and other graces But Satan by his malice useth this as a small opportunity to draw men to grudging murmuring impatience despair injustice stealth wronging men and blaspheming God And all this comes to pass because men have no care to learn S. Pauls lesson Phil. 4.11 to bee full and hungry to abound and to want to be abased and to be advanced and in every thing to be content Job when hee had lost his goods and children and was sore afflicted then the Devil set upon him by himself and Jobs friends to distrust God 5 Keep thy watches in the performance of the parts of Gods worship for even then as here hee dealt with Christ when by fasting and prayer hee had prepared himself to his ministerial function hee set on him hee will assail thee hee will bee with thee to keep thee from Church and if thou must come for shame hee will come with thee to make prayers preaching and all unprofitable hee came with Judas before Christ so that all his holy doctrin was intercepted from his heart the sower sowed good seed hee sowed Tares Wee shall bee sure of him not onely when wee are idle as David but when wee are best occupied which is the cause that when wee have most strictly kept the Sabbath and endeavoured our best in all our duties publike and private wee have much matter of humility and this may serve as an hammer against spiritual pride The Tempter II. The second thing in the entrance of this adversary is his name which is here changed before hee was called a Devil now a Tempter but with emphasis That Tempter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to distinguish him from other tempters For First God tempteth man sometimes by afflictions which are called temptations James 1.2 sometimes by some special Commandement as hee tempted Abraham sometime by occasioning objects as 2 Thess 2.11 God sends strong delusions that is objects enticing and deluding But neither is this to tempt to sin nor a stirring up to it but rather a proof what is in us and a trial what we will doe this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secondly man tempteth God when hee makes trial of Gods power and justice whether he can or will help or hurt Exod. 17.2 Wherefore doe yee tempt the Lord this is by curiosity presumption or distrust as vers 7. Thou shalt not tempt the Lord thy God Thirdly man tempteth man by seeking matter and occasion against an other to accuse and reprehend so the Pharisees and Herodians tempted Christ by captious and subtile questions to bring him into danger or by perswading to sin as Josephs Mistris every day tempted him But Doct. Satan is called a tempter by eminency because Satan the most eminent and dangerous tempter 1 Hee was the first tempter to sin moving and stirring up Adam and Eve in Paradise to sin an old Serpent 2 He makes a trade of tempting ever since it is his profession and no marvel if he be denominated from his profession he spends his whole time policie and strength in tempting to evil and the scope of all his actions is to bring men to sin against God As he begun betime so he will continue as long as time lasteth 3 He is the author or abettor of all other evil temptations for he tempteth not only by himself but by his instruments as Eve by the Serpent Adam by Eve Ahab by his Prophets 4 He is furnished and stored with all arts to deceive he can change himself into an Angel of light he takes occasion
malice against God If hee durst thwart so Divine a truth so strengthned from Heaven and that to Christs own face he dares and will contradict Gods VVord to thee 2 Consider if thou sufferest Satan to wrest away the credit of any part of Divine truth or the VVord of God what shall become of all our religion and the ground of our salvation all which is laid upon the truth of the word or all which our Saviour saith that not one jot of it shall fail 3 Know that by yeelding a little to Satan herein God in his justice may give thee up to such strong delusions as the Devil himself cannot be so besotted as to beleeve See it in some instances Satan beleeves there is a God and trembleth saith S. James and yet he so farre deludes a number as their sottish hearts say There is no God Psal 14.1 Satan knows there is a day of reckoning and judgement as the Devils confessed Art thou come to torment us before the time and yet he so besotteth and blindeth others that they make but a mock of all as those in Peter who mocked and said Where is his coming 2 Pet. 3.1 Satan knows that God is all an eye to whom day and darkness are alike yet in tempting men to secret sins he will make them say Tush who sees us can God see through the thick cloud The Devil knows that God is just and will not take the wicked by the hand and yet he makes the sinner beleeve his case is good enough being a most graceless man and makes one wicked man say of another as in Malachi We count the proud blessed c. The Devil knows that he that goeth on in sin shall not prosper yet he makes the sinner who turns from the word to beleeve he shall prosper As this temptation aimed to overthrow the Word of God so also the faith of Christ in that word namely to bring him from his assurance that hee was the Son of God Whence we may learn that Satan in all his temptations seekâ— to overthrow the faith of men Doct. 2. Satan in his temptations against all the members of Christ aimeth to destroy their faith This Christ himself witnesseth that Satan desired to winnow the Disciples but himself prayed that their faith might not fail Luk. 22.31 1 Thess 3.5 For this cause when I could no longer forbear I sent Timothy that I might know of your faith lest the tempter had tempted you in any sort And hence his continual practice is to bring men to the extreams of faith in adversity to despair in time of prosperity to presumption Reasons 1 He maligneth faith as being a special gift and mark of Gods elect because it is given to them only and to all them and therefore is called the faith of Gods elect Tit. 1.1 and to faith is the work of regeneration ascribed Acts 15.9 2 All Satans temptations tend to break off the Covenant and communion between God and his children and therefore must in special manner aim against faith for by faith we are made the Sons of God Gal. 3.26 and God espouseth and marrieth us unto himself by faith Hos 2.20 and by faith wee are brought into the grace by which we stand 3 He knows that faith is our shield whereby wee both keep off the fiery darts of Satan and quench the same and that faith is the victory whereby we overcome the world this is it that makes all his temptations forceless for though we have no power of our selves to withstand him yet faith gets power from Christ and lays hold on his strength which quells all the adversary-power of our salvation We stand by faith saith the Apostle and Satan sees the truth of Christs speech that the gates of Hell shall never prevail against it He hath reason therefore to labour to weaken it and to root it if it were possible out of the hearts of men and out of the world 4 All his temptations bend themselves to cut off and intercept the course of Gods love and his favours to his children he bursts with envie at the happiness of the Saints But unless he gain their faith he cannot interrupt this for by faith as by an hand we receive Christ himself given us of the Father Ephe. 3.17 and with him all his merits and all things belonging to life and godliness VVe receive the promise of the Spirit by faith Gal. 3.14 yea the presence of the Spirit who dwells in our hearts by faith we receive the hope and hold of our blessed inheritance hereafter Gal. 5.5 And whereas Satans continual drift is to estrange God and us faith only crosseth him by which wee have entrance and boldness to the throne of grace by our prayers to speak unto God freely as to our Father Ephes 3.12 Heb. 10.22 yea to ask what we will and obtain not only all corporal blessings good for us but also the sanctified and pure use of them whereas the unbeleever corrupts himself in them continually 5 Satan well knows that faith is the ground of all obedience without which the word and all Gods Ordinances are unprofitable Heb. 4.2 without which there is no pleasing of God Heb. 11.6 in any thing for whatsoever is not of faith is sin Hath he not reason then to assay by all his strength to take this hold from us Doth not he know that the foundation being overthrown the whole building must fall and the root overturned all the tree and branches come down with it Sever a man from his faith he tumbles in impiety and unrighteousness he is odious to God in all things Satan tramples upon him and leads him at his will From all which reasons we see that Satan especially in temptations aimes at our faith as he did at Christs Use 1. Those who never felt any temptation but ever beleeved never doubted No temptation no faith as they say never had faith for never had any man true faith but it was assayled most fiercely never was faith laid up in the heart of any child of God but the combate between nature and grace faith and frailty flesh and spirit was presently proclaimed Eves faith was won from her quickly Abrahams faith was mightily assayled which because in such a combate he retained hee was renowned and stiled the father of all the faithful and faithful Abraham Moses his faith was shaken and his great sin was unbeleef Job in his misery was many ways assayled to distrust God as his words import If hee kill mee I will trust in him still and Satans aym was to bring him to blaspheme God and dye Vse 2. As the Devil laboureth most against our faith Because Satan most oppugneth our faith we must most fortifie it so should we most labour in fortifying it Policy teacheth men to plant the most strength at that fort or part of the wall where the enemy plants his greatest Ordnance and makes the strongest assault And nature
