can depend upon any Minister for then none could have any assured comfort that they have ever received a Sacrament because no man can look to the sanctification of any mans heart and cannot certainly without revelation know who is indeed truely sanctified Object 3 But what say you to a dumb Minister hee is no Minister and therefore hee can perform no ministerial action his Baptism is no Baptisme his Sacraments no Sacraments his prayers no Prayers Ans 1 For themselves I say their Ministry is unlawful to themselves and without repentance a certain matter of destruction 2 I cannot blame those who with their own peace and the Churches avoyd them 3 Wee must distinguish between such a man and a meer private man for although they be no good and lawful Ministers of God yet because they come in the room of Ministers by the election of the Church to whom God hath given power to ordain they are now publick persons and Ministers though no good ones 4. Being thus enabled by the Church to give what they can and bound by being in the place of a Pastor though he come never so inordinately to administer Sacraments we may receive from him what hee can give 5 Wee must distinguish between a calling and the execution of it for it proves not he hath no calling of a Minister because hee executeth it not A Magistrate ceaseth not to be a Magistrate or to want Office because he doth not duely execute it Obj. But the Magistrate is an able Magistrate so is not this Minister Ans A Magistrate is a Magistrate who for the ignorance of his place may be called an Idol-Magistrate the substance of a lawful and good Magistrate is to be able to judge of Causes but not of a Magistrate simply who is chosen by election of people or by course so it is of the substance of a good and lawful Minister of God to be able to preach but not of a Minister simply And as a Magistrate not able to weild martial affairs and so defective in a special part of his Office yet no man refuseth the good that he can doe for peace even so endeavouring in the mean time for a sufficient Ministery and groaning under this burthen which private men cannot cast off I take it the good things which they can give may bee taken at their hands Obj. But by communicating with them we communicate in their sin Ans He that receiveth the Sacrament at the hands of a Minister who is an Adulterer neither makes him an adulterer nor partakes of his adultery If wee either made him Minister or communicated with his insufficiency which our souls groan under some part of the guilt would stick to our fingers But we communicate only in the Lords Ordinances so farr as hee is able to administer and justifie not the lawfulness of his calling but that he only is in the room and place of a Minister whom wee cannot avoyd unless wee will put away the Lord in refusing his Sacraments Obj. Hos 4.6 Because thou hast refused knowledge thou shalt be no Priest to me therefore ignorant Ministers are no Ministers Ans 1. True no lawful no good ones approved of God to me 2 The Prophet rather gives a rule in election and deposition of such then shews how farr they may be used while they stand So we deny not but such ought not to be chosen Ministers nor that such ought not to be deposed but that nothing ought to be received of them while they stand we deny especially seeing we well know that in ancient Churches there were Deacons who were assistants to Pastors and Presbyters in reading administring Sacraments Baptism and the Eucharist yea and in Catechising who had not the office of Pastors All which I speak not to maintain this foame of the Church which she hath been too long in scumming off but to remove causless scruples of weak consciences who are ready to deem all their actions nullities and utterly reject Sacraments at the hands of such unpreaching Ministers Obj. 4. But how may I partake where open sinners are tolerated to receive the Sacrament doe not I partake of their sins Ans Christ entred into the same Temple with wicked persons and ate the same Passeover with Judas and was undefiled the Prophets lived in the midst of a polluted people and joyned in the publike exercises of religion and those few of the Church of Sardi defiled not their garments among a multitude of wicked persons Obj. Isa 52.11 and Revel 18.3 Come out of her my people touch no uncleane thing c. Ans If we compare the Prophets precept with his practise we shall easily see he means not of any Schismatical separation he calls Gods people out of that wicked multitude but where read we that himself did bodily separate and therefore this must be a coming out and departing from their evil not local but moral q. d. 1 Have no fellowship with their unfruitful works 2 Doe not countenance them in their evil 3 Reprove them 4 Touch no unclean thing that is consent not to any wickedness among them But 1 It is one thing to touch the holy things of God another the uncleaneness of men 2 Separation from the wicked in body is impossible except we wil go out of the world The Disciples could not bee rid of Judas unless they would depart from Christ himself 3 Unless they can prove an established Idolatry among us ripe to the plague as in Babylon they cannot prove a separation in body and mind 4 Of this separation a reason is given not because they cannot partake in any holy thing while the wicked are in presence but least yee be partakers of her plagues Qbj. 1 Cor. 5.11 If any be a fornicator or covetous or an idolater or a drunkard or an extortioner with such a one eat not A little leaven leaveneth the whole lump Ans 1 The place is meant of private familiarity and amity so farr as a man is not bound or tendeth to the countenancing of his sin 2 It implieth that he ought to be excommunicate if he hear not the Churches admonition as the whole context will shew and so cut off from Christian communion for the time 3 If a man were excommunicate some were bound to eat privately with him as his Wife Children and Servants for these are necessarily bound and doe not countenance him 4 A man may and must eat sometimes with notorious wicked persons as suppose a man in the same ship or prison or army and can have no meat but among vile wicked persons here a man may not refuse it lest he famish himself So at the Lords Table such as admit wicked persons having power to repel them communicate with their sin and countenance them therein but a private person whose soul is vexed with their sin and doth what he can to redress it but cannot is not polluted by them hee is forced to eat with them he may not starve
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
proceedeth out of the mouth of God it is rather a death than a life his bread becomes poyson and as Rats-bane in his bowels because he hath it without a promise and without blessing Obj. I see no such thing Ans Many poysons are long a working but the end of such is death and the more slowly they work the more slily and certainly they kill And if the Lord doe not invert the order he hath set in nature by cursing the particular creatures be sure he hath in his justice reserved a curse for the unjust person and he shall not avoyd it This doctrin specially applied laies hold upon sundry sorts of men who live contrary to the word They are these I. Such as live out of lawful callings which are one part of the word of God that we should get our living in the sweat of our browes and so long as we are in our way we have his word we shall bee provided for And the word proceeding out of the mouth of God is that he that will not labour must not eat because he eats not his own and such as will not live after this word by Gods word they ought not to live because they are idle and unprofitable burdens of the earth who 1 abuse Gods providence who ties the ends and means together 2 infringe that good order which God hath established for the avoiding of confusion in Church or Common-wealth namely that every man should serve God in the service of man in some warrantable and profitable civil calling 3 As hee is no better than an Infidel that depends only on means seeing man lives by every word of God so he that in a lawful course of life provides not for his family is worse than an infidel Of this sort are our knots of companions of drinking and gaming company and wandring rouges and beggers I knit them together because they are all of a strain and either are Beggers or shall be These commonly come not to Church to hear their duties and therefore they must bee taught by correction and discipline of those that are the executioners of justice II. Such as think they live well enough and yet it is by deceiving others by stealing oppression extortion lying swearing and falshood in buying and selling and why say they may not a man help and shift for himself But consider 1 What a poor help it is when a man will use unlawful means and to shift out of one evil by another Hee doth as the Prophet speaks avoid a Lyon and a Bear meets him Pilate would keep his place by unlawful means the delivering of Christ to bee crucified but besides that hee brought innocent blood upon himself hee lost his place and flew himself 2 Consider That if Gods Word of blessing go not with the means his word of curse doth and so the Prophet Zachary saith that the curse entereth into the house of the swearer and of the theef chap. 5. v. 4. and this curse shall remain in the midst of his house and consume the very timber and stones This curse often scatters ill-gotten goods as fast as they were ever hastily gathered if not in his own daies yet in some unthrifty heir after him 3 Consider how God crosseth the vain conceit of unjust persons they think all that is any way gotten to bee gain and profit but the word is Prov. 10.2 that treasures of wickednesse profit nothing they cannot help a man from the hand of God nay when