son honours his father Thus doe all they that are subtile to pervert the straight ways of God as Elymas therefore called by Paul the child of the Devil Acts 13.10 because he sought to hinder the word and work of God Thus doe all those tares the children of that wicked one Matth. 13.38 which grow up in Gods field to the molesting and anoyance of the Lords wheat Thus doe all they who when they should spend the Lords Sabbaths in his worship they worship and serve the world in buying and selling or the Devil in play and gaming in their own houses falling down to the worship of the Devil when true worshippers are in Gods house performing their homage and service to him Conclus 4. Satan prevails against numbers by drawing the affections of their hearts from the true God to something besides him to love trust and follow it more than God as the voluptuous person that makes his belly his god and so is a lover of pleasure more than of God and the covetous person making his wealth his god whom Paul therefore calls an Idolater All these and many more are worshippers of the Devil and fallen down to him and cannot possibly worship the true God II. How and by what means Satan doth thus prevail And the means are these 1 He hath often the Secular arm and Human authority 2 Chron. 11.15 Rehoboam ordained Priests for the high places for the Devils and for the Calves that he had made Thus Antichrist the Beast of Rome Revel 13.16 by power made all both small and great rich and poor bond and free to receive his mark in their hands and fore-heads So he did in our Country by fire and faggot in Queen Maries days 2 Sometimes he draws men to his own worship by policy for he can transform himself into an Angel of Light he can preach Christ for a need to overthrow the preaching of Christ Mark 1.34 he can be a lying spirit in the mouthes of four hundred false Prophets 1 King 21. at once and can put on the shape of Samuel being still a Satan 3 Sometimes by fair promises as in our text he will give a whole world to bring Christ to one sin Thou shalt have case pleasure wealth credit in a word thy hearts desire if thou wilt fall down and worship me 4 By perswasion that it is a vain thing to serve God Mal. 3.14 no joy for the present no recompence hereafter thus he carries with him innumerable companies with things present not considering the time to come 5 By threatning of crosses losses disfavour as Balac said to Balaam Thy God hath kept thee from preferment By violent persecutions Revel 12.13.15 the red dragon persecuted the woman which had brought forth the Man-child the Serpent cast out of his mouth waters like a floud to cause the woman to be carried away 6 By effectual delusion by means of Signs Wonders false Miracles and slights which Satan putteth forth to give credit to false worship as it is spoken of the great Antichrist 2 Thess 2.9 10. that he shall come by the working of Satan with power signs and lying wonders and in all deceiveableness of unrighteousness among them that perish and thus shall the beast deceive all those whose names are not written in the Book of life Thus many are deceived in Popery by the jugling and crafty conveyances of the Priests and often by Magick making their Images appear to sweat to nodde to roll their eyes to pass voyces through them and make bloud appear in the Host which they would have their people beleeve and thus Satan mightily draws them to the worship of himself Vse 1. Here let us learn to bewail the misery of men seduced by the Devil and thrust from their God whether more openly or more secretly as 1 Such as joyn to Popery renouncing the worship of the true God and fall down to the Devil to worship him Revel 13.4 and they worshipped the Dragon and the Beast noting that the worship of the Beast is the worship of the Dragon Now they worship the Beast that give him power over the Scripture over the Consciences of men to make laws to bind them to pardon sins to open Heaven Hell Purgatory and receive his Bulls and Canons before the Canonical Scripture A lamentable thing that Satan gets such great ones daily to fall down and worship him 2 Such as get livings by bribery symony chopping and changing and such indirect courses here the Chaplain hath fallen down to the Devil and worshipped him and he hath bestowed the benefice 3 Such as seek to Witches for help or cunning men and women a plain and open service of the Devil by vertue of a league and compact at least secret Should not a people seek to their God or can all the Devils in Hell remove the hand of God 4 Such as by flattery dissembling injustice lying swearng or breaking the Sabbath obtain wealth or profit All this the Devil hath given thee because thou hast fallen down and worshipped him Whatsoever a man doth against the Word against his Oath or Conscience is a falling down to the Devil and a worshipping of him Vse 2. Take heed of coming under the power and service of the Devil and to that end observe these rules 1 Hold thee to Gods Word and Will in all duties of piety and justice both for matter and manner For wee must not only doe our Masters will but also according to his will 2 Hear and foster the motions of Gods Spirit which are ever according to the Word It is a note of a man given up to Satan to have continual disobedience breathing in him Ephes 2.2 The foul spirit savours nothing but the flesh 3 Renounce the world daily be not a servant to any lust neither take pleasure in it For when Satan findes a man serving pleasures he halters him with them and clogs him with cares of riches and voluptuous living Luk. 8.14 4 Walk in the light love