of his love so every promise of Satan is a token of his malice An example of the Devils faithfulness we have in our own Chronicles In the reign of Edward the first when the Welch-men rebelled their Captain resorted to a Conjurer for counsel whether he should goe on in the intended warre against the King or no yes said the Devil goe on in thy purpose for thou shalt ride through Cheap-side with a Crown on thy head and so he did indeed but it was cut off and he was carried in triumph as a prey to the King This may justly reprove and shame many professed Christians that will scarce give Gods promises of grace and life the hearing though they are founded in Christ in whom they are all yea and amen flowing from his love and tending to our eternal happiness with himself Many will not bee brought to hear them many hardly when they have nothing else to do and many hear them as things not concerning themselves for then would they take more delight in them But if Satan promise any earthly Kingdome or profit hee hath our ears our hearts at command all our speech runs upon the World our desires and hopes are for earth and earthly things and being thus earthly-minded how expose wee our selves to Satans assaults and offer our selves to bee won by his most treacherous promises Vse 2. This teacheth us what to think of that Doctrin and Religion that teacheth men to be Promise-breakers what may we think of it but to bee a treacherous unfaithful Diabolical Religion But such is the Romish Religion as wee may easily see in two or three instances 1 In that Article of the Council of Constance That Faith is not to bee kept with Hereticks that is Protestants and so brake promise with John Hus who had not the Emperours onely but the Popes safe-conduct Against the Examples of good Joshua who kept Promise though rashly made with the Gibeonites and with the Harlot of Jericho and of David who kept Truth and Promise with Shimei a seditious and cursing wretched Traytor 2 The Church of Rome teacheth by the Doctrin of Equivocation to break the Promise of a lawful Oath before a lawful Magistrate and teacheth the lawfulness thereof But the Scripture condemneth a double heart and the deceitful Tongue and proclaimeth woe against them that trust in lying words In lib de fide cum haretic is servanda Jer. 7.8 and that make falshood their refuge Yea Molanus a great and learned Papist concludes syncerè faedera juramenta sunt intelligenda all leagues and especially Oathes are sincerely to bee understood and condemns plainly such mockeries and dalliance with Promises and compacts by one or two instances as of him that made truce with his enemy for thirty daies and wasted his Enemies Countrey and Camps only in the night and of Aurelianus the Emperour who comming afore a Town Tijana and finding the Gates shut to animate his Souldiers with great anger said I will not leave a Dog in the Town they hoping for the spoil beestirred themselves to Ransack the Town but being won hee would not give them leave to spoil it but bad them leave never a Dog in it and let the goods alone This was but a dalliance condemned by the Papist himself and yet had more colour of truth than Popish Equivocation can have 3 The Romish Church teacheth men to break Promises and Oaths with lawful and Christian Princes exempting subjects from obedience and putting Swords Dags Daggers Powder and all deadly plots into their heads and hands against the Lords anointed A treacherous and Devillish Doctrin Vse 3. Wee see also what house treacherous and deceitful persons descend of such as care not how much they promise and how little they perform men most unlike unto God and resembling their Father the Devil who is most lavish and prodigal in his promises when hee knows hee hath neither power nor purpose to perform men of great tongues which swell as mountains but of little hands not performing mole-hills Of these Solomon speaks Prov. 25.14 Hee that glorieth of a false gift that is speaketh of great things that hee will do for his Neighbour but failes in the accomplishment is like a cloud and wind without rain A Cloud seems to offer and promise Rain but the winde takes it away and frustrates a mans expectations And the same is true of all windy Promises Which wee must carefully avoid and use these rules against slipperiness in promise 1 If a man would bee like God who cannot lye in his promises hee must strive against it But Satan is a Lyar from the beginning and the Father of Lyes and Lyars 2 Faithfulnesse in contracts is the sinew of humane society which Satan would have crackt that hee may bring all to confusion 3 The Heathens that were given up by God to a reprobate sense are branded with this mark they are truce-breakers Rom. 1.31 4 It is a mark of a man in the state of grace who hath obtained remission of sins that in his spirit is no guile Psal 32.2 5 A note of a man that shall dwell in Gods holy and heavenly mount is this hee speaks the truth from his heart Psal 15.2 and Revel 14.5 They onely shall stand on Mount Sion and sing before the Throne who have no guilt in their months Especially wee must bee careful of two promises whereof God and the Congregation have been witnesses as 1 That of Baptism which wee must have a special care to look unto for if wee fail in keeping touch with God no marvail if wee fail with men 2 That of Marriage which the Prophet calls the Covenant of God Mal. 2.14 THE second thing in this profer is the reason annexed Luk. 4.6 For it is delivered unto mee and to whomsoever I will I give it The Devil like a desperate man that is sure in this bout to kill or bee killed laies about him with all the skill and strength hee hath yea hee is put to his shifts so as no base or mischievous devise comes amiss by which hee may either in fair combat or cowardly attempts oppress his adversary and that which hee cannot do by strength and power hee will attempt by falshood and lies which hee heaps up here together most like himselfe the Father of lies that stood not in the truth And here he challengeth the power and glory of the World to bee his 1 In Possession 2 In disposition First Hee affirmeth it to bee his but not directly but indirectly by Gift It is delivered unto mee But this is a most notorious lye for the earth is the Lords and all that therein is the world and all that dwell therein Psal 24.1 and Deut. 10.14 Behold the Heaven of Heavens is the Lords thy God and the earth with all that therein is And where read wee that ever hee committed these into the hand of the Devil Object 1. Joh. 14.30 Hee is called the Prince of
but it is nothing less than true obedience for 1 He came of his own motion but went away by Christs who spake a powerful word which he could not nor durst resist 2 He goes when hee can stay no longer his commission for this time was now expired his liberty was restrained the temptations were ended God permits him now no further and now he leaves the Son of God and so left he Job in the same reason when he had vexed him as much as he could obtain leave to doe 3 Satan could not change his wicked nature in leaving Christ hee leaves not his malice against him only hee leaveth the exercise of it for the present 4 He returns again afterward and sets upon our Saviour with new assaults which is a plain argument he went now against his will Doct. To doe that which God commandeth and to leave undone that which he forbiddeth is not always a sign of true grace The Devil is commanded to give over tempting of Christ and he giveth over is commanded to be gone and he goeth yet this is no argument of true grace and that which is incident unto the Devil cannot be a sign of grace in any man but as there is a forced and feigned obedience in Satan himself so in all his instruments which proceeds not from any true grace let them flatter themselves in it never so much Cain offers Sacrifice as well as Abel and brings a shew of obedience but his heart being filled with murderous thoughts was voyd of all grace Balaam was commanded not to curse the people of God and hee professed that if Balac would give his house full of silver he would not doe it as if hee had made great conscience of Gods Commandement but it was much against his will for having received an answer from God not to curse them he would not be answered but went again and again to know the mind of God not content to test in that answer with which he was not pleased And after that he giveth balac wicked counsel to send his people to Sittim to offer to their Idols where Israel was likely to fall in love with women and so commit fornication with them by which he brought the curse of God amongst them whereby numbers of them were destroyed Here was a seeming obedience without any grace in the heart Exod. 8.19 Jannes and Jambres and the rest of the Enchanters of Aegypt stood out in resisting Moses and Aaron so long as they could and then gave over but not of any conscience but because in the plague of the Lice they saw the finger of God against which they could not prevail The like was the obedience of the Jews when they desisted from persecuting the Apostles Acts 5.35 because Gamaliel a Doctor of the Law perceived that they did fight against God Adde hereunto the example of Judas who after his sin of betraying his Lord made a fair shew of repentance confessed his sin restored the mony bewayled and justified his Master but all this without all grace in his heart for he went away and hanged himself 1 A man only by repressing and restraining grace Reasons may both doe many things which God hath commanded and leave undone what God hath forbidden as Haman refrained himself from Mordecai Hest 5.10 though his heart was full of wrath chap. 3.5 Many other things might hinder him from the present execution of his rage against Mordecai as that Mordecai was as in a Sanctuary the Kings gate that he was the Kings servant that it was better to reserve him to a shameful death and effect it by a kind of form of Law than to embrue his own hands in the bloud of the Kings servant and so endanger himself But the chief cause is Gods restraint of wicked mens fury that they cannot execute what they can determine against his Church though hee use sundry means to restrain them Nay further a wicked man may be restrained from some evils which the child of God may fall into he affects an outward form and credit and glory of an outward profession sometimes and to attain this end in which he notably deceives himself he cannot enjoy the pleasures of sin with greediness not because he conscionably hateth these sins but hee is bridled with the credit of his profession 2 Obedience proceeding from true grace is so qualified Conditions of sound obedience â—our as neither Satan nor any wicked man is capable of it For 1 it is an effect of the love of