the evil day comes they are gone and leave a man alone to grapple with death and judgement and turn a man naked to the sentence of condemnation for his wicked getting and holding of them III. Another sort of men who live not by the Word of God Vel minimuâ— fructus ex pecunia peâ—cipâ— non potest sine Dei offensione proximi injuâ— 2. Calv. Epist 226. but against it are Usurers who pull themselves out of all lawful callings and set up a trade for the publike evil and their own private good which were there nothing else against it proves it not to bee of Gods devising for every calling of Gods devising is helpful to men in general but the Spirit of God hath given this a name from biting and hurting But wee have the Scripture most expresly against it whether it bee manifest as is a contract for gain as for ten pound to pay eleven at the years end or covert whereby men find devices which they call mysteries to defeat the laws and seem to contract and either not to lend or not for gain The word that proceedeth out of the mouth of God saith Exod. 22. v. 25. If thou lend money to my people with thee thou shalt not be an Usurer thou shalt not oppress him Mark how usury and oppression is all one And Deut. 23.19 Thou shalt not lend upon usury to thy brother the usury of money meat or any thing that may bee lent But the Usurer that will live by his money and not by Gods word saith Yea but of the Gentiles they might though not of a brother To which I say that now the partition wall is taken away and neither Jew nor Gentile remains all are our brethren in Christ and therefore of no man must usury bee expected unless thou beest worse than a Jew Let the Usurer answer this if he can Again those Gentiles were of those nations of the Canaanites Ab hoc usuram eâ—igâ— quem non sit crimen occultic Amb. which they were commanded to destroy and usury was as teeth given them and allowed by God to eat them up withall Seest thou a man whom thou mayest lawfully kill take use of him but not of thy brother Object I will not take usury of the poor but of the rich Answ But the text is Thou shalt not take usury of thy brother bee he poor or rich though the rich bee better able to suffer wrong yet thou art not by any word enabled to offer it The word which proceedeth out of the mouth of God saith Psal 15.5 Hee that giveth not his mony to usury shall dwell in the Lords Tabernacle and rest on his holy hill and Ezek. 18.17 Hee that hath not received usury and increase c. wherein it is plain without all tricks that either to give out or take in usury excludes out of heaven Object Hee means to oppresse a man with usury Answ Every usury is oppression and every Usurer fears not God Levit. 25.36 Thou shalt not take usury but fear the Lord. Object But that Law was judicial not moral Answ That is false for our Saviour renewed in it the Gospel Luke 6.35 Lend freely looking for nothing again Therefore it is moral Besides that usury is condemned amongst the great transgressions of the Moral law Ezek. 18.13 Object Wee may do as we would bee dealt by and it is charity so to lend as another may benefit himself Answ No man in need would borrow but freely
and set him on Ans It must necessarily be one of these two wayes either Satan must lead him or else must carry him The former that Satan took him as a Companion or a Leader seems not so probable 1 Because Christ of his own will would not goe for as wee have heard the Spirit led him into the Wilderness to bee tempted and hee would not of himself goe elsewhere because the Spirit of God called him thither and no whither else 2 Christ would not doe it at Satans instigation whom he knew to be the Tempter for neither must we doe any thing at Satans request be it never so lawful for whatever wee doe wee must have a word of God to doe it in faith 3 If Christ had yeelded to be lead as a Companion he might have seemed to have sought temptation and been a Co-worker with Satan against himself but it was enough to yeeld himself a Patient in it 4 The distance of the holy City from the Wilderness which was as those say that make it the least twelve miles from Jerusalem admitteth not that Christ being hungry and ready to faint should follow Satan so many miles The latter therfore seems to be the right manner of Christs conveiance namely that he was carried by Satan through the air who by Gods and Christs permission took him up and transported his blessed body to Jerusalem and set him on the battlements of the Temple For 1 The words he set him on the Temple signifies he set him down who had formerly taken him up and if he had power to set him there why should he not also have power to carry him thither And if he had not carried him thither but Christ had followed him the Evangelist would have said When they came to the pinacle of the Temple and not set him on the pinacle 2 This was the hour of the power of darkness wherein Satan was allowed to take all advantages to further his temptations and he might think this violent transportation a means either of shaking Christs faith with terror and fear what might become of him being now delivered into the hands of Satan or else to make him swell with pride and insolency that he was able to flie in the air or to be conveyed in the air from place to place without hurt which an ordinary man could not and this would well fit the scope of the temptation ensuing Quest But how could Satan carry the body of Christ being a spirit Or if he could why should hee Answ Hee is a Spirit 1 Of wonderful knowledge and experience to dive into secrets of Nature to work strange and hidden things 2 Of exceeding great power to shake the Earth move the mountains and confound the Creatures if God should not restrain him 3 Of Admirable agility and quickness proceeding from his spiritual nature whereby hee can speedily convey himself and other creatures into places far remote and distant one from another 4 Hee knows to apply himself to the creatures and to move them not onely according to their ordinary course but with much more speed and quickness 5 Hee is able to appear in the form of a creature or any person not by deluding senses but by assuming to himself a true body and move it by entring into it and to utter a voice in a known Language as hee did in the Serpent and so hee can in other creatures which have instruments of speech And thus it is not difficult to him to transport a body Witches and Wisards have been often by their own confession transported into remote places by wicked spirits which they call familiars Besides good Angels being in their nature Spirits as Satan is are able to transport men hither and thither as Christ was in the air Act. 8.39 The Spirit of the Lord caught away Philip and carried him from Gaza to Azotus which was about thirty six miles Some understand it of an Angel of the Lord as Mr. Beza noteth But if God by himself miraculously did that the additions to Daniel to which as much credit is to bee given as to any History which is not Scripture affirm that the Angel of the Lord carried Habbakkuk out of Judea into Babylon by the hair of the head Now why must Christ be thus carried by Satan Answ 1 It was not against the will of Christ but willingly hee puts himself into the hands of the Devil to pluck us out of his hands 2 It was not impotency or weaknesse of Christ but power and resolution who would not recoil nor shun any place where Satan would appoint for his assault or would carry him being as well the God of the Mountains as of the Vallies Here therefore wee must not admire the power of Satan but the patience of Christ that suffered himself to bee carried of the Devil being it tended to the greater confusion of Satan and the glory of his own victory 3 Our blessed Lord would be tempted in all things like unto us that as a careful Head hee might sympathize with his members God for the tryal of his children sometimes suffers Satan to have power even over their bodies and therefore Christ to sanctify this affliction to his members would suffer even his own blessed body for a while in the hands of Satan 4 What marvel if Christ suffred himself to bee carried by the Devil to temptation that suffered himself to bee carried by his instruments to execution How was hee haled and carried by the Devils limbs from place to place from Annas to Caiaphas from him to Pilate from him to Herod from him to Pilate again and from him to the place of execution Satan in himself might as well carry his body into Jerusalem to be tempted as his limbs carry it out of Jerusalem to bee crucified and as well might he suffer Satan to lead him into the mountain and tempt him as his instruments to lead his body unto Mount Calvary to kill him Vse 1. Consider the wonderful love of God to mankind who would give his onely Son and the Son of his love to such abasement to deliver him not onely into the hands of Satans instruments to mock to spit upon him to buffet yea to condem and kill but to deliver his blessed body into his own hands to carry and recarry at his Pleasure Adde hereunto the wonderful love of the Lord Jesus who was a willing patient in the hands of the Devil himself Hee knew it was the will of his Father and therefore submitted himself unto it Hee knew it was a part of that whole Righteousnesse which hee was to fulfil and therefore hee resisteth not Hee knew it to bee as great an indignity as never could bee the like yet for our sakes hee is well content with it Now as Christ was content because hee loved us thus to bee tossed of Satan here and of his instruments afterwards so let us shew or return our love to him If wee be tossed by Satan
