â—farre off whilst your Country shall be reaping the encrease and your self the comfort of those hopeful seeds which every one that know you acknowledge with gladness in you Thus humbly craving pardon for my boldness I commend this Book to your Worships acceptance which for the whole argument containing a plain unfolding of the most grounds and main pillars of our Religion is worthy your respect and your selves with your vertuous Ladies and hopeful Children together with all your studies and endeavours for the Church or Common-wealth to the rich blessing of God who fill your hearts with heavenly wisedome and preserve you both blameless till his appearing Amen Your Worships to be commanded THOMAS TAYLOR Watford July 20. AN EXPOSITION UPON S. Peters Sermon BEFORE CORNELIUS ACTS 10.34 c. Vers 34. Then Peter opened his mouth and said Of a truth I perceive that God is no accepter of persons 35 But in every nation hee that feareth him and worketh righteousnesse is accepted of him 36 Yee know the word which God hath sent to the children of Israel preaching peace by Jesus Christ which is Lord of all 37 Even the word which came through all Judea beginning in Galilee after the baptism which John Preached 38 To wit how God annointed Jesus of Nazareth with the Holy Ghost and with power who went about doing good and healing all that were oppressed of the Devil for God was with him 39 And wee are witnesses of all things which hee did both in the land of the Jews and in Jerusalem whom they slew hanging him on a tree 40 Him God raised up the third day and caused that hee was shewed openly 41 Not to all the people but unto the witnesses chosen before of God even to us which did eat and drink with him after hee arose from the dead 42 And hee commanded us to preach unto the people and to testify that he is ordained of God a judge of quick and dead 43 To him also give all the Prophets witness that through his name all that beleeve in him shall receive remission of sins THe occasion of this worthy Sermon breathed not only by an Apostolike spirit but from such an instrument also as was worthily accounted a Pillar of the Church Gal. 2.9 is laid down in the former verse which containeth an abridgement of the most of the Chapter going before included in these three points 1 Cornelius his obedience in sending for Peter Then that is having so good a ground even a Commandement from God by the ministery of an Angel vers 5. I sent for thee to Joppa which was somewhat above thirty miles from Caesaria Immediately as soon as ever I had received the Commandement Cyprian without delay yea or deliberation which being dangerous divine things admit not of Secondly his kind entertainment of Peter to encourage him and thou hast well done to come Thirdly his preparation and readiness of himself and his to heat whatsoever God by Peters ministery shall enjoyn them Now therefore wee all hee would have that holy doctrin communicated to his family friends and kinsfolks here present before God the place of Gods pure worship is the place of his presence to hear with attention understanding affection and obedience for all these go to the hearing ear all things for that is sound obedience which is universal to one Commandement as well as another every one being of like authority and necessity that are commanded thee of God for Peter himself mâ—st bee confined within his Commission and speak onely what God commandeth neither are hearers bound to receive any thing else The Apostle Peter by this speech perceiving both the occasion and scope of their meeting as also the readiness and attention of his hearers addresseth himself to speech Then Peter opened his mouth and said The phrase of opening the mouth some think to bee but a more full kind of speech Pleonâ—smus as wee say I heard it with mine ears or I saw it with mine eies But wee must conceive it rather to bee fetched from the Hebrews who in this form of speech signifye not the uttering of any trivial or vulgar matter or in a slight or carelesse manner but the relation of some excellent matter of great moment and that in grave and serious manner and not without premeditation and preparation such as is fit to attend things of worth and weight Thus is it used Psal 78.2 I will open my mouth in a Parable I will declare sentences of Old Job 33.1 Behold I have opened my mouth my tongue hath spoken in my mouth my words are in the uprightness of my heart and my lips shall speak pure knowledge Yea our Lord Jesus himself when hee begun his most heavenly Sermon on the Mount Matth. 5.2 is said to open his mouth and say Whence 1 wee have the Doctrin in the Sermon following commended unto us to be for the matter of it grave and high and neerly concerning the salvation of men wherein are laid down the main grounds of all Religion and whatsoever wee are to beleeve concerning Christ unto salvation as wee shall see when wee come to open the several points 2 Wee are secretly incited that seeing the Holy Ghost hath opened the mouth of such a worthy instrument wee are also to open our ears yea our hearts to let in the matter following that as it proceeded out of the treasury of a good and sanctified heart so wee also may hide it in good hearts as in good treasures to bring it forth as our needs and occasions shall require 3 Ministers must come with their mouthes open and not onely not to be dumb dogs which cannot or seal up their lips and will not protest against the sins of the times but also must have care to speak the words of wisdom judgement sobriety for if the holy men of God Prophets Apostles nor the Son of God himself did not preach without preparation and due consideration both of what how and to whom they spake how much more should ordinary ministers use all diligence in fitting themselves to speak from God and for God and even as God himself would speak to his people 4 Every Christian may hence also take up his duty namely that hee never open his mouth but to edification For it is attributed to every iust man that his mouth speaketh wisdome and his tongue talketh of judgement Psa 37.30 he judgeth of his speeches before he let them pass the dooâ— of his lips and of the vertuous woman it is said Shee openeth her mouth with wisdome and the law of grace is in her tongue Prov. 31.26 Now the Sermon following consisteth of three parts The parts of the Sermon three The first is an entrance or preface in the two first verses 34 35. 2 The Proposition or Narration that Jesus Christ was the Messias now exhibited in the flesh and Lord of all vers 36. 3 A confirmation of that narration partly from the Apostles and
with sound comfort when all outward means doe fail if the heart can say to it self What if God doe not give me my desire by this means or that Faith in this word strengthneth the heart many ways I know God hath more words than one more blessings than one and man liveth by every word And faith strengthens the heart 1 By setting before the eye Gods power in this word how that one word of his mouth is enough to help us one word is able to create innumerable armies of Angels and Creatures one fiat is enough to make all Creatures and all this to come or goe or stand still as most dutiful servants to their Master Matth. 8. the Centurion coming to Christ for the health of his Servant desires him not to come within his roof for he was not worthy of that favour nor to send him any receit or physick to doe him good but only to speak the word and he was sure his servant should be healed A strong faith in a strong word It is but a word with God then how easily how presently how certainly will God doe me good if he see it good for me 2 By assuring the heart that his will is as ready to doe us good as his word is able and it sets the promise before us that nothing shall be wanting to them that fear God The former in the example of the Leper Matth. 8. Lord if thou wilt thou caâ—st make me clean and in the next words to shew he is as willing as able he saith I will be thou clean by which word proceeding out of the mouth of God his Leprosie was instantly cured his will was his word and his word was his work The latter in the example of Abraham whose faith set before his eyes Gods promise that in Isaac his seed should be called and that by Isaac he should be a Father of many Nations and therefore when at Gods word he went out to offer Isaac and Isaac asked him where was the Sacrifice he answered God will provide One eye was on Gods word commanding him to slay his Son another upon this other word that God was able to raise him up from the dead whence after a sort hee received him and that hee also would doe so before his promise should bee frustrate 3 By setting before the Christian heart the blessed issue and success of unwavering confidence in the word of God The Israelites going out of Aegypt and wandring in the Wilderness so many years by the appointment of Gods word he did supply all their wants by his Word and it became all things unto them which their hearts could desire 1 He paved them a way in the Sea and suddainly made the waters a wall unto them 2 He gave them bread from Heaven even Angels food and that in our text was by his word 3 He gave them water out of a rock and that by his word he bade Moses speak to the rock 4 Having no means for clothes his word kept their garments for forty years from waxing old But what need we goe out of our text in which the example of our Head and Lord may best confirm us for wanting bread in the Wilderness hee would not turn stones into bread but waited on the word of his Father till the Angels came and ministred unto him even so the adopted Sons of God treading in the steps of our Lord shall by vertue of the same word always find relief one way or other Who would have thought that ever Job should have swum out of that misery having lost all his Cattel substance and Children but because when the Lord was a killing him in his own sence hee trusted in him the Lord raised him and doubled the wealth and prosperity he had before Who would have thought that ever Daniel should have escaped the Lions denne and teeth being cast in amongst them or that Peter should have escaped Herods sword being bound in Chains and watched of Souldiers to be brought out to death next day But trusting in the Lord this word shut the mouthes of the Lions and opened the Prisons iron doors and brake in sunder the chains and so both of them were wonderfully delivered Surely this Doctrin well digested is full of comfort and quietness and would set the heart at rest and make all outward troubles easie If a man could once get his heart to trust in the word as David did Psal 119.42 it would sustain the soul in many troubles and bring in so sweet a contentment as the world is a stranger unto On the contrary whence is it that mens hearts fail them and they sink in their troubles but because they trust to the means and not to the Word of God at least not to every word of God If God crosse them one way they think hee hath no other way to doe them good Vse 3. If man live by every word of God then take heed of making that a means of living which God hath never warranted but see that what thou livest by proceed out of the mouth of God How doth hee live by every word of God that gets his living either in whole or in part contrary to Gods word Obj. But we see such as use no good means but maintain themselves in good estate by robbing stealing oppressing usury gaming false wares or weights it seems that even these creatures have a word of God to sanctifie them and put vertue in them to such persons or else they could not live by them Ans We must distinguish between the things themselves that are gotten and the unjust manner of getting them The creatures themselves are by a general word of God sanctified and set apart by God to feed and maintain good and bad as well the wicked as honest getters of them even as the Sun and Rain shines and falls upon the just and unjust And the unrighteousness of particular persons cannot alter Gods general decree But if wee consider the special manner of getting such goods that is not sanctified but condemned by the word of God 1 Because the person is not in Christ who restores our right unto us and then he is but an usurper and a bankrupt who builds his houses goes fine in apparel decks up himself and his and spends most liberally but it is all with other mens money He that knows not this thinks him a rich man but he that doth knoweth that he is not either thrifty or wealthy the Creditor comes and casts him into prison and makes his bones and body pay the debt 2 As his person so his course is accursed for the only way to get a blessing from God on the means is to use his own means who hath commanded first to seek the Kingdom of God and then other things and hath accursed all that wealth and maintenance of the body for which a man doth hazard or lose his soul 3 When a man doth live by bread against the word that
evening solemnly on our knees making confessions of sins and requests to God together with thanksgiving Psalm 55.17 Evening and morning and at noon will I pray and make a noise Daniel three times a day prayed and praised God in his house as hee was wont chap. 6. v. 10. The excellent use of which is the opening of the door of Gods treasury to the family by which it is inriched with the best blessings of God Besides the Lord shall hereby have some honour that is due to his mercy upon the family 5 In edifying the family with Psalms and melody to the Lord as it is Col. 3.16 In these daily duties doth the sanctification of a family consist Whereunto wee may bee perswaded by these motives 1 In that they are the practises of men fearing God such as Joshua and his house Cornelius and his houshold 2 In that by these exercises the family shall not only be sanctified but also blessed as Obed Edom and his house for the presence of the Ark. 3 What madness is it to reject and banish Gods word and worship out of doors and yet think God is there Nay where found grace comes there is the Spirit of Prayer and Supplication in every family apart Zach. 12.14 and where the worship of God is not set up in families there is nothing but a conspiracy of Atheists and a wicked brood bringing Gods judgements on themselves and the business passing through their hands Use 3. Jerusalem is called holy being once sanctified to the Lords use which teacheth us that wee should reverently both conceive and speak of all such things as are set apart to the Lords use 1 Some persons are consecrate to the Lord as the Tribe of Levi of whom the commandement was Thou shalt not forsake the Levite all thy daies And the Prophets Touch not mine annointed and do my Prophets no harm So in the New-Testament The Minister that rules well is worthy of double honour Yea if the widows which were set apart to inferiour offices about the poor must be honoured 1 Tim. 5.3 much more the Minister that standeth in Gods place and stead Heb. 13.17 Obey them that have the oversight of you Thus Cornelius reverenced Peter and the Eunuch Philip. Nay not onely the Minister but every beleever is separate to God and sanctified to carry the Covenant and hath the annointing of the Spirit which the Lord acknowledgeth on them and speaketh reverently and lovingly of them calling them his holy ones yea the apple of his eye They see not this who can persecute and revile them for hypocrites and count them as the Apostles whose doctrin they profess the scum of the world 2 Some places are for their use to bee accounted holy because God is there present in his worship as the places of our meetings not that any inherent holiness is annexed to the place or cleaveth to it out of the action of Gods worship but while God is present in his Worship wee must account it holy ground and the house of God When God appeared in Bethel to Jacob hee said How fearful is this place surely it is no other than the house of God Wee must therefore put off our shooes with Moses that is our base and vile our sinful and sensual affections yea our lawful if earthly thoughts when wee come to this holy place Look wee bring no thoughts with us unbeseeming the place where God is separated from other common places to holy uses Look that in this place wee use no gesture or behaviour unbeseeming a man that hath business with God being present To sit talking or sleeping or laughing or gazing sutes not with this place And further if God please to account the very places holy for the use and presence of God in this use what shall wee think of them that conceive so basely of them as they would love a Parish better in which is no Church Others prophane them with base practices and unconscionably suffer them to fall or decay and will bee at no charge to make or keep them handsome sweet and beautiful Styes were fit for such swine As their affection is so is their devotion 3 The holy Ordinances of God must not bee touched but with holy respect and reverence of which it is said It is not safe to play with holy things 1 The word must bee received read heard spoken as the holy word of God To make jests of Scripture is a wicked practice God looks graciously on him that trembles at his word Isa 66.2 as good Josiah whose heart melted hearing the words of the Law So the names and attributes of God are never to bee used in frivolous admirations but every knee must bow unto him Phil. 2.10 Neither ought wee to laugh at Gods judgements on others 2 An Oath is one of the holy Ordinances of God and to swear in common talk vainly is not to shew reverence to this holy Ordinance Swear not at all that is uncalled Mat. 5.34 35. neither being called but in truth justice and judgement for an Oath is appointed to decide controversies which other means cannot How few consider whether the matter bee worth an Oath or whether they bee called to it or whether it might not have been better passed by Yea or Nay or by a bare asseveration A wicked man is described by being a Swearer Eccl. 9.3 but a godly man not only not swears from which a man by education or civility may abstain but also fears an oath in what company soever hee is or what occasion soever hee hath 3 A Lot is another special Ordinance of God to decide a controversy from heaven by God himself when all means on earth fail Therefore Lots must not be used without great reverence and prayer because the disposition of them commeth immediately from the Lord Pro. 16.33 and not but in great matters not for recreation for it is said to cause contentious to cease among the mighty Prov. 18.18 neither do wee read that it was ever used but in very great things as the dividing of the land of Canaan the election of High Priests and Kings and the surrogation of Matthias into the place of Judas Hence it follows if dice and cards bee Lots as I think they bee that all play by them is unlawful 4 Some times are sanctified above other as the Sabbath day all which must bee passed holily with much reverence and respect both remembring it before it come yea rejoycing in the approach of it and when it is come to sanctify it 1 In our hearts for external observation of the Sabbath without inward holiness and affection to the duties of Gods service is hypocrisy 2 We must not meddle with any part of the duties of our ordinary calling for that is no holy thing 3 Much less travel to Markets or Fairs but every man must stay in his own place Exod. 16.29 Neb. 13.15 to 19. 4 Least of all must wee set any part of it apart
testifie the frowardness of the heart wherein had there been a dram of Christian wisdome and moderation the passion had not swelled to the cause much less so far exceeded it 5 Make not haste from under any affliction Hee that beleeves makes not haste 5 Make not too much haste from under them Isa 18.16 But labour for a right use of it rather than the removal attain once a right use and doubt not of a good issue Gold is not presently pulled out of the fire so soon as it is cast in but must stay a while till it bee purged A Musician strains up a string and lets it not down lest the harmony and musick bee spoiled So the Lord deals with his children but never forgets mercy Isa 27.9 6 Observe both the trials and the fruits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor measure nay it is mercy so to measure them as they may bee purged by them 6 Observe and mark thy troubles and thy disposition in them First to grow up in wisdome and experience by them thus thy sufferings will become wholesome instructions Observe where thou wast most pinched and wherein thou tookest the greatest comfort Secondly to grow up in an infallible hope of Gods goodness and a good issue for time to come For this observe Gods seasonable hearing of thy prayers and the proofs of Gods help in most needful times which shall bee a strong means to keep thee from fainting 1 Sam. 17.37 fears and despairs for time to come So did David in the case of the Lion and Bear and through all the 23. Psalm Thus the Apostle from observations of times past gathers assurance for the time present and to come 2 Cor. 1.10 Who delivered us from so great death and doth deliver us and in whom wee trust that hee will yet hereafter deliver us Thirdly to bee able to comfort others with such comforts as our selves were upheld with in our troubles 2 Cor. 1.4 Which comforteth us in all our tribulation that wee may bee able to comfort them which are in affliction by the comfort wherewith our selves are comforted of God Thus to the godly ariseth light out of darkness sweet comes out of sowr and out of the eater meat CHAP. XIII Rules of Wisdome for Prosperity Rules for prosperity 1 Consider the danger of it IN prosperity take these directions 1 If riches increase set not thine heart upon them Psalm 62.10 For why shouldest thou considering the danger How easie it is to wax wanton How hard for a rich man to bee saved How few by outward things are drawn to the love of heavenly How many are insnared and choaked with them How flitting and uncertain they bee How certainly wee must leave them or they us and come to account for them 2 Be suspicious of thy self 2 In the carriage of thy prosperity bee suspitious of thy self thankful to God and return the glory of it to him of whom thou receivest it David while hee had liberty easily strayed Psalm 119.67 Thankfulness is Gods tribute Has aeterna fames consequitur dapes Hos aeterna sitis Sen. which being denied him hee re-enters on his own Deut. 28.47 Because thou servedst not the Lord with joyfulness and a good heart in the abundance of all things thou shalt serve thine enemies in hunger in thirst and in need of all things So do many Prodigals 3 Fear the cross before it come and provide for it 3 In thy calm provide for a storm The thing that I feared is come upon me Job 3.25 and hee waited for his change It was an addition to the great plague of Babylon Isa 46.11 that evil should come on her and shee not know the morning thereof Destruction shall come upon thee suddenly ere thou bee aware Luke 14.28 Therefore cast the costs of Religion and well-doing before hand 4 Never account thy self prosperous if it bee not well with Gods Church 4 Think not thy self prosperous if the Church of God be not Good Uriah would not rest as long as the Ark of the Lord was abroad and his Lord Joab in the field As a good childe being in health mourns and droops for the mothers sickness David thought it not fit to dwell in seiled houses and the Ark of God lie in tents For the neglect whereof 2 Sam. 7.2 the Jews are reproved Hag. 1.4 Nehemiah even before the King was of a sad countenance and sorrowful at heart when hee received evil tidings of Jerusalem Chap. 2. verse 2. Hester and Mordecai joyed not in the greatest advancements so long as the sentence against the Jews was unreversed And Moses might have lived well and at pleasure in Pharaohs Court Heb. 11.25 but hee chose rather to suffer affliction with Gods people than to injoy such pleasures 5 In thy prosperity consider the affliction and adversity of others 5 In thy prosperity cast eye on others afflictions The contrary hereof was the sin of the Princes of Israel living in prosperity Amos 6.6 They lye on beds of ivory and stretch themselves on beds drink wine in bowls and anoint themselves with oyle but none remembred the affliction of Joseph The like of Dives his inhumanity towards Lazarus Yea some time it shall bee wisdome to go into the house of mourning Eccl. 7.2 which will strike a deeper impression and to visit others in adversity and mark their speeches who imbrace these outward pleasures with greatest and sharpest appetite and thou shalt finde the affliction far more bitter and their sorrow in the loss so much the sharper as the love was eager in injoying their peace and perhaps they will tell thee they were never such gainers by all their prosperity as they were losers by it or gainers by that present affliction CHAP. XIV Rules to carry our speeches wisely as those that aim at the Apostolical rule of Christians circumspection 1. COncerning the ground of them Labour to get a good heart Rules for speeches 1 Let words issue from a good fountain Matth. 5.18 For out of the abundance of the heart the mouth will speak The heart of the wise guideth his mouth wisely Prov. 16.23 And if the heart indite a good matter the Tongue will be the Pen of a ready Writer Psal 45.1 Such as the heart is such will bee the speech And therefore hee that hath no care of his heart cannot bee a good and careful speaker The Apostle requires gracious speech Col. 4.6 but that must come from a gracious heart as Psalm 37.30 31. The mouth of the righteous will speak of wisdome and his tongue will talk of Judgement For the Law of his God is in his heart and his steps shall not slide And Prov. 31.26 Shee openeth her mouth with Wisdome and the Law of Grace is in her tongue On the contrary a graceless heart cannot speak well Prov. 10.20 21. The heart of the wicked is little worth the lips of the righteous do feed many
but fools shall die for want of Wisdome The true reason why many mend not their bad speeches is because first they mend not their heart 2 Concerning the matter of speech Let the matter be choise 1 Because all must be wholesome so much as wee may therefore chusâ— the best matters to talk of matters of Religion faith hope and the way to salvation for wisdome always chuseth the best 2 If it bee chosen or offered it concerns either God or our neighbours If it concern God what or our selves 1 If it concern God or any part of his Name Attributes Word or Works wee must speak most reverently as those who are not worthy to take his Name into our mouths The precept is Lev. 19.12 Thou shalt not defile the Name of the Lord but fear his glorious Name Deut. 28.58 And they defile his Name who in common talk lightly and carelesly use his Name of God or Lord or any other of his titles in ordinary speech And they who are ordinary or idle swearers and cursers and jesters in Scripture-phrases who are far from trembling at his word Isa 66.3 and those that mock at sin and Gods judgements and abuse or are unthankful for any of his mercies 2 If our neighbour 2 If the matter of thy speech concern thy brothers person the rule is to speak of the good thou knowest by him behinde his back but of evil not without calling nor without grief and before him or to him Tit. 3.2 Warn them that they speak evil of no man but bee soft and shewing all meekness to all men Contrary whereunto is scoffing deriding cursing railing bitter and slanderous speeches tending to the offence of any man yea if mens speeches may justly offend us wee must bee soft and calm shewing all meekness not rendring rebuke for rebuke but passing by his sin espy in his person the image of God worthy to bee reverenced and loved If thou speak of his sayingâ— or actions if they bee evil speak as little of them as may bee if they bee doubtful construe them in the best part for love is not suspicious but hopeth all things 1 Cor. 13.7 Praise God for his good actions and as for sins in him deal plainly and truly with him Lev. 19.17 Thou shalt not hate thy Brother but shalt plainly rebuke him and not suffer his sin upon him Wee must not lye dissemble flatter or sooth up any in their sins which is a most ordinary sin against this rule of Wisdome 3 If our selves 3 If the matter of thy speech concern thy self speak modestly without vanity or boasting Prov. 27.2 Let another man praise thee and not thine own lips Nay wee should rather extenuate and lessen the good in us if wee must needs speak of it as Paul I am the least of the Apostles 1 Cor. 15 9. and in anothers person I knew a man c. 2 Cor. 12.2 3 Concerning the manner of our speech First because every mans speech by nature is corrupt 3 The manner 1 Savoury therefore strive to make it gracious and powdered with salt Col. 4.6 that is well seasoned and savoury not savâ—uring of the flesh and corruption but wee must drive out or dry up the corrâ—ption of them with the salt of grace Against many who powder their speâ—ch with oaths 2 Sincere and curses and filthy rottenness or sond idle speeches savouring of the filthy sink and puddle within Secondly it must bee just and sincere The truth of our heart Psalm 15.2 without dissimulation or lyes seeing God made the tongue to express the heart A fearful thing it is that most mens speeches are turned into mere complement 3 Most earnest in things heavenly Thirdly it must bee more earnest joyful and comfortable when thou speakest of heavenly things than of earthly not jesting or foolish talking but rather giving of thanks Eph. 5.4 4 The end of our speech edification 4 Concerning the end of our speech It must tend to edification Eph. 4.29 to feed many Prov. 10.21 and minister grace to the hearers It must bend it self still for God the defence of good men and actions and the disgrace of sinne Better no speech than to no good end And yet many in their light and idle speeches say why I hope I do no harm Yea but what good doth it Shame will not let thee say thou intendest edification Therefore look well unto it 5 Concerning the measure of our speech First Wee must not speak too little 5 The measure 1 Not too little and omit gracious speeches when occasion is offered as many dry and barren hearts and mouths have not a word for God and goodness that have words enough and more than enough in any other argument like Idols Psalm 115.5 good things that have mouthes and speak not or as if they were possessed with dumb spirits and not suffered tâ— speak any good Tell such a one of a good Farm or bargain or natural things and they savour and rellish them well enough whereas a good motion strikes them dumb and makes them as Fishâ—s out of their element Neither secondly 2 Not too much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must our words bee too many for in many words are many sins The fool multiplieth words Eccl. 10.14 and Prov. 29.11 A fool poureth out all his minde But hee that hath knowledge spareth his words Prov. 17.27 and hee that refrains his lips is wise Chap. 10.19 It is folly to lay on more words than the matter requireth and argueth impâ—tency of mind and carries a shew or demonstration of passion and excess of affâ—ction or pride in speaking 6 Coâ—cerning the season of our speech 6 The season All our words must bee seasonable as well as seasoneâ— that is fitted to circumstances times places and personâ— Wisdome will seek a season for good words For there is a season wherein the prudent will keep silence Amos 5. â—3 And how good is a good word in due season Prov. 15.23 It is like apples of gold and pictures of silver Husbandmen observe seasons in sowing and so must hee that looks for an harvest of his speeches Abigail would not speak to her Husband Nabal in his drunkenness but when hee had slept out his winâ— Every man is not capable of every good speech nor no man at all times alike There is an unadvised opâ—nâ—ess against which our Saviour by his example arms us Joh. 2. ult Hee would not commit himself to some who are said to beleeve in him because hee know what was in man Silence is best where no good can bee done as Christ was silent before the High Priest and Rabshecah must not bee answered To meet a man in the heat of his passion with good words is to meet a Bear robbed of her whelps but let the passion bee calm and then tell him how disguised and uncovered hee was hee will perhaps beleeve it CHAP. XV.