God and of goodness Deut. 30.20 Choose life by loving the Lord and obeying his voice and cleaving unto him Josh 22.5 Take heed to the Commandement and Law which Moses the servant of the Lord commanded you that is that yee love the Lord your God and walk in all his waies and keep his Commandements and cleave unto him Love excludes all coaction and constraint Now wicked men resembling their Father the Devil cannot love God nor goodnesse but notwithstanding all their pretences are haters of God and enemies of righteousnesse they care not for his favour above life they love not his presence nor to bee with him nor his Image in his Child nor his will in his word nor his house nor his holinesse to resemble him nor his glory but are more troubled at the loss of a grain of their honour than all his 2 This obedience is a daughter of faith for without faith it is impossible to please God whereas wicked men have nothing above corrupt nature much less such a supernatural indowment as faith is which so uniteth unto Christ as it makes him more precious than all the World 3 It proceedeth from a man wholly renewed and changed such good fruit must come from a good tree which is the work of sound grace onely 1 The understanding is inlightened to discern between good and evil according to Gods Word 2 The will is sanctified and made willing 3 The heart is purified by faith and made a good treasury to send out good speeches and actions 4 The conscience is purged and being perswaded of the love of God in Christ it seeks to preserve it self good and pure and in all his waies out of Conscience indeavours in the good that God requires and avoids the evil which hee forbids 5 The affections are renewed and are sweetly perswaded by Gods Spirit to hate all evil and cleave to that which is good to grieve they can do no more glory to God but are at their best very unprofitable But wicked men are never a whit changed but are all impure even their mindes and consciences and out of the abundance of the heart the tongue speaketh the hand worketh neither can a bitter fountain send out sweet waters 4 Sound Grace within sendeth forth an obedience which is cheerful 1 In the undertaking love makes labours light and nothing is hard to a good will 2 In the manner of doing it is not forced but lead ruled by the word
into the Wildernesse three reasons page 8 Spirits created of three sorts ibid. Sundry sorts of men snared by Satan in seeking unlawful courses to help themselves page 62 To turn stones into bread an ordinary temptation How and wherein page 68 Sundry sorts of men to whom Christ never revealeth himself page 76 T. TEmple of Jerusalem described with the several Courts and their contents page 104 Temptation not a sign of Gods hatred but of the Devils page 7 Temptations all of them appointed and limited by God two reasons page 9 It was not against the holinesse or power of Christ to be tempted page 21 Christ being tempted was without sinne how in three grounds ibid. Of Temptations three degrees page 22 Greatest temptation not to be tempted ibid. Temptations manfully to bee resisted three motives page 24 Being tempted look up to Christ tempted for 1 salvation 2 imitation page 25 By lesser Temptations Satan makes a way to greater four reasons page 36 Where Satan begins Temptation we must begin resistance page 37 To tempt any to evil a fearful sin page 47 The first Temptation of Christ was not to gluttony as Papists two reasons page 51 No temptation no faith page 56 Eight things slily couched in the first temptation page 68 In the second temptation Satan aimeth at five things page 126 Satan tempting seeketh to bring men to extreams five reasons page 127 Satan can tempt and perswade but not force us to sin five reasons page 137 Temptations armed with Scripture most dangerous page 149 Men tempt God in 1 judgement 2 affection 3 actions page 173 God actually tempted four waies page 175 To tempt God dangerous four reas page 176 Five sorts of Tempters of God page 177 How men tempt God in matters 1 of soul ibid. 2 of body three waies page 178 Tempters of themselves as if there were no Tempter page 45 Christ abideth the whole temptation to the end four reas page 234 God suffereth his children to bee vexed with long and strong temptations three reas page 236 Gods children shall outstand all temptations four reas page 235 A sober use of humane testimonies in Sermons not unlawful page 162 Men thrust from God by Satan page 209 God hath sundry ways threatned this land of late years page 255 Greatest tryals of the godly cannot make them unhappy four reas page 261 To try spirits alledging Scripture four rules page 145 Holy times as the Sabbath not to bee prophaned page 114 V VNjust getting of earthly things accursed three waies page 94 All the voice of Satan is Cast thy self down page 159 Usurers live not by Gods word but against it page 95 W TO watch over our weakness five notable rules page 43 Five sorts of persons fail in the watch over their senses page 153 Many warnings of God to Jerusalem and England page 116 Wilde beasts why Christ was with them four reas page 28 Wealth becomes ours and rightly used four waies page 98 God never brings his children into the wilderness of temptation but first fits them with sufficient grace four reas page 26 Will of man moved two waies page 138 A principal wile of Satan to overthrow men by Scripture four reas page 160 Witches and seekers to them condemned three reas page 63 Wicked men by no means lay aside their malice to Gods children four reas page 101 Wicked men are loath to bee compared to the Devil but are sometimes worse page 103 Word written a principal weapon of the Christian souldier five reas page 77 Word is then used aright when temptations are cut off by it three reas page 81 The Word cutteth off temptations to despair in six instances 82. to presumption in eight instances 83. to pride in five instances 84. to injustice six instances ibid Only Gods word but every word of God preserveth the life of man four reasons page 90 Word of God susteineth us 1 above all means three waies 91. 2 without all means ibid. 3 against all means ibid. Word of God made the air light without the Sun and the earth fruitful without rain page 92 Word of God from an evill man may bee heard with blessing to a good man four reas page 110 To hear or read the word religiously four rules page 146 Satan seldome so good as his word three reas page 197 Worship is twofold 1 Civil 2 Divine both of them two-fold page 218 Worship civil and religious differ in five things page 220 Worship Civil is grounded in Divine ibid Worship religious due to God onely five reasons page 221 Six means by which Satan prevaileth to set up the worship of himself page 208 AN EXPOSITION UPON Peters Sermon BEFORE CORNELIUS VVhich was the first general Calling OF THE GENTILES OR JAPHETS First Publike Perswasion INTO SEMS TENTS BY Thomas Taylor D.D. Preacher of Gods VVord at Aldermanbury London LONDON Printed for A. K. and R. I. and are to be sold by Elisha Wallis at the Golden Horse-shooe in the Old-Bayley 1659. TO THE RIGHT VVORSHIPFVL Sir JAMES ALTHAM Knight one of the Barons of his Majesties Court of Exchequor AND Sir CHARLS MORRISON Knight Baronet TWO VVorthy Justices and Magistrates of the Town of Watfort in Hartfordshire Grace Peace and abundance of all Blessings accompanying Salvation Right Worshipful LEt it stand with your pleasures whom one profession of Religion towards God and execution of Justice towards man whom one neer Neighbourhood and one neer affection combine to bee conjoyned also in this Dedication wherein as my desire is to manifest my dutiful respect of you both so also to entreat your favourable construction and acceptance of this my presumption whereof I want not just reasons whether I look upon you joyntly or severally Your joynt government under which we the Inhabitants of this Town of Watford enjoy our publick peace bindeth all of us wherein wee may to testifie our thankfulness for so great and publick a good God might govern the World if he pleased by himself immediately yet he committeth it to Magistrates and Rulers both supream and delegates whom he honoureth with an high style calling them Assistants to him that ruleth the whole earth Zach. 4.14 yea the shields of the earth Psal 47.9 to bear off wrongs and evils from men The boughes of this fair tree of Magistracy as in that sacred embleme are shelter for all and the fruit meat for all Dan. 4.7.17 And the weilding of so stately an Ordinance is not to be committed but to fit and qualified persons as they are described by Jethro to Moses by four most worthy properties Exod. 18.21 First they must be men of courage stout to undergoe all the parts of their calling How fit a vertue this is for a Magistrate will appear if we consider 1 The good and godly in the hand Rom. 13.3 who are to be incouraged and praised in well-doing by their Rulers which will never be if a man be afraid to be seen or be timorous as Nicodemus