special for thus long the charge of the Angels stands in force 3 Pray not to Angels but to the God of Heaven to send his Angel before thee to direct and assist thee in thy duties and ways For what God hath promised we must pray for Gen. 24.7 Abraham tells his Servant that God will send his Angel before him to take a wife for his son and this Angel prospered his Journey vers 40. And that this was the practice of the Church in Aegypt appears by Moses his message to the King of Edom Numb 20.16 being ill entreated in Aegypt we prayed to the Lord and he sent an Angel and brought us out of Aegypt I doubt not but this duty were it more faithfully practised would bring home much more success and comfort than many men find in their labour who scarce know whence or how their prosperity cometh unto them Obj. If God should send his Angels in humane form and as familiarly to converse with us as anciently they did with the Patriarks we should beleeve this doctrine but now there is certainly no such thing Ans 1. Christ is now in Heaven where our conversation ought to bee by faith rather than by the visible apparition of Angels 2 The beginnings of the Church needed such heavenly confirmation but now the Word is sufficiently confirmed by the Son himself from Heaven 3 The Scriptures are perfect and fully and plainly reveal unto us Gods will in every particular as if the Angels should come and teach us daily 4 The blessed Spirit is more abundantly given in our hearts and supplieth their absence in bodily shape and apparition 5 We must labour to get the eyes of our souls open and then we shall with Eloshaes servant see their comfortable presence notwithstanding they take no bodies to appear in Vers 7. Jesus said unto him It is written again Thou shalt not tempt the Lord thy God NOw followeth the repulse of our Saviour to this second temptation wherein are two things 1 His resistance 2 His reason drawn from a testimony of Scripture Jam. 4.5 I. Christ resisteth and yeeldeth not albeit hee heareth Scripture alleadged Why If yee were of God saith Christ yee would hear his word neither doth Scripture speak any thing in vain But the reason is 1 Because our Lord perceived that the Word was wrested and abused by Satan and 2 That Scripture abused binds not to obedience 3 That Scripture turned out of his right sense is not Gods Word but carries something in it besides Scripture and then if an Angel from Heaven should bring it wee must bee so farre from receiving it as to hold him accursed 4 For our example that wee should not take all allegations hand over head but as Christ here try whither they tend if to cast us down refuse them II. Christ resisteth but not without reason but by Scripture and opposeth Scripture to Scripture not as repugnant one to another but by way of collation and conferring one with another that the right use of one may overthrow the abuse of the other not in way of contrariety but of commentary Quest But why did not our Saviour shut his mouth by telling him how wickedly he had abused the text he had alleadged by adding detracting and wresting it to a contrary end and meaning Ans This might indeed have confounded him sufficiently but our Saviour his Combate is not only victorious for us but exemplary and therefore we are herein trained in our fight and encounter 1 To hold close to the Scripture in answering the Devil It is written again which word of our Saviour noteth how he buckled the Scripture to him both as a Buckler to defend him and as a Sword to foyl and wound his enemy and so must wee who are not so able to dispute with Satan about the true meaning of a place as our Lord was 2 To inform us that the best and only way to discover the abuse of Scripture is Scripture it being the only rule and judge of it self and all the controversies rising out of it And therefore the Devil no sooner heard this testimony but his mouth was shut as well knowing how the wisdom of the Father had discovered his subtilty The best Commentary of Scripture is Scripture every man is the best interpreter of himself and so the Author of the Scriptures is the best interpreter of them 3 To let us see that although Satan had abused the Scripture yet he nor wee must overcome by no other weapon and that the abuse of a thing takes not away the right use of it nor good things to be rejected because they are abused by them that can use them aright If Christ had been of the Papists mind he would have condemned and shut up the Scriptures from common men because the Devil had abused them for so doe they because Hereticks his instruments doe abuse them the Laiety may not meddle with them But it is plain that in things necessary no abuse in one takes away the right use in another As for example A murderer useth a sword to kill a man may not another use a sword or that sword in his own defence And are not the Scriptures the sword of the Spirit more necessary A Drunkard a Glutton a proud person abuse meat and drink and apparel to surfeiting drunkenness ryot and excess shall wee therefore cast away meat drink apparel and refuse the necessary use of it And is not the Word a more necessary food Because a Wolf comes in sheeps cloathing must the sheep cast away their fleece No the Prophets did not refuse the Word of the Lord because the false Prophets did say The Word of the Lord as well as they Obj. Then it is no good argument that we must reject such and such things because the Papists have abused them Ans If they be good and necessary it is not as are the Word Prayer Sacraments Churches and whatsoever stands by Gods Ordinance in Divine or Civil use But in things unnecessary that wee might bee as well or better without their use it is a good consequence Idolaters have abused them therefore we must forbear them as Bishop Jewel speaketh Doct. The infallible Judge and speaking-decider of all Controversies in the Church are the holy Scriptures in the true sense of them Our Lord here gives the true meaning of one Scripture by another in this his Controversie with the Devil Deut. 17.9 10. In any matter of difference the people must come to the Priest or Levite and they must judge and determine all differences according to the Law and all the people upon pain of death must stand to that judgement Now this Priest was a type not of the Pope but of Christ on whose mouth all must depend for the decision of all Controversies Josh 1.7 the Book of the Law was given to Joshua to decide all matters among the Jews from which he must not depart to the right hand or left hand
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
is when a man useth any superstitious or diabolical means for the effecting of his desire which hee knows neither in themselves not from Gods institution have any such power to effect things but from the power of the Devil aâ— the use of Charms or spells figures character Anâ—â—ieâ— Sâ—â—atching of a Witch or the like which having no power in themselves not by Gods Ordinance can do no good but by a secret saith in the Devil who by Gods permission puts power in them to heal men for their delusion Secret consent unto the Devil is yet more common than the former though the former bee the common cure of common people namely when Satan secretly suggesteth and offereth to make a Covenant and bargain with a man without any expresse form of contract but by inward temptation putteth the motion into the heart as of Judas that if he will use such an unlawfull means or upon such a condition hee will effect his purpose which hee earnestly desireth to attain now the party blinding his own judgement by the eagerness of his affection gives his consent to Satan and accepts the condition which mutual and silent consent of party with party is a real bargain and covenant Satan solicites the heart and the heart consents to Satan here is a secret compact by which numbers of men are in league with the Devil that would bee loath to bee thought so to bee Yea numbers there are that receive the greatest part of their earthly portion at the hands of the Devil by vertue of this compact secretly beleeving or consenting unto him Vse 1. This serves to let us see the difference between Gods gifts and the Devils in four things 1 Gods gifts come all from Grace and Love hee freely bestows his blessings for his love is everlasting before our own being and our inheritance is eternal above our merit and in the Heavens above our reach But Satans gifts proceed out of his endless hatred and are wages of unrighteousness 2 Gods gifts are derived to us by good and warrantable means diligence labour prayers Satans for the most part by wicked means Gods conditions are profitable and safe Satans hurtful and dangerous by the breach of some Commandement by impiety or injustice 3 Gods gifts are first bestowed upon us and then obedience is required as a testification of Thankfulness not as merit Satans are after our work as a merit and wages of sin first fall down and worship mee and then I will give thee all these things 4 Gods gifts are in mercy for our salvation and comfort and incouragement in his service Satans to draw us from his service and to drag us to destruction Use 2. Let this Doctrin make us afraid to receive any thing from the hand of the Devil and accept of nothing but God offers For 1 God is more able and willing to do us good than the Devil is unless wee think with those wicked ones that it is in vain to serve the Lord. 2 An enemy is never so dangerous as when hee flattereth and fawneth hee never kisseth but killeth with Joab or betrayeth with Judas his gifts are dear bought his conditions are intollerable hee will have a better thing for it even our pretious souls 3 A little from Gods hands is far better than if wee could receive all the World and the glory of it at the Devils for this comes with blessing with Promise with Contentment with good conscience so doth not the other Therefore bee the just mans portion small or great it is ever pretious it hath no sorrow added to it as Solomon speaketh Quest How may I know