lest yee bee hardened through the deceitfulness of sin Think what a fearful thing it is to fall from the grace of God yea or the degrees of it and would wee suffer a brother to run into this danger Secondly Chuse fit matter to confer of in company either by calling to minde things heard or by stirring up to profitable hearing diligent proceeding in-offensive walking watchful speaking and the like or if need bee of Admonition Exhortation or Reproof shew thy love therein full clouds will distill rain light will shine abroad and charitable knowledge is communicative Thirdly Bee sure to perform these private Christian duties in good and holy and unrebukeable manner As 1 Orderly those beginnings which are fittest in gifts and place as Elihu spake in his turn 2 Humbly none seeking to speak beyond his skill and reach 3 Wisely watching the fittest time and best occasion 4 Meekly and lovingly without reasonings and murmuring Phil. 2.15 none crossing others but through love one forbearing another advising in the spirit of meekness and with offering to submit themselves in other cases to receive words of Exhortation and Admonition 5 Conscionably so as in all such meetings and conference every one bee an helper to the truth 3 Joh. 8. to finde it out not to obscure or weaken it By these means wee shall have cause to rejoyce in our Christian fellowship as Jonathan and David 1 Sam. 23.14 Fourthly Observe the graces that are in others for a pattern to our selves 1 Thess 1 7. for our own provocation and imitation Yea spy and incourage the graces of God in the weakest and meanest Christian so framing our selves to that mark of a good man who honours all that fear the Lord Psal 15.4 Neither let the strongest scorn to receive help from the weakest Moses was content to bee advised by Jethro and David by Abigail and note Pauls humility Rom. 1.12 hee hoped to come and bee comforted by their faith as well as to help theirs Fifthly In the use of good company beware of giving any occasion of scandal or offence to any Matth. 18.7 8. leave no ill smell behinde thee avoid the note of pride conceit forwardness in speaking frowardness or stiffeness in thine own sense 1 Joh. 2.10 Hee that loveth his brother there is no occasion of stumbling or scandal in him Motives thus to carry our selves in good company Motives to provoke us wisely to carry our selves in good company 1 Consider how in our company wee are especially to watch seeing in no part of our life wee are sooner corrupted than in that seeing in no part of our life wee do so much discover our selves and seeing in no part thereof wee do either more good or more harm seeing wee do nothing without witness and should do nothing which wee would not have exemplary 2 As Satan layes snares every where so also in our company one with another not so much to bring the godly to such excess of riot as hee effecteth in wicked societies where is swearing gaming drinking rayling c. but to make them unfruitful and keep them from the good they might do and so far prevaileth as sometimes impertinent speech sometime debate and detracting speeches arise and the most tolerable speech is worldliness which stealeth away the heart and the time so as some who intended more good to themselves and others carry away hearts smiting them for not better imploying that opportunity 3 There is apparent loss when wee watch not to do or receive good in company with good men For godly men by reason of their Callings and distance of places seldome meet and when they do they lose the gain of that time in their special Calling and it they get it not up in the furtherance of the general calling of a Christian it is utterly lost And what but this makes the mindfulness one of another sweet in their absence when there was reaped so good fruit one of another in their presence 4 By this wise and fruitful carriage of company and meetings of good men Christians shall stop the mouthes of such as are ever complaining of and accusing Christian meetings to bee scarce to any other purpose but to detract defame slander censure to strengthen one another in faction and the like Or if such mouthes will not bee shut yet the conscience of Christians may rejoyce in the contrary innocency and not bee dejected by such false testimony 3 Rule In our speeches let us bee Proctors and Solicitors for the Saints speak wisely and willingly of the good wee know in our brethren 3 Apology and maintain the cause person and name of good men to our power The sincerity of love between David and Jonathan was manifest in that Jonathan defended Davids innocency to Saul his Father not onely to the loss of his Kingdome but the danger of his own life Ebedmelech the Blackmoor spake a good word for Jeremy and was saved from destruction when his Master Zedekiah was slain Nicodemus even in the beginning of grace spake for Christ when the whole Council was against him And how dangerous is it to devise and invent words against Gods children as Davids enemies to belye or reproach them to raise or receive slanders against them If such as stand not for grace shall fall then much more they that stand against it How needful is this Apology for them against the reproaches and scorns of this age How earnestly would children speak for their parents brethren or kindred Even so should it bee here It is nothing to speak for a man when others speak for him 4 Rule Concerning our actions towards good men 4 Rule Helpfulness wee should every way bestir our selves to procure their good and welfare Wee must to our hearts and affections joyn our hands and help to do them good yea bee ready to lay our hands under the feet of the Saints Gal. 6.10 Do good to all but especially to the houshold of faith Now in special 1 Wee must prevent from them all the evil wee can Means of it hinder them from sins and from falling hinder by all means reproach from their profession and danger from their persons 2 If thou findest a good man slipt into an infirmity labour to cover it make the best of iâ— as may bee Vaunt not thy self over him but consider thy self and by all good means cure it if it lye in thy power 3 If thou finde a good man stand in need of inward comfort and cast down help to raise him again Christ was sent to speak a word of comfort to the weary and every Christian hath received of his anointing When David was in deep distress his faithful friend Jonathan comforted him in the Lord his God 1 Sam. 23.16 4 Iâ— thou knowest a good man helpless and without outward comforts thou must now shew bowels of mercy and compassion gladly receiving the poor Saints communicating willingly and freely to their necâ—ssity 1 Pet. 3.8 Love one
G 1 Grow up daily in the practice of every commandement and in the faith of every promise of God seeing God would have the planted in his house thrive Ps 92.13.14 well liking and more fruitful in their age he that is not best at last may fear whether ever he were good 1 Cor. 10.32 Rom. 14.13 2 Give no offence justly unto any man whether within or without for woe to them by whom offences come 3 Grieve for nothing in the world so much as for your own sins Rom. 7.18 19 24 and in them for nothing so much as for offending so loving a God and that not only in committing of evil but also in omitting of good H 1 Cor. 11.31 1 Humble your self for your sins that the Lord may raise you up for he that judgeth himself aright shall never be judged of the Lord 2 Honour all men in their places 1 Pet. 2.17 but no man so much for his greatness as for his goodness Act. 10.35 and thus shall you imitate the Lord himself who accepteth not persons but in every Nation accepteth him that feareth him 3 Have special care to avoid the sins which you have found your self most inclined unto and which have in times past most prevailed for sin is loath to be said nay and Satan seeketh re-entry I 1 Justifye Gods wisdome in all his proceedings concerning your self and others his Power in sustaining his Providence in maintaining his Justice in punishing his Love in correcting his Bounty in promising his Faithfulness in performing his Grace in giving his Mercy in taking away and in every thing say from the heart Job 1.21 Blessed be the Name of the Lord. 2 In every company receive some good and do some also to your power leave no ill savour behind you neither do hurt by speech silence countenance or example in your praises be discreet in saluting courteous in admonishing brotherly and wise in moving and entertaining speech or conference 3 It is fearful to sin Psal 51.3 Ephes 4.26 but much more to lye in it and therefore registerall your sins daily bewail them at fit times pray for pardon of them and strength against them contemn none as counting it little because Gods law hath condemned it and Christ hath dyed for it or else must you eternally K 1 Know God in Christ Job 17.3 which is life everlasting kiss the Son of God lest he be angry Psa 2.12 and know your self to be a beleever and that Christ is in you and you in him 2 Keep as your vows with God Psa 15.4 so your lawful promises with men for faith and truth must kiss each other in Christian conversation 3 Keep out wandring and worldly thoughts as much as possible may bee prov 4.23 narrowly watching your heart for such as you suffer that to bee such will be your words deeds and whole conversation L 1 Love all things for Gods sake and God onely for his own and look you make him your friend whosoever be your enemy for it this you shall do if as an obedient child you live in the eye of your heavenly father 2 Look upon the lives and behaviours of the wicked to avoid them of the godly to imitate them upon the Life and Death of them both as also your own not far off to make you loathe this world long after the life to come Luk 21.34 Rom 13 13. Deut. 28.58 Mat. 7.12 3 Let your meat apparel recreation be lawful needful and moderate M 1 Make not mention of God or any word or work of his but with fear and reverence nor of any man but with love and carefulness using his name as you would have him to use yours 2 Mark other mens profiting in religion to provoke your self their slips to make your self more wary their risings to be thankful to God for them 3 Meditate often upon the four last things 1 Death 2 Judgement 3 Heaven 4 Hell N 1 Never make shew of more holiness outwardly than inwardly you have in your heart which God seeth in which hee desireth truth Rom. 12 nor please your self with your unprofitableness unfitness or unwillingness to good 2 No man is owner but steward of that he hath you must therefore impart of the blessings you have to those that stand in need wisely heartily and in due season 1 Cor. 11.28 Rom. 12.12 3 Note your own special corruptions whether they grow stronger or weaker and how your self can resist them and if any assault you more strongly pray and make the matter known to God The best way for a woman solicited to folly to bee rid of the Tempter is to tell her Husband O Prov. 27.2 10.19 1 Often speak to the praise of God never of your self For other things because many words want not iniquity speak as few as you can or rather none than unprofitable â—am 1.19 2 Open not your mouth to speak of other mens infirmities Psal 15 especially behind them nor before them without grief and sorrow 3 Of every idle word account must be given Mat. 12 36 and much more of every wicked word and therefore let your speech be gracious poudred with salt Col. 4. â— and tending to edification P 1 Praise the Lord for every new benefit bestowed 1 Thes â— 18 and then by it promote his glory the Churches good and your own salvation esteeming of graces given as spurres to godliness and pledges of eternal life 2 Prevent anger before it kindle Eccl. 7. â— Prov. 14 17 it is wisdome to quench the least sparkle of fire before it begin to flame Consider 1 the original of anger being pride or self-love 2 The cursed fruits by giving place to the Devil 3 Gods patience 4 Gods image in your brother 5 Your own weakness in the same kind 6 The wrong is not remedied by revenge but inlarged nor the wrong-door amended but imitated 3 Prepare your self for death 1 Cor. 1 56 and pull out his â—â—ing by 1 Bewailing sins past 2 Turning to God in time to come 3 Purposing a new life None can dye ill that hath had a care to live well Perswade your self if you live well you shall dye well but if you dye well doubt not but you shall do better Q 1 Quiet your heart Psal 39 â— and be still under the correcting hand of God because 1 He doth it 2 For your best 3 Hee will moderate it 4 Supply strength 5 Seasonably deliver out of it 2 Question not whether others should do you good or you them first Mat. 5. â— Rom. 1.20 it is praise-worthy to bee first in well-doing and if you do good to your enemies your reward is with God 3 Quench not the Spirit 1 Thes 19 not suffer any good motion arising in your heart to pass away but feed it by reading meditation prayer and practice R 1 Read daily something of
2 if they had what warrant word No use of dead bodies or bones in scripture but to be buried Satan flye not the living body of the Son of God and much lesse the dead bones of a sinful man or calling have they for the use of them what is the use of dead bodies or bones in Scripture but to bee buried yea if it bee Christs himself so long as hee is dead 3 What vertue had any body bone apparel or any relique of any Saint above Christs blessed body and yet the Devil feared not that If he feared not the vertue of Christs living body certainly hee fears not the rottennesse of a dead bone of whatsoever sinful man But this is also another trick of the mystery of Antichrist plainly discovered by our present Doctrine The Jesuites teach at this day that the Apostles appointed the manner of hallowing water and that being hallowed it hath power to pardon sins to drive away Devils and diseases and by it they have wrought many miracles But I prove the contrary De invent â—er lib 5 cap. 8. Six reasons against Popish hallowing of water 1 Their own Polidore Virgil affirmes that Alexander the first a Pope instituted it and therefore not the Apostles 2 If the blood of Jesus Christ his Son cleanseth from all sin 1 John 1.7 then hallowed water cleanseth not venial sin as they term it 3 If the weapons of our warfare bee not carnal but spiritual 2 Cor. 10.4 then hallowed water cannot drive away Devils Faith is our shield prayer is our buckler and the Word of God our Sword where is their holy water 4 Their miracles are either false relations or collusions or magical of no other use but whereby wee may know and discern as by sure notes the false Prophets and Champions of Antichrist of whom the Spirit hath prophesyed Mat. 24. and 2 Thess 2.5 The use of water is 1 natural and external 2 By institution sacramental and significative the Scripture acknowledgeth no other If their holy water bee hallowed then it is hallowed by the word and prayâ—â— Let them shew this for their practice if they can 6 In this use of it it is one of the strange gods of spiritual Egypt or mystical Babylon and there is a vain confidence in the creature which is due to the Creator Object Elisha took salt and healed the waters 2 King 2.21 Answ 1 That was common salt not hallowed 2 That effect was extraordinary for that occasion onely never since that time produced by any When wee have a pleasant City infested with naughty and deadly water So said the blessed Martyr Tho. Haukes and a Papist will come and heal it with his hallowed Salt wee will beleeve their doctrin and hearken to their exorcismes not before Vse 4 Lastly This doctrin yeeldeth us comfort in our temptations in that our Lord Jesus hath begun to us He was the best beloved yet hee must not lead his life in delicacy and softnesse but was in continual molestation so as his whole life was a continual monument of the Cross that we should not think much of the same condition which our Head underwent and besides that wee should in all our temptations cast our eyes upon him who was tempted that hee might have compassion on them that are tempted Heb. 2.18 The third particular in the preparation is the guide which Christ had in this combate with Satan hee was led by the Spirit Here consider 1 the name of the guide the Spirit 2 the manner of his guidance hee was led by him 1 By the Spirit indefinitely set down what is meant Three sorts of created spirits in this Text. Answ A spirit is either created or uncreated Of the former wee read of three sorts in this History 1 Diabolical tempting us to sin for the Devil is a spirit that being unchangeably turned from God is called a spirit that ruleth in the Children of disobedience Eph. 2.2 a lying spirit 1 King 22. an unclean spirit Luke 11.24 such spirits are all the wicked Angels 2 Angelical comforting Christ and these are the good Angels which now unchangeably cleave unto God called Ministring spirits Heb. 1.14 3 Humane hungring the soul of Christ which as other souls of men are was a spirit as Father into thy hands I commend my spirit and the humane and reasonable spirit of man returneth to God that gave it Eccles 12.7 None of these are here meant but the Divine and uncreated Spirit even the third person in Trinity The holy Spirit of God here meant for three reasons even that Spirit which had now descended upon Christ like a Dove and that holy Spirit whereof Luke saith hee was full Chap. 4.1 And this 1 the opposition of the Leader and of the Tempter proveth for it were harsh to say that Jesus was led of the devil to bee tempted of the devil but hee was led of the good Spirit to bee tempted of the evil 2 The same phrase is used Luke 2.27 Simeon came in the Spirit into the Temple i. e. In that holy Spirit of which mention was made in the former vers 3 The Chalde and Syriak expresseth it led by the holy Spirit II. The manner hee was led not by any local transportation from Jordan to the wildernesse as Elias from earth to heaven or carried through the air as the spirit carried Philip from the Eunuch Act. 8.39 but as one led by the hand so hee was by a strong instinct of the Spirit forced to go thither And for the strength of the motion S. Mark saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit driveth him out and St. Luke useth another word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee was led out not that any thing befel Christ being forced to it or unwilling for all his obedience was a free-will offering but hee is driven or drawn as the faithful are drawn by the Father Joh. 6.44 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys None can come to 〈◊〉 unless my Father draw him namely by the effectual and forcible working of his Spirit in their hearts not as stocks and stones without wills nor as enforceing them against their wills but sweetly inclining their wills and working effectually in them both the will and the deed according to his good pleasure Object But Christ sends the third person heâ— then doth the third â—â—â—son lead him Answ Christ as God and as the second person in Divine unity sendeth the Holy Ghost into the hearts of his Elect but consider him in the form of a Servant and so hee is subject unto providence and led by the Spirit this way and that And this is because the humanity of Christ is the Organ or instrument of his divinity and in all the actions and Offices of it is moved and guided by the Holy Ghost All Satans temptations are appointed and limitted by God Doct. All Satans temptations are appointed and limitted by God It is the Spirit of God that here leadeth
and prayer if the Lord may be intreated to draw neerer us and our souls nearer him The second part of Christs employment while he expected his enemy was temptation by lighter onsets which is plain in that Saint Luke saith he was forty days tempted of the Devil and then recordeth Satans solemn onsets upon him in these three most fierce temptations Whence we may observe his subtilty and policy who hath a deep fetch in it for Satan by lesser temptations makes way to greater Doct. By lesser temptations he maketh way unto greater For 1 As a wise Captain sends out his Spies to see the state of the contrary Army their number and strength and to view what advantages may be taken and perhaps sends out a wing to make a skirmish only to try their purpose and strength so doth Satan here he would by lesser temptations try the strength or weakness of Christ that so he might plant his main forces against him accordingly 2 He begins with smaller things before he come with his main forces and shew his blackness because smaller things are easily contemned or more easily yeelded unto Is it not a little out and is there any great hurt in it 3 He knows by little things how to obtain great easily winding himself by little and little into the heart as a cunning Thief if he can find room but for the point of a wrinch will quickly make strong doors to fly open 4 Hee will try if by small things he can make us secure and negligent to put on all Gods Armour to fence us because wee easily think that smaller things need no great resistance Vse 1. As he dealt with Christ our head so doth hee with his members Where Satan beginneth his temptation we must begin out resistance therefore as Christ was able enough to espy his fleight so must wee learn to doe even where Satan begins his temptation there to begin our resistance and give him the repulse at his first motion we must resist smaller temptations and keep off of the first staff of the Devils ladder and kill every hellish Serpent in the shell 1 We must doe as wise Citizens that are besieged and will not let the enemy come to scale the wall or into the Market-place with purpose to drive him out again but keep them out without bullets reach 2 We are wise to prevent bodily diseases at the first grudgings because wee know that dâ—seases get strength by delay and are hardly removed if they be suffered to settle 3 Satan first lays objects and occasions and then tempts or works upon them David was first moved to look upon Bathsheba which seemed a small thing but had he had his armour on his eye his heart had been fenced from the desire and himself from the act Peter was not first moved to forswear his Master but first to goe into the High Priests Hall or to follow aloof off and then to sit among Christs enemies and then to doe as they did The Devil comes first aloof and seems to require but some reasonable thing at first but at last is impudent and importunate for greater Doe we think that Judas was at first moved to betray his innocent Lord No but first Satan wrought him to covetousness and then offered the occasion thirty pieces of silver and so struck up the matter by degrees and in the end oppressed him with his whole power Even so to draw a man from God and religion hee will begin with lesser things he will not bid a man hate religion at first but first to doubt of this point or that or hate not all at first but this Minister or that he sets before his eyes some infirmities which breed dislike then hee moves him to take counsel against him then to scorn rail persecute him When Saul was commanded utterly to destroy the Amalekites men and cattel and spare none the Devil thought it bootless to goe against the whole Commandement of God by moving him to spare all but he might think it reasonable to spare some the King and the fat beasts especially upon so good an intention as to sacrifice but this was enough to depose him from his Kingdome Here therefore remember these rules 1 To give no place to the Devil Rules of resistance three Ephes 4.27 And seeing we give him place three ways 1 By letting into our hearts his suggestion 2 By putting it in execution 3 By not hating his motions and the risings of sin wee must carefully watch against him in all these 2 The less the sin is to which thou art tempted the more suspect Satans further drift in it which he ever hideth at the first for if he be not met in the beginning he makes no stay till he comes to the height of sin An example hereof we have in Eve to whom Satan comes and saith Yea hath God said so indeed not that he did not know it but his further drift was to make her forsake that word as indeed she did So he comes to many a man as to Peter and saith Goe into such and such company among thy neighbours to such or such an exercise which is a small thing but hee hath a further drift there thou shalt lose thy time and thrust thy self out of thy calling there thou shalt lose thy patience thy charity thy piety and coming home shalt find thy self much worse and weaker for going abroad He did not bid thee goe and swear and quarrel and scoff or abet these things in others but he did as bad for these are the fruits yea the best fruits that come from lewd and unthrifty company 3 Consider that as the least poyson in quantity kills or hurts if it bee but once taken so even the smallest sin is deadly poyson to the soul Set open one gate of a besieged City and the enemies will come in as certainly as if all the walls were rased One Serpent suffered to come so near as to winde about a mans hand is not easily shaken off The beginning of sin is death and a bad beginning brings on a worse end The least temptation is too strong for a secure adversary Vse 2. Let us beware we despise no temptation to contemn a temptation is to neglect ones armour and the means of resistance and no temptation but will be too strong against a secure adversary But let us learn to fear continually in respect of our weakness and let us prepare for warre in the rumour of it before the enemy be in our necks and will not suffer us to whet and fit our armour Vse 3. This teacheth us what to think of them that scorn men as being too precise What must we not swear small oathes may wee not speak now and then a merry word may we not recreate our selves now by recreation they mean gaming unthriftiness cousenage and the like may wee not now and then be angry and impatient seeing flesh and bloud it so weak and
renewed in knowledge wait at the gates of Wisdom shut not thy heart and eyes from the beams of this blessed light 3 Grow up in holiness and righteousness as God himself is not only free from all evil but infinite in goodness most just most holy and as hee letteth his light shine before men so must thou let thy light shine before men that they may see thy good works Matth. 5.16 2 Cor. 7.1 cleanse your selves from all filthiness of flesh and spirit that yee may grow up to full holiness This holiness must not only fence the heart from uncleaneness but the eye the ear the mouth the hands and feet and all the members when they bee ordered according to the Word prescribing rules for them all Rule 2. VVhen thou feelest grudgings of diffidence arise and Satan will urge thee how thou canst think thy self respected of God being beset with such a world of trouble and almost drowned in a sea of vexations without bottom or bank Now call to mind and set before thee Christs blessed example in whom as in a glass thou mayest see the sharpest of thy sorrows in any kind not only sanctified and sweetned but mingled with admirable love of his Father VVhat evil befalls thy body and soul or thy estate inward or outward which he hath not born and broken and yet never the less loved of his Father Thou wantest comforts of body House Land Meat Money hee had not a foot of land not a house to hide his head in not any money till he borrowed of a fish not a cup of cold water till he had requested it of the Samaritan who would give him none Thou wantest friends respect in the world yea where thou well deservest yea where thou mightest justly expect it Remember it was his case his friends became his foes his scholar a Traytor the world hated him causeless he came to his own and his own received him not he was without honour in his own Countrey hee had evil repayed him for good he wept over Jerusalems misery but Jerusalem laught at his Thou wantest peace of conscience canst not see a clear look from God nor feel any ease from the sting of thy sins thy sorrowful mind dries up thy bones all outward troubles are nothing to this But remember that never was any so laden with the burden of sin as Christ when his bitter torment expressed such words as these My God my God why hast thou forsaken mee 3 Rule From these crosses by which Satan would drive thee from God Sundry waies of God drawing neer his Saints in their troubles labour to see how near and graciously God draweth towards thee and thus beat him with his own weapon 1 The Lord helpeth forward our salvation by them being sour sawces to bring us out of love with our sweet sins and of this evil world plowing of ground kills the weeds and harrowing breaks the clods they be the Lords sharp salves to draw out our secret corruptions and the Lords sope to wash foul linnen white they bee the Lords ushers to teach us his statutes to teach by a little smart both what thou hast deserved in the life to come and what Christ hath suffered for thee in bearing the whole punishment of all thy sins to teath thankfulnesse for contrary blessings by poverty sickness trouble men learn to bee thankful for wealth health peace to teach pity and compassion towards the misery of others to teach circumspection in our waies and more care of obedience to all Gods Commandements 2 The Lord by crosses tryeth and exerciseth the faith patience and sincerity of his servants whether they will hold out as Job for as a man by wrestling knows his own strength better than before so is it here 3 The Lord is never nearer his children than in trouble in fire and water in six troubles and in seven to support them with strength and patience to give a blessed issue and useâ— and turn it to his own glory in their mighty deliverance and to their best all things are turned to their best to recompence their light afflictions with an eternal weight of glory As Christ said of Lazarus This sicknesse is not to death but that God may bee glorified John 11.4 so wee may say This poverty loss disgrace c. is not to the utter undoing of a man but that God may have glory in his deliverance and glorification So much of the third drift of Satan in this first temptation now of the fourth In that the Devils last drift in it is to have Christ in his want and hunger to use an unlawful means of supply note that Doct. 4. It is an ordinary instigation and temptation of the Devil To use unlawful means to help our selves is diabolical or a Devillish spirit to use unlawful means in our want to help our selves Because Christ had no ordinary means of getting bread hee must provide for himself by extraordinary Gen. 25.29 32. Esau comes out of the field weary and hungry and almost dead for meat how must hee supply his want Sell thy birth-right said Satan and so hee did Peter was in great danger in the High-Priests Hall how must hee help himself out of their hands Deny thy Master said Satan forswear him and curse thy self and thus hee gat out Saul was in great straights God was gone from him hee was not answered by Urim nor Oracle how shall hee do for counsel hee must go to the witch of Endor and so the Devil sends him from himself to himself who can tell him more than all his Vrim his Dreams his Prophets Sarah wanted a Child shee had a promise of one but shee laught at that Gen. 16.2 yet must she have one another way shee gives her maid to her Husband and shee brings an Ismael a mocker and persecutor of the promised seed Reasons 1 Satan sees how easily hee can weaken our confidence in God seeing wee are ready to trust more in the means than in God hee knows our infidelity which makes us hasty and soon weary of waiting 2 Hee knows how derogatory this is to the promise truth power and providence of God who can sustain his children as well above means without means yea against means as with them His hand is not shortened that he cannot help 3 Hee easily draws on this temptation under of a colour of necessity which wee say hath no law but falsly Hence is the common speech of the world to defend any injustice Why I must live I must not put forth my wife and children to beg I must so exercise my calling as to maintain my wife and family I must utter my wares though I lye and swear and exact and deceive and so under a colour of good and pretence of necessity no wickedness comes amiss in the course of ones trade Use 1. This teacheth us to bewail the pittiful estate of numbers of men taken in this snare of the Devil as 1 Numbers of
stripes bee not the more 8 Thou art an ignorant man thou understandest not Sermons why then doest thou follow them or read the Scriptures A wretched conclusion the more ignorant I am the more I need use the means of knowledge the less I understand the more I had need bee taught But this ignorance is one of the chief Pillars of Satans kingdome Object These Preachers agree not among themselves and therefore I will beleeve never a one of them Answ Thou must search for wisdome as for silver and for understanding as for gold 9 Thou art a man of good conscience of much integrity above other Christians and if thou beest so then separate thy self from these mixed companies of godly and prophane Come out from among them my people lest yee partake of their plagues separate from their preaching and prayers from their fellowship and company from civility and salutation thou maiest eat their meat but say not grace with them pray for them not with them Ah but if my conscience bee good I must not forsake the fellowship as the manner of some is Heb. 10.25 as knowing that such pure assemblies cannot bee found under the whole cope of heaven And if wee would fence our selves against these wicked inferences of Satan wee must carefully observe these rules 1 Beleeve not every Spirit but prove the spirits whether they bee of God 1 John 4.1 as Goldsmiths separate gold and dross and examine every piece of gold by the touchstone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thess 5.18 Try all things 2 Compare doctrines and the reasons of them with the Scripture if a doctrin disagree from any part of the Word it is erroneous and dangerous as namely that of the real presence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which impugns the article of Christs ascension 3 Hold fast that which is good 1 Thess 5.18 When wee have considered and known truths 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wee must with Mary lay them up in our hearts to bee ready to serve our use Command these stones to bee made bread Wee have considered the scope of Satan in this first temptation which was 1 To impugn the word of the Father proclaiming Christ his Son 2 To shake the saith of Christ 3 From consideration of his present estate to bring him to doubt of his Fathers providence 4 To use an unlawful means to â—elieve himself Wee have heard also what a dangerous inference hee bringeth upon a true ground Now wee come to the more special handling of the suggestion it self wherein wee shall see how cunningly Sathan conveies it Eight things cunningly contrived in this one suggestion and how instantly hee follows it implying in these few words 1 That it is an easy thing say the word or Command here is no labour and being so easy why should Christ stick at it 2 That it is now fit here is an object ready here bee stones these stones 3 That it is harmlesse onely a proof of the power of the Son of God and in reason what should Satan have gained by it and Gods Son cannot sin not God bee angry with his Son 4 That it is a necessary thing is it not necessary for a man that is ready to starve to eat and procure bread If hee will live he must eat 5 That it is a glorious thing to command stones I say not Pray for by prayer as great things as this have been done the Sea dryed fire turned into water the Sun staied in his course to stand still yea and go back but command by thine own proper power 6 That it is a work of special use not onely for the releef of thy self in this want but to satisfy mee for if thou makest stones bread I will confess the finger of God and beleeve thy Fathers voice that thou art the Son of God and accordingly account of thee and so shall all that shall come to the knowledge of this great and extraordinary work 7 That it is not unreasonable to command a few stones to bee made bread will bee no hurt to any man and if thou wilt not transubstantiate many stones turn but one stone into bread so it is Luke 4.3 Say to this stone that it bee bread in the singular number whereas it is probable that at first hee offered him many or all the stones in the place which Matthew recordeth if Christ think that too much hee will bee content that hee turn but that one into bread as Luke hath it 8 The Son of God should demean himself as the Son of such a Father who is heir and Lord of all things mee thinkes thy estate is not suited to thy person and therefore by this action manifest that which thy estate doth not and if thou doest not give me leave to doubt of thy person and take thee for an impostor Satan ordinarily moveth men to turn stones into bread Doct. It is an ordinary temptation of the Devil to shake the faith of Gods children to move them to turn stones into bread For as hee dealt with Christ in want Christ was hungry and the devil shews him stones let him turn them into bread if hee will so is it with men who are tempted in like manner if they bee in want Bread you must have what need I tell you of so sensible a want and therefore shift for your self here bee stones at least one stone in time of need turn it into bread why to help your self you may use a little extraordinary or unwarrantable means When Satan seduced Eve hee perswaded her to turn a stone or rather an apple into bread why thou seest how God envies your full happiness and doest thou beleeve his word to bee true No no it is but to keep you from being as Gods which what an excellent estate it is you now know not Esau was very hungry when hee came from his hunting and hee must dye if hee turn not a stone into bread and as Satan never goes without his stones that is his objects so there was a mess of broath ready for which prophanely hee sold his birth-right I am almost dead and what is the birth-right to mee Saul was extreamly haunted and vexed and knew not what to do with himself God was so far out with him as hee answered him no way and now hee must get him to another patron and who is fittest for him who is gone from God but the Devil Hee must now seek a familiar to answer him 1 Sam. 28.7 the stone is not far off there is a Witch at Endor and hee can eat no bread but from her hands There bee two especiall reasons or occasions whence Satan groundeth and followeth this temptation of turning stones into bread 1 The avoiding evil 2 The procuring of some apparent good both which hee knows our hasty inclination unto I. In avoiding troubles hee layeth two snares and hath two plots Snares laid by Satan in avoiding our troubles 1 To turn stones into