Christ as well as they they seek peace even with the worst and shall obtain it so farre as God seeth good who when a mans ways please him doth so over-rule his enemies hearts as they shall become friendly unto him 3 By setting every Christian at peace with himself who before had no peace 2 With a mans self but now hath obtained 1 Peace of Conscience when his Conscience being pâ—rswaded of his reconciliation with God through Christ it ceaseth to wound and accuse and beginneth to excuse and comfort and so bringeth quietnesse and tranquillity of minde into the soul which passeth understanding 2 Peace in his will and affections which by grace cease to be rebellious and become daily more pliant to the Commandement and obedient to the mind enlightned by the Spirit 3 Peace in Christian combate in that grace getteth daily victory corruption receiveth daily foyls and consumption and so the heart every day more quiet than other from the power and molestation of it Thirdly whereas so long as God himself is our enemy 3 Peace with the Creatures all his Creatures are armed against us to take his part and revenge their Creators wrong upon us by Christ even this curse is also removed and it is an expresse branch of the New Covenant that the Lord will work our peace with the Creatures Hos 2.18 And in that day will I make a Covenant for them with the wild beasts and with the fowls of the heaven and with that which creepeth upon the earth For God being in league with us even the stones in the field and the beasts in the field shall be at league with us also Job 5.23 And the reason is because as then the Creatures rebelled against man when hee became a rebel against God so when men by Christ are reconciled unto God and become his sons by adoption and grace then is their ancient right and rule over the Creatures lost by the fall restored in part so as his children never receive hurt from them but such as the Lord sanctifieth both for the furtherance of his owne glory and their salvation which are the main ends which God respecteth in all his ways with his elect Thus we see what is this peace and how Jesus Christ procureth it us whence wee may observe sundry profitable points of doctrin Observ 1. That there is no sound peace without Christ he is the Prince of peace his doctrin is the message of peace and himself the Messenger of the great Covenant of peace There can be no peace with God by Moses nor by the works of the Law whatsoever dotages Popish teachers hold to the contrary only the obedience and merit of Christ is the matter of it which made the Apostles always pray not for peace from merit but for mercy and peace or grace and peace because it only floweth from the grace and mercy of God in Jesus Christ Secondly it is as clear as the former That there can be no peace to the wicked man Isa 57.21 because he is out of Christ 1 No inward peace in his Conscience the which howsoever it may slumber for a while or become feared benummed and past feeling yet like a wild beast will it hastily waken and pursue him and make him restlesse as Cain and fly when none pursues him 2 No true outward peace for although their houses may seem peaceable and without fear and all things passe according to their hearts desire yet this iâ— but a truce for a time or rather a respite of a condemned person who where ever he goeth carrieth his sentence of death with him and woe must needs be the end of that peace that maketh men most quiet when their sins cry the loudest for vengeance in the ears of God Thirdly this point affordeth some main differences between true and false peace Difference between true and false peace by which every man may be helped in the examination of his estate For 1 sound Christian peace is always a fruit of righteousnesse and by unrighteousnesse is unsetled and disquieted but the peace of the wicked is for most part a fruit of iniquity and by it is never disturbed but for the time the more sin the more peace as in a number of sinners might bee instanced 2 Peace by Christ ariseth from sorrow for sin whence our Saviour counteth mourners blessed but worldly peace from the fruition of some worldly delight or other 3 The former is rooted in the heart and stablisheth it the latter is a rejoycing in the face not in the heart 2 Cor. 5.12 in the midst of such laughter the heart is heavy or may well bee so it being not unlike the laughter of the theef upon the gallows 4 As none can give the former save the Spirit of God so none can take it away it hath no end because hee that is the Prince of it is also Father of eternity Isa 9. neither can it bee but lasting having such soundness in it self but especially in respect of that infallible promise my peace shall none take from you Whereas the latter though never so faiâ— for the time is as unlasting as unsound Job compareth it to a dream Job 20.5 Solomon to the crackling of Thornes under a Pot Eccl. 6 7. God snatcheth it suddainly from them and as Baltazâ—r was taken at his banquet so God maketh their Sun fall even at noon day and darken them in the clear day Amos 8.9 And which addeth to the misery of the wicked their earthly happiness not onely endeth but the end of it is fulness of woe and heavinesse it self Prov. 14.13 the issues of such pleasing waies are death according to that of the wise man Prov. 9.17 Stoln waters are sweet but they know not that the dead bee there Whosoever then would not bee deceived in his peace let him not own any out of Christ let him look that his joy bee helped out of sorrow that it bee a fruit of righteousness and rooted in the heart for then it is lasting for ever and ever comfortable But let thy peace bee never so great and the light of God shine never so bright upon thy habitation and yet thou hast never been troubled with the sight of thy sin as many profess they never were if it can dwell with iniquity as many jolly fellows who make bold Covenants with Hell and Death if it stablish not the heart with assured hope and comfort in all well doing all this is but a brawn of heart a laughing madness and frenzy and even in the crying of this peace commeth destruction 1 Thess 5.3 and let all that fear to bee at war with God beware of this ungodly and dishonourable peace which is the most general peace in the world at this day the guise of which is then to laugh and rejoyce most when Christ is departed as himself witnesseth Joh. 16.20 The best way to come by peace in the want of it Fourthly In the want
have end with the world yet can it be called no new doctrin because the summe and substance of it was though more obscurely delivered to Adam and the Fathers of the Old Testament But if we consider the vertue and efficacy of it it is an eternal Gospel Rev. 14.6 during from the beginning of the world to all eternity Now therefore will it not follow that because it was before his Incarnation it was not his but rather therefore it was his who was before Abraham was the chief Prophet of his Church that raised according to the several ages of his Church such men as were fit either more obscurely as before his coming when rather some Evangelical promises of things to come were preached than the Gospel it self or else more manifestly to preach and open the mysteries of the Kingdom of God And this latter kind of preaching was not before his incarnation neither was it fully setled before he ascended into Heaven and from thence gave gifts to men that thereby hee might shew himself a careful Head and Governour of his Church even then when hee was set down at the right hand of his Father It is true indeed that before Christs suffering he called his Apostles instructed and furnished them with many gifts of the Spirit yea and these gifts were increased very much after his resurrection whereby they were more confirmed in their Apostleship and although they did before Christs death exercise the office of Apostleship in Judea amongst the lost sheep of the house of Israel yet had they not received that fulnesse of the Spirit and power from above which was necessary to Apostles before they had received in the visible form of fiery Tongues the Spirit in abundant measure whereby they were before all the people of the world after a sort solemnly inaugurated and confirmed to bee the Apostles of Jesus Christ neither had they till after Christs resurrection received this Commandement of which our Apostle speaketh To preach to all Nations and to every creature under heaven the practice of which Commadement they took up after that they having stayed at Jerusalem for the promise the Spirit came upon them and they were endued with power from on high Luke 24.49 As for the second branch of the objection that because ordinary Pastors and Teachers are not immediately called by Christ being now in Heaven therefore they are not ordained by him it is false for of the Pastors and Elders of Ephesus it is said that the Holy Ghost made them over-seers and Paul accounteth Apollos ordained by Christ as well as himself 1 Cor. 3.5 What is Paul and who is Apollos but the Ministers by whom yee beleeve and as the Lord gave to every man only the difference must be observed in their calling both are called of Christ but the Apostle by himself immediately not by men the ordinary Pastor called of him by the Ministery of man I call it a Ministry because the whole power and authority of the Church in calling Ministers is but a service unto Christ approving declaring and testifying to the Church those whom Christ hath called And therefore both before his incarnation a long time and after his ascension also the exhortation which was enforced upon beleevers run in this tenor to day if yee hear his voyce harden not your hearts Psal 95.7 Heb. 3.7 Whence we conclude that his voyce hath ever sounded in the Church and so shall doe in the ministry of his servants until his coming again to Judgement Luke 10.16 hee that heareth them heareth him he that receiveth them receiveth him hee that refuseth them refuseth him he by his servants entreateth men to be reconciled by them hee bindeth and looseth saveth and destroyeth Necessity of pâ—eaching â—vinced by four reasons Secondly for the necessity of this ordinance can any deny it who seeth the Son of God so careful before his death after his resurrection and ascension also into Heaven to furnish and fit with an extraordinary measure of the Spirit Apostles and Apostolick men for the founding of the Church of the New Testament and not only so but now sitting in his glory at the right hand of his Father is mindful of his promise and is with his Church to raise up successively faithful Pastors and Teachers gracing them with variety of excellent gifts and blessing those gifts for the building up and repairing of his body and the gathering of the Saints of whom as of living stones is reared a spiritual house or temple fit for his own use But because most men are willingly ignorant of this necessity of preaching I will a little inlarge it by some reasons 1 Consider the condition of those that are unconverted In regard of the unconverted and it will appear necessary for them No man was ever saved while hee was in his natural blindnesse no unbeleever could ever get within the gates of the holy City no hard-hearted or impenitent person could ever so remaining see the life of God Neither was ever any man ordinarily drawn out of this fearful estate of Damnation but by the Word of God preached which is the light to the blind eyes the ground of faith for how can they beleeve except they hear and the hammer of the Lord to break asunder the hardest stones in mens hearts Jer. 23.29 Who were ever begotten to God without this immortal see◠〈◊〉 â—here spiritual Fathers Who ever became living stones in the building wit◠〈◊〉 â—e hewing and polishing of Gods builders What harvest was ever â—â—ought in to God without these labourers What soul was ever pulled out of the kingdome of darknesse and brought to bee a member of Gods Kingdome but by this means The word in this ordinance is called the Gospel of the Kingdome of God Mark 1.14 that is whereby men attain both the parts of Gods Kingdome both that of grace here in this life and that of glory in the life to come from which effect it is called 1 The word of grace Acts 20.32 2 The Gospel of glory 1 Tim. 1.11 also the word of reconciliation because hereby sinners are reconciled to God Ephes 1.13 the word of life because it quickneth the dead in sin the Gospel of peace chap. 6.15 because it alone pacifieth the conscience and setleth it in the peace of God to conclude The good word Heb. 6.5 because it only revealeth Christ who procureth all good unto beleevers Who seeth not then the necessity of preaching seeing none are added to the Church without it Act. 2.41 no spiritual life can bee preserved without this feeding Act. 20. No Saints are gathered nor no body of Christ built up without Pastors and Teachers Ephes 4.11 12. And it pleased not God by any other means but by the foolishness of Preaching to save such as beleeve Sâ—condly If wee consider those that are called to knowledge and faith In regard of the converted it will appear also a most necessary ordinance in regard of them For