I receive any thing from the Devil Answ When any thing is gotten by the breach of any Commandement of God as by Swearing Lying Deceit Oppression and the like this is a gift of the Devil and the wages of unrighteousnesse Use 3. Note here how like the Usurer is to the Devil the Devil saith hee will give so the Usurer saith hee will lend which should bee free as gift but then comes a condition of ten in the hundred which is more than the lending is worth Satan is an enemy to all charity and so is hee The like may bee said of Covetous men who will do no good but where they look for return of the like or more as like the Devil as may bee and altogether unlike to God who doth good where hee can receive none sowes where hee reaps not Use 4. See the misery of men who accept of Satans profers 1 Such as are in open league with him as Wizzards who bind themselves to renounce God and their Baptism and Redemption by Christ and to beleeve in the Devil to expect aid from him and give him Body and Soul for that help which is the substance of the solemn Leagues made by such limbs of Satan hee is of the sure side with them they can gain nothing by him unless hee gain themselves first And such by Gods Law ought not to live 2 Worldly-minded men with whom hee deals as with Esau hee gives them a messe of pottage but on condition to sell their birth-right a silly match is made presently an exchange of Earth for Heaven 3 Men impatient in Losses or sicknesse who run to the Witch as not knowing what to do with themselves But Satan never easeth the body of temporal pains but to cast the Soul into eternal 4 Ambitious and discontented persons that take preferments of Satan upon base conditions Absolom shall have a Kingdome on condition hee will rebell against his own Father Zimri a Captain under Baasha 1 King 16.10 shall have the Kingdome of Israel if hee will rebell and slay his Master Discontented Papists shall divide the Land among themselves if they will blow up the Parliament-House Now if wee would avoid the dangerous compacts with Satan let us observe these rules 1 Beware of prophanenesse which is a sin where men carelesly lose Heaven and the joies thereof for these lower and earthly things as Esau to satisfy his lusts despised the blessing Heb. 12.16 Let there bee none such amongst us 2 Beleeve the truth of Gods profers and promises to relye on them and thou shalt bee senced from Satans lies 2 Thess 2.10 3 Consider how easily men pour out themselves for Balaams wages Covetousness carries away their whole heart and yet in the end they are deceived as hee was instead of his reward he was slain in his return homeward Numb 31.8 4 Consider how little joy there is in that which is received at the Devils hand neither Ahab nor his posterity injoyed Naboths Vineyard Judas brought back his thirty peeces and hanged himself According to that of Solomon The wicked resteth not that which hee taketh in hunting 5 Moderate thy affections not to desire the Kingdomes of this World and the glory of them but a far more glorious Kingdome in the World to come and all these transitory matters onely to help thee forward to that The
in the deep nor at the mountain not so destitute but we find some supports But were the case with us as it was here with our Lord if we were in the world as in a wilderness our food nothing but stones our company wild beasts ready to devour us no friend near us but the Devil tossing and tumbling us with his temptations wee should assuredly see the Lord extraordinarily providing for us and working out for us unexpected comfort our extremity would be Gods opportunity God sent not Moses to deliver Israel from under Pharaoh till their burdens were at the heaviest and their oppressions intollerable God might have sent his Angel to preserve the three Children from being cast into the fire but he did not till they were in the flames this was Gods time wherein he was more glorified his children more gloriously delivered and his enemies more mightily confounded than if the Angels had come before Even so when this Land was like that fiery Furnace made seven times hotter than ever before to consume the bodies of Gods Saints in Queen Maries days in the midst of those flames God sent that happy Queen now a blessed Saint to quench those fires and deliver our whole Church from that tyrannical and Papal oppression Thus the Lord himself waits and stays for the fittest time of our deliverance and so must we Never shall the faithful soul fail of a day of refreshing And ministred unto him We have spoken of the Angels coming Now the last thing considerable in this History is their ministery unto Christ wherein are two things 1 How they minister to him 2 Why they minister I. 1 They ministred in adoring the Son of God the only conquerour of the Devil and honouring him as the victorious destroyer of the Prince and Commander of all hellish powers For the Angels rejoyced in Christs victory in the Devils overthrow and the salvation of the Church of God The goodness of their nature carries them wholly to the glory of God in all their actions and motions and the good of the Church as at the birth of Christ they sung Glory to God on high on earth peace and good will to men And there is no doubt but now upon this victory they did much more honour him and congratulate his glorious triumph 2 They ministred to him in comforting him being in his soul extreamly afflicted and molested with Satans temptations for how could the Son of God but utterly abhorr and with fiery zeal detest such blasphemous temptations as that hee should not only distrust his Fathers providence but even fall down and worship the Devil himself with which temptations a sinful man yet in his corrupt nature would be exceedingly distracted and disturbed It is no doubt therefore but as in his Agony before his Passion the Angels came to comfort him so likewise in this conflict and perturbation so soon as they might they came in to the same purpose 3 They ministred to him in releeving his body which was now broken with hunger and watchings having already fasted forty days and forty nights and brought him food to allay his hunger spreading as it were a table for him in the wilderness For if they neglected not the servant of God Elias in the wilderness being ready to starve for food but provided him a meal in strength whereof he went forty days and forty nights 1 King 19.5 much less would they neglect the Son of God who was now in the same necessity 4 They ministred to him standing about him and giving attendance waiting as it were at his table and ready to be employed in any further service hee had to command them Psal 103.20 Yee Angels ready to execute his will Whence in Ezek. 1.11 the Angels are described with wings stretched upward noting their propensity and readiness to the Commandements of Christ II. Why the Angels do thus minister to Christ Ans Not for any necessity of his for 1 He was able to have sustained himself and held out for ever against the Devil 2 He was able to have confounded the Devil 3 He was able to have created food in the wilderness without them which they could not do for although they could fetch food elsewhere provided yet could they not create any but 1 It was their duty to attend him as their Lord called the Lord of the holy Angels 2 Christ would now use their ministery and did not help himself by Miracle as he might if he had pleased But we read not that he used his power for himself or his Disciples Himself being hungry and weary at Jacobs Well he created not food but sent his Disciples into the City to buy bread And when his Disciples were faint and hungry they were fain to pluck ears of Corn and eat it But yet he used not his miraculous power For Miracles were wrought for the edification of others and commonly done in the presence of many whose faith was to be strengthned as the Disciples was in part already 3 This was so for our instruction and consolation that we also in our wants standing in the Lords battels may expect the presence and comfort of the Angels Doct. The priviledge of Christ whereby hee is exalted above all creatures hence appeareth in that the Angels minister unto him Heb. 1.6 the Apostle proves Christs divinity and eminency above all things out of that testimony of the Psalm And let all the Angels of God worship him For he must needs be greater than all who must bee honoured of all Job 1.51 Christ himself proves himself the Son of God because notwithstanding he is the Son of man which plainly notes him to be 1 A true man and 2 A weak man yet they should see the Heavens opened and the Angels ascending and descending upon him as was figured in Jacobs Ladder Gen. 28.12 For Christ is the Ladder and only way by which we ascend into Heaven It reached from earth to heaven signifying his two Natures God of his Father in Heaven man of Jacobs loyns in earth Angels ascending and descending are the ministring spirits attending him for in that phrase is meant their sending out their emission and commission to their office descending to their work and ascending to give account of it Now according to this Prophecie of Christ two of his Disciples saw the heavens open upon him in his transfiguration Matth. 17.1 2. In his resurrection those keepers of the Sepulcher saw the Angel of the Lord that descended from heaven and had rolled away the stone from the door and sate upon it so as they were afraid and as dead men Matth. 28.4 The women also saw the Angel and talked with him that had attended him in his Resurrection vers 5. And in his Ascension all his Disciples saw the Heavens opened unto him and two Angels standing by them who attended him Acts 1. Reasons 1 The more honourable the attendants and ministers the greater is the Personage so attended But our Lord hath