bread by using some unlawful means Abraham to save his life may lye and entreat Sarah so to do David thou art in danger flye to Achish play the fool and dissemble thou seest no way else left devise a way of safety beyond Gods Peter thou art now in the midst of thy Masters enemies if thou turnest not stones into bread and help thy self by lying swearing cursing and denying thy Master look for no other than to dye with him Thou that art a poor man seest hard times as if thou wert in a Wilderness and here is nothing but stones no way but to turn them into bread thou canst not live if thou doest not lye or steal or swear or be unjust poverty and danger shall come armed upon thee 2 If wee cannot thus help our selves but the evil continues then Satan soliciteth us to repine and murmur within our selves Psalm 116.11 I said in my distresse that all men are lyars and 31.22 I said in my hast I am cast off and this to bring us to disclaime confidence and waiting upon God any longer as Jehoram said 2 King 6.33 This evil is from the Lord and shall I attend any longer upon him Thus hee daily shews us our crosses as so many stones to move us to impatiency and gain from us our affiance in God that hereby he may both pull and draw us from our strength and help and glory from God Both these are apparent in this dart against Christ II. In the purchasing of some apparent good Numbers have learned this trade of the devil to make stones bread hee knows the haste of our unbeleeving hearts as well as in the former and how easily wee are brought to turn stones into bread In the matter of the world what a number of men are there of this trade which we may fitly call the Devils Alchymistry Some by extortion usury and oppression make stones bread as many Land-Lords just of the Devils last that by racking their rents would have their Tenants get bread out of stones nay not so merciful as hee for no doubt if Christ had made bread of stones he would have let him eat it but so will not these but eat up bread and sweat and all This is called bread of violence and oppression Prov. 4.17 and because being made of stones it is hard of digestion it needeth a cup of Wine which is at hand too for they eat the bread of wickedness and drink the wine of violence Others by deceit and subtlety turn stones into bread and glory when they can go beyond their brethren by trickes of wit or cunning and this seems to go a step beyond the Devil who would have Christ turn stones into bread that is something into something but these would turn nothing into bread but only live by their wits Solomon calls all bread thus cunningly changed stoln bread and bread of deceit which seems sweet in the mouth but that yee may know whence it comes hee tells you that for all that it returns to his former poverty Prov. 20.17 The bread of deceit is sweet to a man but afterward his mouth is filled with gravel Both these the Apostle condemneth 1 Thess 4.6 Let no man defraud or oppresse his brother in any matter for the Lord is the avenger of all such In procuring health in sicknesse or helping our selves to recover our losses hee easily perswades us to Witches Sorcerers and to try many unwarrantable conclusions and enforceth them strongly perswading us else that we shall miscarry and perish by our own negligence Satan never commeth without one stone of other Vse 1. This shews us that Satan never comes without stones that is objects of his temptations at least hee hath one stone which if hee offer hee seemeth reasonable Hee hath not onely a Bathsheba for David but every man hath his several Bathsheba some dear lust or other which Satan will still bee feeding his eyes and senses upon Nay as Mar. 5.5 in the parties possessed hee armed them with stones against themselves and made them beat themselves with stones so out of our own scrip hee fetcheth stones against us hee knoweth the inclination of our wills the stream of our affections the constitution of our humours the predominant desires of our hearts and accordingly assaulteth us Nay not onely in evil things but in the best of all hee wants not one stone or other against us Even the tree of life it self a Sacrament of Gods Covenant of life will serve his turn and hee wisheth not Eve to eat all the apples on it but seems very reasonable whiles hee offers but one In comming to the Word and Sacraments and Prayer hee is content if a man bring but one stone in his heart one sin either hardness of heart that the seed may fall in stony ground or unbeleef for how know you that this is the word of God or covetousness which is as thornes to choak all or malice and envy for then God will put none of his pretious liquor into such a fusty vessel or wandring thoughts or dislike of the Preacher or any other lust though but one hee cares for no more Wee should therefore never go without our fence in our own houses or in Gods houses that wee may escape the danger of this battry Yea let us watch Satan in base and despised things as an apple or a stone in idle words or unfruitful speeches in the matter of a pin or any small trifling matter for even in these things he can get much advantage and sow discord between the nearest of all even the husband and wife Satan lesseneth men rather than to want bread to get it out of stones Vse 2. This teacheth us That the scope of all Satans proffers is to make men earthly-minded hee cares not how much men be addicted to seek bread yea he would have them so eager of bread as rather than want it to get it out of stones for 1 Hee would fill the heart with these base desires that there might bee no room for better 2 Hee knows that if hee can make a man a servant to the world hee cannot serve God hee cannot serve two Masters commanding such contrary things 3 Hee knows this runs with nature and in the channel of our corruption since the fall to which wee are easily perswaded and very hardly if ever recovered back again God in his word deals clean contrary and every where reigneth us in where Satan spurs us forward that calls us out of the World forbids us to seek that is immoderately the bread that perisheth calleth us to heavenly mindednesse to converse and traffick in heaven and send our affections above to seek after Christ the bread of life to give all diligence to make our election sure to seek the Kingdome of God From whence when wee find our selves strongly set upon this World with neglect of better things to scrape and gather bread and things for the body wee
his soul As for that A little leaven leaveneth the whole lump the Apostle speaks it to the Governours not to suffer such wicked persons and provoketh only private persons the peeces of that lump to be the more watchful over themselves but not to refuse Gods Ordinances for them And as neither that Church of Corinth ceased to be a Church for suffering that wicked man for the Apostle honours them with that style while he checketh that sin so neither doe particular members cease so to be for that such are suffered much less Look to thy own soul the Apostle wisheth every man to examine himself rather than others Object 5. But how can I hear the Word with profit from a wicked man Ans 1. A wicked man may preach salvation to another and damnation to himself as Judas and the builders of Noahs Ark. A statue may point another the way but it self stand still 2 An instrument hath all his efficiency from the first mover who is God himself a Knife with motion will cut if the hand will use it 3 The Word is like the Light now as the light of the Sun is not defiled though it pass through the dirtiest places so the Word is not polluted through awicked preacher 4 Look to thy own disposition that thy soyl be good as the seed is good take the benefit of the Sun and rain and it is no matter whether the hands be clean or foul that cast and disperse the seed 5 Let Preachers consider what a barr it is to all their labour to bee scandalous covetous disdainful envious noted for Gamesters companions c. how their example doth more harm than their teaching can doe good with how little power or prevailing he can point his finger to other mens sores which every one can point at in himself what an odious thing it is to make Gods people to loath Gods Ordinances because of him and what a woeful case is it that Paul intimates of such teachers who preaching to others themselves by disobedience become cast-aways 1 Cor. 9.27 Rules to avoyd entangling and seduction by Separatists perswasions 1 Labour for wisdom to discern between main truths in doctrin and inferiour in discipline as knowing that Jerusalem was the holy City before Nehemiah builded the wall of it between the person and the place not condemning the place for the person between the thing and the use and condemn not the use for the abuse between Offices and Executions substance and circumstances the being of a thing and the wel-being of it 2 Labour to reform thine own heart first for that is in thy power to amend and then thy own family and if it be in thy power goe further to the house of God but if thou beest a private man and this bee not in thy power thou must turn thee to prayers and tears and yet so strive in seeking the wel-being of things as by unthankfulness thou lose not the comfort of the things themselves 3 Be low in thine own eyes suspect thy own judgement condemn not much less contemn those that are not every way as thy self Pride and contention of spirit are inseparable and it is folly to look that men who have a different measure of grace should not differ in judgement and though they walk in the same way yet not after the same manner 4 Testifie thy self a sound Christian by the badge of Christ which is love by this shall all men know that yee are my Disciples if yee love one another Study to be quiet saith the Apostle and follow things that concern peace Love will make the best even of bad things and give a charitable construction of things doubtful and pitty and pray for such as erre howsoever and much more if they erre of ignorance Use 2. This doctrin teacheth us that the way to sanctifie a mans person or family is to set up the Worship of God in his heart or house 1 Thy heart must be the Temple of God yea as the Ark within the Sanctuary In the Temple God was daily worshipped there were daily Sacrifices offered the Scriptures read and expounded and prayers preferred unto God from his people Thou must get proportion in all these if thy heart be Gods Temple thou must privately yea secretly apart daily worship God with personal worship daily offer the sacrifices of praise and thanks for personal blessings and deliverances daily prefer thy personal prayers daily apart read and apply the Scriptures to thine own use for thus must it be in Gods temple And further thy heart must be as the Ark wherein were kept the Tables of the Law written with Gods own finger endeavour in obedience to all Gods Commandements intreat God to write his Law in thy heart that thou mayest never depart from it Thy heart as the Ark must keep the pot of Manna a type of Christ the food of life close Christ within thy heart and hold him as thy life never to part with him for that figured the Sacraments in which Christ is propounded the food of the soul Thy heart as the Ark must contain Aarons rod that had budded signifying the discipline and government of Christ unto which thou must subject thy self let this rod flourish in thee and stoop with reverence and fear to this scepter 2 Thy house and family must be sanctified also by setting up and preserving Gods worship there We read of some of the Saints who had Churches in their Houses Every Christian professing holiness must have the like care and endeavour in such Family-exercises as God hath prescribed as 1 In diligent teaching and instructing the family-partly in reading and partly in delivering precepts out of the word It is Gods Commandement Deut. 6.7 to whet the law continually on our children and train them up even from child-hood in the Scriptures The benefit whereof shall bee 1 To fit them for the publike Ministry 2 To cause the word to dwell plentiously in them 3 it is a notable means for their growth in godliness and to contain them in good order 2 In calling them to account for things delivered by catechising pittifully neglected in families who yet would be thought to bee Gods people This is the driving of the nail to the head to stick the surer It works care in those who easily reject good means It hinders vain thoughts words and exercises It banisheth much folly and ignorance that is bound up in the hearts of children and servants 3 In applying the works of God past or present on our selves or others to move them to confidence and trust in God by the works of his mercy and to fear to offend by the works of his justice and by this means the seeds not only of true Religion but of good conscience shall bee sown in them betimes this was holy Abrahams practise for which God would not hide his secret works from him Gen. 18.19 4 In daily private prayer with the family at least every morning and
with rebellion Lament 1.18 and to acknowledge the righteous judgement of God against it Never were the Oracles of Heathens despised so amongst them as Gods holy Word is generally of our people no man almost lets it come near his heart a manifest argument that God will one day speak so as hee will bee heard A Jerusalem would not take knowledge of the day of her Visitation as appears in Luke 19.43 and Matth. 23.37 therefore her habitation was made desolate As little know we the worth of our blessed means but perhaps wee may know it better in the want of them 3 Jerusalem remembred not her latter end therefore she came down wonderfully Lam 1.9 she was careless and never considered the account she was to make of her liberties and so hardned her self in sin and grew to contemn the good means shee had through the daily custom of them This also was the immediate fore-runner of Ninivehs destruction Zeph. 2.13 This is the rejoycing City that dwelt careless and said in her heart I am and there is none beside mee How is shee made wast and the lodging of beasts Every one that passeth by her shall hiss and wag his head And the reason is shee bore her self upon her priviledges her holy things her strength wealth populous and flourishing estate specially upon the Promises of God which they perverted being all made with condition of obedience which they had long before forfeited yea so likely and constant an estate shee had as none in the world would have beleeved that the enemy should have entered the gates of Jerusalem Lam. 4.12 so as hee came unlookt for The same is our conceit wee think our staffe so strong that it can never bee broken wee remember not what is the end of security when men cry Peace Peace comes sudden war 4 Jerusalem had two sorts of Prophets in her First False Prophets which flattered them and sought out vain things false prophesies and causes of banishment Lam. 2.14 Such was Hanani who opposed Jeremy and said the Lord would within two years break the yoke of the King of Babel Jer. 28.2 and Ahabs false Prophets would bid the King go up to battle against Gods Commandement and prosper This was one cause of her ruine Lam. 4.13 for the sins of her Prophets and Priests not that the people had not sinned but when Leaders and such as should preserve purity of Religion and manners are so corrupt it argues a general corruption running down from the head to all the members which must needs bring the whole to a consumption A second sort were faithful and sincere and the entertainment of these was such in Jerusalem as God most severely revenged Jeremy was cast into the dungeon Micaiah into prison nay our Saviour challengeth Jerusalem of such cruelty against the Prophets as did bring all the righteous blood upon them from Abel unto Zachariah Mat. 23.37 But of all cruelty they filled their measure in crucifying the Lord of the holy Prophets Matth. 21.38 the Housholder sent his servants to receive fruits but they evil-intreated them and beat some and slew others at last hee sent his Son saying They will surely reverence my Son but they said This is the Heir Come let us kill him and the inheritance shall bee ours Now what will the Housholder do He will certainly destroy those wicked men and let out his vineyard to others Expressing plainly in this parable Gods dealing with Jerusalem and theirs with him and what was the immediate cause of their destruction A dangerous thing it is to wrong the faithful Ministers of God Do my Prophets no harm saith the Lord and to persecute Christ in his members shall not bee unrevenged 5 Jerusalem had many warnings before their utter overthrow It was besiedged by Pharaoh Necho by Senachetib in Hezekiahs time in Rhehoboams time by Shishac King of Egypt it was sacked and overthrown 1 King 14.26 It was subdued thrice by Nebuchadnezzar King of Babel twice under Joakim and the third time under Zedekiah the City was wasted the Temple burnt and the people captivated into Babylon 2 Kin. 24. and 25 After seventy years when by the permission of Cyrus King of Persia the Temple was builded by Zerubbabel the City by Nehemiah and the law restored by Ezra and the Lord came again to his Temple yet being again provoked some years after it was taken by Antiochus Epiphanes King of Syria the Law burned the Temple prophaned the daily sacrifice removed the sanctuary of strength polluted and the abomination of desolation set up as Daniel had foretold chap. 11. v. 31. and made a wonderful effusion of blood After this the City and Temple was re-edifyed by Judas Assomanaeus and began to flourish but it was not long before it was again taken by Cu. Pompeius a Romane Captain whom Aristobulus called to help him against his brother Hircanus for the Priesthood All these were fair warnings whence they might perceive 1 How righteous the Lord was in not forbearing their sins 2 With how little reason they could stand upon any outward priviledge if they would go on in provoking the Lord 3 How loath the Lord was to reject them utterly if by any means they could bee reclaimed But when no means would do them good the Lord gives them to utterdesolation by Titus and Vespasian who ruinated the City defaced the Temple and left not one stone upon another as Christ prophesied Matth. 24.2 And since that time it hath ever been prophaned and in the hands of the greatest enemies of God and man next Satan himself polluted with most horrible idolatries the Jews driven from thence into all Lands and in all Lands Vagabonds the blood of the Sonne of God lying upon them and their children till this day Oh the patience of God toward us the many warnings and threatnings that wee have had by many treasons conspiracies sundry open and secret practices of our enemies by Sea and by Land Remember 88. and 1605. by sundry plagues of many kinds and every day renewed renews some warning or other And yet how fall wee back more and more how strong are the Papists how bold how malicious and furious as mastives that have been long in the chain Oh that wee were so wise rather to take example by others than to bee made examples to others and to take warning by others harms to prevent our own Why should wee think our selves so safe from the touch of this doctrin or exempted from the lot of all Churches and Lands Where was there ever a more holy place a more holy City a more holy Temple than at Jerusalem yet by security departing from the Lord the Lord left them What Church in all the World whose flourishing estate hath alwaies lasted Cast wee our eyes upon the Churches planted by the Apostles themselves that of Rome Corinth Galatia Ephesus the Churches in Asia they had their times but knew it not till it was too late now all are
in searching till that age were all wasted none of which should come into the Land except Caleb and Joshua vers 40. then they up betimes in the morning and they were ready against the Word of God to goe Moses forbids them tells them God was not with them yet forty four presumed obstinately to goe and were pitifully consumed 2 King 14.10 Amaziah King of Judah having gotten a notable Victory against Edom presuming of Gods hand and help with him but not asking God counsel would also make warre against Israel but unhappily as such attempts prove for he was overcome and Jehoash King of Israel took Amaziah and broke down Jerusalems wall and spoyled the house of the Lord and the Kings house of all the Treasure there Josiah a good King presuming of Gods assistance without his word undertook an unwarrantable warre against the King of Aegypt hee might have thought God would help him who sought the Lord with all his heart against an open Idolater but not seeking the Lord in this he was mortally wounded and left his Kingdom in great trouble and confusion 2 King 23. Reasons Now Satan is most usual in temptations to presumption for these reasons 1 He hath experience how easily we are foyled with this kind of temptation how soon hee foyled our first Parents in the state of innocency how good David was overthrown presuming of his own strength when he forced Joab to number his people And those whom hee could never shake with distrust he hath quite overthrown with presumption 2 Satan knows that of all temptations this is most agreeable to our corrupt nature It is pleasing to us to conceive of Gods mercy and power towards us in any course our selves affect whereas temptations to despair are irksome and grievous to the flesh and have not ordinarily so much help from the flesh to set them forward as this hath and therefore the Devil is sometimes but not half so often in them Again hee knows it goeth with our nature and stream to presume of our own goodness strength and vertue Peter and the rest of the Disciples presumed they should not be offended at Christ nor forsake or deny him but yet not long after even they who professed they would dye with him rather than deny him lest him and fled away Matth. 26.33 c. 3 He knows that presumption is an extream of faith and hope and doth no less extinguish faith than despair nay more often doth foyl it seeing a man in despair is more fearful more watchful but a presumptuous man is fearless careless and will easily thrust himself upon any adventure as fearing no sin 4 Satan knows that presumptions are great sins prevailing sins Psal 19.13 a tempting of the Lord as the answer of our Saviour implies when wee leave his way and means and will try our own a sin which doth much provoke God to displeasure we see it in Peter who fell fearfully above all the Disciples Ubi dixisti sufficio ibi desecisti ubi tibi placuisti ibi periisti Aug. because hee was most presumptuous of all of whom Augustine saith When thou beginnest to say I have enough thou beginnest to fayl when thou hast an over-weening opinion of thy self thou art undone Quest What may we think of Jonathans action who himself alone with one man his Armour-bearer went out against a whole army of the Philistims Was it not a strange tempting of God and a great disorder in time of pitched battel 1 Sam. 14. Ans It may seem so at first but indeed it was not temerity in him for 1 He was guided by a secret and strong instinct of Gods Spirit 2 He had a general promise that so long as his people feared God one should bee able to chase a thousand and two ten thousand and therefore took no more with him than one being fully assured that God would goe out with him and fight for him against Gods and his enemies 3 Hee set God before him with whom he said it was not hard to save with many or with few ver 6. Besides he knew they were Gods enemies saying Let us goe to the uncircumcised 4 The event was a singular deliverance of God in that needful time for God sent a fear among the enemies and an earth-quake c. and armed Jonathan with such a spirit and power that the enemies fell before him for fear even at the sight of him Object But the instinct of the Spirit is strong and not doubtful as this was vers 6. It may be the Lord will be with us Ans The first instinct drew him to the place where hee was to receive a sign of confirmation from God as vers 9 10. If they say Come up wee will goe a sign they were lazie If they say Tarry till we come we will not that was a sign of their courage And this was a certain sign which strongly assured him vers 10 12. Quest Is it lawful now for any so to doo Ans No it was a singular fact not to be drawn into example unless a man can alleadge a new promise seeing all the ordinary promises of Scripture joyn the means and end together Use 1. We must conceive all this doctrin of Christs temptations above an ordinary History not only relating a thing done but belonging also to us to make our use of it as of other Scripture And hence let us learn to beware of these temptations to presumption which are many ways darted against us both in things spiritual and temporal I. In spiritual things 1 When men cast aside the known Word of God they dare swear and curse and blaspheme they dare adventure to break the Sabbath dare lye and be unjust against their conscience they dare doe any thing against the Justice of God though they know his will to bee contrary and all because they presume of Gods mercy which in their conceit hath eaten up all his justice But in Job 19.11 Christ inlargeth the sin of the Jews and Judas because it was against their conscience He that delivered me hath the greater sin he was warned he heard my Doctrin saw my Miracles and so did you And thou that knowest thy Lords pleasure and darest goe against it shalt know how fearful a thing it is to fall into his hands It thy Conscience condemn thee God is greater than thy conscience 2 Others are perswaded that Christ dyed for all and therefore they may be the bolder in their sins grace hath abounded what though sin abound much more Christ hath bloud enough and merit enough what need they fear But here is presumption without warrant For in Christs death before it can be fruitful to us there must be two things 1 An actual accomplishment 2 An effectual application to the soul in particular Physick though never so soveraign if it be in the pocket unapplied doth the Patient no good And if the death of Christ be applied to thee it worketh the death of thy sin
Christ dyed to abolish sin and destroy the works of the Devil 3 Many others are carried along in their presumption by a deceitful supposition that they can come out of their sin and repent when they list But here is a vain hope without warrant or else bring me a word that promiseth repentance â—o morrow if this day thou neglect it this is thy day thou knowest not what the morrow may bring forth Now thou hast life health the world ministery and memory perhaps this is the last day thou shalt enjoy all these Oh but I hope to repent But shew thy warrant else Satan hath thee in the bands of presumption Besides it is just with God that hee who will not take Gods time should never come to his own And dangerous it is to put our souls to adventure till the last hour 4 Others feed a conceit that howsoever God deal with others he will not grow into such displeasure with them they are further in his books than so as Satan here intimates that Gods Son may doe what hee list But it is a practice of wicked men to make covenants with death and secure themselves that when the sword passeth through the Land it shall not come near them and to cry Peace Peace when the trumpet hath sounded warre Again tell me thou that presumest so farre to sin art thou further in Goods Books than Adam in Paradise yea than the Angels in Heaven Doest thou excel in holiness those Worthies of the world Moses Aaron David Hezekiah yet these could not escape when they sinned Shall the whole world sinning be drowned and shalt thou avoyd the deluge No no the highest mountains in the world shall not save thee nay if thou couldst climbe into Heaven the Angels were cast thence 5 Others presume of the end and flie over the means hope for salvation but neglect the means the Word Sacraments and Prayer Oh but they use means they know God and their duty as well as the best But it is a presumptuous knowledge they think they need no more they profess they know God but in their works deny him Tit. 1. ult Yea they beleeve all the Articles of Christian Faith if wee beleeve them but it is a dead and vain faith without works of Piety and Charity such as shall profess great acquaintance with God in the day of judgement but to whom hee shall say Depart from mee yee workers of iniquity Yea but they come to Church and pray to God as others do and hope to bee saved in their Religion what ever it is so long as they mean well and what need men bee so precise and curious But these prayers are presumptuous and abominable if thou turn thine ear from hearing the Law and so long as thou livest in thy lusts and walkest not precisely with God in all his Commandements though thou fast and pray and afflict thy self never so much God will not hear nor help Therefore never presume of an harvest without a seed time as a man soweth so shall hee reap 6 Others and a common presumption it is think themselves in the high way to salvation their names are written in the book of life never to be rased out they are beloved of God and therefore they may do what they will and leave undone what they list they may injoy their pleasure and liberty their salvation dependeth not upon their works but upon the election of God that shews mercy And thus out of a vain presumption they are idle and unfruitful in the work of the Lord and sometimes grow Libertines and scandalous and still God is the same they say and loves them But what can bee a more evident note of Gods displeasure than to bee given up to such a delusion as if the goodness of God would not lead his to repentance or as if mercy were not with him to bee feared But thou out of the hardnesse of thy heart which cannot repent treasurest wrath against the day of wrath II. In things of this life Satan prevailes exceedingly with this temptation of presumption 1 When men conclude of Gods love by temporal things all which are common to good and bad By which sorcery when they are most cursed they think themselves the happiest men under the Sun Whereas none knoweth love or hatred by any thing before him and as God beginneth his love at things within faith fear uprightness of heart and the like so must we begin the knowledge of it And if wee compare Dives estate with Lazarus Pharaohs with Moses Simon Magus with Simon Peter who said Money and gold have I none wee shall easily see what little ground the Scripture affordeth for such presumptuous conceits 2 Many of our great men venture to travel into places of idolatry and think themselves strong enough against any such temptations as they meet withall but I were there zeal indeed there would be also witness-bearing against such horrible idolatry whereas if they do not act idolatry they consent to those that do Wee read of some noble and Heroical spirits stirred up by the motion of God to disgrace and witness with their blood against that horrible Idol of the Masse 2 It is a just judgement of God on many who perhaps against their purpose are catcht in the snare of Popery and infected with the poyson of their heresies because they are given up to delusion for want of just detestation of it 3 Others are bold-hardy to run into places infected with the plague without a just warrant or sufficient calling only pretending the strength of their faith which is temerity and rashnesse often paid home with much sorrow and bitternesse Hath not God tyed his care over us with our care over our selves Hath not hee in ordinary course tyed our safety with the means Act. 27. Except these abide in the ship they cannot bee saved and so some upon boards and others upon planks came safe to land Yet I condemn not that presence with infected persons which charity and conscience requires but in way of ordinary visitation it is as unsafe for us to go to them as for them to come amongst us and a tempting of God 4 Some are so bold-hardy as to venture upon the dangerous places which are given by God to bee possessed of the Devil and as if they were Exorcists will adjure the Devil and out-dare him and this they think to bee strength of faith Which is indeed a folly and extream presumption often repayed as it was in the sons of Sceva Act. 19.16 who undertaking to adjure the Devil wanting a calling commission and every thing but presumption were driven away rent and wounded Others are of minde they can never be bewitched nor all the Devils in hell cannot touch them their faith is so strong But that is a presumption seeing no man can absolutely assure himself hee shall bee free from Satanical molestation Christ could not bee free whose faith is as strong as thine Cast thy self
stand in vallies not on mountains Joseph was raised out of Prison to be the second man in the kingdom David was by little and little raised from a Shepherd to a Warriour from thence to a Kings Son from thence to a Kingdom Mordecai was first in danger of his life and in great distress and afterward his head was lifted up This humility 1 will not suffer a man to affect pinacles as seeing their danger but content himself in a mean estate which is safest 2 It will make a man rejoyce rather in Gods humiliation than in Satans advancing the former tending to exaltation the latter to ruine and down-fall Rule 3 As Satan is ever plotting to cast thee down so be thou ever raising thy self up 1 By means of the VVord which is the staff of a Christian raising him in his falls and strengthening him in his standing 2 By Prayer which gets Gods hand with thee to uphold thee so as the hand that must cast thee down must be stronger than Gods 3 By heavenly conversation lift up thy soul and affections daily seek the things that are above minde heavenly things Satan would not have a man mount above the Pinacle nor will suffer him if he can hinder to get up to Heaven therefore in regard of his malice we must put more labour to this business Our affections are like the leaden plummets of a Clock by their own weight ever tending downward and Satan often hangs his weight upon them and therefore we must every day be winding them up 4 By fostering nor quenching the motions of the Spirit Thy self Quest Why doth not the Devil cast Christ down Did hee want power who had now carried and set him on that dangerous pinacle or did hee want will to throw him down Ans There wanted no will in Satan any way to mischief our Lord to which purpose he strained all his wits in these temptations but 1 He wanted power and strength being bound in chains and bridled by God so as it is as farre as he can now goe to tempt Christ to cast down himself His Commission went no further than to carry his holy body to the pinacle and there set it 2 For him to have cast down Christ and Christ to bee a meer Patient had not furthered him a whit in his drift and scope he intended to bring Christ to sin and if Christ cannot be gained to be an Agent or a voluntary Patient he cannot sin Besides he specially intendeth to bring Christ to the sin of presumption in throwing himself down which he could not effect by his casting him down unless himself bearing himself upon his Fathers protection can be brought to cast himself down 3 Although afterward Satan had power by his instruments to put our Saviour Christ to death yet now he could not by casting him down the pinacles doe it no more than the people could when they attempted to cast him down the hill for his hour was not yet come he had not yet done that great work which he came into the world to doe and the hour for the power of darkness was not yet Hence hee is a suter to Christ to cast down himself Doct. 2. Satan can tempt and perswade us but he cannot force us to sin or Hee cannot cast thee down unless thou cast down thy self He setteth Christ on the pinacle he cannot throw him down but perswades him to throw down himself He crammed not Eve with the Apple nor gave it into her hand but perswaded her to reach and eat it He did not kill Saul himself but perswaded him to cast down himself upon his own sword He did not put the halter about Judas his neck nor was his Hangman but was of his counsel and made his own hands his own executioners therefore it is said Acts 1.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 factus praeceps he threw down himself from an high place not only of his Office but from off the Tree whereon hee hanged himself 1 This comes to pass by Gods restraining power Reasons which suffers not Satan to doe what he list for then he would suffer no good thing or person upon earth but destroy all the order and government of God both in Church and Common-wealth then should every man not be a Wolf only but a Devil to a man Hence he is fain to take out a new commission and power from God for his several designs and cannot goe beyond the limitations of it though the greediness of his prey be never so great 2 No man is hurt but from himself Dico peccatum non esse si non propria voluntate peccetur August contra Forum Manich and out of the voluntary inclination of his own mind unto evil which Satan knows well enough and therefore he ever worketh on our corruptions and cannot poyson us unless either hee get us to drink of his cup or entoxicate us by our own 3 God hath made the will of man as a fountain of all humane actions whether Natural Civil Moral or Divine and herein hath given a man a kind of power under God over himself by investing every mans will with this natural property that his will is free from co-action and force for a man to say Voluntas cogi non potest Arist the will can be forced is to speak a contradiction and as much as to say that the will in the same time and thing can be willing and nilling which if it could be forced were true To understand this better wee must know that there bee onely two waies to move change or bend the will First from an internal agent or principle and this is twofold 1 God himself the Author of all naturall faculties in whose hand the heart of Kings and all men bee to turn as he pleaseth as the Riverâ— 2 The man himself to whom God hath committed this will who hath power to dispose it to this or that object as Adam in innocency had freedome in things Divine and Humane and now wee his posterity in the latter Secondly by external movers and these are either 1 The natural object of the will which is some good so apprehended in the understanding and strongly urged upon the will or 2 some passions Lusts Affections and Appetites which incline the will this way â—or that Quest How then is it said that the Devil filled Ananias his heart to lye to the Holy Ghost Act. 5.3 and of Judas that the Devil entered into him and put into his heart to betray his Lord if he cannot move the will Answ It is not denyed but that something besides God can move the will but the Question is of the manner God moves it by his own and absolute power even without our selves and against our selves as when hee changeth an heart of stone into an heart of flesh But others without us cannot move our hearts neither by any proper power that they have over them nor yet without our selves first gained unto