1 Seeing a man cannot safely and comfortably pass through any part of the day without the light strength and comfort of the Scriptures it pleased the Lord to set up this publike ministery in his Church that even beleevers themselves by hearing the Scriptures daily explained obscure places opened by those which are clearer and figurative speeches cleared by the proper might attain not onely to a clearer understanding of the Scriptures but also to have them printed in their minds and memories so as they might bee able to draw them into continual use 2 Even the best have nature in them and their daily failings and without daily repair grow weak in faith weary of well-doing and unfruitful in the work of the Lord. And therefore though they should not need to come to increase their knowledge yet have they need to hear their faults controlled to bee provoked unto duty to bee confirmed in their obedience to bee strengthened in their faith reformed in their lives comforted in their troubles and spurred to bring every thing to use and practice and therefore the best may be still Disciples and Learners in the School of Christ 3 The agreement and fellowship of the members of the Church is excellently hereby maintained and preserved not onely by communication of giftâ— and graces while some teach and some learn but also while it is a mean to hold them all of a mind whereas without this publike Ministery if every one were left to hiâ— private sense and reading it could not but brâ—â—d corrupt and private opinionâ— to the dissolving of minds and affections And this special benefit of thiâ— publike ordinance the Apostle aimed at Eph. 4.13 Till wee all meet together in the unity of the Faith and knowledge of the Son of God unto a perfect man implying that the scope of the Ministry is to bring and preserve all the members of the Church in this unity of faith and knowledge wh ch in this world it cannot do but so soon as it hath done this it self shall ceâ—se namâ—ly in the life to come Hee must needs bee wilfully blind that espieth nâ—t very gr at necessity of the word preached for the strengthening of thâ—se joyâ—â—s and bands whereby beleevers are knit both unto the head as also unto the me◠〈◊〉 From the oppoâ—ition of the Devil and wicâ—ed onâ—â— Thirdly The necessity of this Ordinance appeareth in that the Devil and wicked 〈◊〉 Wâ—â—â—â— have ever resisted it above all other as being the greatest enemy unto his Kingdome which maketh him fall down like lightening in the heart of men Hence is it that hee stirreth up Jannes and Jambres and all the â—able of Egypts Inchanters against Moses and setteth all his power against him to prove him a counterfeit Hence is it that hee will not want a Pashur to sinne Jeremy nor an Amaziah to do as much to Amos. Hence raised hee up many Armies against Paul Elimas and Alexander Hymeneus and Philetus Dâ—otrephes and Demas and from his mouth hee casts out floods of râ—proâ—chful and virulent slanders against him that hee is a pestilent and 〈◊〉 ouâ— fellow that hee speaketh against the Law and against the Temple away with such a fellow it is not fit that hee should live A d hath the Devil grown any whit more calm or can hee digest Pauls preachâ—â— better since Pauls time no sure hee is no changling except because his time is shorter his malice bee stronger and more raging I wish Gods faithful Ministers every where found it otherwise But to omit other proofs 〈◊〉 serve generally the voice of the multitude Where there is no Preacher but some poor creature to serve as they say or starve them rather it is wonderful how well people think themselves with him he shall be commended and defended for a very honest peaceable man or for a very good fellow that will bear his Neighbors company they could not have a better and for all hee cannot preach a worse they f ar will come when hee is gone But whose voice is this and is not the hand of the Devil in all this Well on the contrary where there is by Gods mercy a painful and faithful Minister that Preacheth constantly and conscionably how goeth the cry and common voice of people upon him wee have one that Preacheth indeed often and perhaps is a good Scholar but hee is very unpeaceable a reprover of every man a spy-fault hee hath made such contention in our Parish since hee came that wee wish hee had never come amongst us we were quiet enough and held peace and neighbourhood before he came And thus he is couâ—ted as Jeremy a man that striveth with the whole earth The same proveâ— by experience Fourthly The necessity appeareth by common experience if we compare the people who have had the Ministry planted amongst them with those who have it not In the one what shall a man sooner meet with than woful ignorance Popish opinions superstitious practices heathenish conversation they live as men without God in the world or as if the old Sodomites were alive again But in the other by Gods mercy some seal of the Ministry you shall meet withall some men of knowledge of conscience and out of conscience performing duties in publike and in private in the house of God and in their own houses you shall hear godly and gracious speech in their mouths see good example in their lives holy desires and endeavours to grow in grace and in the knowledge of Jesus Christ And whence is this difference but from the presence or absence of this ordinance and Gods blessing attending or departing from it Vse 1. Ministers must urge themselves to diligence by this necessity The Ministers of Christ must urge upon themselves this self same Commandement to provoke themselves to diligence in pâ—eaching for it layeth necessity upon them and woe unto that Minister that preâ—â—heth not the Gospel A lamentable thing is it to see how little either this commandementâ— or the denunciation of this fearful woe prevaileth with many but some are given up with Demas to imbrace this present world some give up themselves to idleness and voluptuousness of life some to ambition and further preferments some to policy and state matters and very few onely to faithful and painful Preaching Thus this commandement of Christ is generally forgotten the sheep and Lambs of Christ unfed and forsaken the Kingdome of Christ unbuilded and unrepaired and the Kingdome and power of sin generally standeth in the state of it unshaken in the hearts of men 2 Wee see hence what little need wee have of a dumb or blind Ministery unless there hee need of breaking so express a Commandement of Jesus Christ who sealeth no mans Commission but to Preach to his people No need of a duâ—b oâ— blind Ministeâ—y What need is there of wells without water of mouths that speak not of candlesticks without light of stars without shine of salt without
savour Christ needed not to have ascended to send men without gifts hee sendeth no Messenger without a message no Steward without his provision no Captain without weapons no Watchmen without eyes this were a folly which the wisdome and weakness of man cannot brook but hee sendeth an interpreter the Learned tongue the prompt Scribe in the Law of the Lord such as are mighty in the Scriptures and are stored with things new and old Let us not implead the wisdome of the Son of God and say where shall wee have such store of Preachers for our several Parishes If wee want them the fault is our own and not Gods who hath given means men and maintenance enough if all these were wisely and thankfully disposed to his glory and the service of the Church 3 This Doctrin must bee applyed also to the more ignorant sort of men who never as yet came to see the absolute necessity of this Ordinance of Preaching as witnâ—ss 1 Their formal comming hereunto as forced by Law â—ow men see this necessity of preaching or constrained by custome and thence departing again without any fruit of Faith or increase either of knowledge of obedience or of comfort 2 The inbred corruption yea and malice of their hearts against it which bewrayeth it self in a number of frivolous Objections which they shame not to bolt out among their mates As that this preaching of the Gospel is but foolishness they see other have lived honestly and well without it before them and so have themselves done for many years and yet they live as well as those that are the forwardest to run after Sermons Alas poor souls how hath Satan over-reached them in a matter of such moment as is their whole estate and freehold of Heaven who if ever they come to see their lost estate and what a woful condition they stand in for the present they will tell us another tale with shame in their faces for that they have said they will profess the Ministry of Reconciliation to bee as necessary as their attonement and friendship with God which is better and sweeter than life it self Others conceive and