which they are daily toyled so many discouragements without them to cast them down or back at the least against all which this one consideration shall bee able to bear them up that the eyes of the Lord are upon them that fear him and by these eyes he seeth their wants to supply them their injuries to releeve them their sorrows to mitigate them their hearts to approve them and their works to accept them 2 Those that fear God must also be accepted and respected of us We must accept them that fear God because God himself doth as they be of God and it cannot be that those who love God should not love his Image in his children Davids delight was wholly in the Saints and such as excelled in vertue Psal 16.3 so must wee frame our judgement and practice to the Saints of God before us who have made but small account of great men if wicked and preferred very mean ones fearing God before them Thus that worthy Prophet Elisha who contemned not the poor Shunamite fearing God told wicked Jehoram King of Israel that if he had not regarded the presence of good Jehosaphat he would not so much as have looked toward him or seen him 2 King 3.14 Nay even the Lord himself hath gone before us herein for example who for the most part respecteth poor and mean ones to call them to partake of his grace passâ—â—g by the great noble and every way more likely of respect if we should judge according to the outward appearance David the least of his brethren was chosen King Gideon the least in all his fathers house Judg. 3.15 appointed by God the deliverer of his people and indeed the meanest Christian being descended of the bloud of Christ and so nobly born deserveth most respective entertainment in the best roome of our hearts 3 This doctrine teacheth all sorts of men to turn their course from such earnest seeking after honours profits preferments and such things which make men accepted amongst men and as eagerly to pursue the things which would bring them to be accepted of God such as are faith fear of God love of righteousnesse good conscience and the like which things bring not only into favour with God but often get the approbation of men at least so farre as God seeth good for his children Rom. 14.17 18. The kingdome of God is not meat and drink that is hath not such need of such indifferent things as these are but righteousnesse peace and joy in the Holy Ghost those are the essential things to be respected of all such as are the subjects of that Kingdome of grace And to urge the godly hereunto mark the Apostles reason in the next verse for whosoever in these things serveth Christ is ACCEPTABLE unto God and approved of men such a mans ways please the Lord and then he maketh his enemies become his friends Vers 36. The which word he declared or sent to the children of Israel preaching peace by Jesus Christ which is Lord of all OF all other readings I follow this not only as the plainest but because it most aptly knitteth this verse with the former as a clear proof of it For having said that now he knew that whosoever whether Jew or Gentile did now purely worship God according to the prescript of his Word the same is accepted of him he proveth this to be a truth because it is the self same thing which God himself had of old published to the Israelites when he declared unto them that peace and reconciliation was made between God and man by the means of Jesus Christ who is Lord not of any one people or Nation but Lord of all For the Apostle doth not secretly oppose the ministery of Moses and of Christ Moses was a Minister of the Law to the Jews only but Christ himself and the Gospel is the power of God to salvation to every beleever first to the Jew and then to the Grecian and now God is not the God of the Jew only but even of the Gentiles also according to that heavenly song of the Angels when Christ appeared to throw down that partition wall which stood between the Jew and Gentile wherein they ascribed not only all the glory unto God but proclaimed peace to all the earth In one word that Jesus Christ is our peace and Lord of all is the scope of this whole Sermon and of all the Prophets as after remaineth to be shewed in vers 43. The former part of this verse hath two general points to bee explained the former touching the peace here spoken of the latter concerning the preaching or declaring of it By peace what is meant In the former must be considered 1 What this peace is 2 How it is by Jesus Christ First by peace among the Hebrews and Greeks is meant all prosperity and happinesse for both of them in their salutations though with some difference prayed for peace to the parties saluted that is all good success from God the fountain of mercy And includeth in it 1 Peace with God 2 Peace with man both with a mans self and others 3 Peace with all the creatures of God so farre forth as that none of them shall bee able to hurt him further than God thinketh good for his exercise and in this peace standeth true happinesse 2 It must be considered how this peace is by Jesus Christ namely according to the former branches of it 1 Peace with God by three things First he wrought our peace with God from whom our sin had sundered and separated us three ways 1 By interposing himself between his Fathers anger and us who durst not come near him 2 By satisfying in our stead all his justice through his bloud thereby removing all enmity cancelling all hand-writings which might have been laid against us and bestowing on us a perfect righteousnesse in which God is delighted to behold us 3 By appearing now for us in Heaven and making requests for us in all which hee cannot but be heard being the Son of his Fathers love in whom he is well pleased and for him with us his members 2 Peace with men 1 Others Secondly he wrought peace between man and man 1 By demolishing and casting down the wall of separation whereby Jew and Gentile might not accord or meddle one with another his death rent down the veil that both Jew and Gentile might look into the Sanctuary that of two he might make one people one body yea one new mâ—n unto himself Eph. 2.13 14. 2 By changing the fierce and cruel disposition of men who are now become the subjects of his Kingdom that of Lions and Cockatrises they become as meek and tractable as Lambs and little Children having peace so far as is possible with all men with the godly for Gods Image sake and that they are members of the same body with them and with the wicked for Gods Commandements sake and because they may become members of
of Nazaret and such a Nazarite as the Prophets foretold The Jews took offence hereat as too base a place for the Messias whom they expected to rise out of even Nathaniel himself could ask if â—ny good could come out of Nazaret Joh. 1.47 and this was in scorn added as a part of his stile and title written in three tongues upon the Cross Jesus of Nâ—zaret King of the Jews and as they dealt with the Head so also with the meâ—bers for presently after the death of Christ the Christians were in scorn alâ— called Nazarites that is silly fools that did beleeve in such a Messiah as came from Nazaret But we must know that the wisdome of God would have him hereby generally proclaimed the Messias and Saviour of the world both to Jews and Gentiles as also confirm our faith and affiance in him made known to us to be such a one as in whom we also become Nazarites that is sanctified and consecrated unto God 3 Note hence that the Messias must needs be come already because hee must needs be a Nazarite by education as of Bethlem by birth which places have been long since destroyed and hopelesse of ever being builded up again or that in them the Jews should ever recover any authority And is it not a wonderful blindnesse that the Jews should still look for their Messias out of a Town which hath been destroyed a thousand and five hundred years agoe the very place of which cannot be assigned Our request to God must bee for them that he would remove that thick veil which to this day is drawn over the hearts of his own ancient people Secondly by whom was Christ called to this Office By God who anoynted him for that which is said of one part of it namely his Priesthood is true of the whole No man taketh this honour to himself but hee that is called of God Heb. 5.5 so neither Christ took this honour to himself but expected that voyce Thou art my Son How often did Christ witnesse of himself that he came not of himself but was sent by his Father Joh. 5.37 My Father that sent me witnesseth of me and in that chapter because the Jews objected that he came of himself he telleth them six times that his Father sent him yea hath sealed him his commission as he saith Joh. 6.27 Him hath God the Father sealed that is made his commission authentical as men doe their deeds by their seal and set upon him an impression or character anoynting him with oyl of grace above all his fellows yea himself being an expresse Image of his Fathers substance in him he hath laid up all treasures of wisdome and knowledge that from his fulnesse we might receive grace for grace Whence 1 We learn Christ expected his Fathers calling and therefore must his Ministers much more That no man ought to thrust himself into any Office or Function nor run before he be sent but wait till God give him a calling thereunto For shall Christ who had the Spirit of God without all measure wait his Fathers leisure and expect his Fathers voyce and shall we who have received the Spirit scarce in any measure run and ride and shoove and thrust in before we have any commission drawn or sealed by God who even carried such post-hast happily How miserably perished proud Absolon who thought it not enough to bee the Kings Son unlesse he thrust his Father out of his Kingdom Corah and his complices would have been Rulers but that the earth would not suffer thâ—â— above it What shall