over them but his Vicar neither love they the truth in the Canonical Scripture further than it will stand with their Popish Canon Law Or if a man come to read out of custom and coldly without fervency and love experience will tell him though thus he read much his profit shall bee but small 3 With repentance and faith and a good heart 2 Cor. 3.14 when the heart of Israel shall be converted to the Lord the veil shall be taken away this veil is natural ignorance and infidelity VVhere the former is no marvel if the word read and known be not understood as a blind man cannot see the Sun shining in his strength VVhere faith is absent and is not mingled with the word it must needs become unprofitable Impossible it is that the wisdom of God can dwell in a wicked heart no man puts precious liquor into a fusty cask This is the cause that men of great learning want sound understanding because they want sound conscience Hos 14.10 The ways of God are right but the wicked fall in them 4 With a purpose not only to know but to practise Joh. 7.17 If any man will doe my will he shall know whether my doctrine be from heaven The scope of the Scripture is not only to beleeve in the Son of God but to walk in the obedience of faith Now if men read over all the Bible an hundred times either for knowledge only or for vain-glory or to advance themselves into preferments or to oppose the truth as Hereticks and Papists doe no marvel if they never attain the true sense of them 5 With prayer for the Spirit to lead us into all truth because the Scriptures were inspired by Gods Spirit at first and the same Spirit is only able to acquaint us with his own meaning If any man want wisdom he must ask it of God Jam. 1.5 so did David Psal 119.18 Open mine eyes that I may see the wonderful things of thy law Is it any marvel that they who flie the judgement of Gods Spirit and stand to the Church Pope Councils and only swallow that sense which they give and never look after Gods Spirit should miss of the true meaning of the Holy Ghost and fall into and tumble in a number of errors and heresies To these might bee added meditation diligence keeping of order and time special application and the like These things let them be brought to the reading of Gods Word and no man shall lose his labour hee shall bee taught of God who hath promised to reveal his secret to them that fear him So much of the qualification of the person II. Now follow some rules which a person thus qualified must learn and keep by him to try when a Scripture is wrested or no. Rule 1 The first is that in our text conference of Scripture there the Spirit of God by plain places expoundeth those which are more difficult Thus Nehem. 8.8 Ezra opened the Scripture by comparing it with it self and so made the people to understand as Junius noteth out of the original So the Bereans having heard the doctrine of the Apostles searched the Scriptures that is compared their doctrine with the doctrine of the Old Testament Thus the Apostles themselves teaching Christs resurrection Acts 2.16 prove it out of the Old Testament viz. Psal 16.10 Thou wilt not suffer thine holy one to see corruption And to prove that those words cannot be meant of David himself he appeals to another testimony in 1 King 2. where it is said that David slept with his fathers and lay buried in his Sepulchre and so saw corruption This is a special way whereby the Scripture giveth wisdom to the simple Psal 19.7 And for this purpose the Lord hath in great wisdom tempered the Scripture with some hard places to exercise mens senses and try their diligence in comparing of Scripture whereof there were no need if there were no hard places How comes it that many pervert the Scripture to their own destruction but because they conferre not one part with another which would lead them into the right sense How come the Arrians when they hear Christ say The Father is greater than I and other such sayings to hold to the death that Christ is not true God co-essential and co-equal with his Father but that they doe not compare this with other places as Job 1.1 That word was God Philip. 2.6 He thought it no robbery to be equal with God Rom. 9. which is God blessed for ever And consequently that the former place speaks of his Human nature the latter of his Divine nature How could the Papists suffer shipwrack of faith and Heretically erre in the foundation of Religion teaching justification by the works of the Law out of Jam. 2.21 Was not Abraham our father justified by works but that they conferre not other places to help them into the right sense as Rom. 4.2 and 3.20 We are justified by faith without the works of the law and Tit. 3.5 Not by the works of righteousness which we had done but according to his grace he saved us Which places being compared shew that one speaks of justification before God as Paul the other of justification before men as James the former of justifying the person the latter of justifying the faith of the person When they read such places as these Awake thou that sleepest and Turn you turn you O house of Israel hence they conclude man hath free-will in his own conversion Whereas would they compare these with other places as Gen. 6.5 The whole imagination of mans heart is only evil continually and it is God that works both the will and the deed c. the reconciling of such places would force them to see that till God work us wee are meer patients and after that acts agimus being moved we move for his grace must not bee idle in us The lewd and disordered Libertine when he reads that wee are justified by faith without works casts off all care of his conversation What can his works doe what need they But he could not thus pervert the Scripture to his destruction if he compared it with such Scriptures as say that faith without works is dead and that faith works by love The reconciling whereof would teach them that although works be excluded from justification yet not from faith they must bee in the person justified though not in the justification of his person This conference of Scripture is either in places parallel and like or in such as seem to be opposed and unlike The conferring of like places bringeth great light to the reader As for example 1 Cor. 7.19 Circumcision is nothing and uncircumcision is nothing If we would understand what is meant by this nothing compare we it with Gal. 5.6 In Christ Jesus neither uncircumcision availeth any thing nor circumcision where nothing is to avail nothing and is not referred to Circumcision or uncircumcision it self but to the person it is
the manifesting of Christs glory for which Christ checked her for it was a private and light respect to which miracles must not bee commanded Joh. 2.4 4 For confirming of that Doctrin and Authority which is sufficiently confirmed already Joh. 2.18 Shew us a sign why thou doest these things why thou whippest out buyers and sellers out of the Temple Hee shews them none they tempt God herein was not the whipping of them out and the Authority hee had shewn sign enough of his divine authority did not hee solely and alone overthrow and turn out a number of them without resistance did not he by his word challenge the Temple to bee his Fathers house and himself the Son of God Having thus confirmed his authority by this sign hee would shew them no other Thus the Papists as a Pharisaical seed tempt God looking for more miracles to confirm the same Doctrin which Christ and his Apostles have sufficiently confirmed by many and powerful Miracles When they prove that wee teach another Dâ—ctrin wee will shew them other miracles III. To tempt God in action is thus 1 To enter upon any thing without a Calling for that is to step out of our way when wee do that which wee have neither Word nor Promise for this is in the Text. 2 To walk in a course of sin and live in our wickednesse especially when the Lord by blessings moveth us to repentance Mal. 3.15 They that work wickedness bee set up who bee they in the next words the Prophet sheweth saying They that tempt God are delivered So as all wicked persons are Tempters of God 3 To presume upon extraordinary means when ordinary means may bee had Thus the three worthies of David tempted God that went for water in danger of their lives whereas they might have had it nearer in safety 2 Sam. 23.15 but when they brought it to him hee considered how they had sinned to satisfy his sinful desire and would not drink it And this is the tempting of God intended in this place to flye down refusing the stairs 4 To run into places or occasiâ—â— of danger in soul or body is to tempt God as to run into wicked company or exercises Peter notwithstanding Christ foretold him of his wâ—akness yet trusted on his own strength and went into Gaiaphas his Hall and seeking the Tempter found him and himself too weak for him Our Saviour would here teach us what a dangerous sin it is to tempt the Lord it being so absolutely forbidden the people of God not only in the Old Testament but in the New 1 Cor. 10.9 Neither let us tempt Christ as some of them also tempted him Reasons For 1 It is a plain contempt of the Lord in his providence and constitutions when a man either neglecteth the means which God hath appointed to bring forward his purposes or betaketh himself to such means as God hath not appointed 2 It is a manifest argument of infidelity and hardness of heart When a friend promiseth me to doe me good at my need or to stand by me in time of danger I will feign a need or danger to try whether he will be as good as his word or no what doth this but imply a suspicion in me that my friend will not be as good as his word therefore I will try him before I need him And thus he deals that will needlesly tempt God 3 No relation between God and us may encourage us to tempt him He is our Lord a strong God doe we provoke the Lord are wee stronger than hee 1 Cor. 10.12 Let not the Princes of the Philistims dally with Sampson for he is strong and will revenge himself by pulling the house over their heads the Lord is strong and mighty Sampsons strength was but weakness to him therefore let us not tempt him lest we goe away with the worse as the Philistims did He is our God even a consuming fire Heb. 12.29 it is no safe dallying with fire He is our Father therefore we must fear him as Iacob knows Isaac is his father yet is afraid to goe to him disguised lest said he I seem to my father to dally or mock 4 The greatness of this sin will appear in the greatness of his punishment It cost good Josiah his life 2 King 23.29 He would try what he could doe against Pharaoh Necho when he was admonished of the Lord not to goe against him For this sin the Lord sware that not one of the Israelites above twenty years old should enter into Canaan It cost the lives of six hundred thousand men besides women who for tempting God were destroyed of the destroyer 1 Cor. 10.9 Good Zachary for not beleeving the Angel which came with tidings of a son was struck dumb for requiring a sign Even the best if they tempt God shall not carry it clear away Obj. Psal 34.8 Taste and see how good the Lord is and Rom. 12.2 prove what that good and acceptable will of God is Ans There is a two-fold knowledge of Gods goodness 1 Speculative by which we know God to be good in himself and to us 2 Experimental in some thing not revealed The places alleadged speak of the former only this later is a tempting of God Use 1. This serves to discover unto us our fayling against this doctrine and that every of us cannot so easily put off this sin as we think for 1 Is it not ordinary amongst us that read the Word and of Gods power therein we hear his promises we taste by experience how good and bountiful God is and yet in any straight in every danger we can be ready to tempt him as in Massah saying in our hearts Is God with me Doth God regard me Am I not clean cast out of sight Can I ever be holpen and swim out of this distress Thus the unbelief of our hearts is ready to make God a Lyar. When there was a marvellous great famine in Samaria and Elisha said To morrow at this time two measures of barly shall bee at a shekel and a measure of fine flower at a shekel a Prince answered If the Lord would make windowes in Heaven could it be so he answered Thine eyes shall see it but thou shalt not eat of it And hee was trodden in peeces in the gate for his unbelief 2 King 7. vers 19. 2 How generally are we in love with our sins which out of Malachi we have shewed to be a tempting of God God hath poured abundant mercies upon us the people of England yet we goe on to provoke and tempt him the more his mercies the more our sins how can this abusing of goodness but heap up wrath against our selves Can there bee a greater tempting of God in his justice than to goe on and trade in sin without repentance presuming that God will not punish us What a number of notorious wicked persons are resolved to adde drunkenness to thirst and sin to sin and yet at last mean to
be saved 3 How hardly can we bee kept from wicked companies and occasions Though we be warned by Christs voyce speaking in the Word as Peter was yet we thrust into Caiaphas his hall and the Players Hall which is the Devils School and will not avoyd occasions till the end of sin bring sorrow and bitterness incurable How easily doe men lose the watch over themselves against their own resolutions and the motions of Gods Word and Spirit when they might redeem their precious time gained from their special calling to the general in reading meditating prayer c. presently the Devil thrusts them out of both callings to gaming drinking or bowling or such unprofitable exercises O when God layes you on your Death-bed this one sorrow if God ever give you sense of your estate will be ready to sink you that you have loosely and unfruitfully parted with your time and now you cannot buy an after-noon to bewail the loss of many in with all your substance 4 How prone are we to venture and rush upon any thing without a calling or without a warrant as when men cast themselves into unnecessary dangers hoping that God will deliver them Many run on an head into unlawful contracts without care of any word to guide them Others strike the hand and undoe themselves by Suretiship Others cast off profitable callings and betake themselves to unprofitable and hurtful as Usurers and their Bawds and keepers of Smoke-shops And some will run upon ropes for praise or profit In all this men are out of their way and in a course of tempting God Would a man cast himself into the Sea in hope he should never be drowned or on a perswasion he should never be burnt cast himself into the fire Wee having stayrs are prone to leap down Christ our Lord would not doe so 5 How common a thing is it both in matters of soul and body to sever the means from the end which is a plain tempting of God as our Saviour here calleth it Every man hopes to goe to Heaven but never seeks the way I. What a number will be saved by Miracle for means they will use none faith repentance knowledge mortification sanctification they are strangers yea enemies unto God fed the Jewes miraculously in the Wilderness not in Canaan not in Aegypt where means were Christ fed many people by Miracle in the Wilderness but being near the City he bought bread Joh. 4.8 God will never feed thee with the heavenly Mannah by Miracle where the means are to be had but are neglected How many will either be saved as the Thief was on the Cross or they will never be saved they make their salvation but an hours work and make as short a matter of it as Balaam who would but dye the death of the righteous What a tempting of God is this as if a man would adde his Oath unto Gods that he shall never enter into his rest Christ hath sufficiently set forth his Divine power by that example of him on the Cross he need not nor will not doe it again in saving thee by miracle It is a better argument Christ saved the Thief at the last hour on the Cross therefore he will not so save me than otherwise VVhat a common sin is it to neglect the means and despise the word as a weak and silly means as the Preachers be silly men Oh if wee had greater means some man from the dead or some Angel from Heaven or some miracles we could bee better perswaded A great tempting of God as though his wisdome had failed in appointing sufficient means for the faith of his people Christ reproved this infidelity Joh. 4.48 Except yee see signs and wonders yee will not beleeve Notably Luther If God should offer me a vision I would refuse it I am so confirmed in the truth of the word How commonly doe men stand out the threats of the Word plainly denounced against their sin even in their own consciences which is nothing but to tempt God and try whether he will be so just and strict II. In the things of this life men tempt God many ways 1 Idle persons are tempters of God that for working might releeve themselves and theirs but they will not and yet hope to live whose presumptuous tempting of him God revengeth either by giving them over to stealing and so they fall into the Magistrates hand or he hardens mens hearts against them that they finde not that good in an idle and wandring life which they expected These must have water out of a rock and be extraordinarily fed thrusting themselves out of the ordinary course which God hath put all flesh under viz. By the sweat of thy brows thou shalt get thy bread 2 The omitting of any ordinary means of our good or over-prizing of any means is a tempting of God to take them from us and a revenging of the abuse Hezekiah though the Lord say he shall live fifteen years must not omit means but take dry figgs and lay to the apostem Asa must not trust to Physick for then he shall never come off his bed 3 In our trials when wee murmure grudge make haste or use unlawful means we tempt God and incur this great sin So as none of us can wash our hands of it but it will stick with us and we had need daily to repent of it because it daily thrusts us under the displeasure of God Vse 1. Labour we to nourish our confidence of Gods power and mercy which is an opposite unto this sin and strive against it Quest By what means Ans By observing these rules 1 See that in every thing thou hast Gods word and warrant for what thou doest say not I hope I may doe this or that but I know I may doe it If thou hast a word thou mayest be bold without tempting God that is the ground of faith and tempting of God is from infidelity Acts 27.34 when Paul was in extream peril he tells the Mariners they should come safe to land Why what was his ground even a special word the Angel of God told him that night that none should perish 2 Walk with God as Enoch provoke him not by sin then mayest thou pray unto God and secure thy self under his wing in danger without tempting him So long as a man hath a good conscience with Paul and an upright heart with Hezekiah he may bee bold with God and rejoyce in himself and assure himself that Gods power and justice is his he will not sink in trouble not say Is God with me 3 Vse the means conscionably which God hath appointed for the attaining of good ends Paul had a word that they should all come safe to land yet they must not cast themselves into the sea nor goe out of the ship Never did any promise of God make the godly careless in the means Daniel had a promise of return out of Babylon after seventy years and knew they should return
good purposes and practices Which is the rather to bee learned because wee have that within us which will make us easily daunted in good things as Peter himself after hee had been long with Christ was so daunted with the voice of a Damosel as hee easily forsware 〈◊〉 Master All Satans instance in evil it to bring us from instance in good against whom wee must every way fortify our selves First In the subdoing of any sin or corruption how will nature recoyl how stirring will Satan bee to keep his holds how many baits and objects will hee present unto thee how many fears and losses and crosses as rubs will hee cast in thy way and all to drive thee from the field against thy sin But now is a time to make use of this Doctrin Are wicked men so constant to the Devil at his instance and must not I bee constant for God at the instance of his blessed Spirit I will hold out by Gods grace and if I be foiled once and again as the Israelites in a good cause against Benjamin I will renew the battel the third time I shall at length carry away the victory this sin is one of Satans band like the captain and I will not bee driven out of the field by such a Craven that will flye if hee bee resisted Secondly The graces of God are as so many precious jewels locked up in the closet of a godly heart the Devil is instant to rob and bereave us of these wee must bee as hardly perswaded to give up these as to bee spoiled of our earthly treasure and riches 1 Our faith were a sweet morsel to Satan but wee must resist him stedfast in the faith Job will hold his faith in spight of the Devil let him lose his goods his health his friends his children hee will hold his faith and professe if the Lord kill him too hee will still trust in his mercy 2 Hee would steal away our love of the Saints and with it the life of our faith and therefore hee sets before us many infirmities of theirs and suspitions of our own and some fear from others but notwithstanding out delight must bee in the Saints that excel in vertue Jonathan will not bee beaten off the love to David though in all outward respects hee had little causes onely because hee saw God was with him 3 Hee layeth siedge to our sobriety and temperance and layeth many baits but Joseph will not yeeld to the many assaults of his Mistris 4 He would make us weary of prayer which is our strength and iâ— God delay he tells us he hears us not we lose our labour But wee must wrastle by prayer as Jacob till we obtain and as the woman of Canaan begge once and again till Christ hear us if he call us doggs so as wee cannot sit at table let us beg the crums as whelps that â—all under the table 5 He would make us weary of our profession is uncessant in setting the malice of the world upon us yea great ones multitudes and all But the Disciples by no whips moâ—ks threats or persecutions could be daunted but rejoyced in them and went on more cheerfully 6 He would have us weary of well-doing and beginning in the Spirit to end in the flesh But as Nehemiah in building the Temple and wall said to his crafty Counsellers Should such a one as I flie so let every Christian say Should I lose all my labour and that crown of life that is promised to all them that are faithful to death No I will not doe it The Devil took him up into an exceeding high mountain In this third temptation we are to consider two things 1 The assault 2 The repulse In the assault two things 1 The preparation 2 The dart it self In the preparation 1 The place 2 The sight represented The dart consists of 1 A profer All these will I give thee 2 A condition If thou wilt fall down and worship me 3 A reason for they are mine and to whomsoever I will I give them First of the place and in it 1 what place it was 2 how Christ came thither 3 why Satan chose that place I. The place was the top of an exceeding high mountain What this mountain was we cannot define and the Scripture being silent in it wee may bee sure it is no Article of faith Some think it was mount Ararat on which the Ark of Noah stood in the floud the highest mountain in the world But without all reason for that was in Armenia another part of the world Gen. 8.4 And there were a number of great Hills round about Jerusalem fit enough for this purpose As 1 There was mount Moriah where Abraham offered to sacrifize his Son Isaac where Salomon built his Temple and wherein Christ stood in the former temptation But the text is plain hee was carried from thence into an higher mountain by farre 2 There was mount Ghiâ—n 1 King 1.33 34 where Zadok and Nathan at Davids appointment anoynted Salomon King But this was too low 3 There was a mountain over against Jerusalem called mons offensionis the mountain of scandal where Salomon in his age deceived by outlandish wives built an high place for Chemosh and Molec the abominations of the children of Ammon and Moab 1 King 11.7 which high places so hard it is to thrust down superstition once set up continued standing three hundred sixty three years and were destroyed by Josiah 4 There was mount Calvary where Christ suffered but that was not so high as this mount spoken of 5 There was mount Oliveâ— a famous mountain about six furlongs from Jerusalem here David wept flying before his Son Absolom here Christ often watched and prayed and wept over Jerusalem for it was so high as that from the top of it as Josephus reports one might discern all the streets of Jerusalem and see afarre off to the dead sea 6 There was mount Sion higher than all these which was called the Mountain of the Lord for those that have written concerning this City know that the foundation of it is among the holy Mountains and among them all mount Sion was farre the highest and therefore David made a Fort there called the City of David 7 There were besides these without Jerusalem mount Nebo from the top of which Moses stood and beheld all the Land of Canaan and was commanded to dye This is generally held to be the Mount to which Christ was carried and so could I think were it not that it was quite without Palestina and not in the Land of Canaan for Moses only there did see the good Land but must not enter into it 8 There were within Palestina besides these mount Basan and mount Hermon very high Hills in comparison of which Sion is said to bee a little Hill Psalm 42.6 and 68.16 Now it is very probable that this temptation was upon one of these Hills but we must not bee curious to determine
〈◊〉 〈◊〉 in the twinkling of an eye which is indeed no time but the beginning rather of time seeing there is no distinction between time past and time to come Howsoever wee must take it for a very short space of time and that the sight was gone before Christ could well consider of it For so the like phrase is used concerning Sodome that it was destroyed in a moment for the Sun rose very fair and before ever they could consider of such a storm the Lord showred down fire and brimstone Now the reason why the Devil used such a speedy and quick representation was to ravish Christ suddenly and stir up his affections by the absence of it to desire to see it again dealing with Christ as we with our little children when wee would make them earnestly desire a thing wee let them see it and hide it again give it them into their hands and suddenly take it away again So did Satan Secondly Satan might have another trick in it to disturb the minde of our Saviour for as a suddain flash or light doth dazle the eyes of the body so doth a suddain flash or sight of this or that object easily dazle the eyes of the minde and instead of pleasure with it at least it brings some trouble and perturbation However he thought it would fit and bring on his temptation Thirdly shadows will abide no looking on no examining and therefore the Devil is so quick in taking them in Doct. 1 It is an old practice of the Devil to let death into the soul by the window of the senses and especially by the sight for here hee would overcome Christ by the sight of the World and the glory of it Thus hee had gained Eve to sin by the sight of the apple which was beautiful to the eye by hearing that shee should bee as God if she did taste it by touching tasting and pleasing all her senses with it The sons of God saw the daughters of men that they were fair and took them to them for wives which was the cause of the deluge Ahab saw the vineyard of Naboth lye so conveniently to his demeans as he must needs compass it by murther Reason 1 The Senses are the near servants of the Soul if Satan can make them untrusty he knows he can by them easily robb the soul yea and slay it For senses work affections and affections blind judgement David sees Bathsheba presently affects her his violent affection blinds his judgement he must have her company though it cost Uriahs life I saw said Achan among the spoyl a goodly Babylonish garment and two hundred sheckels of silver and a wedge of gold of fifty shekels and I coveted them and took them Josh 7.21 How was Adam otherwise deceived by Eve but first in his affection and then in his judgement 2 As Satan lays his baits in all the Senses to steal the heart so especially in the eyes dealing as the Chapman that would vent his wares he lays it forth on the stall that men may see it and oftentimes the very sight of it without further offer draws on the buyer to a bargain He knows he loseth not all if he gain but an unlawful look because there is sin begun though not perfected 3 The Sense is to the Soul as a door to the house A man that would come in or send any thing into an house must goe in and send it in by the door Even so although the Devil by his spiritual nature can and doth apply himself to our spirits without our senses yet other tempters cannot reach the soul so immediately Eve could not work Adams heart directly but by the outward senses of hearing and seeing especially sent in the temptation Poysons cannot reach the heart unless by the senses they bee drawn in So wicked Mates cannot convey their corruption one into another but by the outward senses hearing their wicked and incentive speeches and seeing their graceless and infecting actions But besides this so full of malice is our spiritual adversaty that he would not only immediately take up our hearts but fill up all our senses and by them continually sendeth in burning lusts and by the same door covetous desires and by the same ambitious and aspiring thoughts and by the same revengeful intentions and such like till the house be full of wickedness 4 Satan knows that God hath appointed the senses for the good and comfort both of body and soul especially the sight and hearing to bee the senses of Discipline to furnish the mind with knowledge of God with faith which is by hearing with hope of his gracious promises with heavenly meditations and contemplation of his great Works which our eyes behold Now Satan would cross all this gracious constitution of God and make the lights of the body be means to blind the mind he would fill up the senses and take them up with such objects as shall not only corrupt the heart but keep out those means of grace which the Lord would by them convey into the heart so that the soul should be further poysoned by the same means which the Lord hath prepared as an Antidote by which natural poyson and corruption should be expelled Vse 1. This doctrine enjoyneth a diligent custody of the senses A good Housholder suspecting Theeves and Robbers will bee sure to keep his doors and windows fast And we knowing that our senses are the doors and windows of our souls must look to these doors lock them barre them bolt them fast that the Devil enter not this way True it is that the inside must first be made clean for out of the heart proceeds an evil eye Mark 7.22 But whosoever is resolved to keep his heart in any rightness must think it his next care to shut out and keep out whatsoever might be let in to decline it and turn it from God again What made the holy Prophet Psal 119.37 pray so earnestly that God would turn his eyes from beholding vanity but that hee knew that even a good heart such as his was could never hold out unless the outward senses especially the eyes which by a Synecdoche are there put for the rest both because they are special factors of the soul and because of the multitude of their objects and in regard of the quickness of sight above all the rest of the senses laid together were well safe-guarded Can the heart or Market-place of a Town or City be safe from the siege of the enemy if the Gates be cast open or the Wall demolished or the Ramparts bared of their sence and munition Why did Job make such covenants with his eyes but that he knew that without such a sence every object would be as a snare to entrap his soul Job 31.1 Nay let an heart never so seasoned with grace suffer the senses to leak the soul is in danger of shipwrack Was there ever heart of ordinary man or woman more innocent or more filled
and a good Conscience and faith unfeigned And when the Lord bids David seek his face Davids heart answereth I will seek thy face Psal 27.8 Those that serve bodily Masters must not serve with eye-service but as the servants of Christ Eph. 5.6 how doing the will of God from the heart and ver 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in simplicity of heart What man can abide a servant that deals deceitfully with him if he know that hee outwardly pretends service but his heart is not with him but he dissembles Love Truth Faith and Reverence No more can God Men cannot see into the hearts of their servants but the Lord doth and cannot bee deceived The fountain of all our Obedience must bee a pure and sincere heart or else if the well-head be corrupt share all the waters that issue thence 3 It must bee ruled and squared by God himself Hinc obedâ—re ad audire for God must bee served as hee will bee served and not as wee think good for God knows what is best and what pleaseth him best All Obedience is to go by rule not our own or others but Gods As the eyes of the hand-maid is upon the hand of her Mistrisse so in our service must our eyes bee upon Gods direction Ps 123.2 which is implyed in that phrase Luke 1.75 That wee should serve him in righteousnesse and holinesse before him all the daies of our life An earthly servant must not take up his own work nor do other mens business but depend upon his own Masters mouth and direction Now God ruleth his whole service in respect of the 1 matter 2 manner 3 end I. For the matter Whatsoever I command that do onely saith the Lord. Thou shalt not do that which is good in thine own eyes but what I command thee And so wee are taught to pray Thy will be done II. For the manner It must bee 1 Absolute 2 Total I. Absolute without all condition on our part whereas all service to men must bee conditional The reason hereof is because God being holiness it self can command nothing but what is most just and holy but men may II. Total both objective and subjective 1 It must bee total in respect of the object all Gods Commandements all which call for our obedience Partial and delicate service when wee list or at leisure as the retainers of great men on feast-daies is not that which liketh him but a constant diligence in all his Commandements and a conscionable indeavour in all General service was holy Davids aim Psal 119.6 Then shall I not bee confounded when I have respect to all thy Commandements Not that wee can perfectly serve him unlesse wee were perfectly sanctified but that we must make conscience of all Gods Commandements even the least 2 It must bee total in respect of our selves we must be wholly imployed in his service in all our parts and powers the whole heart and all the strength is here challenged Wherein there is a notable difference between the service wee owe to God and that to men Wee are to bee serviceable to men only in part not wholly for the soul and Conscience are not subject to men which God especially taketh up and looks for Gods priviledge it is to bee the father of spirits for although wee take our bodies from our Parents yet our souls are immediately from God Men therefore have no power and authority over our souls but God hath power both over soul and body and is the Lord of our conscience and spirit and therefore of due must we subject our selves wholly in his service III. God ruleth his service in respect of the end which is twofold intentionis termini 1 The proper aym and end of our service must be 1 Gods glory directly If all our service of men must be for God as we saw it must much more must Gods immediate service 2 The good of our brethren and of Gods Church which we must not scandalize but build up for God will be served in our service of men 2 Wee must serve our God without end he requires such an heart in his people as to fear him always Deut. 5.29 and 6.13 Thou shalt serve the Lord and cleave unto him Wee allow not our servants to cast up our work and make holy-day at their pleasure much less most Gods servants think it lawful at any time to give any service to Satan Sin Lust the World or any Creature against the Will of the Lord. Vse This should provoke us to tender unto God this service with heart and good will thus squared by God for the matter manner and ends of it The Apostle Ephes 6.5 6 7 8. perswadeth servants to obey their Masters according to the flesh by three arguments all which are much more strong to perswade our service to our Master in heaven First saith he it is the will of God Gods institution and the ordinance of Christ It is enough for a servant to know that such a thing is the ordinate will of his own Master The second reason of the Apostle is taken from the honour of their service that in serving men they served the Lord Christ which was an honourable thing Now we serve a great Lord and as good as great If a servant were bound to a wicked and froward Master he must obey him in all lawful things How much more are we to yeeld service to so good a Lord who can command nothing but that which is most just holy and honourable Hee sets us not about any base or ignoble service to work in brick or clay as Pharaoh commanded the Israelites but our work is the practice of piety and righteousness of prayer and praise And besides it is most beneficial to our selves for what gaineth he by our service our goodness reacheth not to him to adde a grain to his perfection Psal 50.9 10. I will take no Bullock out of thy house for all the beasts of the forest are mine and the sheep on a thousand mountains If I were hungry I would not tell thee But it is our honour and profit as when a noble man takes a poor Sneak near him to serve him such a mean man is more honoured and pleasured than the noble man to whom he retains The third reason of the Apostle is drawn from the expectation of reward or wages which if their Masters should fail God would not fail to repend unto them knowing that whatsoever good thing any man doth that same he shall receive of the Lord. Now if the Lord so liberally reward faithful service done to mean and even wicked men how rich and royal a reward gives hee to the faithful service of himself It gifts then may move us to serve God the Lord truly saith All these doe I give thee and more also my Christ my Spirit my self and life eternal No man gives such wages no servant ever had such a pay-master To these might be added sundry other motives
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
rather than over-ruled by power it laies by all dialogue dispute murmuring and desire of dispensation 3 In the measure of doing it will indeavour in all the Commandements and all duties no man so wicked but hee can do many things as Herod but hee cannot yield to all 4 In continuance and conclusion of that hee doth it holdeth on in doing things purely for a good end for Gods glory and not by fits and starts but perseveres to the end and the crown of the work In all which a wicked man comes short for whatsoever is forced or feigned must bee heavily entered on and more heavily ended besides whatsoever is from such an one is joyned with reigning sin which hales and tugs him backward and toils him out before hee bee half way in any good work 3 How often doth the Lord reject the sacrifice of the wicked their oblations their fasts their prayers their temporary yea miraculous Faith their almes and charity yea their confessing and Preaching of Christ as in the last judgement all which had they been fruits of sound grace they had been acceptable But God looks not so much to the matter of the work as the person working the manner of working and the end of the action Vse 1. Well as Satan goes away when hee can stay no longer and so his obedience is forced so doth sin from most men when they can keep it no longer and so that which seemeth obedience in them it is no better than the Devils obedience in this place Vse 1. Many refrain many sins for fear of Hell and the curse of God they dare not hold their sin any longer whereas they are as much in love with it as before as Moses his Parents kept him so long as they durst before they exposed him to the waters so dearly love men the children of their own corruption What thank is it for a Robber or Felon to leave robbing and stealing for fear of hanging If there were no Law nor Magistrate hee would to his own calling again because hee is no changeling So what thank is it for a man to avoid sin because of damnation here is no fear of God but fear of evil no love of God but self-love And yet this is the restraint of most men whom Conscience no whit bridleth Why do men abstain from open wronging of men by Robbing Stealing Murthering they will say for Conscience But then the same Conscience would keep them from all secret deceit lying and cousenage and then the same conscience would keep them from all other sins also as swearing drinking dicing carding gaming pride wantonness and the rest A good conscience in one thing is a good conscience in all 2 The like is the obedience of many sinners that are still in league with their sins Many filthy unclean whoremongers and harlots have left their sin but it is because it hath lest them they have broken their strength and either age or diseases in their bodies hinder them oh now they will pretend Conscience But they can as filthily speak and as merrily remember their mad pranks as ever they acted them they want onely a body no minde will or affection to commit over the same things again Many Prodigals have left their sin because their wealth hath left them and poverty feeds upon them Many quarrellers and swaggerers have left off such furious courses why perhaps they have gotten some maim or mischief or perhaps they fear whether they can do so again safely or no and this is all the conscience that hath calmed and quieted them but what obedience is this Is that an obedience to God for a Dicer or Gamester to forbear play or rather as it is his theeving when he wants mony to stake 3 In Gods service what makes men come to Church to hear and Pray Every man saith Conscience Yea but good Conscience works powerfully upon the Will what then means the unwillingnesse of men and heavinesse who are so far from apprehending their week-occasions as if they ask their own hearts they must tell them that on the Sabbaths of God were it not for fear of law and shame of men both which are often forgotten they would not come at all Here is obedience much like the Devils because they are of the Devils teaching The like of many servants and Childrens obedience whose comming to Church to hear their duty is meerly forced by the compulsion of Masters and Parents and hath as little comfort in it as the Devils obedience 4 The like is to bee said of late Repentance at the time of death when the sinner hath held his sin so long as hee can then hee would bee rid of it Indeed his sin leaves him but not the curse of it but hee is so far from leaving it as were hee to live over his daies again hee would put as much life into his sin as ever before Late repentance is seldome true ever suspicious Why do many rich men never do good while they live but live as unprofitable and hurtful as swine till they come to the knife but then when death is binding them they will give somewhat to good uses to the Poor for a Sermon c. Why what moves them Conscience they say But it is an accusing Conscience crying out against their oppression usury wrong cruelty and deceit and now this wicked Conscience would stop its own mouth by offering to God some trifle of that hee hath robbed For were it a good conscience why doth hee not leave some part of his wealth for God before it wholly leave him Were it a free-will-offering why comes it so late why doth hee not good while hee hath time Gal. 6.10 Surely God likes a living Christian for any man will bee a Christian dying Neither is it thank-worthy to give that which a man cannot keep And commonly such gifts do more good to others than the giver himself Which is not spoken to hinder men from doing good at their deaths but to provoke them to do good before that time And yet better late than never Let us examine all our obedience by this ground and bee sure that it differ from the obedience of Devils and wicked men And that by these rules 1 God loves truth in the inward parts and refuseth all that obedience which follows not sanctification of the Spirit duties without must flow from graces within Examine now thy inward change wee are his new creatures created to good works joyn that in thy actions which the Devil divorced the inner man with the outward the subjection of the soul with the obedience of the body 2 Examine thy love in thy obedience that because the love of God constrains thee thou doest what hee commands and whether thou preferrest the Commandement of God which is ever-joyned with his glory above all the World and thy obedience above thy profit credit case pleasure mens favour or dis-favour whether thou canst obey God against all these This was