complain as the Israelites Many plâ—â—â— against it that there is too much Preaching and too much of this Mannah and some of better place but no better hearts avouch that it is so common that it grows into contempt Now would I ask of these was it the abundance of Mannah the Angels food that was the fault or their wicked loathing of it even so is it the commonness of the word that maketh the wicked contemn it for the hungry soul of the godly would never dispise it if it were ten times more common or rather because they see not the worth nor taste the sweetness of it desâ—â—sâ— wee the Sun because it riseth daily and shineth all the day long upo◠〈◊〉 or the air which wee breath in every moment or doth the ordinary and common use of the bread upon our Tables bring bread out of request with us No wee see the necessity that without the Sun and without our daily bread and without the air wee cannot live And did wee see also as clearly that where vision faileth people perish wee should change with our minds our note and highly bless God for the commonness of it as we do in the other and sure I am that either the Apostle Paul did not fear this inconvenience or else hee oversaw it when he enjoyned the Ministers to Preach instantly both in season and out of season Others say the world was better when there was lesse Preaching and thence conclude that it is far worse now because there is more which though it bee a rude fallacy scarce worthy answer as putting that to bee a cause of mens wickedness which is not yet something must bee said unto it and fools must bee answered in their folly lest they bee wise in their own conceit Let these men bethink themselves and then tell us whether the Holy Gospel being the power and arm of God to save every beleever the glad tydings of salvation and word of life can make the World worse than it is For if that bee the use of it our blessed Saviour was far overseen to leave his glory of Heaven to take our flesh and in it to submit himself to the obedience of the whole Law and to the suffering of the whole curse of it for our disobedience if by all this hee leave the World or make the World worse than he found it How shall it bee true that is written of him that the Son of Man came not to destroy but to seek and save that which was lost if the Preaching of him make the World worse than it was wee will easily grant that the Gospel being a great sight it daily discovereth that corruption and darkness which before lay hid as the Sun rising manifesteth all those things which were wrapped up in the darkness of the night But to say that sin is the more because it is more seen by the light of the Gospel is a fancy or if sin it self in these daies of the Gospel by the multiplication of people bee multiplyed shall wee say the Gospel is the cause or rather the malice of men who pervert it to their own destruction taking occasion by it to turn the grace of God into wantonness Let not â—s therefore bee as the old Idolaters in Jeremies time who told him plainly that they would not hear the Word that hee spake in the name of the Lord for while they served the Queen of Heaven they had plenty of victuals and were well and felt none evil but since they left to burn incense unto her it was never well with them they had scarceness of all things and were consumed by the Sword and by Famine Jer. 44.17 18. and therefore they were resolved to do as their Fathers did But let us with thankfulness cast our eies upon the Grace of God that hath appeared and learn as it teacheth to deny ungodliness and worldly lusts and to live soberly righteously and godly in this present world Many other allegations of simple people against this ordinance I might alleadge but they are well met withall by some others and my self have elsewhere answered many of them Beauties of Bethel and therefore referring the Reader thither I content my self with these few for the present and conclude this point with this exhortation to these poor seduced people that considering the straight charge and Commandement that lyeth upon us to Preach in season and out of season they would bee willing to pick out their duty therein implyed which is to bee diligent yea swift to hear to attend as earnest suters at the gates of Wisdome for their own good to lay up instruction as they would treasure gold and to call after the wisdome of God revealed in this ordinance without which never was any made wise to salvation And let them further know that
it must bee the life of faith which the just must live by If to the Church to joyn himself to that he must himself be first of the houshold of faith Gal. 6.10 Nay more if to Christ himself if he carry not faith with him he is after a sort disabled from doing him any good As he could doe no great works in Capernaum because of their unbelief Mar. 6. only thy faith in the Son of God is the beginning and aâ—complishment of thy happiness Adde hereunto that it nor only removeth discomfort but bringeth with it all the sound joy and comfort of our lives whence it is that Christian joy is called joy of faith Philip. 1.25 and all the Sons of faithful Abraham tread in their Fathers steps who saw the day of Christ and rejoyced Joh. 8.56 because God hath not only reserved mercy for us but by the faith which his Spirit worketh in our hearts hee letteth us know yea and taste what he hath done for us so as hence have we peace with God and with our own hearts boldnesse in prayer and not patience only but joy in sorrow thus give a man once faith and sin flieth before him bands of temptations are discomfited afflictions dismay him not death and deadly things are disarmed unto him faith hath gotten and holdeth Christ his victory his strength his life yea whilest he walketh in a thousand deaths the faith of his heart hath filled his soule with that heavenly and spiritual joy which all the world cannot give neither can it take away Lastly By this worthy grace of Faith wee are not onely brought into thee grace by which wee stand Rom. 5 2 Col. 2.12 receive increase of it through the communion of Christ his Death and Resurrection as also the inhabitation of the Spirit in our hearts but also wee are fitted unto our glory for Faith assureth every beleever of his salvation 2 Thess 2.13 and every beleever is kept by the power of God through Faith unto salvation which is prepared to be shewed in the last time 1 Pet. 1.5 Thirdly A beleever may know hee hath faith by soul marks or notes Seeing that this is so special a grace of God bestowed but on a few it is worth inquiry by what touch-stone a man may know the sâ—undness of his Faith and that it is much more precious than Gold And therefore that a man may not bee deceived in a matter of such moment as this is the Scriptures have furnished us with such marks and notes as such who will use diligence in laying their Faith thereunto shall certainly know the truth or unsoundness of it for else why should wee bee commanded to prove our selves whether wee bee in the faith or no 2 Cor. 13.5 unlesse the beleever know that hee doth beleeve Again who bee they that know not that Christ is in them but Reprobates and can Christ live in any manâ— and hee not know it at one time or other and bee able to say with Paul I live not henceforth but Christ liveth in mee and I know whom I have beleeved 2 Tim. 1.12 Which if any say Paul might know being an Apostle and having a Revelation which ordinary men have not the same Apostle answereth it 1 Cor. 2.12 when hee joyneth with himself all beleevers wee have not received the spirit of the world but the spirit which is of God that wee might know the things that are given us of God Now whosoever have received this spirit want not this revelation who if hee reveal unto us any thing that is given us of God then would hee not neglect the greatest gift that 〈◊〉 given us even Christ himself and life eternal through his name The first mark of sound Faith is the seat and dwelling of it and 〈…〉 an humbled soul that longeth and almost fainteth for Gods mercy i◠〈◊〉 that not feeling Faith can bitterly complain for want of it that striveth against doubting because God hath commanded to beleeve that endeavoureth to assent to the promise touching forgiveness of sin with purpose to sin no more this holy seed is fown in no other ground but this The second Mark are the essential properties of sound Faith II The essentiâ—l properties of it and they are three in number 1 It is most pliable to the Word of which it is begotten the Jayler as soon as hee was converted would but know of the Apostles what hee might do it will except against nothing that the word enjoyneth it will pick no quarrels but with Abraham riseth early to obey God when if hee had reasoned with flesh and blood hee could have excepted many things which all the wisdome of flesh could never have answered This is that the Apostle ascribeth unto it that it establiâ—heth the whole Law Rom. 4.19 yea the whole Word of God the Law and Gospel by provoking to cheerful indeavour in the obedience of them both 2 Sound Faith being a subsistence 〈…〉 it inableth a man to stand under a great burden and not bee crusht Psal 46.2 Therefore we will not fear though the earth bee moved Job will not let his hold go if the Lord should smite off his hand yea if hee kill him hee will trust still it resteth upon Gods arm and truth in all estates in Life and Death whereas every cross puff of winde of temptation or affliction unsetleth yea and sinketh the unbeleever 3 It being a subsistence of things not seen it careth not how little it see the less it seeth the more it beleeveth and the less it seeth of men and means the more it seeth of God It seeth an Almighty promiser who can do what hee will It seeth him that is true of his word who cannot lye 2 Cor 6.18 and who cannot but do what hee hath said It seeth a merciful and loving Saviour whose eyes are upon them that trust in his mercy Psal 33.18 and seeing these it seeth enough Besides it estrangeth the heart from the World which it seeth and seeketh an unseen Country Heb. 11.13 15. Abraham Isaac and Jacob acknowledged themselves rather strangers in this Wâ—râ—d tâ—an Inhabitants and that they came into it rather to see it and go through it than dwell or set up their rest in it It weaneth the heart from the things below as the woman at the well once meeting with Christ shee forgeteth her water-pot What careth Zacheus for half his goods yea â—r all when Christ once becommeth his ghost and bringeth salvation to his â—â—use And on the contrary it sendeth up the heart to those treasures which the eye of flesh cannot see but are reserved to the seekets of the Country where they arâ— And these are the three worthy properties whereby the naturalnesse and soundness of it may bee discerned of such as are willing to try the same III. The honourable attendants and companions of it four The third mark or note of true justifying Faith is by the attendants and companions of