I speak of Vzzah Uzziah and the rest who found 〈◊〉 Lord as good as his word against such which goe on any errand and he send them not they found the Lord coming many ways against them as he often threatneth in Jer. 23.30 31. c. 2 If God have called Christ to this office we must carry our selves dutifully and reverently unto him whom as the Father hath called so he will defend and establish in his place and revenge such as rebell against him This is that the Prophet teacheth in Psal 2.2 that if the greatest Kings band themselves together against the Lord and against his Christ the Lord out of Heaven will laugh them to scorn he will speak to them in his anger and vexe them in sore displeasure and the ground of all this is laid down ver 6. Even I have set my King upon Sion as if he had said Shall I set up a King and dare yee rebelliously resist him or seek to displace him Let us take heed it befall not us as 〈◊〉 did the Jews taxed in the Parable of the King letting out his Vineyard which sent his servants for his rent to the Husbandmen and afterwards his son but they beat the one slew the other acknowledged neither surely no more grace remaineth for such but the Lord of the Vineyard must needs destroy such Husbandmen and lay waste their City In like manner is he as ready to defend and doe good unto such as subject themselves unto his Son depend upon him or suffer any thing for his sake they shall not repent them of their service seeing they serve so good a Lord. The third thing in this calling of Christ to his Office is the manifestation of it to himself and others in that hee was annointed with the Holy Ghost and power There were three sorts of men that used to bee anoynted in the entrance unto their Office in the Old Testament 1 Kings 2 Priests Anointing what it signified 3 Prophets And this outward Ceremony signified two things First their ordination or calling unto that Office secondly the promise of proportionable gifts for the performance so as they were hereby confirmed God never calleth any men to any place but he furnisheth him with gifts fit for it both that God hath chosen them to their office as also that he would furnish them unto it and protect them in the same Christ is here said to be also anointed but not by man as they but by God not with external oyl but with the Holy Ghost and with power not ceremonially and typically but really and spiritually not to any one of those Offices but to them all three not receiving the sign but the thing signified because he was a real and true King Priest and Prophet of his Church or whom all they were but types and shadows In this anointing of Christ therefore both these things are signified and proved 1 That he was ordained of God to the performance of this Office of Mediatorship and consecrated by God to be the Messiah that is a spiritual King Priest and Prophet 2. That he had poured out upon him the gifts of the Holy Ghost which gave him power and furnished him for this Office signified here by the Holy Ghost and power he receiving of the Holy Ghost power whereby he performed the greatest work that ever was undertaken Difference between Christs anointing and
domestical and familiar converse with him all the while he lived in the execution of his office they might be furnished to this testimony Hence is it that John saith We saw his glory namely in his Doctrin and Works and the things which we have heard and seen declare wee unto you Many worthy points concerning this witnesse of the Apostles were here to be delivered but that I referre them all to the forty one and forty two verses where we shall as fitly and more fully handle the same And now proceed to the matter witnessed namely the Priestly Office of Christ in these words Whom they slew hanging him upon a tree wherein are to be considered 1 The Person that was put to death whom 2 The persons that put him to death they slew namely of Judea and Jerusalem 3 The kind and manner of his death slew hanging him on a tree 4 The use of Christ his Crucifying First the person that was put to death was Jesus Christ whom wee have heard to be Lord of all anoynted with the Holy Ghost and power to work most powerful Miracles who went about doing good and never harm with whom God so was as he never was with any Creature before nor ever shall bee hereafter who subdued mightily the very Devils themselves with one word for all this he was killed and slain How the Lord of life couâ—d be subdued under death Quest But how could the Lord of life be subdued of death yea hee that did only good and was without all sin which is the mother of death Ans Christ the Mediator must be considered in his two Natures 1 The God-head 2 The Man-hood and in that he dyed it was according to his Man-hood so Peter saith he dyed according unto his flesh 1 Pet. 3.18 for his body was dead being separated from his soul and his soul suffered the sorrows of death But yet we must conceive that he suffered not in such a Man-hood as was a naked and bare flesh such as ours but such as was inseparably united and knit to the God-head and therefore the Apostle saith that God shed his bloud that is not the God-head but such a person as is both God and Man Secondly although he had no personal sin to bring him to death yet had he sin imputed unto him even the sins of his whole Church which he willingly took upon himself so as God reckoned with him not for the sins of one man but of all his Church and esteemed him as a captain sinner till the price was paid and men reckoned him among sinners and esteemed him an arch-malefactor Why wicked men prevail against Christ who had vanquished the Devils themselves Quest But doth not this crosse the power of Christ immediatly before mentioned whereby he controlled the Devils themselves that wicked men should thus farre prevail against him Ans No but it argueth a voluntary laying down of his power for the time of his suffering for at his apprehension hee could have commanded twelve Legions of Angels but that the Scriptures must be fulfilled yea and this laying aside of his power was the most powerful work that ever he wrought by which he more foyled and broke the Devils power and forces in men than ever by any shewing himself the true Sampson who more mightily prevailed against his enemies in his death than in all his life Hence note 1 How Christs righteousness is witnessed hee went â—â—â—ut doing good and yet he is slain and teacheth that Christ himself deserved not death but he endured it for some other that had deserved it and indeed Christ dyed for us and in our stead that we should not dye How it standeth with Gods justice to punish the innocent and let the guilty goe free Object But how could he being innocent suffer for us sinners or how standeth it with equity that God should punish the innocent and let the guilty goe free Ans We must consider Christ in his death not as a Debtor but as a Surety or Pledge between God and us who hath undertaken our whole debt and therefore hee suffereth not as guilty in himself but in the room of us that were guilty now it standeth with the course of Justice to lay the Debtors action upon the Surety being 1 Willing 2 Able to pay the debt as Christ was Secondly we may gather hence the hainousnessâ— and odiousnesse of our sins it was no trifle nor a matter of small desert that the Lord of glory the only Son of God yea God himself must shed his bloud for and yet what a small reckoning is made of soul and open sins Thirdly take notice also of the love of God who to free us would lay the chastisement of our peace upon his doâ—â— Son that so his justice might be satisfied Object But how could his Justice bee satisfied who was infinitely offended with such a finite and short death as Christs was The justice of God doth more appear in Christ his Pâ—ssiâ—n than if all the world had been damned Ans By reason of the dignity of the person who suffered being God as well as Man that suffering was in value eternal though not in duration or continuance Lastly we have here the two Natures of Christ lively set before us the one most powerful and glorious in mighty Miracles which forced Legions of Devils to fly before it the other beaten down with wrongs and injuries even to the death it self and it was meet that the Apostle intending to prove Christ to bee the true Messias should mention both these natures which are absolutely necessary to the Mediatour the Humanity that it might suffer death and so satisfy in the same nature that had sinned and the Deity to overcome in suffering so to apply that satisfaction unto beleevers Secondly The persons that put Christ to death were the Jews they of Judea and Jerusalem Object But the Jews had no power to put him to death How the Jews are said to put Christ to death though they had no power to do it the Scepter was gone from them and if the Scribes and Pharisees had had the power in their hands they would never have suffered him alive so long Besides the Judge who was Pontius Pilate was the Romane Emperours Deputy the Souldiers his Executioners were of the Romane band the manner of Death also not Jewish but Romane why is it then said that the Jews slew him and no mention made of the Romanes by whose authority hee was put to death Answ The Jews are justly charged with it because they were the chief causes and abettors in all that violence which the Romans used against him They made way to this sentence and went as far as they could they apprehended him they mocked him they charged him with blasphemy they raised false witness against him they beat him spate in his face they hood-winkt him and bad him prophecy who smote him finally they delivered him to the Romane