the time of his infirmity needing a breathing time and a refreshing by which hee knows what wee weaklings have need of and is become a merciful High Priest to give us some rest in the midst of our conflicts which else would bruise and break us 2 Hee goeth but for a season because of his invincible malice who cannot afford us a good hours rest if hee may have leave to disturb us because hee maliceth our Lord and Saviour with an inveterate and deadly malice so that although hee bee in himself out of his reach yet hee still continues to tempt him being in heaven in his members upon earth This deadly malice in his nature our Saviour noteth in Matth. 12.44 The unclean spirit when hee is cast out seeks to re-enter and return again and where hee findes a fit house hee brings in seven Devils worse than himself Hee is diligent to watch our mischief and if hee cannot prevail at one time hee will assay another 3 God sees it good to stir us out of our security who are ready to expose our selves to temptation especially after we have out-stood a temptation and never are wee easier made a prey for Satan than when the pride of heart tickles us and so wee grow secure because wee have out-grown some temptation If our estate of corruption did not necessarily require changes and aâ—mies of sorrows wee should find the Lord not delighted in afflicting the sons of men but hee sees how prone wee are to surfeit of fulness and as a field of Corn the rancker it is the easier it is laid down with every storm and violent wind of temptation and therefore hee changeth hurtful prosperity with wholsome though bitter potions of afflictions and like a good Physician prescribes us a thin dyet and abstinence after our surfeit and excess 2 God sees these changes good for us to season and stir up our prayers In affliction wee can seek the Lord diligently Isa 26.16 Oh Lord in trouble they have visited thee they poured out a prayer when thy chastening was upon them Hee knows his Church is never so fitly disposed to fervency and efficacy in prayer as when the cross is on her shoulders whereas in her peace shee is sleepy cold negligent roving and remiss in her seeking after Christ Psal 55.19 3 God sees these changes good for us to lift us up from this evil world for were our prosperity not interrupted wee would dote too much upon the World and would wish no other Heaven than this upon earth for if wee bee so hardly and heavily gotten out of so miserable a World as is full of sorrows and heart-griefs how hardly or rather impossibly should wee get out of an unchangeable earthly happiness though to injoy our heavenly inheritance 4 God sees it good for us to bring these changes into our estate and to entermixe with afflictions comforts and breathings to help our patience and perseverance for else all our sorrows would exceed our strength if they were without intermission The Lord will not have us swallowed up of sorrow and therefore doth so temper and blend our estate as wee bee not quite tyred out with the instance of our skirmishes and conflicts but after our skirmishes retires us for a while where we may breath and refresh our selves and recover our strength and fitness for further service whensoever our great commander shall imploy us 5 God sees these changes good for us that by them wee might prize his mercies to praise the giver doth not the night make the day more delightful would wee so prize and praise God for health if it were not sweetned with sicknesse plenty is endeared by want and an honey-comb hath no sweetness to a full stomack whereas hee that hath been pinched with penury and need knows what a benefit abundance is 4 God for his own great glory brings these changes into our estate thereby manifesting 1 His Wisdome in upholding his Church by contrariâ—s which fight one against another as the frame of the World standing on four contrary Elements 2 His power that bringeth to the grave and back again 1 Sam. 2.6 that supporteth his Children to stand under so great burdens without fainting thereby magnifying his omnipotent power in such weakness 3 His goodness in suffering his children to bee afflicted on every side but not drowned in the waves of them to bee persecuted but not forsaken to bee cast down but not to perish yea to bee killed but not overcome 2 Cor. 12.9 and 4.7 Nay his goodness is such as turneth all these changes to good bringing good out of evil sweet out of four life out of death and his own order out of earthly confusions 4 His glory in the strange and miraculous deliverance of his Church in its most desperate estate and in the powerful overthrow of his enemies And of all the persecutions of his Church it may be said as of Lazarus his sickness It is not to death but that God may bee glorified Vse 1. Then let us not dream of so stable a peace in our Church and Land as mens security every where hath seemed to lay hold of looking at the peaceable disposition of our gracious King at his hopeful Successor at our union among our selves at our league with all other Nations at the continuance and undisturbed estate and liberty of the Gospel for these sixty years For 1. God seeth not good to give any Church on earth an unchangeable estate that is the Churches expectation in Heaven 2 Our peace hath brought in a general security prophaneness intolerable pride of all fashions and colours beside modest and white a deluge of drunkenness daily drowning the brains and souls of thousands a weariness of this Mannah a dangerous Apostasie from the first beginnings of the Gospel and a falling back of many great ones into the professed Idolatry of Antichrist and in the most a contempt of religion yea and of a formal profession that denies the power and life of godliness Adde to these execrable swearing unpunished soul adulteries unrevenged or slightly punished the Sabbaths of God horribly and generally violated and prophaned by games and practices unlawful upon any day And now will God continue a peace to so unthankful a people that doe put it to no other use than to arm themselves against God and fight against his grace and glory 3 Consider how God dealt with his own people they had as long peace under David and Salomon as wise and excellent a King as ever was being an eminent type of Christ yet we see what long ease and peace brought him to which was the overthrow of his Kingdom and the renting of ten parts of twelve from him to his servant he was a King of peace as his name imported had posterity had made a league with all neighbour-nations yet God being provoked brings a woeful change on him and his Land So may it be to us 4 Consider how God hath threatned us of
partly from the Prophets witness 1 For the Apostles they witnessed of such facts of Christ as argued him First a Prophet vers 37 38. Who went about doing good and healing c. for these Miracles served to confirm his heavenly doctrin Secondly a Priest vers 39. Whom they slâ—w and hanged on a tree which noteth his sacrifice Thirdly a King proved by three Arguments 1 By his rising from death vers 40 41. 2 By sending out his Apostles to preach v. 42. 3 By his coming to judge all flesh ver 42. 2 The same truth is confirmed by the witness of all the Prophets ver 43. In the Preface Peter maketh way unto his Doctrin three ways 1 By removing from himself an imputation of levity and sudden change of his mind which might otherwise have been objected against him for all men knew that he being a Jew had been very respective lest at any time he should come near an Heathen or Gentile such as Cornelius and his company were for so it appeareth by his answer in the Vision ver 14. yea and after his vision he was full of doubts whether he might adventure into their company till the Lord adds to his vision a voyce bidding him go in to Cornelius doubting nothing vers 20. Peter therefore most ingenuously in the first place acknowledgeth an error that had stuck by him namely in accounting now after Christs death and Resurrection whereby hee brake down all partition walls such as were uncircumcised an unclean company and like Doggs and Swine to whom holy things might not be cast and offered 2 That the Lord had removed this error manifestly teaching him both by vision and voyce that his grace did now extend it self over all sorts of men and therefore that he came not of his own head moved by remerity or rashness but upon good ground to teach even the Gentiles the mysteries of their salvation 3 He gets not audience only and attention but authority also to his Doctrine by shewing what a good conceit he had of Cornelius and his company that he had not now to deal with prophane and lewd persons but such as the Lord had sanctified to himself according to the vision and voyce What or whom the Lord hath sanctified account not thou prophane vers 15. Whence 1 We have in this holy man a Map of Humane frailty Observ 1. A Map of humane frailty in the Apostle in which wee may see how heavie the best are to their duties for was it not long before given Peter in charge to teach the Gentiles was not his commission large enough when among other Disciples he was dismissed by Christ himself to teach not only the Nations but all Nations Had not he heard often from the mouth of Christ and read in the Writings of the Prophets that the Gentiles must bee called in that the Tents of the Church must bee enlarged her Curtains stretched out and that their own sound must go over all the world yet Peter had forgotten all this and as though Christ had not been come or as if himself had never conversed with him he would still uphold the difference of peoples which his Mr. had destroyed confine salvation to the Jews only as if Christ had not been a common Saviour of Jews and Gentiles he must have new visions and voyces to lift him up to his duty or else he cannot be brought so much as to acknowledge it Let us look upon this example to condemn our own corruption by it yea to watch over it lest following as we are too proue the stream of it we be carried away from the most essential duties which by our calling either general or particular are by God enjoyned us Let the Popish guides also look upon this example and tell us whether Peter erred not 1 In judgement 2 After Christs promise 3 In a weighty matter forgetting his commission and calling yea and the calling and salvation of the whole body of the Gentiles all which he sailed in And then whether it be a sound arâ—und upon Peters person or any promise made to him to build their Popes immunity and freedome from error in matter of faith so long as he siteth in Peters pretended chair Secondly In that the Apostle Peter secretly implyeth an acknowledgement of his error A pattern of special grace in the same Apostle We have in him a worthy pattern of a special grace to be practised of us all namely upon better grounds to lay aside any error in judgement or practice although never so long held or stifly maintained of us before and not be ashamed to profess that we so doe which vertue is a sound fruit of humility and argueth a good heart which is in love with the truth for it self and esteemeth it above his own estimation the observing whereof would cut off infinite controversies which could never bee carried and continued with such burning heat in the Church of God if the contention were not many times more for victory than for truth and rather lest error should bee acknowledged than that truth should triumph over it Thirdly In this Preface every Minister is taught wisely to cut off and remove such leâ—s as might hinder his doctrine among his Hearers and contrarily to win by all good means such credit to his person as that he may preserve a reverent estimation of himself in the hearts of his people So did the Apostle here and not without cause seeing the acceptance of the person of a Minister is a great furtherance for the entertainment of his doctrine not that the faith of God ought to be had in respect of persons but because mans weakness carrieth him beyond his duty herein And again Satan and his instruments seek exceptions against their persons whose doctrine is without exception well knowing that where the person is not first received hardly will any doctrine from him bee embraced Matth. 10.14 He that receiveth not you nor your words Whence the Apostle Paul was constrained to be much and often in the justifying of his person calling and conversation because to hinder his doctrine the false Apostles by all these laboured to bring him into contempt Nay our Lord Jesus himself was forced often to averre his person to be Divine his calling to bee heavenly and his conversation holy and without sin because the Jewes were ever hence disgracing his doctrine because of the meanness of his appearance Now whosoever would retain reverence and authority among his people must shew forth 1 Conscience of his duty 2 Love to his peoples souls and bodies 3 A wise and unblameable carriage and conversation these things if he doe not he hath more disgraced himself than his people can Of a truth I perceive that God accepteth not of persons By person is not here meant the substance of man or the man himself but the outward quality appearance or condition which being offered to the eye may make a man more or less respected
which draw on such fearful falls and mischiefs and preserveth him that neither hope of promotion nor gain nor ease nor favour of man who is but a worm shall make him forget the Lord that spread the Heavens this fear which is Loves keeper holdeth the heart in the Love of God himself of his Worship of his Word of his Children and whatsoever carrieth his Image all which without it either lye or quickly grow as refuse wares out of request 4 To drive away security awake sloathfulness provoke to watchfulness stir up to prayer keep in a fitness to profit by the word to tremble at it when God threatneth to rejoice in the promises as those to whom they belong to help us to better our selves by our afflictions as the speech of the converted Theef to his fellow implieth that if hee had had the fear of God he would being in the same condemnation have otherwise carried himself towards Christ than hee did And in a word to fence the heart which is as the market-place of a City against temptation in which special use it is called a Well-spring of life to escape the snares of death By all this that hath been spoken every man that would seem religious ought to labour above all things for this worthy Grace which God specially bestoweth upon his Children with whom hee maketh his new Covenant Jerem. 32. I will put my fear in their hearts never to depart from mee saith the Lord. Which hath all promises belonging unto it for a mans Self for his Children for this life present for a better for supplies of every good for with-holding and removing of every evil so as whosoever feareth the Lord wanteth not a good and rich treasury such as all the Indian Mines cannot afford yea such as both possesseth himself and entaileth unto his posterity the rich blessing of the Almighty Blessed saith the Psalm is the man that feareth the Lord Psal 128.2 3. himself shall bee mighty on earth his Children shall bee blessed after him his Wife shall bee as a fruitful Vine Riches and Treasure shall bee in his house Psalm 112.3 hee shall want nothing that is good and let his troubles bee never so great the Lord will deliver him out of them all Here is a Jewel worth hiding and laying up in the safest closet of the soul even in the midst of the heart for there God layeth it and calleth for the Heart to make room for it Deut. 5.29 Oh that there were such an heart in them to fear mee Isa 8.13 Sanctify the Lord in your hearts and let him be your dread Another bond whereby man is knit unto God is the working of righteousnesse an immediate fruit of the fear of God Where must bee considered 1 What this righteousness is and then 2 What is the working of it For the former To work righteousnesse what it is This righteousness is a grace of God whereby the beleever is inclined unto honest actions according to the prescript of Gods Law When I say a grace of God I understand that righteousness whereof a man in the state of grace is by grace made partaker and exclude all that Original Righteousness which was set in the nature of man by his Creation whereby hee was wholly conformable to the Image and Righteousness of God further saying that the beleever is hereby inclined to honest actions three things are implyed 1 That this righteousnesse is not that imputed righteousnesse of Christ which is a most exact conformity of the humane nature of Christ with all his actions and sufferings performed of him in our stead with the whole Law of God whereby wee are wholly covered as with a Garment in the sight of God but rather a fruit of that namely that infused and inherent righteousness wrought in the heart of every beleever by the finger of the Spirit whereby the Image of God is daily renewed and repaired in him and so himself inclined to works of righteousness to which hee is now Created Eph. 4.24 2 That the subject of this righteousness is the Beleever for all the works of unbeleevers whose mind and conscience are defiled Tit. 1.15 inward or outward cannot be other than sin and unrighteousness 3 That the next efficient cause of it is lively faith being the instrument of the Holy Ghost by which hee begetteth this righteousness wheresoever it is now Faith produceth this righteousness in us not as it is aâ— excellent gift of God nor as an excellent quality in us but onely as it is aâ—â—and or instrument apprehending and laying hold upon Christ who justifying us by his own righteousness imputed and by his Spirit regenerating and sanctifying our natures is the very proper cause of this infused and inherent righteousness The last words in the description according to the prescript of Gods Law shew that then a work is righteous Juste agere est agere ex praescripto juris when it is framed according to the right rule of the Law of God it being the only perfect rule of all righteousness Mens Laws are rules also but imperfect and no further yet so far bind as they are agreeable unto Gods II. The second point is the working of righteousness wherein 1 The Order 2 The Manner The Order is in the words first To fear God and then to work righteousnesse all the duties of love must bee founded in Faith and in the fear of God for whatsoever is not of Faith is sin and the fear of God is the very seed and life of all true obedience which the wise man implyeth when hee calleth it the head and beginning of wisdome Prov. 1.7 that look as all sense floweth from the head so all heavenly sense and motion from the fear of the Lord. Which sheweth that many men begin at the wrong end in the matter of their obedience some think they do God high service if they come to Church say some prayers hear a Sermon things not to bee dis-allowed but know not how far they are from pleasing God herein because they bring not hearts renewed with Faith and Repentance nor souls possessed with Hope Love and the true knowledge of God without which the Lord accounteth their sacrifices but maimed and professeth his hatred against them others place all their Holiness and Obedience in the works and duties of the second Table If they bee liberal to the poor just in their dealing sober and civil in their conversation though they live in gross ignorance of God and his Word utterly careless of the waies and worship of God yet conceive themselves in as good case as any other man which is all one as to account that man a living man who hath no head the fear of God being to true religion even as the head to the body of a man besides that they thrust the second Table into the place of the first inverting the order of God yea they pull and break asunder the two Tables which the Lord
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
doctrin For never was any device so powerfully confirmed as the Doctrin and Religion of Christ which we profess For as it is said of Pharaohs Inchanters Exod. 8.17 after that Moses had brought the Lice that they assayed to doe the like but could not so in admirable wisdome hath the Lord put forth his mighty power in effecting such Miracles for this doctrin as he never suffered to bee wrought for any other For this only hath he stayed and pulled back the course of the Sun in the Heavens letted the fire from burning divided the Sea and made it stand as a wall raised not the sick only to health but the dead to life strengthned decrepit persons to beget and conceive yea more set apart a Virgin to bear a Son Let Popish impostors leave to bragge of Straw-miracles such as was taken up at Garnets execution and their childish Miracles as their late London Boy and shew us such as these Let us hear but without imposture of such as speak with new tongues drive away Serpents and drink deadly poyson and hurt them not but never was any other doctrin thus confirmed and whatsoever Signs and Wonders are wrought to weaken any part of this truth or establish any doctrin not grounded therein as we are commanded so wee hold them all accursed Vse 1. In that Christ went about doing good we note Christs life was not monastical but he conversed with men to doe good unto them that as his person was a perfect mirrour of all goodnesse so his life was no monastical or cloystered life but his delight was with the sons of men hee eat with them drunk with them more familiarly conversed with them than John did that hee might still take occasion to doe them good and communicate unto them of his fulnesse of grace Neither was his life an idle delicate or pompous life neither swelled he with abundance and wealth but poor mean industrious and painful he continually went about doing good From whom how many Ministers are degenerate who professing themselves servants would bee loath to be as their Lord was some setting up themselves as it were a fatting in a course of case and delicacy feeding themselves not the flock without fear others climbing with restless desires to honours and preferments others incessantly thirsting as if they had a Dropsie after mony and profits serving their Master only to carry the bagge others are doing perhaps but little good they doe in their places their doctrin is so cold so indigested or their lives so scandalous so offensive or their hearts so corrupt and cankred as they rather oppose themselves to the doing or doers of good amongst all whom the Master is out of sight and out of mind 2 Seeing Christ by this going about and doing good shewed himself to be that Prophet whom God would raise like Moses mighty in word and deed Deut. 18.15 We are hence bound to beleeve him and his holy Doctrine so surely confirmed by so many and mighty Miracles that so wee may avoid that fearful hardning so long before Prophecied to befall the Jews Who though he had done many Miracles before them Read John 11.37 38. yet beleeved not they on him and attain also the blessednesse of those that beleeve without desiring to see any more new Miracles For is not the doctrin wee professe sufficiently confirmed already The ancient doctrin of the Church needeth no new Miracles to confirm it an Indenture once sealed is confirmed for ever and needeth no new seals to be set to it Men doe not ever water their plants but only till they be rooted even so the Lord out of his wisdome would water with Miracles the tender plant of his Church till it was rooted in the world and brought on to some strength and stature but afterward thought all such labour neednesse If men will broach and bring into the Church new doctrins and devises of their own as the Romish Church doth at this day it is no marvail it they seek after new Miracles to obtrude them withall but if men will professe the ancient doctrin of the Prophets Apostles and Christ himself to gape after new Miracles were too lightly to esteem of the old and account of these powerful works of Christ himself and his servants no better than some nine days wonders Christians must imitate Christ in doing good 3 As Christ went about doing good so must wee also imitate his worthy example taking yea seeking occasions to doe good unto all and that readily seasonably cheerfully to our power yea and if need be beyond it 2 Cor. 8.3 And to spur us hereunto besides this example of Jesus Christ wee have 1 The Commandement of God charging us not to forget to doe good and distribute Heb. 13. with which sacrifices he professeth himself to bee well pleased whose children if we would be we must let the streams of our fountain also run to the refreshing and releeving of others as hee being the fountain of all good causeth his Sun to shine and rain to fall upon the good and the bad Secondly we are every way fitted to doe good having 1 Callings wherein to abide to the good of others as well as our selves 2 Our Lives further leased and lengthned unto us that in them we should glorifie God in making our election sure and furthering our own reckoning by doing good unto others 3 A most precious time of liberty peace plenty and prosperity that unlesse we bind our own hands we cannot but be doing good unto all especially the houshold of faith Gal. 6. 4 Fit objects of doing good are never wanting unto us For 1 The poor we have always with us the ministers of Jesus Christ and other his members that stand in need of us and many of Gods dear ones are oppressed and distressed that we might never be unmindful of the afflictions of Joseph 2 We have with us store of good men who have most right to our goodnesse the Sons of God the members of Christ the Temples of the Holy Ghost to whom whatsoever we doe the Lord doth accept and account of it as done to himself 3 We have in the worst of all Gods Image which is lovely our own nature which should draw us to respect if not the man yet man-hood or humanity in him and for ought that we know to the contrary by the rule of charity we must hope that they may participate in the death of Christ as well as our selves Lastly we are provoked to doe good by that blessed reward which God of his mercy hath promised to all those good and faithful servants who when their Master shall come shall be found well doing And healed all that were oppressed of the Devil for God was with him THe Apostle proceedeth to prove that Christ was anointed with the Holy Ghost and with power because he was able to rescue out of the hands of the Devil such as he oppressed and played the tyrant over
sheep but the most are goat some are in communion with him as the sâ—iâ—ns set and growing in the root but the most are out of fellowship with him and are no otherwise knit unto him than a sciens tyed to a tree by a thred I mean by the slender thred of outward profession Now as the Head onely imparteth of the life sence motion protection light and comfort which it hath to the members of its own body and no other even so the Head of this Mystical body quickneth moveth protecteth inlightneth graceth saveth onely such as are in true communion with him for these sheep onely hee giveth his life for these he rose again for these hee spoiled principalities and powers for these he slew hatred yea not for these onely but in these also and in these onely As for all the rest hee prayeth not for the world namely the wicked of the world hee dyed much lesse for them his death killed none of their sins but they are left in their sins and unto the reign and damnation of their sins without all benefit either of the death of Christ or of his resurrection When wee lay then that Christ killed sin wee must bee understood according to the Scriptures onely for and in true Beleevers who only can receive of his fulnesse The latter distinction concerneth sin wherein wee must consider two things 1 the guilt 2 The corruption of it In beleevers the whole guilt of sin is abolished by Christ though not the whole corruption The whole guilt of sin is wholly and at once abolished to all beleevers by means of Christ his Death and Resurrection but not the whole corruption which while they dwel in the body will dwell with them yet so as they neithâ—r live in it not it scarcely live in them For the former the Apostle asketh this Question Rom 6.2 How can wee that are dead to sin live in it and hence it is that such as are in communion with Christ are not onely said to bee dead but buried also with Christ and consequently they leave their sins in his grave even as Christ himself left them there where if they bee left there will bee a â—â—tting and consuming of them away that they will bee every day less than other even as it is with the body that lyeth in the grave and those which remain yet unmortified they will bee even as dead caâ—kases All the motions of sin in the â—â—ct 〈◊〉 only in letting the life of it go loathsome and stinking which above all things the godly desire to bee covered Now how impossible is it that these should be the practices of such as live in sin Nay I say more that all the corruption of sin left in the godly can scarcely bee said to live in them I grant indeed some moving and stirring of it in them but it is such a motion as is in a beast which hath the throat cut it strugleth and striveth in letting life go but the beast is killed and the unclean issues of sin in the godly which indeed are many are like such issues which come from a dead man and are a very parting from them rather than any argument of the life of sin or of any delight in them This is that which the Apostle aimeth at Rom. 6.7 Hee that is dead is freed from sin as the Theef once hanged stealeth no more so sin once dead and executed in Christ liveth no more in state or strength the sinews of this gyant are cut and what strength of motion can bee in it In a word it is in Beleevers but dying sin sin destroyed the whole Host of sin is discomfited though some straglers of the Army wander here and there as Rebels in another mans dominions The second Enemy is Death which entered into the World by sin The second enemy is death and went over all men in that all men had sinned and standeth in full force and state by sin wheresoever it reigneth Now Christ by removing the cause hath also removed the effect for sin being slain death is also swallowed up in victory he hath made his word good O death I will be thy death who although he bee the last enemy that shall bee fully destroyed yet hath hee disarmed him taken away his dart and sting from him and so spoiled him as hee hath left him nothing to harm the elect withall The third Enemy is Hell the gates of which was set wide open by sin for The third Hell In the day thou sinnest thou shalt dye the death namely the second death as well as the former But Jesus Christ by descending into Hell and suffering the sorrows of the second death loosed the same from himself and all such as shall beleeve in his name unto the worlds end Rev. 1.18 I was dead but am alive for evermore Amen and I have the keys of Hell and Death which phrase seemeth to bee borrowed from great Commanders and Conquerours who having won and entered any City presently have the keyes delivered unto them in token of that regiment and authority which now of right belongeth unto them and plainly importeth that howsoever Christ was once dead yet by his death hee hath vanquished Hell and Death and so hath obtained full power and command over them both The fourth Enemy is Satan the arch enemy of mankinde most malitious The fourth Satan being a man-slayer from the beginning and most powerful being the Prince yea the God of this world yet hath the victorious Lyon of the tribe of Judah put to flight this roaring Lyon whose rage and malice made him bold to set upon the Son of God himself that so hee might work his own ruine and overthrow How Christ avoided his sundry fierce assaults and temptations in the wilderness broke his power and forces by his powerful dis-possessing and casting him out of men and women trod upon his neck by the power of his death and resurrection wee might at large out of the Evangelists shew but that wee have spent some time already in this argument so as now the gates of Hell can never prevail against the Faith of the godly the seed of the Woman hath broken the Serpents head the strong man is cast out by a stronger than hee the spoiler is spoyled and lead in triumph by him that appeared for this end to destroy the works of the Devil who hath this Tyrant also in chains reserved for the blacknesse of darkness for ever The last enemy but not the least in strength is the World The fifth the world Satans servant and armour-bearer which by all the power and policy it could use could not keep Christ down in the grave but hee rose again notwithstanding all the opposition of it this is that our Saviour professeth of himself a little before his death Bee of good comfort for I have overcome the world Joh. 16.33 As if hee had said trouble not your hearts although
but seeing he who is thy head is in Heaven thou that art a member of him must be there also And as Christ while hee continued upon earth after his resurrection lived a kind of supernatural and heavenly life so if thou be risen with him thou livest not the life of nature but hast begun the life of grace and an heavenly conversation Quest But how shall I know whether I live by this heavenly life or no Heavenly life disceâ—nâ—d by two notes Ans There be two special notes to discern this truth by the former is the dissimilitude and opposition which it hath with the life of sinful natural men upon earth the latter is the similitude and agreement it hath with the life of Saints and glorified men in heaven Concerning the former â— In the matters of this life the Natural man will follow and pursue things which tend to a sensual and natural life he will beat his brains for gold and silver meat and cloth goods and lands for himself and his as for Heaven he will have nothing to doe there till he be dead and for the way thither hee cateth not to know it till he be dying at the soonest But the Spiritual man hee coveteth after Spiritual things the power of Christs Spirit where it is present will lift up his heart be it never so heavie to seek the Kingdom and the righteousnesse or it and hee seeketh after the wisdome of God as for gold and treasures he accounteth of the graces of faith love hope humility and the fear of the Lord above all pearls and precious things he provideth for himself and his the food that perisheth not and thinketh hâ—mself warmly and comely arrayed when he hath put on the Lord Jesus Christ as knowing that only the garment of his righteousnesse can fence him from all the injury of wind and weather The Natural man doth not more seriously listen after great purchases of Lands and Fields as he doth cast with himself to purchase the pearl hid in the field for which he will sell himself as we say into his shirt nay and further how own self liberty life and if he had any thing dearer than that The Spiritual man as for the things of this life if he have them not hee wanteth not his portion If he have them his care is that they have not him or become his portion If riches increase he setteth not his heart upon them If they decrease his heart faileth not with them In abundance he carrieth himself warily and weanedly In want cheerfully and contentedly The things hee hath he useth as not using them the things hee hath not hee knoweth he hath no good use of them or else he should have them And thus as the Natural man bestirreth himself and all his motion tendeth to the bettering of his outward estate at home so contrarily doth an heavenly-minded man accounting himself from home while he is here in the body bend his chief care to settle his estate at home in heaven and all his trading and converse in this strange Country tendeth to the enriching of him in his own Country Further if we look to the Natural mans course in the matter of his religion we shall see as great difference between them For it is clear 2 In the matters of religion that whereas matters of religion are a burthen to the one they are the joy of the other The one as heavie to pray to hear to read and meditate on the Word and of his own estate as a Bear to the stake if Law of shame or some such by-respect moved him not if were all one to him to bee on his Horse-back as in the Church the other would account his life tedious were it not for these meetings of God and his people in the assemblies and those sweet refreshments they bring back from thence The one if he pray sometimes in publick hee maketh little conscience of private prayer in his family and so of other private duties to which God and a good conscience would bind him as straight as to the former The other walketh wisely and religiously in the midst of his house and preserveth the worship of God at home and maketh his house a little Church and house of God The one maketh little or no conscience of such sins as either in comparison of other or in his own corrupt conceit are smaller sins such as are inferior oathes idlenesse gaming sins of omission idle words of hurtful unclean or wandring thoughts words he thinketh to be but wind if he mean no hurt and if he mean hurt but doe none thoughts are free As for the sins of the time he will not be so undiscreet as to swim against the stream hee is here violently carried without resistance into a gulf of known evils and all is well he doth but as others doe and it were worse for him if hee did not The other maketh conscience of all sin lesser sins and secret sins hee can hate all even those which he cannot avoyd hee hateth the evil that himself doth and willingly will not displease God though all men bee therefore offended with him To conclude this point the one seeketh to appprove himself unto man the other to approve his heart to God because he knoweth he made it and knoweth what is in it And this shall serve for a tast of the opposite disposition between Natural and Spiritual life Agreement which it hath with the life of the Saints in Heaven in two things II. The second note to discern this heavenly life by is the similitude or agreement which it hath with the life of the Saints in heaven For the life of the Saints in Heaven must be a counterpane of the beleevers upon earth to which they must be daily framed in sundry regards 1 In respect of the things they are called from 2 In respect of the things they are called unto 1 The Saints in Heaven are called from three things 1 The world it self 2 The corruptions that are in the world through lust 3 The company of the wicked of the world Even so must beleevers in the world in their degree and measure carry themselves as those that are chosen out of the world and such as are bought from the earth Rev. 14.3 medling no more wich earthly things than needs must enjoying them so as they joy no more in them than in things which are not their own but borrowed only for a time using them so as they abuse them not because they are to be countable for them abiding in them earthly businesse and callings What the Saints are called from in three things so as they be never earthly minded in one word so desiring pursuing having holding and parting from the profits of this life as those to whom God hath shewed better things than any below yea and esteeming of their present life it self so indifferently as that they can account the day of their