judgement and punishment of that sin but that now at this present time hee would bee pleased to appease his great anger so justly conceived and desist from that great judgement of the utter destroying of them threatned v. 12. as may appear both by the arguments used by him as by that hee expresly noteth the manner of this foâ—giveness vers 19. as thou hast forgiven this people even from Egypt till now and forgive them even according as thou hast spoken v. 17. but how the Lord had after they came out of Egypt forgiven them appeareth Exod. 32.35 when they had made a calf and the Lord wished Moses to let him alone that hee might consume them yet by Moses intercession the Lord did not consume them but plagued them with a great plague and destruction and yet the holy man prayeth hee would forgive them as hee had done from Egypt till now And what was it the Lord had said which Moses taketh hold on namely in verse 34. of that 32. of Exod. Go now bring the people unto the place which I commanded thee behold mine Angel shall go before thee but yet in the day of my v sitation I will visit their sin upon them So as this place rightly interpreted yeeldeth no patronage to any such Popish and wicked collection Further for the second objection That death remaineth though the sin be pardone Though death remain after sin is pardoned both the fault and pun shment is removed I Answer it remaineth not as any satisfaction to the justice of God to beleevers nor as a punishment of sin to such as have their sins remitted but it hath lost his sting which is the guilt of sin and is become a remedy rather than a punishment physick rather than poyson an end of their misery and an entrance into a better life So as it still abideth firm against all such detestable devises of Popery that remission of sins carrieth with it the removal of all the guilt and punishment of sinne to such as have their parts in the same And it is lastly to bee observed in this description that I say the guilt and punishment of all sin is taken away for if any bee not remitted they bee either greater sins or lesser to remit the lesser and not the greater what were wee the better how could our salvation bee effected or perfected how could grace bee every way grace or do wee pray for remission of lesser and not of greater also seeing our selves must forgive our Brethren not only lesser offences but even the greatest Aâ—ain to remit the greater and retain the lesser were to say that the Lord is either not sâ— able or so willing to forgive lesser sins as greater Shall a maâ— frankly forgive a debt of thousands of pounds and will he not forgive also to the same party a few pence The Popish Church confidently avouch A bundle of Pâ—p sh blasphemies that many sins need no remission as concupiscence which they say is not prop rly a sin albeit indeed it is the mother sin of all And all the heap of their venial sins which they say are not against but besides the commandement because they are not attended unto or deliberately done with full consent oâ— reason because they cannot hinder the habâ—â— of vertue but the act of it and that a very little nor turn us from our end but hinder so much as it is our progress unto it and because they though themselves displease God yet they make not God displeased with the party committing them for they can stand with grace and have not properly and simply the reason and respect of sin or offence therefore are they not to bee punished with eternal but only temporary punishment These need not the blood of Christ nor Grace nor confession in particular nor absâ—lution nor any new habit of charity but these are easily wiped away with a little holy water or any meritorious work or by the Sacraments received or by general Confession or by a small humiliation as knocking the brest fasting almes the Lords Prayer an ave Maria or by entring into a consecrated Church or by a Bishops blessing or if all these help but a little presently after death they are all consumed in the fire of purgatory Oh horrible blasphemies derogatory to the blood of Christ which purgeth us from all sin and to the truth of the Scriptures which teach us that when wee had nothing to pay our Master forgave us our whole debt Matth. 18.32 But I have followed them too far were it not that the discovery of their impieties may bring some profit to suâ—h as are not so well acquainted or exerâ—ised in their writings Thus much of the description of this Grace The second thing propounded is what it is to receive remission of sinnes which because it implyeth a gift or oblation therefore we must know that pardon of sin is offered generally to all in the word of grace publikely preached and conferred unto beleevers not onely in the beginning of their conversion but through their whole life Now to receive this remission How remission of sin is received is when a capable that is a contrite heart by Faith which is an hand taking in receiveth Christ and all his benefits among which remission of sins is the chief Preached and published in the Gospel And this it doth on this manner 1 Upon a touch of sin and sence that without this gracious pardon there is nothing bâ—◠〈◊〉 pâ—rdition the heart beaten down beginneth seriously to meditate of the promise of m rcy in Christ and of the means of deliverance from this woful estate 2 It desireth to beleeve and wisheth that mercy to belong to it self it sendeth groans to God it hopeth for pardon and weakly applyeth the general promises of grace 3 After such desires and groans of the heart the Lord most gratiously answereth by his Spirit and by little and little settleth and quieteth the heart perswading it that Christ himself and consequently reconciliation with God doth indeed belong unto him so as he resteth in that assurance Thus the Lord will not only give us mercy but letteth us know that he doth so that our joy and peace and boldness in him might be more full Thirdly the persons receiving this remission are all beleevers Whosoever beleeve in his name whose faith intitles them to the main promise of life and all other depending thereupon Beleeve in the name of Christ why they must beleeve in his name For 1 There is no other name to be saved by In him alone is the matter of our salvation seeing remission is obtained by his bloud Ephes 1.7 2 Hee alone is God and man both which natures are necessary to our Surety by the former he hath power by the latter a right to us not only more general of propriety as the Father and Holy Ghost also have but more special of propinquity being our brother and first-born of our
〈◊〉 elder 〈…〉 wee can carry away the blessing and 〈◊〉 text teacheth â—s 〈…〉 of â—â—ns standeth n t in the doing of any thing but in the recâ—â—â—â—ng of 〈◊〉 the hands of Christ by so many as beâ—eeve in his name All diligence must be given to 〈…〉 pâ—â—d 〈◊〉 sin 〈◊〉 to our selves Vse 2. Iâ— this so wortâ—y a grace of so excellent use and swâ—etnesse thrâ—ugh the whâ—le life then it standeth every man in hand 〈◊〉 labâ—uâ— and â—ive all dâ—ligence to make sure unto himself the pardon of his 〈…〉 But lamâ—â—table it is to 〈◊〉 the general careâ— snâ—sse of men in a mattâ—◠〈…〉 and consequâ—nâ—â— as this is Anâ— surely it will provâ— tâ—◠〈…〉 the world that whereas the whole lives of men are thâ—ugâ—t too 〈◊〉 and all their â—ime tâ—o liâ—â—â— to be eaten up in worldly cares which brâ—ak their sleep their strength and often their brains yea and thâ—ir vâ—ry 〈◊〉 â—nly the last day of all and their dying-day is scarcely devoted to this 〈◊〉 of seeking remissi n of sin and the way to life everlasting See wee 〈…〉 hâ—w busy and â— rnest m st men are in the infinâ—te incumbrances of the world whilest this one thing is the only thing neglected May wee not observe how sure mâ—n devisâ— by learned counsel at their great charge to make to themselves their Deedâ— Leases Bonds and other instruments and assurances of the things of this life who in all their lives scarce ever dreamed of this assurance Oh how wilfully herein doe men forsake their own mercy how carelesly doe they cast out of their hands the only comfort of their life and death Whosoever therefore thou art that hast hitherto despised so great salvation that hast set light by Gods gracious invitings to repentance and that hast frowardly rejected his kindest offers of mercy now at length begin to take up shame in thy face and sorrow into thy heart in earnest accuse the security of thy soul the deadnesse of thy spirit the hardnesse of thy heart the unthankfulnesse of thy whole life say with thy self Ah my folly that have neglected my mercy so long alas how have I hated instruction how unkindly have I dealt with so loving and patient a God I see now that it is high time to look to the main businesse of my life to make up my peace with God to get my pardon sealed I will live me to the Throne of Grace I will henceforth lay hold of eternal life I see now that there is one thing necessary and that is the good part which I will chuse and which shall never bee taken from me Now we come to the second point propounded which is the last of this worthy Sermon namely what is the condition of every one that hath attained this excellent grace of remission of sins Whosoever hath attained remission of his sins is an happy man and that is to bee a blessed and happy man for such a one hath part in Christ and with him of forgivenesse of sins in which David Psal 32.1 placeth blessednesse Quest But how can this man be a blessed man seeing hee is compassed with a body of sin and death and subject unto infinite afflictions than whom no man is in this life more miserable no sort of men more perplexed inwardly with