the dead 1 Pet. 1.3 and for this cause our Saviour was careful after his departure hence to send out his Spirit in more plentiful and abundant manner than before that hee might continually inspire his people with ardent desires after the beginnings of that life eternal unto which Christ himself is risen who then manifest themselves members of such an advanced head when this new life manifesteth it self in them Thirdly our perfect salvation is also hence fully assured us for if our Lord Jesus hath soyled all the powers of Hell Death and Darkness in himself when hee was yet dead how much more doth hee it for us his members being now alive if hee could drive back and disperse all spiritual enmitles even when hee was in Hell it self after a sort how much more now being ascended far above all moveable and aspectible Heavens Eph. 4.10 for wee must not behold the victory and triumph of Christ What or who shâ—ll separate us from the love of God seeing it is Christ that is dead or rather risen from the dead as performed onely in and for himself but as the ground and pledge of the victory and conquest of all the Beleevers in the World Look upon this Son of David prostrating the great Goliah of Hell for all the Israel of God casting out the strong man not only out of his but of our possessions that he might take us up for his own use spoyling him of his kingdome and weapons for us yea and in us And hence as out of a well of consolation wee shall draw this comfort to our selves that look as the gates of Hell could not prevail against him our head no more shall they ever be able to prevail against us his members although they never so fiercely and forcibly assayl us And it spiritual enmities shall not be able to cut us short of our Salvation much less shall temporal dangers for by vertue of this resurrection also even in the most troublesome deeps when the waves of sorrows overtake one another and go over our souls when with Jonas we are ready to say We are cast from the face of the Lord Jonah 2.4 even then we have hope to rise out of such evils and because out head is above in short time comfortably to swim out Adde hereunto that death itself nor the grave shall stand between us and home for this rising of Christ is both the cause and confirmation that we shall rise again If the head bee risen so shall also the members if Christ the first fruits of them that sleep be raised so shall also the whole bulk and body of beleevers if we beleeve that Christ is risen from the dead even so them which sleep in Jesus will God bring with him 1 Thess 4.14 and if the same spirit which raised Jesus from the dead dwell in us then he that raised Christ from the dead shall also quicken our mortal bodies Rom. 8.11 for Christ hath not redeemed the soul alone from death but the body also else had this second Adam been interiour to the first if not able to save by his rising all that which was lost by the fall of the former Oh how would this meditation well digested sweeten the remembrance of death and the grave when a Christian shall consider that look how it was with Christ when his soul and body were separated yet both of them were united to the Deity which brought them together again even so I am taught by the Scriptures that when my soul and body shall bee separated yet shall neither of them be sundred from Christ my head but he will reunite them like loving friends that they may participate in his own glory How would this meditation bring the soul not only to be content but to desire to bee dissolved and bee with Christ accounting that the best of all Phil. 1.23 III. The third benefit befalling us by the resurrection of Christ iâ— that because Christ is risen we know it shall not only goe well with us but with all the Church of God the prosperity of which so many as would prosper must rejoyce in for hence it is that Christ calleth a Church out of the world which after a sort riseth even out ot his own grave hence is it that being ascended on high he gave gifts to men for the gathering and preserving of his Church hence is it that the Church shall alwaies have the light of the Gospel Pastors Teachers and the Ministry till we all meet to a perfect man hence is it that this Church shall bee defended from Wolves and Tyrants seeing â—one is stronger than he nor able to pluck any ot his sheep out of his hands Let the Church be pressed it shall never be suppressed Let the Kings of the earth band themselves and forces against it the Lord hath set his Son upon his holy Mountain and he shall crush them like a Potters vessel Let Hereticks and Antichâ—ist send armies of Locusts Jesuites and seducing vagrants to waste the Church and bereave it of the truth and light leading to life they shall only seduce such as whose names are not written in the Book of life and of the Lamb for seeing Christ is risen so long as hee who can dye no more liveth he will preserve his darling he will send out the Stars that are in his right hand for her relief who like Davids Worhies shall break through the Hosts of the enemie and bring the pure waters of the Well of Life as we are for ever thankfully to acknowledge in those worthy restorers of our religion Lastly let flouds of persecution rise and swell so as this Dove of Christ cannot find rest fo the sole of her foot one means or other Christ will use for her help for he will either send her into the Wildernesse or the earth shall help the Woman and drink in the waters that they shall not hunt her or he will provide for her one of the chambers of his providence as he did for Joash against the rage of Athaliah wherein she shall be safe till the Storm bee blown over These are the principal benefits procured us by Christs resurrection which belong not unto all but only to such as are risen with him Quest How shall we know that we are risen with Christ How to know that we are risen with Christ that they mat assuredly belong unto us Ans The Apostle setteth himself to resolve this question Col. 3.1 where he maketh the seeking of things above where Christ is and infallible mark of our rising with him for as when Christ was risen he minded not things below any more but all his course was a preparation to his ascension to which all things tended so now if thou be risen with him Heaven will be in thine eye and thine affections are ascended thither where Christ is if Christ were on earth thou mightest fix thy soul and senses here on earth and yet be a Christian
1 Seeing a man cannot safely and comfortably pass through any part of the day without the light strength and comfort of the Scriptures it pleased the Lord to set up this publike ministery in his Church that even beleevers themselves by hearing the Scriptures daily explained obscure places opened by those which are clearer and figurative speeches cleared by the proper might attain not onely to a clearer understanding of the Scriptures but also to have them printed in their minds and memories so as they might bee able to draw them into continual use 2 Even the best have nature in them and their daily failings and without daily repair grow weak in faith weary of well-doing and unfruitful in the work of the Lord. And therefore though they should not need to come to increase their knowledge yet have they need to hear their faults controlled to bee provoked unto duty to bee confirmed in their obedience to bee strengthened in their faith reformed in their lives comforted in their troubles and spurred to bring every thing to use and practice and therefore the best may be still Disciples and Learners in the School of Christ 3 The agreement and fellowship of the members of the Church is excellently hereby maintained and preserved not onely by communication of giftâ— and graces while some teach and some learn but also while it is a mean to hold them all of a mind whereas without this publike Ministery if every one were left to hiâ— private sense and reading it could not but brâ—â—d corrupt and private opinionâ— to the dissolving of minds and affections And this special benefit of thiâ— publike ordinance the Apostle aimed at Eph. 4.13 Till wee all meet together in the unity of the Faith and knowledge of the Son of God unto a perfect man implying that the scope of the Ministry is to bring and preserve all the members of the Church in this unity of faith and knowledge wh ch in this world it cannot do but so soon as it hath done this it self shall ceâ—se namâ—ly in the life to come Hee must needs bee wilfully blind that espieth nâ—t very gr at necessity of the word preached for the strengthening of thâ—se joyâ—â—s and bands whereby beleevers are knit both unto the head as also unto the me◠〈◊〉 From the oppoâ—ition of the Devil and wicâ—ed onâ—â— Thirdly The necessity of this Ordinance appeareth in that the Devil and wicked 〈◊〉 Wâ—â—â—â— have ever resisted it above all other as being the greatest enemy unto his Kingdome which maketh him fall down like lightening in the heart of men Hence is it that hee stirreth up Jannes and Jambres and all the â—able of Egypts Inchanters against Moses and setteth all his power against him to prove him a counterfeit Hence is it that hee will not want a Pashur to sinne Jeremy nor an Amaziah to do as much to Amos. Hence raised hee up many Armies against Paul Elimas and Alexander Hymeneus and Philetus Dâ—otrephes and Demas and from his mouth hee casts out floods of râ—proâ—chful and virulent slanders against him that hee is a pestilent and 〈◊〉 ouâ— fellow that hee speaketh against the Law and against the Temple away with such a fellow it is not fit that hee should live A d hath the Devil grown any whit more calm or can hee digest Pauls preachâ—â— better since Pauls time no sure hee is no changling except because his time is shorter his malice bee stronger and more raging I wish Gods faithful Ministers every where found it otherwise But to omit other proofs 〈◊〉 serve generally the voice of the multitude Where there is no Preacher but some