be preserved so long seeing Lazarus his body and our bodies in that time enter into many degrees of it Ans Christ was indeed balmed and sweetned with Odours but all this could not have preserved him if his soul and body had not now been â—aced from sin the mother of corruption Obj. But he had sin imputed unto him Ans Yea but he had overcome all that and slain it on the Crosse for had he not destroyed it himself had been destroyed by it and subdued for ever under the corruption of it In all which regards that is verified which himself being risen affirmed Luke 24.46 Thus it is written and thâ—â— it behâ—eveth Christ to suffer and to rise again from the dead the third day Other things the Evangelists observe in this circumstance as that it was the first day of the week that is the first day wherein hee had created the Heavens and the Earth and wherein he would create now a new Heaven and a new Earth and as before he had set up a marvellous frame of the world but sinâ—e exceedingly shaken and defaced by sin he would now restore the world again and repair the ruines of it by abolishing sin as formerly he had filled Heaven and earth with the glory of his power in Creation so would he now fill them with the glory of his power in Redemption which is a second creation Hence is it that that day is now converted into the Christian Sabbath and called the Lords Day Revel 1.10 or if you will Sunday but not as the Heathen Christ rose early and what we learn thence in honour of the Sun but as Christians in honour of the Sun of righteousnesse Again the Gospel noteth that this our glorious Son â—â—sâ— about Sun rising early in the morning or a little before it Matth. 28.1 To shew unto us 1 The power of his God-head who could while his body was dead perform the promise which he had made alive even in the instant of which hee had spoken 2 The impotency of his enemies who although they watched him fâ—â—lâ—â—â— him up laid an heavie stone upon him were every way cautelous to keep him dâ—wn till the third day was past and he not stealing away secretly in the dâ—â—d time of the night but â—ose with noyse and warning even in the morning yeâ— could they no more stay him than they could the Sun from rising and running his course 3 The benefit which the world of beleevers obtain by his rising again set down by the Evangelist Luke 1.78 Through the tender mercy of our God the day-spring from an high hath visited us 79. To give light to them that sâ—â— in darknesse and to guide our feet into the way of peace The Chronologers further observe that this was the day wherein Moses led the Israelites through the Sea wherein all the troops of Pharaoh and his Host were drowned Even to our Lord Jesus this third day led all the Israel of God out of the spiritual Aegypt of blindnesse and filthinesse but gloriously triumphed over all the bands of Satan Sin and Death all which were sunk like a stone into the bottomless pit of Hell Other observations concerning this day might be inserted out of Authors which because I see no sound ground for them out of the Scriptures I will omit them that I may now come to the lessons which out of this circumstance we may draw for our further instruction First we learn hence All the promises of God are accomplished in their duâ— season that all the promises of God shall be in due season accomplished whatsoever may seeme to come between them and us For seeing Christ being dead both could and did perform his promise to his Church will not hee much more being alive and in his glory doe it The Israelites had a promise of a good Land they must in the mean time suffer much oppression in Aegypt for the space of four hundred and thirty years together but the self-same night Exod. 12.41 when the term was expired they went out against the heart and yet at the entreaty of Pharaoh and his people In like sort Joseph had a Dream that the Sun and Moon and the twelve Starrs should worship him in the mean time he must be cast into the Pit and Dungeon where hee can see neither Sun Moon nor Starre many days and years passed wherein he saw nothing but the clean contrary and yet in the due season of it this dream was accomplished And the reason is because 1 God is true of his word he cannot lye nor repent and 2 He is able to fulfill whatsoever passeth from his mouth for shall any thing be hard or impossible to God or shall any power or death or the grave it self falsifie it Lean thy self then upon this truth of God hast thou a promise of outward or inward peace health wealth or any other good thing which thy heart can wish hold this promise fast in the midst of thy heart wait for the accomplishment of it it shall not fail thee so farre as thy Father seeth good for thee if it be delayed and deferred even this also shall turn to thy best Hast thou a promise of life everlasting hold it by the faith of thy soul as the aym and end of all thy faith and religion for all the miseries of this present life shall not be able to defeat thee of it Hast thou the promise of the resurrection of the body after death stick to this Article of thy faith also nothing could hinder the rising of thy head no more can let but the members shall be where the head is not the grave not fire not water not the bellies of beasts or fishes but they shall give up their dead and further the accomplishment of the word of their Creator The second observation is The Lâ—â—â— denieth n t to help his children although he delay them till his own due time be come that as the Lord of life raised not his Son as soon as he was dead but he must lye in the grave two days yea and the third also till his case seemed desperate to the Disciples themselves even so may the members of Christ lye long in the graves of their misery yea so long as their case seemeth desperate and all that while the Lord not only deferreth but seemeth to deny their help and utterly to neglect them Abraham had the promise of a Son by Sarah he looked every year for him ten twenty years together nay till the thirtieth year till it was not with Sarah as with childing-women in so much as she laught when she heard it the case in nature was desperate who would have thought but that God had forgotten his promise which Abraham himself in all that time if God had not shoared up his faith might have forgotten but though long first yet at length the Lord found out a time fit enough to bring his word to passe David in like
manner had the promise of the Kingdom but in the mean time he was so traced and hunted by Saul that he said in himself I shall surely one day fall by the hands of Saul but howsoever the Lord still deferred his promise he knew not how to break it the Kingdome was rent from Saul and given to him that was better than he Why God delayeth to answer his children Reasons Now the chief Reasons of this dealing of the Lords with his Children are these 1 In Gods delaies there is a seasonable time for all the graces which he giveth to be set on work such as are faith patience hope prayer all which cease in the accomplishment Secondly hee will have his childrens case often desperate that his own hand may bee acknowledged in giving them unexpected deliverance How could Israel but acknowledge his out-stretched arm in their delivery when they saw nothing but the mountains before them the enemies behind them and the sea as a wall on either side and if the Lord had delivered them before they came into the bottom of the sea as he easily could have done the glory of his work had been obscured which all ages since have admired and extolled till this day How did Jonah and the Ninevites acknowledge the finger of God in calling him to that Ministery when as he seemed utterly cast away being buried in the Whales belly three days and three nights for when by the powerful Word of God the Fish was commanded to cast him on the dry ground what a worthy fruit of conversion it had in them generally the History doth declare What great glory the Lord won to himself by saving Daniel not from the Den but from the Lions teeth in the Den and the three children not from the Furnace but the very fire in the Furnace it appeareth in that the very Heathen Kings themselves made publick Edicts that no God but Daniels and no God but Shadrachs c. should bee worshipped through all their Dominions because no God could deliver their worshippers as hee had done Thirdly the Lord often longer absenteth himself from his own children that when he is returned they might make the more account of him it pleased him to deal herein as a Mother with her child who although she bee tender enough over it will sometimes get her out of sight and behind a door in the mean time the child falleth and getteth some knocks and all this to make the child perceive its own weaknesse and depend upon her so much the more Example hereof we have Cant. 3.4 when the Church had sought her beloved in her bed in the streets among the Watch-men and found him not at last after much seeking and sorrowing after him she findeth him whom her soul loved then she took hold on him and would not let him goe till she had brought him to the house of her mother Vse 1. Tedious and heavie afflictions may not bee an argument of Gods hatred It is a simple opinion of simple people that God loveth not that man who is exercised with any strange crosse especially if it be more lasting and lingring upon him Lingring afflictions no sign of Gods hatred Why dost thou not consider ignorant man that the Lord suffered his own wel-beloved Son to lye in the Grave till the third day before he raised him up What sayest thou to the Israelites in Aegypt did they cease to be the people of God or to be dear to God when the heaviest tasks were laid upon them Whose bloud was it that Manasseh made the streets of Jerusalem run with but the Saints In the Persecutions of the Primitive Church we read of thirty thousand of the dear Saints of God put to death in seventeen days under the Tyrant Maximinian and as many chained under met al 's and mines Who was it that asked if the Lord would absent himself for ever and whether his mercy was clean gone for evermore Was not this the voyce of David a man after Gods own heart Wouldst thou hear the style of Gods children in the Scriptures thou hearest them called worms of Jacob dead men of Israel Isa 41.14 Wouldest thou know their state neither is that unanswerable to that stile read Heb. 11. from verse thirty five to the thirty ninth They wandred in Sheep-skins and Goat-skins and they of whom the world was not worthy were banished the world as unworthy to live in it Impossible therefore it is as Salomon teacheth to know love or hatred by any thing before a man Eccles 9. A man may be a Dives and a Devil or little better another may be a Lazarus and a Saint Fat pastures for most part threaten slaughter when lean ware need not fear the Butcher 2 In tedious and heavy afflictions and graves of misery prescribe not unto God neither the time nor the manner of thy release but leave all to him in whose hand times and seasons and means of deliverance are Wee would not by our good wills lye one day no not one hour under affliction our spirits are as short as Jehorams was what shall I attend any longer upon the Lord is not this evil from him Some crosses more smart and durable why And hence are all those murmurings and complaints Oh never was any in such misery or so long as I am But the Lord knoweth what hee doth and whom hee hath in hand Hee seeth perhaps 1 That thou hast strong hidden corruptions thy hard knots must have hard wedges as hard bodies strong potions 2 It may bee thou wast long in thy sin before thy conversion and thy Cross is the longer to be a means to bring thy old sins into fresh memory that so thou maiest renew thy repentance 3 It may bee thou hast since given some great scandal to the Church and so thy correction abideth till thou hast testified thy repentance 4 Thy heart perhaps can tell thee that some other crosses of some other kinde have been neglected or would not have smarted half so much therefore the Lord will have this to stick by increasing the smart and with-drawing his comforts till thy great heart bee made to stoop 5 Look whether some lust as yet not denyed lendeth not a sting to this cross above all the former whether thy heart bee over-mastered or fretful and peevish for even so wee deal with our Children who when a little smart doth but set them on frowardness wee meeken and overcome with more stripes 6 Or else the Lord in mercy lingringly doth correct as thou are able to bear to bend thee and work thee to good whereas if hee should bring his chastisements roughly and at once it would break thy heart great cause therefore hast thou to subscribe to his wisdome whose waies are all justice and mercy 3 Hence wee fetch our assured comfort The Lord will seasonably remember his children at least the third day That as God delivered his Son the third day so will
is framing a bill of inditement against this day of general assize 2 This consideration must move us to carefulness both of our receits and expences whether they bee gifts of mind or of body Be careful of thy receipts and expenses becâ—use thou fittest in another mans to whom thou must be countable or of our outward estate Hee that spendeth and walleth his own need care the less because none can call him to reckoning why hee doth so but hee that sitteth in another mans or hath a matter of trust in his hands and cannot mis-spend but out of another mans stock had need look about him bâ—cause hee is to bee countable and must make good whatsoever his reckoning commeth short in Ask thy self What have I which I have not received of my Master How came I to bee so rich Is all the Wealth I have of my Masters gift or have I gotten goods into my hands by wronging or injuring some other men Again I remember I received at such and such a time a great summe of my Maâ—ters mony hee betrusted mee with a great pâ—rtion how have I laid it out that I may give him up a just and comfortable reckoning to which I am sure to bee called Thus much I have spent upon sutes in Law Thus much upon my pleasures and sports my dogs have ravend up a part of my revenue my Hawks have flown away with another end Cards and Dice have cost mee no little and a great deal is wasted by compassing my sin uncleanness pride revenge gluttony and the like But O thou unfaithful Servant that hast thus wasted thy Masters goods how much hast thou given to the poor how much to good uses to works of mercy to a settled Ministry to help Joseph out of his affliction oh no here hee can set down little or nothing the Dogs are preferred before Lazarus by many a Dives who if they timely look not better to their reckonings must make the foot of their account to bee this no sooner to bee dead than to be buried in Hell according to the sentence Take that unprofitable servant bind him hand and foot and cast him into utter darkness there shall bee wayling and gnashing of teeth 3 This striâ—t account sheweth that a man cannot bee too strict No man can bee too precise because the judgement shall be thus precise too precise or too careful of his waies Men generally cast the reproach of purity upon men that desire to approve their hearts and lives unto God and count them more nice than wise and say it were hard if every one that were not so preâ—ise and curious should bee damned But what doth not the Scripture â—ay plainly that he Master is an hard man that is a most just God that will straightly stand for justice shall not every idle word every ungodly thought and motion though not attended nor assented unto come unto judgement and if it must is it more than needeth for men to look to the door of their lips yea to keep out if it were possible every vain and wandring thought out of their mindes shall not hee that breaketh the least commandement bee the least in the Kingdome of Heaven that is have no place at all there shall not all omissions and failings in duty bee set upon the heads of sinners seeing the sentence shall run In that yee did not these things depart from mee yee â—â—â—sed or shall wee thiâ—â— that the least carelesnesse of men shall be justified in this judgemâ—nt or the ungodly be taken by the hand far bee it from the Judge of all the world not to judge with righteous judgement howsoever loose persons wrap themselves in the woe of those that call good evil and evil good Now for the general use of this Doctrine of the last judgement To what other end hath the word so expresly discovered this holy Doctrin and enjoyned us to teach it in the Church 1 Cor. 15. but that every man should lay it to heart and benefit himself by it and therefore First The godly are to comfort themselves with these words The godly may lâ—fâ— up their heads in expectation of this day of redemption seeing they hear of this day wherein they shall bee gainers receiving their sentence of absolution and therefore 1 Perfect redemption from all the danger of all spiritual enmities the first fruits whereof they have already attained hence is it called the day of their redemption 2 Perfect security and safety against aâ—â— the molâ—stations of sin death the grave the gates of Hell temptation and tribulation for all these shall be cast into the Lake 3 Perfect glory with the Saints for they shall be from henceforth ever with the Lord and enjoy the sweet â—â—uit of that prayer which the Son of God in the daies of his flesh râ—quested and was heard in Father I will that where I am they may be also that they may behold my glory Joh. 17.24 Why should not wee then lift up our heads in the expâ—ctation and ardent desire of this day which the very dumb creature 〈◊〉 for Rom 8.19 Godly must address them selves to thiâ— judgement two waies Secondly Let every man labour to fit and addresse himself unto this judgemâ—nt that hâ—â— may â—ee able to stand before the Son of Man And that by two thingâ— 1 By making full account and reckoning of it 2 By using the best 〈◊〉 afâ—re-hand to pass through it happily The 〈◊〉 iâ—â—harged upon us by that precept which commandeth us to bee like the Servant that waiteth for his Masters comming and hath every thing iâ— a â—â—adinâ—ss and that at all watches and by that of Peter 2 Pet 3.11 Seeing aâ—â— these terrors of the Lord what manner of men ought wee to bee in all holy conâ—erâ—atâ—on Two thingâ— hinder this câ—re Anâ— for the furthering of this care two things must carefully be 〈…〉 which shut it quite out of the hearts of the most The fiâ—st i◠〈◊〉 â—â—â—ry and deadnesse of heart which is a slumber of spirit and slâ—â—pâ—â—â—ss of the sâ—ul which hath bound up all faculties and powers of the 〈…〉 as â—â—ttle move oâ— stir in the actions and affairs of heavenly 〈◊〉 sâ—iâ—â—tual â—se as a man when he is in a dead sleep can move or bestir himself to 〈…〉 natural a tion The minde till God awaken it never serâ—ously thiâ—keâ—h of God or of his own estate The conscience never or seldome accuseth for 〈◊〉 committed The will inclineth not to any thing truâ—ly good The affeâ—tiâ—ns remain unmoved at Gods word oâ— works The wholâ— man iâ— sâ—nselesse and careless of Gods judgements either present or to come and whence is all this but from a profane delusion of the heart that the Master will not yet come they shall not yet bee called to their reckoning there is time enough behind to repent in they crave but an hour on then Death-beds and that they hope they shall have In the mean time they
stablished in the faith Colos 2.7 this is that rocky foundation which shall bear up the house against all winds and weathers It is the first work of change in the heart and the first difference between man and man when God by faith purifieth the heart Acts 15. It is the foundation of all obedience for whatsoevee is not of faith is sin It is the root of all Gods worship for till we beleeve in God we can neither trust nor hope nor love nor pray nor perform any other part of his service truly or acceptably It is the mother of all good works the word is the seed of them which faith conceiveth and digesteth and so bringeth forth commanded and commended actions General faith knoweth the work to bee good in the kind of it and special justifying faith beginneth it and maketh it good in the person and endeavour of the doer and layeth hold upon Christ to cover the defects of it Hence is it that often in the Scriptures we read it to bee the first Commandement given by Christ and his Apostles to such as were desirous to know the way of life and how they might please God The Jews come to our Saviour and ask him what they might doe to work the works of God and Christ beginning here telleth them that this is the work of God that they beleeve in him whom he hath sent Joh. 6.28 29. And 1 Joh. 3.23 This is his Commandement that we beleeve in the name of his Son Jesus Christ and love one another for we cannot perform any work of love before we beleeve In one word faith is the very soul of all obedience without which the most fightly and glorious actions be it of alms prayer preaching hearing worship or miracles themselves all are but very Corpses and Carcases of good works dead and liveless Secondly faith exalteth it self above all other graces not only in the excellent object of it which is Christ and Salvation but also in the excellent work of it above them all notwithstanding they all have their special excellencies it espouseth us unto Jesus Christ and in these espousals and contract for the present it assureth us of our marriage with him hereafter And being the condition of the New Covenant of life Joh. 3.16 it tyeth God himself unto us who is not further bound to any man than he is a beleever True it is that Love placeth it self upon Christ but it is after faith for hee must bee apprehended before he be loved Hope waiteth for salvation but faith first beleeveth it Trust leaneth upon the promises but faith first layeth hold on Christ the Author and accomplisher of them And though the Apostle say that of Faith Hope and Love Love is the chiefest 1 Cor. 13. himself interpreteth it to be in respect of durance and continuance but not in respect of our justification or acceptation with God Love indeed surviveth and lasteth longest for our sight of God as he is shall vanish faith but yet faith is before it and the mother of it Thirdly saving faith is a living thing and maketh a man to live by it It purgeth his own dwelling by purifying the heart and conscience it reneweth the spirit and mind it quickneth to all good duties for it being an instrument to unite unto Christ by it as by a bond of union wee receive from him our Head life and power to move and stirre in Christian duties yea it so governeth the whole life that we henceforth live not but Christ liveth in us In our business and labour it maketh men diligent in the work but leave the successe to God In temporal wants it faith with Abraham God will provide at least in the mountain it careth not so much for bread as the staff of it if it have means it blesseth God and useth them but trusteth not in them if it have them not it resteth on God but useth no unlawful courses for them In afflictions it stablisheth the heart with assurance of a good issue and still waiteth the Lords leasure without making haste In temptations it goeth against sence and feeling and resteth upon the naked promise yea when it can scarce apprehend any thing but wrath it will uphold the heart and rear it even when God seemeth to â—id him to trust in his mercy In the use of things Spiritualâ— as the Words Sacraments Prayer and other holy means only faith draweth vertue from Christ and all of them are unprofitable further than they are mingled with faith In the use of Temporal it is faith that weaneth the â—eaâ—â— and kâ—epeth it that earthly cares choak it not earthly pleasures possess it not and earâ—hly comforts opprâ—ss it not but it holdeth the mind heavenly in the midst of earthly business and suffereth it not to love pleasures more than God not to enjoy any comfort of the Creature above or against the comforts of God and his Word whom they acknowledge the very life of their lives and the soul of their souls and bodies here and for ever Thus is faith every where diffused if we walk we walk by faith if we live we live by faith in the Son of God if we stand we stand by faith if we dye we must dye in faith as the Patriarks did Heb. 11.13 4 This excellent grace only fenceth against temptation quieteth the distressed soul and keepeth it from sinking as once it did Peter Matth. 14.20 This is the only shield which quencheth all the fiery darts of the Devils Ephes 6.16 and 1 Pet. 5.9 Your adversary the Devil goeth about like a roaring Lion whom resist stedfast in the faith This is the victory also that overcometh the world even our faith 1 Joh. 5.4 This is the conquest over the lusts of our own flesh 1 Thess 5.8 Be sober and put on the breast-plaâ—e of faith Again as it mounâ—eth and fenceth so it stilleth the heart disquieted and distressed when it seeth it self beset with spiritual wickednesses and lusts and even almost drowned in the gulfs of sinful and earthly courses Therefore the poor Javâ—or that could not tell what to doe with himself that of an unhappy man now ready to kill himself he might become happy and an heir of Salvation was sent nâ— where else by the Apostle but to the doctrin and practise of this grac of faith This only resolveth fully the question Oh what shall I doe to be saved Beleeve in the Lord Jesus and thou shalt be saved he getteth no other answer of Paul because he well knew that no other would have answered his question nor setled his conscience now touched with sence of his sin If he had sent him to the Word that could have done him no good if he did 〈◊〉 mingle it with faith If to his prayers only the prayer of faith is available Jam. 5.15 If to the Sacraments they must be seals of faith Rom. 4.11 or else dâ—e no more good than seals set to blanks If to a good life
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
it for this being as Queen among the vertues goeth not alone but with all the train of vertues as hand-maids attending upon her The chief of them are these four 1 A true knowledge of the Word of God acknowledging it in part and in whâ—le to bee the truth of God and that himself is straightly bound to believe and embrace the same and that hee hath a special part in the promise of grace and life by Christ in which grace he resteth himself daily growing up in the certainty and assurance of his salvation 2 A sound â—oy of the heart which the Apostle Peter calleth unspeakable and glorious breaking out into thankful praises in that the Lord hath begun 〈◊〉 â—iness by making Christ his Wisdome Righteousness Sanctification and 〈◊〉 â—tion The Poor Blind and Lame persons of whom wee read in the 〈◊〉 never leaped more joyfully when they had met with Christ and had 〈◊〉 â—s opened and their limbs restored by him than hee that hath met with him and received him into his heart to enlighten him to quicken him and to heal him of all his infirmities How gladly did Zacheus receive Christ with what joy of heart findeth any man the hidden pearl Mat. 13.44 how did the Eunuch converted go away rejoycing Act. 8. And all this is because they can value such a commodity as this is which they see God hath made their own for if they either knew it not or not to bee theirs they could not thus joy in it 3 Christian Hope is another hand-maid of Faith for so the Apostle teacheth Rom 5.2 Being justified by Faith wee have peace c. wee rejoyce under the hope of the glory of God For this is the special work of hope to wait for and rejoyce in the expectation of the glorious appearing of the Lord Jesu And hence is it that whereas unbeleevers are glewed to the earth and cannot think of Heaven but either with sorrow of a formal and false joy and what marveil is it that those who have no better should set their hearts upon the worse beleevers have preserved in them a willingness to leave this World and to bee with Christ which is best of all yea so sweet is their present tast of Christ through Faith and Hope that they are unquiet till they bee filled with the fruition of his fulness being often in his absence sick of love and pine away till they bee with him whom their soul loveth 4 An assured trust relying upon God beleeving hiâ— word of promise to raise and feed the heart of threatning to shake it and cast it down and submitting it seâ—f to the counsel and good pleasure of God because his faith hath let him see the truth the wisdome the equity and righteousnesse of all these Such a mans heart setteth nothing above God in prosperity it distrusteth not but hath God for his God in adversity it indeavoureth in all things to walk with God it is a sweet usher and disposer of the whole life so as it is most obedient to the word and most full of comfort and sweetness to it self The fourth mark or note or true Faith is taken from the infallible fruits IV. The infallible fruits of it four and effects of it which are many I will onely note four of the principal First it frameth and fitteth the own habitation it purifieth the heart Act. 15. it suffereth not unclean thoughts unlawful lusts or wandring motions to harbour there it guideth the affections of Love Hatred Joy Sorrow and the rest that a man love nothing more or so much as God and his Image hee hateth not mens persons but their sins and no mans sin so much as his own hee rejoyceth in nothing so much as in doing the will of God this is as his meat and drink hee sorroweth for nothing in the world so much as for offending so good and patient a God This pure heart also guideth the words with wisdome and maketh it his chief study how to preserve with faith good conscience in every thing Act. 24.16 Secondly Faith worketh by love Gal. 5.6 boâ—h towards God and towards man towards him that begat and him that is begotten yea and him that is yeâ— not begotten This love of God expresseth it self 1 In much thankfulness unto him who hath loved us first Our love of God expressâ—d in three things who hath given so much even his Son and all things with him pertaining to life and godliness who hath forgiven us so much and to whom many sins are forgiven they must love much who hath done so great things for us by becomming our portion our treasure and our chief good 2 In shame for our unkindness unto him both before and even since we knew this his love in Christ and have been acquainted with his waies taking up with shame in our faces sorrow into our hearts for the sins of our youth and of our age against the law the rule of righteousness but especially against the glorious Gospel which of all other are least of served 3 In desire of that blessed fellowship of his when and where wee may never sin against him any more accounting one day within his holy of holies better than a thousand besides and much more to bee ever with the Lord and to injoy the pâ—easures at his right hand for evermore to bee at home with him and sit down with Abraham Isaac and Jacob yea with Jesus Christ himself should make us groan in our souls and say with David Oh when shall I appear in this thy presence The Spirit saith Come and the Spouse saith Come Even so come Lord Jesus come quickly The love of men by which Faith worketh discovereth it self not onely in just dealing with them as wee would bee dealt by which many civil men indued onely with civil righteousnesse have excelled in nor onely in merciful distribution of outward comforts for the releeving of the bodies of our brethren yea and of our enemies which hardlier goeth down with the unconverted than the former but also in shewing most love unto their souls in helping forward their conversion and salvation For so soon as any man is converted hee will strengthen the brethren Faith wheresoever it liveth it loveth and love being an hand giving out moveth men converted to counsel exhort rebuke admonish comfort pray and wait when God will give unto others the grace of Repentance As soon as Andrew was called hee bringeth his brother Simon to Christ No sooner had Christ found Philip but Philip finding Nathaniel hee bringeth him to â—hrist The woman at the well no sooner heareth that Christ was the Messiah but shee bringeth all the City In finding this treasure the Christian cannot hide his joy neither can any mans joy bee so full unlesse hee with others rejoyce together For it is not here as in earthly things which the more they are communicated the more are they diminished and every mans share is the less but heavenly
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
it without a special revelation so ask ordinary Christians doe yee beleeve the pardon of your sins they will say yea for God is merciful and they be not so many or great but they may be pardoned Hereby we have brought the party to confesse that his sins bee pardonable but urge him are you sure they are pardoned Beleevers may and must know the pardon of their own sins and here hee is set up he stammers out a carelesse answer he cannot surely tell but hee hopeth well and this is all you can wring out of him hee knows not whether Christ be in him or no whether hee bee in the faith or no hee beleeves hee knoweth not what But to let men see their error herein 1 Doth not our text say that men must receive the remission of sins and can any man receive so precious a gift from God and not know when and how be came by it 2 What is the meaning of that Article in our Creed which we professe I beleeve the remission of sins what beleeve we more than the Devils if we beleeve no more than that God forgiveth the sins of the elect and not our own and then how is this one of the priviledges of the Church 3 To beleeve in the name of Jesus Christ in particular for remission of sins is his commandement 1 Joh. 3.23 and therefore no presumption but a necessary obedience so to doe 4 Doubting is forbidden and therefore no vertue but a vice Matth. 14. O thou of little faith why doubtest thou Object But experience teacheth that every man is full of doubting Objection answered and therefore no faithful man can beleeve it Answ The consequent is false seeing this doubting exerciseth but destroyeth not faith and that they goe together not only the speech of our Saviour formerly alleadged but the prayer of the Father of the Child proveth Lord I beleeve help my unbelief as also the two natures of which every Christian consisteth flesh and spirit which are in continual combate Object But no man can know Gods minde and so cannot bee assured Rom. 11.34 Answ By his minde is there meant his secret will but his minde revealed wee may and must a part of which is that whosoever beleeveth in his Name shall receive remission of sins which general promise while we specially apply to our selves the Spirit begetteth this assurance Object but wee are commanded still to fear Blessed is hee that feareth alwaies Ans Wee must not fear the mercy of God concerning salvation but carry a reverent fear in regard of Gods judgements 2 Wee are to fear in regard of our selves and sins by which wee deserve the judgements of God as well as others but this is not contrary to assurance of forgiveness of sins for mercy is with thee that thou maiest bee feared which the holy Prophet would never have said it fear could not stand with assurance of mercy 3 Such a fear is commanded as may shake our security but not to drive away the boldnesse of Faith a fear of falling into sin not a falling away from grace a fear lest wee offend a merciful God but not lest he take away his mercy from us A second Let is the want of judgement to discern aright of the best things and of resolution to purchase or practice that which a truely informed judgement concludeth to bee the best This was the sin taxed in Martha who saw not the greatest good neer her as Mary did And the world is full of Marthaes who willingly hurried with many earthly distractions utterly neglect the one thing necessary namely their Reconciliation with God and the things which serve to uphold and maintain the Christian life whereby Christ should live in them and they in him What else is it that maketh men run over Sea and Land to provide for the body and bodily life and in the mean time cast off all the care and means of the knowledge of God and conscience of their waies but that they see no profit in serving God they taste a little sweetness of the creature but not of the Creator himself a small peice of earth hath more savour to them than the God of Heaven This is it that causeth men to walk painfully all the week in their personal and particular Calling but all the week and Sabbath too neglect the general Calling of a Christian whereas had they any judgement in the things of God reason would teach them that the particular must yeeld to the general as the inferiour give place to the superiour Learn to esteem every thing in the measure and degree of its goodness Yea this is it which strongly forceth men to choose the profits and pleasures of this life which altogether cross and hinder this chief and principal care of gaining the favour of God because they do not follow the rules of wisdome which esteemeth of things according to their degree and measure of goodnesse and not above Which if men would give themselves to bee ruled by they would with the Saints of God in this comparison account but meanly of the things in the highest account with earthly minded men The Apostle Paul comparing his gain of Christ with the gain of the World hee esteemed this as loss yea as dung which indeed is the right estimate of it in this comparison Holy David would rather bee a door-keeper where Gods face may shine upon him than enjoy the honours and pleasures of the World in the Palaces of Princes without it Solomon himself the wisest and wealthiest of all men after good tryal pronounced of all earthly indowments abstracted from the fear and favour of God that they were vanity and vexation of spirit and determineth this to bee the sum of all to fear God and keep his Commandements Thus are the wise mans eyes in his head and his heart is at his right hand Eccl. 2. both for deliberating and executing of things most necessary to bee done whereas the heart of the fool is at his left hand he doth all as it were with a left hand for want of this judgement A Third and main Let are frivolous and fleshly conceits which dead and quench any such motions as otherwise might provoke men to this care of remission of sins As 1 What need I bee so foolish and precise I have lived well hitherto without all this adoe if God loved mee not he would never have blessed me as he hath done Answ But look to thy self who thus reasonest Say not God loveth thee unless thou have such sure grounds as follow It is not enough to say God loveth mee but to have sure evidence of it yea surer evidences than any thou yet speakest of I mean common and outward blessings which like the Sun or the rain are generally disposed to the good and bad and by which no man can know love or hatred Eccl. 9. Again Gods love goeth with Election Justification Sanctification effectual Calling Faith Love