sence of sin none more outwardly disgraced for well-doing Answ There be three degrees of blessednesse 1 In this life Degrees of blessednesse when God bringeth his children into the kingdom of grace and giveth them his Son and with him their whole justification and sanctification in part 2 The second degree is in the end of this life when God brings the souls of the faithful to Heaven and their bodies to the earth safely to be kept until the last day 3 The third in and after the Day of Judgement when he bringeth both soul and body into the glory prepared for the elect Of this last which is happinesse by way of eminency the two former are certain fore-runners and hee that hath attained the first hath also assurance of the last and must needs bee a blessed man not only in time to come but even for the present whether wee respect his outward estate or inward For his outward estate Gods blessing never faileth him but affordeth him all good things and that in due season and in due measure his riches are often not great but ever precious and his little shall nourish him and make him as well liking as the water and pulse did the Jewish children in Chaldea The same providence which watcheth to supply all his good keepeth him from all evil it pitcheth the Angels round about him to guard his life let him be persecuted he is not forsaken his losses become his gain his sickness is his phisick his heart is cheared even in trouble which maketh that part of his life comfortable his soul is bound up in the bundle of life with God death shall not come before hee can bid it heartily welcome yea let violent death come it shall not be to him deadly slain he may be but not overcome victory attendeth him and blessednesse every where abideth him But all this is the least part of his blessednesse for if we look yet a little more inwardly into him we shall see the boundlesse extent of his happinesse farre more large whether we respect the spiritual misery hee hath escaped or else the spiritual good which with the pardon of his sins hee hath attained for on the one hand he hath escaped the heavie wrath of God due to sin and so is discharged of an infinite debt healed of a most deadly poyson and pardoned from a fearful sentence of eternal death and perdition ready to bee executed upon him and on the other hee hath obtained a plentiful redemption hee hath purchased the pearl received Christ with his merits and graces such as are Wisdome Faith Hope whence issue our peace and joy of heart which is Heaven before heaven for in these stand the Kingdome of God and the comfort of a good conscience which is a continual feast By all which it appeareth that hee is no small gainer that hath got his part in Gods mercy reaching to the remission of his sins Open thine eyes and see the happiness of the Saints Vse 1 Wee are here admonished to open our eyes that wee may more clearly see and grow in love with the felicity of the Saints which the most see not because 1 It is inward the glory of the Spouse is like her Head and Husbands glory shee is all glorious within 2 Because of their infirmities and frailties which wicked eyes altogether gaze upon 3 Because of their Afflictions wherewith they are continually exercised If the Tower of Siloam fall on any of them they are thenceforth greater sinners than all other men holy Job because hee was afflicted cannot avoid the note of an Hypocrite even among his own Friends and Visiters And no
indure not their lusts to be pricked in the ministery and much less crucified 336 Minister must bee careful to remove what may hinder his Doctrin 284 Ministers must expect Gods calling as Christ did 307 Ministers must urge themselves to diligent preaching why 371 Miracles of Christ had a threefold use 313 Motion of sin in the regenerate is in letting the life of it go 344 Motives to the practise of Righteousnesse 292. N NEcessity of preaching evinced by sundry reasons 369 Necessity of remission of sins in three points ibid. Neither the person nor any of the offices of Christ could suffer him long to abide under the power of death 340 New miracles not needful to confirm old doctrin 316 No less in to sin by others as by our selues 329. No need of a dumb or blind ministery 371 No man can avoid the last â—udgement unless his power be above Christs 377 No man can bee too precise seeing the judgement shall bee so precise and strict 383 None capable of Christs office because none is so annointed as he 309 No peace by Moses 295 O OBjections against preaching answered 374 Objections against special faith answered 409 One way only to salvation 299 Opening the mouth what it meaneth 282 Open the eyes to see the happinesse of the Saints 416 Offences are of sundry sorts 402 Ordinaâ—y Ministers must be beleeved as Apostles while they teach things heard and seen by the Apostles 363 Ordinary Pastors now called by Christ though hee bee now in heaven 368 Outward things cannot bring into Gods acceptance 287 P PAttern of special grace in Peter 284 Peace wha by it usually meant 294 Peace by Christ with God man creatures how ibid. Peace wanting how to obtain it 296 Peace of conscience floweth from remission of sin 407 Person what it meaneth 284 Phrase of quick and dead what is meaneth 377 Plain preaching of Christ wherein it standeth 373 Popery a novelty 298 Popery turneth the doctrin of Christ crucified into crucifixes 336 Popish doctrin teaâ—heth not true faith to this day 392 Popish doctrin assenteth not to the article of free remission of sins 413 Preaching the ordinance of Christ 367 Preaching of Christ wherein it standeth 373 Priviledge of a Godly man what it is 292 Promises of God all accomplished in due season 355 Prophetical office of Christ. 312 Publike persons must give accounts for themselves and others in the judgement day 381 Q QUalities of â—hrists raised body are not divine properties they beautify but not deify it 343 R REasons against seeking to witches 325 Reasons why it was necessary Christ should rise again 340 Reasons why God delayeth to answer his children 356 Reasons why Christ must so manifest his resurrection 358 Reasons why the Apostles were specially commanded to teach the doctrin of the last judgement 374 Reasons to grow up in the strength of faith 401 Religion what and wherein it standeth 288 Remembrance of judgement to come a notable means to further godliness 374 Remission of sins what 402 Remission of sins how received 413 Resurrection of Christ not only removeth evils but procureth all our good as in five instances 346 Right and posâ—ession of eternal life issueth from remission of sins 407 Righteousnesse of the Judge and last judgement described 379 S SAlvation assured beleevers from Christs resurrection 347 Saints in Heaven wholly called from three things and the Saints in earth in part from the same 350 Saints in heaven enjoy five things which the Saints in earth do also in part 351 Satans tyranny over the souls of men more fearful than that hee exerciseth over their bodies 319 Scriptures ascribe that often to the instruments which belongeth to God the principal efficient why 400 Sermons which plainest teach Christ are the best 373 Sin set out in the most ugly visage of it 333 Sins carries never so secretly shall come into a clear light 38â— Sins compared to debts 403 Sorâ—ery of sundry kinds condemned 324 Spiritual possession very common proved at large by sundry instances 321 Strictnesse of the last judgement laid open 380 Sure grounds that God loveth a man 411 T TEmptations of sundry sorts foiled by holding the Article of remission of sins 408 Tender affection to forgive our brethren a good sign that God hath forgiven us 413 The tyranny of Satan over those whom hee bodily possesseth discovered five waies 318 The touchstone of tryal of our words and deeds is the word of God 380 Three actions of faith helping forward the free confession of it 398 Thoughts must be judged of as well as our works 382 To beleeve in the name of Christ what 406 Two things especially hinder the care of the la t judgement 384 Truth of faith as much to bee laboured for as salvation it self 400 V. VErtue of Christs death applyed two waies 334 Unbeleevers damned already how and why 400 Unregenerate men have all the mad properties of mad or possessed persons proved 320 Use of Christs crucifying at large 333 W WHy God suffereth the devil to possesse the bodies of men in all ages four reas 317 Why God suffereth the Devil so to tyrannize abuse and torture them whom he possesseth reas four 319 Why God permitteth a power of curing to them of whom we may not seek cure 326 Why the wicked prevail against Christ who had prevailed against the Devils themselves 328 Why Christ was rather to bee hanged on a tree than to dye by any other kinde of death reas four 331 Why Christ must dye in Jerusalem the theatre of the world 332 Why Christ would still vail his glory after his resurrection 343 Why Christ rose no sooner nor would defer his riâ—ing again no longer than the third day 353 Why Christ would not shew himself to all the people after that he rose agaâ—n 362 Why Christ chose such mean men for his witnesses 363 Why the Apostle inferreth so many testimonies together concerning Christ 387 Whosoever would have his works words abide the tryal of the last day must try them before hand 380 Wicked men shall bee judged by him against whom all their villanies have been committed 376 Wicked men already judged five waies 377 Wisdome of God in every thing to be subscribed unto 360 Witches and all seekers to them condemned 325 Witnesses of Christs resurrection of sundry sorts 360 Witnesse of the Apostles to be beleeved as infallible 359 Word preached what use it hath both to the unconverted and converted 369 Word preached opposed by the Devil and all wicked ones and therefore is from God 370 Working righteousness what and wherein 190 The manner of it in four things 191 CIRCUMSPECT VVALKING DESCRIBING Several Rules As so many STEPS in the vvay of VVISDOM BY Thomas Taylor D. D. Preacher of Gods VVord at Aldermanbury London GALAT. 6 16. As many as walk according to this Rule Peace shall be upon them and Mercy and upon the Israel of God LONDON Printed for A. K. and R. I. and are to
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
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