it and such as walk in it It is a sign of a man in Satans snare to despise them that are good 2 Tim. 3.3 to make a shew of godliness denying the power thereof ver 5. Satan himself pretends light but walks in darkness and leads such as he rules in the same path 5 Contend for the faith Jud. 3. and Gods pure worship stand for God be at warre with thy sin keep an inward conflict and combate for not to be tempted of Satan is to be possessed by him Luk. 11.21 When the strong man keeps the hold all is at peace Vers 10. But Jesus answered and said Avoid Satan For it is written Thou shall worship the Lord thy God and him only shalt thou serve NOw wee come by Gods assistance to the answer of our Lord to the D vâ—â— third daâ—â— In which consider three things 1 The deniall and resistance But Jesus answered and said 2 The manner of it Avoid Satan 3 The râ—ason For it
Obj. 1. But it is in vain to serve the Lord and what profit is there in his ways Word cutteth off temptations to presumption the worse the man is the better is his estate and the more godly the more crossed in the world Ans It is written It shall be well with them that fear the Lord not so to the wicked and again that the light of the ungodly shall be put out when the light of the godly shall rise brighter until perfect day and the end of the just is peace Obj. 2. What need so much fear of Condemnation seeing there is no condemnation to them that are in Christ Jesus Ans It is written that such must walk after the Spirit and not after the flesh and that such must work out their Salvation in fear and trembling Obj. 3. But if thou beest predestinate what needest thou care and if thou beest not all thy care will not avail thee Ans It is written that I must study to make my election sure 2 Pet. 1.10 and that I must beleeve in the Lord Jesus Christ and bring forth fruits worthy amendment of life Obj. 4. But what needest thou be so strict shall none come to Heaven but such strict persons thinkest thou why God requires no such strictness Ans It is written that the Master is a hard man who will stand strictly for justice and that we must walk precisely Ephes 5.15 Obj. 5. But why shouldest thou respect these Preachers so much doest thou not see how they take upon them to disgrace thee for such and such courses and they are men as well as others no better many of them worse Ans It is written 1 Thess 5.12 Have them in singular love for their works sake and that our Saviour said He that heareth you heareth me and that the least Minister in the New Testament is greater than John Baptist who yet was greater than any Prophet Matth. 11.11 and that God did send two Bears and destroyed forty two of those wanton children that mocked and reviled the Prophet Elisha 2 King 2.23 Obj. 6. But thou art young thou mayest swear and game and swagger and be wanton these are but tricks of youth and sowing the wilde oats c. Ans It is written As a man sowes so shall he reap and remember that for all this thou must come to judgement Obj. 7. Oh but thinkest thou that God sees or takes notice of every thing or if he should hee is merciful and easily entreated and thou hast time enough to repent Ans It is written that all the ways of a man are before the eyes of the Lord and to him day and darkness are alike and that to abuse the patience of God is to treasure up wrath against the day of wrath Obj. 8. Oh but thou hast now a fit opportunity and occasion to take thy delight the Husband is gone a farr journey Bathsheba is at hand and now it is twilight why shouldst thou deprive thy self of thy pleasure take thy time thou canst not have it every day Ans It is written Prov. 5.3 8. The end of a strange woman is more bitter than worm-wood and keep thy way farr from her and come not neer the door of her house and that neither fornicators nor adulterers shall enter into heaven 1 Cor. 6.9 and Ephe. 5.3 but fornication and all uncleanenesse and covetousnesse let it not once be named among you as becometh Saints III. The third rank of instances is in motions to pride and self-conceit The word cutteth off temptations to pride wherein sin hath great strength Obj. 1. You are a man rich and high well friended well monied why should you stoop to such a one this were a base thing indeed let him seek to you or doe you crush him Ans It is written God resists the proud 1 Pet. 5.5 and in giving honour goe one before another and pride goes before the fall and that the haughty eye is one of the six things which the Lord abhorrs Prov. 6.17 Obj. 2. But you are a man of knowledge wise and learned what need you be so diligent in hearing Sermons especially of such as are farr your inferiours you can teach them not they you Ans It is written Isa 5.21 Woe be to them that are wise in their own conceits and Christ hath said Hee that despiseth you despiseth me Luke 10.16 and that Job despised not the counsel of his maid much less must I of the least Minister and that we know but in part and are to consider not who but what is spoken and that the same Spirit is mighty in one and in another Obj. 3. But you are a man of gifts and authority and these will carry you through all and you may rise and tread such and such under your feet who dare say any thing to you Ans It is written Matth. 