poor creature to serve as they say or starve them rather it is wonderful how well people think themselves with him he shall be commended and defended for a very honest peaceable man or for a very good fellow that will bear his Neighbors company they could not have a better and for all hee cannot preach a worse they f ar will come when hee is gone But whose voice is this and is not the hand of the Devil in all this Well on the contrary where there is by Gods mercy a painful and faithful Minister that Preacheth constantly and conscionably how goeth the cry and common voice of people upon him wee have one that Preacheth indeed often and perhaps is a good Scholar but hee is very unpeaceable a reprover of every man a spy-fault hee hath made such contention in our Parish since hee came that wee wish hee had never come amongst us we were quiet enough and held peace and neighbourhood before he came And thus he is couâ—ted as Jeremy a man that striveth with the whole earth The same proveâ— by experience Fourthly The necessity appeareth by common experience if we compare the people who have had the Ministry planted amongst them with those who have it not In the one what shall a man sooner meet with than woful ignorance Popish opinions superstitious practices heathenish conversation they live as men without God in the world or as if the old Sodomites were alive again But in the other by Gods mercy some seal of the Ministry you shall meet withall some men of knowledge of conscience and out of conscience performing duties in publike and in private in the house of God and in their own houses you shall hear godly and gracious speech in their mouths see good example in their lives holy desires and endeavours to grow in grace and in the knowledge of Jesus Christ And whence is this difference but from the presence or absence of this ordinance and Gods blessing attending or departing from it Vse 1. Ministers must urge themselves to diligence by this necessity The Ministers of Christ must urge upon themselves this self same Commandement to provoke themselves to diligence in pâ—eaching for it layeth necessity upon them and woe unto that Minister that preâ—â—heth not the Gospel A lamentable thing is it to see how little either this commandementâ— or the denunciation of this fearful woe prevaileth with many but some are given up with Demas to imbrace this present world some give up themselves to idleness and voluptuousness of life some to ambition and further preferments some to policy and state matters and very few onely to faithful and painful Preaching Thus this commandement of Christ is generally forgotten the sheep and Lambs of Christ unfed and forsaken the Kingdome of Christ unbuilded and unrepaired and the Kingdome and power of sin generally standeth in the state of it unshaken in the hearts of men 2 Wee see hence what little need wee have of a dumb or blind Ministery unless there hee need of breaking so express a Commandement of Jesus Christ who sealeth no mans Commission but to Preach to his people No need of a duâ—b oâ— blind Ministeâ—y What need is there of wells without water of mouths that speak not of candlesticks without light of stars without shine of salt without
apprehend and apply unto our selves Christ and all his merits for the very nature of justifying and saving Faith standeth in these two degrees 1 In apprehension and receiving of Christ for to beleeve and receive Christ are all one Joh. 1.13 2 In applying to ones self Christ and his merits particularly which is not only to know that Christ is God in himself and all other parts of truth necessary to bee beleeved but a full perswasion of the mercy of God through Christ to belong unto himself in particular so as hee bee able with Thomas to say My Lord and my God not onely confessing that Christ dyed for sinners which the very Devils beleeve but as Paul describeth the true Faith in the Son of God by the proper speech and voice of it Gal. 2.20 Who dyed for mee and gave himself for mee Further the description restraining this grace to beleevers giveth us to understand that faith is not of all 2 Thess 3. Faith is not of all nor so common as men take it to bee not every one that can say I beleeve in God hath faith nor every one that will boldly say Christ is his Saviour hath presently saving Faith For. 1 The Prophet Esay speaketh of a number that beleeved not the Prophets report and to whom the arm of God was not revealed Isa 53.1 The Evangelists and the Apostles also complain in their times how this prophecy was accomplished notwithstanding they heard the blessed word of truth from the mouth of truth it self and saw the wonderful Miracles in the hands of Christ himself and his Apostles for the confirmation of that truth 2 The end of Faith which is salvation belongeth not to the most and therefore not faith it self the means for there are few which shall bee saved 3 The Word the parent of faith is wanting to many people and where it is so neglected by the most as grace and Gods blessing is withdrawn from it besides that the unfaithfulnesse of Teachers and abundance of iniquity in all sorts of men provoketh the Lord to revenge with his fearful stroak of slownesse of heart to beleeve that in the midst of means men should wilfully perish now if there be no seed-time what fruit or harvest of faith can be expected 4 The Scriptures not only deny true and saving faith to the reprobate whose eyes the Lord blindeth and whose hearts he hardneth lest they should see and beleeve Isa 6.9 but impropriateth it to the elect whence it is called the faith of the elect Tit. 1.1 To them whom God hath predestinated to life for so many as were ordained to life everlasting beleeved Acts 13 48. to the sheep of Christ Joh. 10.16 But yee beleeve not for yee are not of my sheep to them that are regenerate by the Holy Ghost as 1 Joh. 5.1 Whosoever beleeveth that Jesus is the Christ is born of God Lastly the description addeth the final cause of faith to bee Salvation namely in regard of beleevers for the main end of all graces is the glory of God and so Abraham by beleeving is said to give glory to God Rom. 4.20 but the subordinate end of faith is the salvation of the elect and therefore is it called saving faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In salutem animae Beâ—â— Faith never quite lost Heb. 10.39 we are not they which with-draw our selves unto perdition but we follow faith to the conservation of the soul 1 Pet. 1.9 Receiving the end of your faith even the salvation of your souls And from hence followeth it that saving faith can never be quite shaken out of the heart of him that once hath it being 1 but once given to the Saints Jude 3. and a gift of which God never repenteth him 2 A gift flowing from Gods eternal election as we have shewed out of Acts 13.48 3 A seed of God perpetually preserved in the regenerate who sin not because this seed of God remaineth in them 1 Joh. 4.4 4 It hath the promise of the Father to be the victory that overcometh the world the intercession of the Son of God that it fail not Luke 22.32 and the confirmation of the holy Spirit who by it sealeth up and giveth his earnest into the hearts of beleevers 2 Cor. 1.22 so as unless the mighty power of the Father Son and holy Spirit upholding it can bee shaken it can never be by all the gates of Hell so shaken out of the heart but that the end of it shall be salvation which could not be if the elect did not ever abide in communion and fellowship with Christ Popish doctrin teacheth not true faith to this day From which description of true justifying faith it is evident that Popish Doctrin knoweth not teacheth not nor suffereth men to be taught the true Doctrin of saving faith because it utterly disclaimeth the very essential form of it which is special application of Christ and his merits with affiance and resting only on them unto salvation yea and more they condemn this glorious work of faith as a mortal sin and stile it by the name of presumption and so by Gods just judgement they take up such a faith in stead of it as is common not only to Hereticks and Reprobates but to the very Devils themselves who beleeve as much as Popish doctrin requireth to salvation yea and more they tremble also For doe not they know and assent that there is one God that all that is in the Word of God is true and certain that all the Articles of the Creed are the true grounds of Christian religion and if you goe any further excepting the thrusting in of general Councils and Traditions which every good Catholick must take in with the former Popish faith leaveth you and biddeth you farewell and even those things which are absolutely necessary to salvation to bee beleeved by saving faith as that the Scriptures are Gods Word that the Articles of faith comprised in the Creed of the Apostles are of undoubted truth they embrace only by Historical faith by which yet was never man saved for if ever man were then might the Devils also by the same faith But justifying faith is another manner of thing it seateth not it self in the understanding only as the former but takeeth up the whole soul even the heart will and affections also all which lay hold and cleave unto Christ for salvation Neither is it a common and general work of the Spirit upon good and bad as the former illumination and assent is but a special favour and extraordinary grace proper to the elect as wee have heard and the stranger entreth not into this their joy The second point to be considered is the benefit or excellent fruit of this grace 1 It is the first stone to be laid in the building of a Christian Five excellent fruits of saving faith and therefore called a substance and foundation Heb. 11.1 and the Colossians are said to be rooted and built and
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