amendment of life for the remission of sins Mark 1.4 never hope for remission unlesse thou hungrest after this gracâ— of Repentance for the Lord will not bee merciful to that man that blesseth himself in his sins Deut. 29.19 but if the wicked return from his sins he shall live and not dye Ezek. 18.21 2 The second Companion is Gladness and cheerfulness of heart yea an unspeakable joy that the Lord hath done so great things for his soul and made him so happy as to bring him from such extremitie of misery to partake in the Wisdome Righteousness Holiness and Redemption of Christ for can a man have a gift bestowed upon him of more price and use than all the Kingdomes of the world and never find his heart made glad in it or is it possible that he that findeth the pearl can go away without joy The Eunuch being converted went away rejoycing and if every beleever must rejoyce in another mans conversion much more must hee in his own 3 The Third is Love and Thankfulness to God which are enforced by this excellent grace Luke 7.47 The poor woman that stood weeping behind Christ loved much because much was forgiven her Psal 116.1 I love the Lord because hee hath heard my voice and wherein the Lord had thus gratiously dealt with him the whole Psalm teacheth especially v. 8. Because thou hast delivered my soul from death mine eyes from tears my feet from falling Now if David for a temporal deliverance from Saul in the Wildernesse did thus provoke his heart to the love of God how should the consideration of our spiritual deliverance from Sin Death and all hellish powers blow up these Heavenly sparkles in us And what can so liberal a love beget in a good heart but much thankfulness for apprehension of much mercy how David in the sence of mercy reaching to the pardon of his sins melteth into the praises of God see Psal 103.1 2 3. c. And the Apostle Paul considering what a weight of corruption did still oppress him whereof hee expected to bee fully eased concludeth his comfort with thanks unto God in Jesus Christ Rom. 7 2â— And remembring what a bloody persecutor and an extream waster of the Church hee had been formerly 1 Tim. 1.12 yea what an Enemy unto God what a blasphemer of his Name hee breaketh with vehemence into the praises of God for his happy change But I thank him who hath counted mee faithful and put mee in his service vers 14. and the grace of our Lord was exceeding abundant towards me 4 The fourth is a sound and sincere heart hating and striving against all sin even secret and small as well as open and greater David in Psal 32.1 pronouncing him a blessed man whose iniquity is covered and whose sin is pardoned true but it might bee asked how shall I know such a blessed man or my self to have attained that blessedness The Prophet giveth us this note to know him by in the next words and in whose spirit is no guile namely to hide and foster any sin of which guile hee there directly speaketh 5 The fifth note or Companion is a tender affection to forgive our Brethren private wrongs and injuries even great as well as small hee that hath ten thousand talents forgiven him will not easily take his brother by the throat for two pence The Commandement is to forgive one another Eph. 4.32 even as God for Christs sake forgave us The Example is set down Luke 6.36 Bee merciful as your Heavenly Father is merciful but hee forgiveth all and freely is the first in forgiveness and perfectly hee forgiveth and forgetteth too The form of our petition of mercy is forgive us as wee forgive c. Thou wouldest have God to forgive thee all and forget all and to make thy wrongs against him as though they had never been go then and do so to thy brother otherwise the threatning will meet thee Jam. 2.13 Judgement mercilesse to him that showeth no mercy Use 1. All this Doctrin concerning this article sheweth that there is no other means in the world to be free from siâ— but by Gods 〈◊〉 remission of it Whence it is that remission of sin is called the covering of sin Psal 32.2 in that the faith of the heart layeth hold on Christ and his righteousnesse who is our Propitiatory covering us and our sins against the two Tables as the Propitiatory covered the Ark in which those Tables weâ—â— without which cover every Sinner is next to the Devil and his Angels the mâ—st vile and loathsome creature in the eyes of God This use must the rather be thought â—f because neither the Papists not yet the common and carnal Protestant yeeld conâ—ent unto it Neither Papist nor commâ—n Protestant yeeâ—deth to this dâ—ctrin of free remission of sin The Papist he beleeveth that many siâ—s are venial and propâ—rly no sins amâ—ng which he reckoneth Concupiscence which indeed is the mo her 〈◊〉 of all and these need no remission Hee hâ—lâ—eth also that men redeemâ—â— by Châ—isâ— and having received the first grace of God aâ—â—â—â—w 〈◊〉 to mâ—â—it by their works rem ssion of their sinâ— Are further be thinketh that becaâ—â—e no man knoweth whether hee have wâ—rks â—nâ—ugh â— pleâ—â—â— Goâ— nâ— man can know that his sins are remitted All wh ch wiâ—h mâ—ny 〈…〉 to thâ—â— arâ— most blasphemous Heresies agaiâ—st thâ—◠〈…〉 Aâ—ticle of free remâ—ssion of sins through belief i◠〈…〉 Sâ—n 〈…〉 wâ—â—h so lâ—â—g as 〈◊〉 us they hold tâ—em 〈…〉 in the râ—m ssion of their sins by Chr st and consequently 〈◊〉 the grâ—ce â—f life But the commâ—n Protestant also 〈…〉 with simple defâ—ncâ—s against his sin â—he Aâ—ams cover and arm◠〈…〉 â—aves which wiâ—â—â—â—arâ—e hold the sewing Sâ—mâ— wâ—ll 〈◊〉 their 〈◊〉 in mens eyes and then all is safe others strive to f â—gâ— them and having â—â—â—â—ked 〈…〉 their conscience they lye them d wâ—â— seâ—mely and 〈…〉 of them any more Others â—â—veâ—â—â—osse aâ—d soul sins suâ—◠〈…〉 of God contempt of his Wâ—rd â—â—â—â—nesse of heart â—atrâ—d â—f 〈…〉 and all irreligion with an outward civil life and an hâ—nest conversation as it seemeth to bee not thinking that God seeth many a wiâ—ked hearâ— thâ—â—ugh a civil life Lutum lâ—viâ—â—â—â—to â—gnâ—â— extinguunt lignâ—rum struc Oâ—hers will goe beyond the former in aâ—knâ—wlâ—dgiâ—â— thâ—msâ—lvâ—◠〈◊〉 is a d will make some shâ—w of â—aâ—ing up their peace but it is with soâ—â— câ—rem ny or bodily exercise they will fast and praâ— aâ—d 〈◊〉 som 〈◊〉 oâ— some Mâ—ny to good uses when they dye 〈◊〉 as for thâ— grace of faith which should bee as a soul to quicken these actiâ—ns they 〈◊〉 know what that meant But h wsoever mâ—st men are carried 〈…〉 wit such sâ—â—onâ—â—â—â—usions as these let no man that would not deceive him 〈◊〉 wâ—lfâ—lly 〈◊〉 in any such course to meet with sound peace nâ—thing but the bloâ—d 〈◊〉 Jesuâ— his Son that cleanseth from al sin In the garment of
〈◊〉 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
not gotten with greatness but with goodness the former cannot force or compel affections the latter sweetly draws and allures them the former may procure flattery and applause the latter only yeeldeth true honour and sound comfort Might I adde but one grain to your godly care by this little direction with which I offer my most inward affections I have my expectation I know well your Honours sufficiency even in this kinde above many of my profession to furnish your self with Divine directions if your leisure or weighty affairs would permit you to set them down yet I assure my self your Honour will not refuse the help of such as are at more leisure to gather them and humbly offer them unto your hand I was also more presumptuous to offer these lines unto your view because I conceived that the rules of Christian prudence and circumspection could not bee more fitly directed nor bee better welcome than to so prudent and circumspect a personage In which assurance I rest commending your Honours further happiness and prosperity to him who is an exceeding great reward abundantly able to fill your heart with grace to crown your daies with blessing and finish them with comfort life and immortality 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Your Honours to be commanded THO. TAYLOR Circumspect Walking EPHES. 5.15 Take heed therefore that ye walk Circumspectly not as fools but as wise CHAP. I. The ground of the ensuing Treatise THe Apostle in the former words had under a comparison of Light and Darkness excited the Ephesians to holy conversation and to hate such obscene and filthy courses as were found with the Workers of darkness Now he speaks in plain terms that which before be infolded in comparisons Seeing ye are light and in the light wherein all things are manifest see ye walk circumspectly c. In which words are First A duty propounded Circumspect walking which in the first word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is straightly charged upon every Christian Secondly The expounding of that duty not as fools but as wise And the words run as if the holy Apostle had in other terms said thus You that are beleevers sons of the light ought as by your light to check and controle yea and discover other mens sins and corruptions so also to be as unblameable yea and lightsome in your selves as possibly may be and therefore take heed of your own walking and see it be circumspect Briefly thus Every Christian man must walk warily and circumspectly or Strict and accurate walking not warranted onely but necessarily inforced in the scriptures the course of Christianity must be a circumspect walking For so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies an accurate and a strickt walking or an exquisite course So it is used Luke 1.3 It seemed good to me when I had accurately searched all things And Mat. 2.8 Herod charged the wise men thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 search exquisitively and most diligently for the Babe And Act. 22. v. 3. Paul professeth he was brought up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the exact manner of the Law CHAP. II. What Circumspect Walking is and wherein it consisteth OUt of which so substantial a ground it shall be worth our labour to inquire what this Circumspect Walking is for we may not conceive it as any carnal craft and policy by which a man is wary to save his goods outward estate as many crafty heads and worldlings cast about and continually contrive with all wariness to save themselves and their profits and he must rise early that can get the better of them in any bargain Neither is this Circumspection any such policy and wariness in matters of Religion as relinguisheth any good duty to which it hath calling or any practice of holiness for outward profits and commodity or to preserve outward peace and pleasures as many crafty and deceitful Protestants that are so circumspect as they will profess a Religion which shall cost them nothing Neither is this Circumspection in any thing contrary or cross to that dove-like simplicity and Christian innocency What it is which is the ornament of holy profession But is a carefull and exact proceeding in the ways of God according to the rules of God even as a work-man most exactly fitteth his work by the level and rule and departs not from it And in what Now to this Circumspection are four things required To circumspect walking four things required 1. A knowledge of the right way which is as the light guiding him to set every foot safely For let a man be never so circumspect and wary if he be in the night without a light and without a guide he can never walk securely and safe The Word is the Lanthorn and the Commandement is the light And when wisdom enters into the heart and knowledge delighteth the soul then shall counsel preserve thee and understanding shall keep thee and deliver thee from the evil way Prov. 2.11 12. 2. A diligent watch and care to keep from all extremities to turn neither to the right hand nor to the left For it is hard to keep a mean we being very propense to extreams Satan cares not so he can conquer us whether it be by curiosity or by carelesness whether he can keep us out of the Church or cast us out by our own conceits whether he can keep us so cold as no good thing greatly affects us or whether he can make us boil over with unbridled zeal that because we cannot have all the good we would we will refuse a great deal of good we might have A Circumspect Christian will distinguish good from evil and not refuse good for evil for that is an extremity 3 An holy jealousie and suspicion lest the heart be deceived through the deceitfulness of sin The most simple-hearted Christian is a most wary man that is of his own hearts slipperiness suspecting himself in all thing◠fearing in all things lest hee should offend God He knoweth sin lies in ambush and suspects the insinuations of it As he that is very circumspect for the World is most suspicious of others lest they over-reach and beguile him So one that is most circumspect for heaven doth more suspect himself than any other 4 A Provident Walking by which a man is able to foresee future danger and evils to prevent them and provide for such things as may best bestead him in the way Thus Solomon speaks of the circumspect and prudent Christian that he forsees the Plague and hides himself and learns of the Emmet to provide in Summer for Winter This property of Circumspection we see in the wise Virgins that prepared Oyl in time All these are inseparable properties of a provident and circumspect walking Which is injoyned us in sundry other places of scripture as Prov. 4.26 Ponder the path of thy feet and let all thy ways be ordered aright Matth. 10.16 Be wise as Serpents This Serpentine wisdom is nothing else but
That God is to bee loved above all and that for himself being the chief good This is the scope of the whole first Table the first and the great Commandement Mark 12.33 To love God with all the heart all the understanding all the soul and all the strength is more than all burnt offerings and sacrifices as the Scribe confâ—ssed whereupon the Text infers hee answered 〈…〉 cordate discreetly wisely and that in Christs Judgement This is wisdome to give God the first place first thoughts first service chief praise and precedency for of him and through him Rom. 11.36 and from him are all things 2 Anâ—ther chief point of spiritual wisdome in the things of God is 2 Purchase Christ above all gain to purchase Christ and Remission of sins above all things in the World The sound Christian is that wise Merchant that sells all to buy the Pearl that is Christ and his Righteousness that wise builder that lays Christ a sure foundation in his heart Hee is of the number of those Wise Virgins that will bee sure what ever they lack to furnish themselves of Oyl in their Lamps to meet their Bridegroom Wisdome will procure the best commodities and chief gain which is Christ both in life and death Phil. 1. â—1 Paul was a wise Merchant who esteemed all things as dross and dung in comparison of Christ So were the Disciples saying Master wee have left all and followed thee John 6.63 So were the Martyrs whom the world accounted simple fools in following Christ with the loss of life and all Happy is that soul and filled with sound and saving Wisdome that comes to Christ with this resolution Master thou hast the words of eternal life and whither shall I go 3. Let us prefer in our election and choise things of higher nature 3 Chuse best things first before things of inferiour for wisdome keeps a method by which it ever subordinateth lower things to higher This rule our Saviour prescribeth Matth. 6.33 First seek the Kingdome of God and his righteousness and then the things of this life First provide for heaven and then for earth By which rule of wisdome 1 All profits and pleasures must give place to piety for all is but pidling gain to godliness 2 By this rule of wisdome the special calling and trade of life must give place to the general calling which is the trade of Christianity 3 By this rule a Christian must chuse to bee rich in God and good works rather than in the world which because the Rich man in the Gospel neglected hee is called fool for his labour Luke 12.10 4 By this rule we must with David Psalm 4. more affect one glimpse of Gods favour and countenance than all Corn Wine and Oyl that is the most necessary and delightful profits in the World 5 By this rule wee must make more account of pardon of sins looked up in our breasts than of the whole treasury of a Kingdome in our chests 6 By this rule wee must esteem a grain of grace above a million of gold And 7 a poor godly man above a wicked Prince Eccles 4.13 Better is a wise Child than an old foolish King which will not be admonished 4 Fear God and keep his Commandements for this is the whole duty of man 4 Fear God keep his Commandements Eccles 12.13 This is to apply our hearts to Wisdome to set our hearts to keep Gods commandements and do them This is our Wisdome Deut. 4.5 Who is a wise man among you indued with knowledge Let him by good conversation shew his works in meekness of wisdome Jam. 5.13 A Wise man will attend the mouth of the King and will fear the danger of the Law So a wise Christian will walk in the Law of the Lord Psalm 119.1 and will bee sure to keep him to this rule and warrant contained in the word of God Gal. 6.16 And as a Wise man is careful to keep his Assurances and Evidences for the certainty of his Lands and earthly Livelihoods and is loath to forfeit any of them by failing in any of the conditions So it is the Wisdome of a godly man to keep the word safely in his heart which assureth him of his estate in heaven and which hee is loath to forfeit by failing in the conditions and clauses of it CHAP. VIII Containing Rules of Wisdome concerning the Inner man and first of the Mind Thoughts and Will BEing to entreat of the Rules of Wisdome concerning man and the things of man good order requireth that wee bâ—gin with such as concern first Ones self And secondly others They which concern a mans self respect either the inner man of the outward The inner man in five particulars 1 In his Mind 2 Thoughts 3 Will. 4 Conscience And 5 Affections Rules for the Minde 1 To inlighten it For the Minde these rules of wisdome are necessary to bee remembred 1 To furnish it with necessary profitable and humble knowledge The wise mans eyes are in his head Eccles 2.14 This is a wisdome to sobriety Rom. 12.13 where also the Apostle condemneth curiosity and conceitedness which wastes our time and brings infinite idle questions wherein men presume above that which is meet The Prophet David professed hee medled not with things too high for him Psalm 131.1 1 Cor. 2.2 And the Apostle Paul desired after his conversion to know nothing but Jesus Christ and him crucified As for humbleness in knowledge Solomon saith The way of a Fool is right in his own eyes Prov. 1â— 15 and A wise man in his own conceit is more hopeless than a Fool Prov. 26.12 16. Our rule therefore must bee to grow up in wisdome and as wee grow in knowledge so to grow in humility for the more sound knowledge a man attains the more shall hee see in himself to humble him 2 To deck 2 To deck and adorn the minde with humility holiness modesty shamefastness c. 1 Pet. 3.4 5. and Col. 3.12 As the Elect of God put oâ— tender mercy kindness humbleness and meekness but above all things put on love verse 14. Rules for the Thoughts The second sort of Rules concerns a mans Thoughts The general is in Prov. 4.23 Keep thy heart with all diligence for it is slippery and deceitful more than necessary to watch and suspect it and to set time apart to check and reclaim it But for the better keeping of thy thoughts in order think on these particulars 1 Give God the first thoughts 1 Give God thy fiâ—st thoughts that hee may hold the chief part in thy heart and this will sweetly rellâ—sh thâ— heart and by estranging it from worldly impediments fit it and keep it in preparedness for all good occasions Psa 108.1 2 3. David prepares his heart and will awake early to praise the Lord The way to walk safely and comfortably all the day is first to reform that which is
Motives to look to our Tongue 1 BEcause a good man cannot bee an evil speaker Motives to govern the tongue if the speech bee naught the Religion is vain Jam. 1.29 Lying and accusing is the devils work 2 Watching of good speâ—ch keeps out evil words which ingendreth to evil Take up Davids resolution Psalm 39.1 I thought I will take heed to my wayes that I sin not with my tongue I will keep my mouth bridled while the wicked is in my sight And this is necessary because the tongue is an unruly member as fire and by this means shall become our glory James 2.6 8. and our brothers shield 3 God hath a time to call to reckoning the words that are thought but wind Psalm 50.20 21 even every idle word Matth. 12.36 CHAP. XVI Rules of Wisdome concerning our actions that in all of them wee may shew forth Chrstian prudence and circumspection and first in general FIrst Every Christian is to examine the work hee is to do whether hee Rules for our actions in general 1 Examine what thou art doing bee about a good work whereof hee may expect comfort Gal. 6.3 Let every man prove his own work and so hee shall have comfort in himself And good reason for his work must bee trâ—â—d afterwards and therefore it is wil some to try it before hand This Trial stands in four thinâ—â— 1 Whether go d in the mattâ—â— Deut. 12.32 〈◊〉 1.12 And the lamâ—â—â—â— of examining it is now and shall bee hereafter This triaâ— stanâ—â— in four things 1 Whethâ—r it bee good in it self and in the matter of it if iâ— beâ— lâ—wful if it bee commanded The rule for the goodness of any action is the word of God What I command thee that do onely Or else it will â—ee aâ—ked Who required those things at your hands And for the matter of our aâ—tions wee have a speâ—ial rule Phil. 4.8 Whatso ver things are true honest just pure Whatsoever things pertain to love and are of good repâ—â—t if there bee any vertue or praise think on these things And Rom. 12.17 and 1 Cor. 8.21 Provâ— as things that are honest noâ— onely before the Lord but a so befâ—re men â— It gâ—â—â— in he manner 2 Examine wh ther it bee good in the doer undâ—rtaken by vertue or a special calling and answâ—rabâ—e to that â—â—â—y which himsâ—lf owâ—â—â— to God or man God upholdeth tâ—e societâ—â—â— of men by order which is when every man kâ—â—p his own standing and every one mâ—â—◠〈◊〉 the sâ—vâ—ral â—â—ars but every one in his own sphere nâ—â— troubling the motion of â—â—â—ner S. publick mâ—n should 〈◊〉 the publick offiâ—â— and privatâ— mâ—n 〈◊〉 in private but lâ—t the publick alone For Christ reproved Peters curiosity in asking What John should do Joh. 21.21 And the 〈◊〉 of Scena waâ—ted calling for an action that was good in 〈◊〉 and 〈…〉 were 〈◊〉 and wâ—â—â—ded of the Devil Act. 19 15 16. 3 If good in circumstances 3 Examine whether it bee good in the circumstances sâ—asonaâ—â—â— and â—â—nvenient or whether the seasonâ—â—â— not for some better action than that For wisdâ—me will intend of 〈…〉 the most necessary and 〈…〉 most profiâ—able 4 If good in the ends 4 Examine whether the 〈…〉 done bee good in the â—nds 〈◊〉 it which espâ—cially are twâ— 1 Gâ—â— glory 1 Cor. 10.3 Let 〈…〉 the glory of God 2 The good and edâ—fiâ—ation of our brethr n 1 Cor. 14 2â— Let all bee done to edifying yea â—â—king their profit in some 〈…〉 own Then 2 â—inding the action good spoyl it noâ— by ill handling The right manner of doing a good actiâ—n in three things Secondly Iâ— by examination wâ—◠〈…〉 â—â—tions good in themselve 〈◊〉 us in circumstanâ—â—â— and â—â—ds wâ—e must bee carefull 〈…〉 not good â—â—â—ons by ill handling but in 〈…〉 do good actionâ— well aâ—d to 〈◊〉 matter adde a good manner of doing Now the right manner of doing a good aâ—tion well standâ—â—h three things To undertake thâ—m holily To do them sincerely And to finish them humbly The first iâ— when wee begin them with prayer For as in all matterâ— small and great wee are to take counsel at Gods mouth so wee are to beg leaâ—e and blessing at 〈◊〉 secretly to our selves without which nâ—thing is sanctâ—fied unto it Tâ—â— second is when wee do things sincerely as in Gods sight with a good 〈◊〉 and keeping good conscience that a man if hee bâ—â— questioned in any 〈◊〉 may bee able to say with Abimeleâ—h Gen. 2â— 5 With an upright heart aid I this thing And whatsoever may befall him for well-doing hee may appeal to God with Hezekiah Isa 38.3 and say Lord remember that I have walked uâ—rightly before thee The third is when in effecting all our bâ—st action◠〈◊〉 labour to see our defects and wants and mourn that wee â—â—â—ther do that wâ—e should do not in the manner wee should Whâ—râ—of there will bee thâ—â—â— notable fruits 1 This will breed and nourish humiâ—iâ—â— It will drive 〈…〉 Christ to get a covering 3 It will make us ascribe all the glory of our a tions to God of whom wee have not onely all the power but eveâ— the will and purpose Phil. 2.13 For it is God that worketh in you both the will and the deed according to his good pleasure CHAP. XVII Rules to carry works of Mercy wisely IF our actions concern others then they bee works either of Mercy Rules for works of mercy 1 Mercy must pâ—â—câ—ed from faith and love or of Justice For works of Mercy much wisdome is required and that is shewed in these particulars 1 See thy charity come from a good ground namely from a heart qualified with two graces 1 Faith For whatsoever is not of faith is sin Rom. 14.23 Thou must first give thy self to the Lord and then to his Saints 2 Cor. 8.5 Thy mercy must issue from the sense of Gods mercy in Christ to thine own soul apprehended by faith in Jesus Christ Joh. 15.1 Bring forth fruit in this vine 2 It must proceed from love Works of mercy must come from the fountain of a merciful heart Rom. 12.8 Hee that distributeth let him do it of simplicity that is out of meer compassion not out of any by aâ—d sinister respeâ—ts For if I feed the poor with all my goods and want love it profiteth mee nothing 1 Cor. 13. The reason is because the Lord looks more at the affectiâ—n than the action Whence many not giving out of a tender heart sympathizing and fellow-feeling their brethrens misery lose both thâ—ir gift and reward What comfort or help is in that work of mercy which iâ— wrung out by importunity or by strength of law or for shame lest a man should bee noted or by terror of conscience when a man would heal the gripes of a galling and accusing conscience by giving away at his death a little ill-gotten goods to the poor which were none of his to
give but to the right owners or when out of desire of praise or out of superfluity when a man knows not else what to do with his wealth but some must have it If out of any of these respects all is lost 2 Concerning the right subject of works of mâ—rcy Do good unto all 2 The subject of mercy â— In general all Eccles 11.1 but especially to the houshold of faith Gal. 6.10 To all viz. the poor that are noâ— able to recompence us not looking for recompence of man but casting our bread upon the waters where thâ—re is no likelihood of ever reaping it again And to all even our enemies who stand in need of us and such as usually do and will recompence our good with evil Rom. 12.14 Matth. 5.44 And good reason For first all have our flesh Isa 58.7 For four Reasons from which wee must not hide our face 2 All have Gods image on them which wee must not refuse 3 Hereby wee shall bâ—e likest to God who doth good to all and to us being enemies and attain the most difficult practice of the Law 4 Wee shall hereby master the corruption of our own heart which lusteth after revenge and perhaps over-master the malice of our adversaries at least make them inâ—xcusable But espâ—cially to the houshold of faith Because here is Gods image renewed â— In special the faithful here is one of the blood and kindred of Christ And if the good Samariâ—an was commended for mercy shewed to a stranger how much more will the Lord Jâ—sus accept that which is done to one of those little ones that beleeve in him as done to himself Mat. 25.45 3 Concerning the matter of mercy 3 The matter of mercy 1 To the soul The greatest mercy wee can shew to any is toward their souls which stands in instructing the ignorant in counselling the weak in forgiving â—ffenders in admonishing or correcting him that erreth comforting distressed consciences and confirming them that are in good wayes This therefore must bee observed in all corporal mercy to ioyn spiritual labouring in all the other the good of this and especially to pray for such mercies from God for them as neitheâ— wee nor other men can minist r unto thâ—m And though that bee to bee done yet the other also must not be left undone but wee must bee merciâ—ul to the outward man of our brother in giving lending freely cloathing feeding visiâ—ing 2 To the body protecting from violence c. For this is mercy actual and acceptaâ—lâ— fitted to that rule 1 Joh. 3.18 that wee shew mercy not in word and tongue but in deed and in truth This age aboundeth with mouth-mercy which is good cheap but a little handfâ—l were better than a great many such mouthfuls 4 The measure of it to our ability 4 Coâ—cerning them measure of our mercy Wee must bee merciful in the highest degrâ—e that wee can get our hearts unto and bee as like our heavenly Father in mercifulness as may bee This rule is 1 Cor. 1â— 2 that every mâ—n lay up and distribute as God hath prospered him that is according to his abâ—lity Gal â— 7 For hee that sows sparâ—ngly shall reap sparingly Doubtless men would not bâ—e so niggardly and sparing if they knew that what is mercifully bestowed Manus pauperis Chrâ—sti g zâ—phylacium is safest kept the bosomes bellies and mouthes of the poor is the best treasury to lay our goods in and if wee expected to reap after the measure of mâ—rcy at the last day wee would more liberally sow Hos 10.12 Yea a poor man may bee bountiful in a little which was the commendation of the poor widow for her two mites Luke 20. 5 The manner of shewing mâ—rcy 1 Seas nably 5 Concerning the manner of shewing mercy First It must bee donâ— seasonably and speedily when need is Prov. 3.28 Say not unto thy neighbour Go and come to morrow if now thou have it with thee For thou mayest bee cut off from the opportunity or that from thee bâ—sides thaâ— thou omittest a present duâ—y which is enjoyned Gal. 6.10 While wee have time let us do good And life is very uncertain Secondly It must bee done cheerfully God loves a cheerful giver 2 Cheerfully 2 Câ—r 9.7 Nâ—t groaningly or grudgingly as if every penny were too much as many pinch-pennies who have pounds enough for any lust or pleasure do part with pence to the poor Saints as from their joynts or eyes 3 Wisely Thirdly Iâ— must bee done wisely True mercy is dispensed by judgement It spares not where God will punish as Sauls cruel mercy A glass for Magistrates whose remisness can swallow any thing and punish nothing neither drunkennâ—ss nor prophanation of the Sabbath nor swearing nor inordinate walking It is no mercy out of extream necessity to releeve strong Rogues wandring beggats and able idle persons but rathâ—r to punish and râ—dress them nor to keep hospitality for Drunkards Gamâ—sters and riotous persons but a good man is merciful and measures his affairs by judgement 4 Constantly Gal. 6 9. Psalm 112.5 Fourthly Mercy must bee shewed constantly accâ—rding to the precept Bee not weary of well-doing Let not the springs of our compassion bee ever dried up as wee would never have God weary of doing us good 5 Humbly Fifthly Wee must not rest or rejoyce in any work of mercy as meritorious but in the acceptance and covering of it saying when wee have done all we can Wee are unprofitable servants CHAP. XVIII Rules for Works and Actions of Justice In first The Ground Secondly Moderation IN all our civil conversation with men see that our external righteousness Rules for works of Justice flow from inward piâ—â—y Gâ—d in the mâ—ral Law hath coupled the two Tables as the upholders one of another Thou shalt love the Lord thy God and thy neighbour as thy self Wee must love man in God and for God Christ 1 Concerning the ground aimed at boâ—h in the work of our redemption that wee should serve him in righteousness as well as in holiness all our dayes Luke 1.75 Civil righteousness abstracted from piety is Pharisaical and unfruitful Give to Caesar Caesars and to God Gods 2 Concerning moderation of Justice Never stand so upon strict justice 2 Concerning moderati n of Justice but that sometimes for peace wee must depart from our right according to the precâ—pt Phil 4. verse 5. Let your equal minde be known unto all men And the practice of our Saviour Christ Matth. 17.27 who needed not nor could have been compelled 〈◊〉 pay toll but to cut off occasion of offence and contention hee departs from his rightâ— and pâ—yes it hee might have said it is my rightâ— and I will stand upon it and will not losâ— my freedome And mâ—n think they say well if they dâ—mand but their right But our Lord for our example departed from his right and accounted
all as meat drink apparel recreation iâ— uses marriage and the like are these 1 The most indifferent action that is must bee used by warrant and leave from God Warrant is from the word leave is by prayer and thus must every creature of God bee sanctified by the Word and Prayer 1 Tim. 4.5 Our meat our apparel our houses our recreations must all bee undertaken and used First by the warrant of the word for else it cannot bee done in faith Former by the Word Rom. 14.23 and whatsoever is not of faith is sin The word must direct mee in this particular as meat apparel recreation that it is lawfull in it self and to mee or else I sin in it Sec nâ—ly by prayer for wee must lift up our hearts Latter by Prayer at least in the use of them all 1 In invocation for an holy use suspecting all our wayes and our inclinations to corrupt our selves in every thing 2 In thanksgiving for our liberty in all the creatures that were justly forfeited and Gods blessing in them This neglected 1 Wee have the creature Reas but want the bl ssing have bread but not the staff of bread have money but not a bag to hold it cloaths but no warmth marriage but not the comfort of it and so in the rest 2 Wee do not distinguish our selves from the brute beasts who live by things before them and never look above them to the giver 3 Wee have no title recovered in any of them but they all remain unclean as was signified in all the unclean beasts as all other had been but that they were permitted by special leave without which wee are but usurpers 4 God is not acknowledged the Authour of our life and liberties and so is deprived of his honour and homage which no Lord among men will indure in such as hold the least coppy under them The most indifferent action that is must bee done for God that is 2 The most indifferent must bee done for God to the glory and honour of God whatsoever wee eat or drink c. 1 Cor. 10.31 For while wee take our part in the comforts of the creatures God will not lose his part of them that is his glory by them Doth my eating and drinking make mee heavy and unfit for the service of God to perform it with cheerfulness here I have sinned in a lawful thing for God looks to bee served with cheerfulness and a good heart in the abundance of all things Deut. 28. v. 47. Doth my apparel tend to pride up and advance my self This is a sinful use of a lawful thing wherein I should glorifie God Do my recreations and sports not onely justle out my duties of Christianity of reading and meditating and private prayer but ingross my time so that I neglect my special calling Herein I use my liberty unlawfully and turn it into a wicked licentiousness Recreation was never ordained by God to bee an occupation but onely an help unto it 3 The most indifferent action that is must bee used in love 3 The most inâ—ifferent must bee used in love 1 N t offending others as well as in faith to edification as well as in sanctification This general rule is in 1. Cor. 14.26 Let all things bee done to edifying Rom. 14.21 It is evil to eat with offence and it is good neither to eat flâ—sh nor to drink wine nor to do any thing whereby thy brother stumbleth or is offended or made weak and Paul would never eat rather than offend a weak brother In case of offence indifferent things lose their indifferency and become sins and must not bee done bee they never so small never so profitable never so powerfully injoyned by authority because an higher authority of God bids is nor offend our brother the conscience of our brother must bee more tender unto us than our own peace and preferment Dan. 1. â— Daniel and his fellowes refusing the Kings meat might seem very unwise and too strict for so small a thing to lose the Kings favour and their own advancement but it was not frowardness in them nor disobedience to the King but conscience and obedience to Gods commandement in a case offensive to themselves and others so they would not do the least evil for the greatest good So is this garment lawful to mee and offensive to other of Gods children Then have I no liberty in it Is this eating or drinking or Tobacco-taking lawful to me and may it offend in circumstances I must avoid occasion of offence Is this sport and recreation lawful in it self and to others but is it offensive in mee a publick man a Professor a Preacher Wisdome teacheth to refrain it So the Apostle saith All things that is indifferent of which hee there speaks are lawful but all things are not expedient 2 But building them up Nâ—w as wee must bee far from offending any so our endeavour must bee to build up our brethren and our selves in the use of every indiffernt action Quest How may that bee Answ When in the civil use of them wee adde some spiritual meditation as Christ when hee spake of bread stirred the people to meditate on and labour for the food that abideth to eternal life So in eating and drinking wee should sometime think of feeding on Christ the true bread and water of life in putting on our cloaths of putting on Christ as a garment in putting them off of putting off the old man and the lusts thereof In Marriage of the contract between Christ and the faithful soul in our jâ—urnies abroaâ— and return home meditate with the Apostle Paul of our being from home and at home wiâ—h the Lord c. Thus shall wee cherish and refresh our souls with our bodies 4 The most indifferent must be used in sobriety 4 The most indifferent things must bee used in sobriety and moderation And this is 1 When wee use them as helps not hindrances to our Calling general or special but our hearts are kept by them in a fitness unto both This is our Saviours rule Luke 21.34 Take heed that your hearts bee not oppressed with surfeiting or drunkenness or the cares of this life that that day come unawares 2 When wee exceed not in them our ability and degree but square our selves to the most sobâ—r of our age and condition The neglect of which rule makes the feast of churlish Nabal like the feast of a King and brings soft apparel out of Kings houses into very Cottages to the great confusion of all degrees so as every man is out of order the servant more gallant than his Master or Mistress Scholars arraied in unseemly sort like Souldiers the Gentle-man like a Noble-man and the Carter like a Courtier and every Degree many degrees beyond it self 3 When wee hold them indifferent not in our judgement onely but also in affection keeping the command of these and bee sure they command not us 1