18.6 Whosoever offendeth any of these little ones that beleeve in me it were better for him that a Milstone were tied about his neck and he cast into the midst of the Sea and He that doth wrong shall receive according to the wrong that hee hath done and there is no respect of persons Coloss 3.25 Obj. 4. But you may follow the fashions of the world in strange apparel ruffian behaviour monstrous tyres who may else how else should you be known to be a gentleman or a gentlewoman Ans It is written 1 Pet. 3.3 That even womens apparrelling must not bee outward as with broydered hair and gold c. but the hid man of the heart must be uncorrupt for Sarah and other holy women trusting in God did so attire themselves and again Fashion not your selves according to this world but bee renewed in the spirit of your mind Bee ever of the newest fashion there Obj. 5. But it is a small matter and of great credit to swear and curse and speak bigge words it is away to get reputation and bee respected as a man of spirit Ans It is written Levit. 24.16 Hee that blasphemeth the name of the Lord shall be put to death all the Congregation shall stone him and Jam. 5.12 Above all things my brethren swear not neither by heaven nor earth nor any other oath but let your Yea be Yea and your Nay Nay IV. The fourth instance is in motions to wrong and injustice The word cutteth off motions to injustice Obj. 1. Thou art a great man thou hast Tenants thou mayest and must live by them they are thy Servants and thou must enrich thy self by them rack their rents bind them to sute and service they cannot resist thee Or thou art a Master keep thy Servants wages from him make thy use of it weary him poor Sneak what can he doe pay him at thy pleasure hee will endure any thing rather than lose thy work Ans It is written Jam. 2.13 Judgement mercilesse belongs to them that shew no mercy and those that grinde the faces of the poor shall one day bee
to our recreations these bee no holy things sports are inferiour to our lawful Callings which are to be laid aside farr from holy things and unsutable to the Lords Holy-day The like if not more may be said against pampering a mans self and others by feeding or feasting and of drinking or any such wicked passing away the Sabbath The same also is to be spoken of a day of Feasting of publick Thanksgiving which have the reason of a Sabbath Of these and all other Gods holy Ordinances wee may say as the voyce said to Peter What God hath sanctified pollute thou not Doct. 2. A place is no longer holy than God and his Worship is present Was Jerusalem a holy City how then is the beautiful City become an Harlot how is it that this City which was the seat of Gods worship and the habitation and collection of the Saints is now an harbour of Turks and Infidels over-run with Turcisme or Idolatry Surely because the cause of this holiness ceased the worship of God was corrupted the Son of God despighted the Gospel of God rejected the Saints of God murthered the day of Visitation neglected And therefore they being infinitely departed from God and his pure worship God departs from them and God being gone the place ceaseth to be holy Bethel while the vision of the Ladder lasted there was an holy place and so long as Gods Worship continued there but when it admâ—tted the pollution of Idolatry it must be called Bethel no more but Beth-aven When the Congregation of Israel brought the Ark from Gilgal and set it up in Shilo then was Shilo the standing house of God the seat of religion and justice which God had chosen Josh 18.1 but for the sins of this place the Lord rejected it as Jer. 7.12 Goe now to Shilo into my place where I set my name in the beginning and behold what I did unto it for the wickedness of Israel if we will know what look 1 Sam. 4.4 when by the villany of Elies Sons and outrage of the people the Lord was provoked hee gave Israel into the hands of the Philistims there were thirty thousand Foot-men slain the Ark was taken Hophni and Phineas slain Eli the High Priest brake his neck then did the glory depart from Israel and the Ark never came at Shilo more So the Temple at Jerusalem was holy the City holy so long as they continued in the true Worship of God but after they crucified the Lord of life both City and Temple as prophane were destroyed so as Jerusalem although the holy City of God if her filthiness be found in her skirts she shall be had in derision Lam. 1. the most beautiful rod if held out against God shall bee broken yea the Temple of God if it become a denne of Theeves God will depart from it For what is it that can tye God to any place but his own worship to which he hath tied himself by promise Vse 1. Let not the vain Romanist boast of the pretended chair of Peter from which God cannot possibly depart Can God depart from Shilo for the sins of Priest and people where first he put his Name and can he not depart from Rome Can he depart from the holy City where he promised hee would rest and can he not be driven from the great City of the Whore to which hee never made any such promise Can he depart in displeasure from her whose foundations were layed among the holy Mountains Psal 87.1 and can hee not depart from the Whore Revel 11.8 that sitteth upon seven Hills Shall Bethlehem where Christ was born be forsaken and cannot Babylon where Christ is daily Crucified Nay the Lord is long since departed from her and her final confusion is at the door Vse 2. And if Jerusalem once the holy City but now a Cage and Nest of unclean Saracens and Turks bee left of God what a superstitious error prevailed in former times wherein such bloudy Battels were fought for the recovery of the holy Land most superstitiously putting religion and holiness even in the place it self after all the holy things were prophaned and God himself departed The evil success of such Battels ever shewed how God was offended with such superstitious warres and another mischief by them oppressed