Affection Wee must eat and drink with moderation of affection not to sit at it as though wee had nothing else to do as many who bring themselves under the power of the creature such as cannot bee without the Pot at their mouth or without the Pipe at their nose men of whom the Apostle speaks that corrupt themselves with the creatures losing sobriety modesty chastity health and reason it self Here is an utter perverting of God Ordinance who hath given us his creatures to refresh and help our selves by them but men instead thereof hurt and destroy themselves by them 5 Time Fifthly For the time Wee must not so eat and drink as wee eat up also too much time for so wee hinder our selves in our Callings which wee ought specially to further Redeeming the time Eph. 5.16 Numbers set down to eat and drink and in feasting and feeding their bodies never feel the passage of three or four hours whereas to sit out a Sermon one hour long is very tedious so little care have most men of feeding their souls 6 Sweetness Sixthly In eating desire to taste the goodness and sweetness of God himself in his creatures else have wee no better use of them than the brute creatures Say to thy self O Lord how sweet and good art thou in thy self who canst put such sweetness in thy creature 7 Communication Seventhly Wee should use good and savoury speech as salt to our meat to acknowledge Gods bounty and goodness to praise him and to edifie others Our empty and barren hearts cannot tell how to wear out the time of feasting but either in trifles or inviting of others to eat and drink who need rather bridles than spurs Quest What no other speech but of Scripture How then should wee bee merry Answ It is true That commonly all other speech but carnal is unsavoury But a Christian must consider 1 That hee eats and drinks before the Lord and his speeches must become the presence of God who heareth and expecteth that all the speech of Christians bee better than silence 2 All the speeches of Christians ought to savour of sobriety and wisdome and the grace of the heart for whom call wee to our tables but Gods children by profession who must be like themselves every where 3 God hath given us leave to bee merry but with this only restraint Bee merry in the Lord not against him nor setting him out of sight as those who never think themselves merry but in rude and ungodly behaviours and speeches unbeseeming Christians Plato and Zenephon thought it fit and profitable that mens speeches at Meals should bee written And if Christians should so do what kinde of books would they bee Eightly â— Meditation of four things In our eating and drinking wee must bee careful to season our hearts with these and the like Meditations 1 How prone wee are to know immoderate joy and provoke God in our feasts Job was suspicious of his sons sent to them to sanctifie themselves and afterward himself sacrificed for them 2 That wee shall not want incitements or provocations of such as are invited with us or otherwise to forget our selves which incitements wee must watch against and arm our selves aforehand I remember the story of Antigonus who being invited to a place where a notable Harlot was to bee present asked counsel of Menedemus what hee should do Hee bad him onely remember that hee was a Kings Son Good men may bee invited where none of the best may meet them the best counsel is to keep in minde that they bee Kings Sons Gods Children and a base thing it were to bee allured from their profession by the ungodly 3 To consider in our eating and drinking our own end and mingle our feasting with a meditation of death As Joseph had his Tomb in his Garden to season his delight with meditation of his end Alas this feeding and feasting is but a little repair of a ruinous house which must go down The Egyptians had a Skeleton or carkass brought into their feasts to the same purpose So do thou set thine own carkass before the eye of thy minde and it will moderate thee in the pampering of it 4 Consider how many poor ones want some of thy superfluity It is a great sin of great men to drink wine in bowls and eat the fat and to forget the affliction of Joseph Amos 6.6 Therefore Neh. 8.10 Eat the fas and drink the sweet and send part to them for whom nothing is prepared Say with thy self Who am I to bee so full when many are hungry That I should abound when so many want How am I indebted unto God to be thankful and shall I requite his love with such unkindness as to grow wanton idle and forgetful of him when hee is most mindeful of mee Must I eat and drink to rise up to play No I must bestir mee in such duties wherein I may express much love for much love CHAP. XXV Rules for the right ordering of our selves in our sports THese concern 1 The matter and kinde of our sports and playes 2 The manner of using them aright 3 The right ends First Rules for sports 1 Matter of them not 1 Holy things 2 Nor unholy The matter of our sports must bee in things which our consciences tell us are lawful or indifferent Therefore 1 Holy things as phrases of Scripture must not bee played with Thou shalt fear the holy Name of God not delight thy self in swearing 2 Sinful things are not to bee matter of our sport As 1 To make a man drunk or swear or to laugh at such persons for this is a matter of sorrow to see Gods Image so defaced And Davids eyes gushed out with Rivers of tears to see such spectacles 2 Unlawful sports as Playes and Interludes which are the representations of vices not to bee named among Christians besides mens wearing of womens apparel the incentives of lust and fewellers of fleshly flames Heathen Law-givers have banished such out of their Countries 3 Mixed dancing of men and women together never read of in Scripture with approbation and here in our Text noted to bee the fruit of Idolatry Riot Drinking and all other dissolute behaviour Would God the root and tree and all branches laden with such fruit were quite stubbed up The Heathens themselves condemned it Nemo nisi aut ebrius aut infanus tripudlat It was an ordinary speech among the Romans None but either a Drunkard or a mad man danceth It were too long to infer the sentences of the Heathen The general consent of Fathers and the determinations of Councils made against this wicked and lascivious practice Basil in a Sermon of his concerning Drunkenness saith God made our knees not to caper like Goats but to bow to the worship of God and our Lord Jesus Christ And Viret on the seventh Commandement Chorca in circulo centrum diabolus circumferentia ejus Angels Therefore let the
Jezabel an arrant Strumpet and called The Mother of Fornication How much more unseemly was it in that Vicar of Christ Pope Paul the second as Platina writes 5 Our Saviour plainly tells us Matth. 5. That wee cannot make one hair white or black that is wee have not power of our hair to make it no not to colour it and yet these will make as many white and black as they list 6 If thou bee ashamed of that face which God hath made thee hee will on a day bee ashamed of that face thou hast made thy self And dare a Christian carry a face in his life time which neither God made at first nor hee dares appear withall in the Resurrection Object But I must please my Husband and hold his heart to mee Answ Will it not please him to behold the face that God made or canst thou please him in bringing a strange beauty to couzen him withall that hee knows is not thine own or if he take thee for beautiful when thou art deformed wouldest thou bee thus deceived in a Husband for a fair woman to marry a painted Husband Object but I may cover a deformity in my body Answ Yes but not by setting a new form upon thy face nor by dissembling Object Doth not the Apostle say 1 Cor. 12. Wee put covers on the members that are least honourable Answ 1. The Apostle speaks of not contemning the poorest Christian under that similitude 2 Wee cover uncomely parts but with what with cloaths to hide them not with painting stibium white lead purpurisse or cheek-varnish 3 If thy external form bee not so beautiful beautifie it with grace humility the fear of God and other Christian vertues The Churches beauty is within which God and his Angels and good men respect in the person that is most deformed and contemptible CHAP. XXVIII Rules for our carriage towards all men in general THE second sort of Rules concerning Man and the things of men respecteth our carriage towards other men and that 1 In general towards all In special towards good or bad General Rules to carry our selves towards all men 1 Respect not all alike The general Rules are these 1 Wisely to distinguish between men and not promiscuously respect all alike 1 This is a point of wisdome 1 Cor. 6.6 And 2 commanded us Jud. 22. Have compassion on some putting difference others save with fear Again 3 Many precepts can never bee observed without it As first in things respecting God Cast not holy things to Dogs Matth. 7.6 that is such as are known to bee wilful repellers of the truth lest they prophane them and tear you Secondly In things of men Do good to all but especially to the houshold of faith Thirdly concerning our selves Hee that hateth will counterfeit though hee speak favourably beleeve him not c. Prov. 26.24 25. Therefore labour to discern one from another 4 There is great difference between an Israelite and an Egyptian between a Jew and a Samaritan And wee must observe the difference wherein the Lord goes before us who though hee bee patient and good unto all yet hee is specially good unto Israel even the upright of heart Object This is to anticipate Gods judgement and censure Answ No because our judg ment reacheth not to a mans final estate but to the present onely For wee may not judge beyond our eyes nor yet against them It is alike folly and wickedness to justifie the ungodly as to condemn the innocent Against this Rule fail those general men whom all fashions and companies please well enough no matter whether Protestants or Papists Religions or prophane Drunkards or sober swearers or fearers of an oath as the Jews they put no difference between Christ and the Theeves who were crucified with him but onely that Christ was the worst Others put difference between the godly and others such as between Jews and Samaritans they will not meddle with a man truly fearing God for a dish of water But a fearful sign it is when grace is not acknowledged 2 Although wee must make account to live amongst all 2 Must live by aâ—l but sâ—â—t with the bâ—st yet our care must bee to sort with the best that is wee must imbrace friendship with all so far as is possâ—ble Rom. 12.18 and so as wee war not with God but familiarity onely with good mâ—n who are but a few Lightness of familiarity is indiscretion Here the Rule holdeth well â—o try before wee trust yea a wise Christian must not commit himself to every one that seemeth good by the example of Christ Joh. 2.24 For 1 Much hypocrisie lyeth at the root of mens hearts 2 Satan hath taught many to transform themselves and make Religion and good words a cloak for their own ends 3 Never did the Devil more hurt to Christianity than by false Brethren who were sent in to spy their lâ—berty For even thy brethren and the house of thy Father even they have dealt unfaithfully with thee beleeve them not though they speak fair to thee Jer. 12.6 Hee that eateth bread with mee saith David and hee that dips his finger in the platteâ— with mee even hee lift up his heel against mee And Christ saith A mans enemies are they of his own houshold 4 Solomon saith An unfaithful man is as a broken tooth and a sliding foot Prov. 25.19 5 Christ would not commit himself to some that aâ— said to beleeve in his Name because hee knew what was in man Many friends are like deep ponds clear on the top and all muddy at thâ— bottome And therefore a Christian must be well advised before he inwardly converse with another Now if a man must be careful even in entertaining good company how careless are men of themselves when they thrust themselves into evil company which is more contagious than any sickness morâ— infectious than any pestilence no age so catching of any disease as every age is of deadly diseases of the minde in such poysoned air Let no Christian that will bee ruled by Gods wisdome presume to converse in any such company further than the limit of his particular Calling or other just occasion and dealing is offered 3 In our converse with all men wee must keep a determination In all câ—mpanies do good or take good either to do good unto others or receive good from others helping one another to life as occasion shall bee offered Heb. 10.24 Let us consider one another to provoâ—e to love and good works Jude 20. Edifie one another in your holy fa th Motives so to do 1 How profiâ—ablâ— should wee bee if our lips were ever feeding others Reas Prov. 10.20 And if our diligence were to draw understanding from others Prov. 2.5 How should wee abound in wisdome and make our whole life fruitful This would keep us in good trading and return of godliness 2 This is the right end and improvement of our gifts for the good of the whole
body Rom. 12 6. 3 Here is an excellent work of love which is called the Bond of perfection which tyes persons and vertues together and perfects them by frequent actions By convâ—â—sation actually confute all wickedness 4. In what company soever a man comes his care must bee that his life and conversation bee a visible confutation of all ungodliness Daniels piety confuted Idolatry and Lot was a real reproof of Sodome A Christians light must alwayes shine even in the darkness of the world and against it Should the life of a Christian bee like the life of unbeleevers covetous contentious conceited unjust c. or should not the life of a wife Christian vary from the multitude and common people in judgement and practise Did not Christ and his followers so This Rule is opposite to that worldly wisdom to swim with the stream and to do as the most do to avoid the note of singularity But here as in all the course of godliness 1 Wee must become fools that wee may bee wise 2 Wee must not avoid mens evil speaking by running with them into the same excess of riot 3 Wee must not take the example of many and great ones but of Christ the greatest and wisest of all And Phil. 3.17 hee yee followers of mee and look on them that walk so These examples suit to our Rule Love â—very mans person no mans siâ— 5 Christianiâ—y enjoyns love unto all even the worst whose vices wee must hate their persons wee must love by which vertue all men have place in our prayers in our mercy and compassion as occasion requires This grace covers a multitude of sins in all it beareth with infirmity it forgives offences in all Col. 3.13 forbearing and forgiving one another And therefore the Apostle wiâ—heth us above all things to put on love And to consider that motive Col. 4.7 Every one is one of us even the worst in the natural and civil bond one of us if not in faith yet in flesh one of our Neighbours or Congregation or at least by the common bond of a Christian Joyn with good conscience good manners 6 Religion requires courtesie as well as piety good manners together with good conscience and therefore wee must bee courteous to all 1 Pet. 2.17 2.8 Honour all men And Rom. 12.10 In giving honour go one before another Which honour is a good opinion conceived inwardly and expressed outwardly by reverent words and deeds Christianity will make us have a low opinion of our selves and better of others than of our selves Object Some are so bad or so base as no honour or respect belongs unto them Answ None is so bad but hath some honour on him hee is Gods creature hee is a man a Christian and hee may bee a good manâ— a member of Christ and certain reverence belongs to all this Object But how can superiours in higher place honour their inferiours Answ Many wayes 1 In action by testifying their good opinion of them in words gestures or deeds not the least contempt And so Job â—ehaved himself Chap. 31.13 2 In affection especially when Superiours whom God hath by their place made receivers of honour could out of an humble affection bee well pleased either to want it or return it upon their inferiours if they might do it without offence or might it stand with good order which God hath set in the Church and Commonwealth CHAP. XXIX Rules of walking wisely towards good men 1 Rule brotherly affection Heb. 13.1 THE first of these Rules is in respect of our affection to love the godly with brotherly love It is true indeed all men must bee loved but here is required a more special love as between brethren of which Saint Peter saith 2 Pet. 1.7 Joyn with godliness brotherly kindness because they are of the same Father and Family of God The reason of this Rule is this The nearer any man comes to God or expresseth him the more right hee hath into our affections for Gods Image sake and here is a straighter bond than that of Nature The Apostle makes this a mark of Gods childe to love the brethren 1 Joh. 3.10 And David professeth Psal 16.1 That all his delight was in the Saints the excellent on earth And Rom. 12.10 Bee affectioned one to another with brotherly love And because this cannot bee Many things in Gods children might draw our eyes unto them except men see more in Gods people than ordinary therefore labour to see 1 Their high birth and true nobility Joh. 1.13 Not of blood nor of the will of flesh but of God 2 Their kindred and alliance they are Sons of God brethren of Christ who was not ashamed to call them brethren Heb. 2.11 3 Their high office and place whom Christ the faithful witness the first born from the dead and the Prince of the Kings of the earth hath loved and washed from their sins by his blood to make them Kings and Priests unto God Rev. 1.5 4 Their beauty and glory being covered with long white Robes of righteousness and holiness such as Kings anciently were distinguished by wherein they appear most lovely and graceful to God Angels and good men nothing is wanting to their perfection of beauty seeing they are compleat in Christ the head of all power Col. 2.10 5 Their present wealth and future expectation Their goods are God the chief good Christ given them of God for righteousness the Holy Ghost sent unto their hearts for sanctification and consolation eternal election effectual calling justification And their future expectation is the City ot God the heavenly Jerusalem which God hath prepared for them Heb. 11.16 Now were it a wise course for a man to disaffect the chief favourite of his King And are not Gods children Gods chief favourites Were it a safe thing to hate the people of God to disaffect them to lowre upon them seeing the Lord observes what looks are cast down upon his children as in Cain How was Balaam slain by the Lord for desiring evil to Israel though himself could do them none but by his wicked counsel These are the last times in which men are lovers of themselves and of men onely for their own advantage 2 Tim. 3.2 they love them for their wealth ease and pomp not for God and his graces 2 Wee must not onely affect their persons 2 Rule Faithful communion but also imbrace a fruitful fellowship and society with them in the Gospel This is the Apostles Rule 1 Pet. 2.17 Love brotherly fellowship And how glad was hee for the fellowship of the Philippians in the Gospel Phil. 1.5 Now the means of fruitful conversing with the godly are these First To consider one another Means of fruitful converse what need the best have to be provoked and whetted on especially in these evil and cold dayes yea such times as â—ip and blast piety and the fear of God Heb. 3.13 Exhort one another daily
another as brethren bee pitiful 1 Joh. 3.17 Hee that hath this worlds good and seeth his brothers need and shuts up his compassion from him how dwelleth the love of God in him To stir us up hereunto consider these Motives 1 Say with thy self Motives to the former duty What am not I a member of the same body with him Is not hee of the same family and houshold of Saints This is the Apostles argument Especially do good to the houshold of faith 2 What shall I gain if by word or deed I shall make sad the hearts of good and godly men Cain cast down he looks but God looks on it Cannot Ishmael laugh at Isaac but the Lord arraigns and condemns him of high perâ—ecution Surely then cannot I carry the like indignities scot-free 3 Do I read Meroz accursed because shee came not out to help the people of God though shee had no hand against them Judg. 5.23 Surely I must not onely have a hand against good men but I must set my hand to help them else is not my heart so right as it should Pilates wife wished her husband to have nothing to do against that just man But happy had Pilate been who was not violent against Christ to have been earnest and resolute for his deliverance the defect whereof was his overthrow And so it shall bee heavy enough in the day of judgement that wicked mens hands have not helped the godly seeing the sentence shall not run because they had hurt them but because they helped them not CHAP. XXX Rules how to walk wisely towards evil men First In general THE general Rule is in Col. 4.5 Rules of wise walking towards evil men Walk wisely towards them that are without that is the Gentiles who were not converted without the border of the Church for even in the Church some are of Gods domesticks some without as strangers that want faith as yet And godly men must walk so much the more warily not onely because they have Gods eye and godly mens eyes on them but even eyes of men yâ—t unconverted who must nâ—t bee cast back or confirmed in their errour or hardened against the truth but by all wiâ—e walking if it bee possible won to the love and liking of it Now towards all unbeleevers and unconverted men in general these particulars are worthy observation 1 Avoâ—d all just causes of sâ—andal 1 That every Christian avoid all known evils and offences by which evil men might bee occasioned to abide out of the Church The Law is Thou shalt put no stumbling block before the blinde For this is a fearful judgement of God on men unconverted they would willingly bee blinded and hardened in their natural estate Now our Rule is being our selves pulled out of danger to help others out also nay our light must reprove their darkness their covetousness by liberality their pride by humility their impatience by patience c. 2 All unconverted men hate the light and are prone to blaspheme the Gospel 2 Stop mouths of evil men and to reproach the holy profession of it Wise Christians therefore must cut off occasions from them and take heed of defiling their own nest 1 Tim. 5.14 Give no occasion to the adversary to speak evil And David prayeth that none might bee ashamed because of him Ezek. 36.20 the Lord complains that the Israelites among the Heathen polluted his Name and made them say These are the people of the Lord and are gone out of his land A lend childe saith Solomon dishonoureth the whole house Nay on the contrary the meanest Christian in his place by his wife and Christian walking must adorn the profession of Christ so the Apostle to Titus 2.10 Servants must bee no pickers but shew all good faithfulness to adorn the Gospel of the Lord Jesus An holy course of life will make the Gentiles say as they in Isa 61.9 They are the seed of the blessed of the Lord. 3 Seek to win them 3 All unconverted men esteem of doctrine by the life and the profession by the practise of Professors for they have no taste of the Doctrine in it self and therefore in the carriage of our profession wee must apply our selves if it bee possible to win them So the Apostle 1 Pet. 2.12 wisheth the Jews to have their conversation honest among the Gentiles that they might glorifie God in the day of their visitation And women are commanded so to watch their whole behaviour as their husbands might bee won by their godly conversation Private men must convert others by their private conversation Motives Motives so to do are these 1 Christians are on a Mount set on a Scaffold nothing they do escapeth sight and censure all is marked they stand or fall not alone but to many 2 They have a light with them which draws all eyes upon them and discovers all 3 The eyes of the wicked are not on others but on them to disgrace them and through them to smite Christ himself 4 The will of God is By well-doing to â—lance the ignorance of foolish mâ—n 1 Pet. 2.15 5 What a glory is it to slaughter envy it self to stop an open mourh and cloathe an adversary with his own shame that he that would accuse us must accuse the Sun of darkness when it shines 6 Hereby wee shall bee conformable to Christ whom when Satan came to sift hee found nothing in him Wicked men shall say as Saul said to David Thou are more righteous than I c. 1 Sam. 26.25 CHAP. XXXI Rules how to walk wisely towards evil men in special And first for Scorners NOw wee come to special Rules concerning special sorts of evil men of whom some are exceeding evil in themselves some are evil also to good men Of the former rank are scornful persons Of the latter hurtfull For Scorners observe these Rules 1 If wee know men to bee so far naught as they scorn goodness Rules how to carry our selves towards scorners 1 Avoid them good men and good things wee must avoid their company so much as wee may For what comfort can a godly man take in such company where all good and godly communication must either bee banished or derided There is no hope of doing good there is danger of taking harm 2 If wee bee by occasion beset 2 If cast into their company observe five Rules or cast into the company of prophane brutish and scornful persons then observe these Rules First Grieve thou wast not better directed Psal 120.5 Wo is mee that I remain in Meshec and dwell in the tents of Kedar Secondly Bee sure though thou seest no place or opportunity of good that thou hast no fellowship with them in any of the unfruitful works of darkness If they will bee no cleaner by thy company bee not thou defiled by theirs If they will not consent to thee in good consent not thou to them in any sin Thirdly Please them not by
yeelding to any sin but give apparent tokens of dislike Object Why May wee not by yeelding a little to them draw them to us Answ No but the way to win them is a pure conversation with fear 1 Pet. 3.12 much less may wee flatter them in any evil Micaâ—ah would not flatter with the King though four hundred false Prophets did Fourthly Acknowledge thy self a childe of Wisdome which is justified of all her children Suffer not Gods glory to bee trodden down by thy silence Wisely break off fooleries by savoury Riddles or Questions as Sampson and in a wise and peaceable manner change the matter holding it a settled ground of Religion not to relinquish piety to keep peace with wicked men Heb. 12.14 Follow peace and holiness No corruption of man must drive us from our station Fifthly So soon as wee may depart from them Prov. 14.7 Depart from the foolish man when thou perceivest not in him the lips of knowledge And bâ—ware of falling into the like company again Joseph wisely declined the company of his Mistress when shee daily spake unto him Gen. 39.10 and Davâ—â— would not return with Saul when hee perceived his wilfulness against him 1 Sam. 26.25 CHAP. XXXII Rules to carry our selves wisely towards evil men eviâ—â—y affected to us IF men bee not onely evil in themselves but also to us then it is either in evil purposes or in evil practices against us If they purpose evil theâ— our Saviours Rule is Beware of men Matth. Rules how to carry our selves to our enemies 10.17 for they will deliver yâ—â— up to the Councils By men our Saviour means those whom in the former wâ—rds hee calleth Wolves that desire to make a â—â—ey and spoyl of the sheep of Christ and in his Caveat adviseth 1 Wisely to prevent the plots and trains of ungodly men discreetly to prevent our own trouble so near as wee can 1 Wisely prevent their plots How wisely did Jacob prevent the fury of his brother Esau And as they watch to traduce us so must wee watch to cut off occasions of entrapping Luke 6.7 The Scribes and Pharisees watched whether Christ would heal on the Sabbath day or no to finde accusation against him our Saviour for all this omitted not to do good but its doing it by his question unto them cut off so far as hee could the matter of their malice by clearing the lawfulness of it So must wee And yet prepare stoutly to bear whatsoever the Lord measureth out by them 2 Decline their fury 2 Our Saviour would have us wisely decline their fury not without cause provoking them It is no wisdome to provoke an evil man It is no good discretion to stir up a Lion to take a Bear by the tooth or a Dog by the ears For they desire nothing more than matter to stir up their corruption by So Hezekiah commanded his servants not to answer Rabshecah one word 3 Joyn with Serpentine wisdome innocency of Doves 3 Joyn with Serpentine wisdome innocency of Doves Matth. 10.16 Nothing more vexeth and vanquisheth an Adversary than innocency no better brest plate than righteousness But if a man had the innocency of Christ himself the Adversary will watch advantages and play upon a mans simplicity therefore joyn Serpentine wisdome as Paul did Act. 23.6 hee testified his innocency and that with all good conscience hee served God till that day But what tell you Ananias of Doves innocency hee commands to strike him on the mouth the more innocent the less indured hee fared the worse for that and therefore hee joyns in season Serpentine wisdome For perceiving his greatest enemies to bee Pharisees and Sadduces hee professeth himself a Pharisee and the son of a Pharisee and that hee was brought in danger for the hope of the Resurrection which the Sadduces denied and so casting a bone between them and letting them by the ears hee escaped between them 4 Out of their evil â—raw some good 4 Out of their malice wee should draw our own good so wâ—rily to carry our selves towards them as that wee may finde that of the Heathen true An enemy often hurteth less and profiteth more than many friends Wee must both in their absence and presence especially take heed wee do not disadvantage our selves It was some disadvantage to Paul when in the Council although hee was provoked and unjustly smitten hee called the High Priest Whited wall hee was glad to excuse it by his ignorance Wee may not bee too bold or too forward to speak in a good matter 5 Having received wrong f om them do three things 5 If evil men have done us harm and wrongfully molested and persecuted us our Rule is 1 In respeâ—t of them to pitty pardon and pray for them If wee do them good wee shall either overcome their evil with goodness or heap coals on their heads 2 In respect of our selves possess our souls with patience and shew meekness and moderation and say as David in Shimes his railing It may bee the Lord will do mee good for his cursing of mee this day 3 In respect of our duty still to shew an undaunted constancy and resolution for the truth and all good wayes 1 Pet. 3.14 15. If yee suffer for righteousness blessed are yee but fear not neither bee troubled but sanctifie the Lord in your hearts and bee ready alwayes to give an answer to every man that asketh a reason of your hope Thus far of the Rules of Christian Wisdome of which I may say with Moses Deut. 4.5 6. These are the Rules and Ordinances keep them and do them for this is your wisdome CHAP. XXXIII Containing motives for Circumspect walking BUt because this accurate and Circumspect walking is grown out of request and men generally are too well contented to walk at adventure and as men that shoot at tovers secure themselves in a loose and neglected course and go on carelesly as if there were no danger in wandring from God and declining from the good way Motives to the former Rules wee will use some Motives to provoke every Christian that tenders either Gods glory or his own salvation to undertake this Christian course 1 In regard of God 1 Whose Commandement is That all our wayes bee ordered aright Prov. 4.26 and that the Saints walk worthy of the Lord and please him in all things Col. 1.10 2 Whose Word must bee our Rule to which wee must continually frame our whole course and every part thereof For first The moral Law is a perpetual Rule binding at all times without any intermission 2 The Precepts of it are to make the Word our continual Counsellor to binde it to us not to let it depart but to meditate in it night and day And what is it less than Blasphemy to charge the Saints with folly singularity and a Saintish purity in that wherein they were most acceptable to God As David set the Lord before him continually and when hee
in their worship and yet if our righteousness exceed not theirs wee can never enter into the Kingdome of heaven Mat. 5.20 3 The righteousness of God goes beyond all civil and outward righteousness it is inward in Spirit and truth It cuts off not onely outward acts of Murder Uncleanness Theft c. but inward motions of Hatred Wantonness Covetousness It strikes at roots and branches and hates the least and secretest evil which civil righteousness makes no bones of Object 2. But this circumspect and strict walking is taken up but by a few and those of the meanest some men of great wisdome place and learning favour it not but scorn and oppose it Answ 1. Christianity was ever hated by the most of the world because of the Cross the Church is black because the Sun looks on her Cant. 1.5 but comely to God and his Angels and this makes few enter that way 2 The Apostle directly meets with this Objection 1 Cor. 1.27 Not many mighty not many noble not many wise but God hath chosen a few poor people Zeph. 3.11 and they shall call upon his Name And why not many of those Because they cannot so easily deny themselves and this evil world which they must do that will bee saved 3 Let us not wholly cast our eyes upon the examples of the world now declining and at last so at worst but upon such as formerly have been set as eye-marks in the Scripture and wee shall finde some both great and noble and learned going before us in strict and circumspect walking The holy Patriarchs Noah Abraham Isaac Jacob godly and zealous Kings David Solomon Josiah the holy Apostles who endeavoured alwayes to have a clear conscience before God and all men Act. 24.16 Yea the most wise noble and learned that ever was the Son of God whose conversation was such as none could accuse him of sin These are the cloud of witnesses which wee must follow in running the race set before us Heb. 12.1 Object 3. But what an impossible Commandement is this and who can bear it Can wee bee Saints in this world thus to order our selves in every thing Wee are sinners and must bee sinners and cannot bee thus strict as you require Wee hope we generally mean well and God wee hope will supply the rest Answ 1. The scope of this plea is to give over all because they cannot attain all which is but a false fire by which the Devil discourageth many from the narrow way and the narrow looking to their own way For true it is that wee call with the Scripture for a keeping of all Gods Commandements alwayes and to live with God and walk with him but with Evangelical interpretation which accepteth the will desire and endeavour to walk with God in every thing which cannot but in some measure bee found in a true beleever and cannot but in Christ bee accepted where it is true and hearty Thus the Scriptures interpret themselves 1 Chron. 28.7 If Solomon shall endeavour to keep my Commandments c. Hos 6.3 We shall endeavour to know the Lord. What can God accept less or a good heart tender less than hearty wishes where strength is wanting to please God in all things 2 Let us by the strictness of the Commandement consider whence wee are fallen and see our impotency and confess our failings but not therefore allow our selves in any evil or venture on any sin which we might by this Circumsspection avoid or remit our endeavour in respect of all Gods Commandements 3 For such as think it sufficient to mean well in general Consider this that as no Master is pleased if his steward bring him in a general Bill of great summes spent wherein hee may hide much deceit but sets down no dayes accounts or weeks bills of parcels no more in the matter of heavenly treasure is it enough to hide himself in general good meanings but in every particular to avoid deceit and suspicion of it And as it is with a Traveller in an unknown way who will not go at random nor count it a sufficient direction to bee set Eastward or Westward but hee will ask every man of every Town and take good heed of every mark to pass him from one place to another so in this our passage to heaven wee must keep our special directions and walk with God in every thing if wee will happily pass unto heaven Object 4. But what need such daily and continual troubling of our selves What was the Sabbath made for but for Gods service and wee keep our Church as well as any but for the week-dayes wee have Callings to follow and cannot intend such things and it were better if some of these nice fellows were more diligent in their Calling as wee beâ— Answ 1. Seeing the Rule by which wee must walk is to serve God iâ— holiness and righteousness all our dayes Luke 1.75 wee have no liberty to part the week between God and us Neither must wee put on holiness as an holy-day garment to put it off at night neither may wee bee less holy on other dayes than on the Sabbath howsoever wee must exercise our holiness in the publick worship of God on that day and in the private worship and in the pâ—rsonal Callings on the other dayes 2 Hee is a good Christian that keeps a perpetual Sabbath and is not onely one on the Sabbath day The trial of soundness is at home Psal â—01 2 in the midst of a mans house and not at Church where the Phariseee is often above the Publican 3 Thou hast a Calling on the week-day in which thou must sweat and abide who ever thou art but thou must not so play the good husband as to become a worldling Vse the world as not using it 1 Cor 7 31. as not affecting it and acknowledge thy special and personal Calling to bee subordinate to the general for in the whole exercise of thy special Calling thou must shew forth thy knowledge and religious keeping of a good conscience once divorce these two and never look for success on thy labours Object 5. But this is fitter for Ministers and cloystered persons who have given themselves to continual devotion than for ordinary and common men who are not acquainted with such novelties Answ 1. If all Christians bee alike subject to sin all have need to bee continually alike fenced against it If all have the same enemies all had need stand upon their ground If one mans heart bee as wicked as anothers every man had need set a watch round about himself And if any have more need than other it is unlearned and simple persons who want such means of helping themselves as learned Preachers have 2 As for the novelty of this Circumspect course wee must needs say it is so to such as are of Festus his suit who thinks Paul learned even to madness to call him to such strictness or Gallio his Disciples Act. 18. who