the Christian world to keep it in blindness For the Pope making his advantage of this blinde devotion if any King or Prince in Christendom stood between him and his proceedings one way or other he would send him out of his own Country in expedition for the Holy Warre and there hold him till he had effected his own designs in that Princes Country and so strengthned himself in all Lands as Histories manifest Use 3. Let us not bear our selves as though we had God so sure as the Papist thinks he hath him in a Box or pretend any vain priviledge that we have to exempt us from danger True it is we have the word with peace liberty and protection but the fear is that our security and deadness of heart with dissoluteness and prophaneness in behaviour will forfeit all God sendeth Jerusalem to Shilo saying Trust not in lying words saying Jer. 7.4 12 The Temple of the Lord but amend your wayes and I will let you dwell in this place but if you will not goe to Shilo and see what I did to it and look for the like So now God sends us to Jerusalem that we may consider what he did to it being once the praise of the earth and if the same sins be found in us as were in Jerusalem the Lord will doe no other with us than he did with it even as he threatned 2 King 21.13 he will stretch over us the line of Samaria that is bring the enemy in our necks and the plummet of the house of Ahab an Idolater take away his holy things and exchange them with filthy Idolatry and wipe us as a man wipeth a dish even turn us upside down What were the sins of Jerusalem but pride idleness fulness of bread and contempt of the poor In all which England doth equal if not goe beyond Jerusalem and yet wee charge our selves as little with our sins as Jerusalem did And if wee look to the immediate causes and fore-runners of Jerusalems over-throw and compare them with our Land wee shall see it high time to look about us for I. In general Jerusalem had grievously sinned and therefore was had in derision Lam. 1.8 Her sins were great many of long continuance with treasured wrath and all this in a place of such means and light Now no place in the world hath more means than wee wee are farre beyond Jerusalem in means and therefore farre beyond her in sins II. More specially 1 They did not hear the words of Gods servants the Prophets nor obey them therefore the Lord made that house like to Shilo Jerem. 26.6 and hence Jerusalem afterward had time enough but too late to charge her self
shadow so as if he had offered and could have performed the things themselves it had been no great matter he never offers and makes good any sound grace or the things of Gods Kingdom which are things only worth harkning after 4 Will he give all the Kingdoms and all the glory of them to Christ alone why what righteousness or justice could be herein Will he rob and spoyl all other Kings and Rulers in the world of their right and soveraignty which God had invested them in and this all at once and in a moment 5 Whereas he pretends a gilt he intends a dear bargain and offering nothing but pure and unmixed glory he would rob Christ our Head and all his members at once of all joy and happiness both external and eternal Of this kind are all his promises he promised to Eve Deity but it proved mortality and misery he promised Cain respect and love if he could make Abel out of the way but it proved the casting of himself out from the face of God and his Fathers family Reasons 1 He that means not in true dealing to perform any thing may promise as much as he will Satan meant not to give Christ one Kingdom and he may as well promise all as one 2 Hâ—s enmity and hatred of God and mans salvation makes him large in his promises he knows how slily temptations on the right hand steal into the heart and that no enemy is so dangerous as he that comes in pretence of kindness When he seeks to draw man to Hell with him he takes on him to teach him how to become a God When Christ was to suffer hee would have him to spare himself to hinder mans salvation he will offer Kingdoms all Kingdoms with all the wealth and pleasure of them Satan herein deals as Jacobs sons with the Sichemites they made very fair promises that if they would be circumcised they would give their Daughters and take their Daughters and dwell together as one people Gen. 34.16 But they talked deceitfully vers 13. intending only revenge upon them as they did when the Males were sore by means of their circumcising Satan can promise a Victory to Ahab but it is to chase him before his enemy to confusion 3 He knows mans credulity and folly who is easily taken with fair words which make fools fain their eyes being wholly upon things before them Besides howsoever our blessed Lord here was fenced that the least inordinate affection could not fasten upon him although he had all the objects in the world to move him yet he commonly findes men and women fitted for his turn doating upon the world and needs no such large offers as here are made to Christ but for less commodity and glory than that in one Kingdom will fall down and worship him 4 Satan is so much the larger in his promises to imitate God whom hee sees encouraging his servants by making covenant with them and promising them all the good things of this life and that to come as to Abraham All that thou seest I will give thee Now to draw men from Gods Covenant if it were possible and to disgrace the same Satan seeks to get men in league with him by larger promises of the world than ever God made to one man because that carrieth their whole desires and as God for the ratifying of his Covenant hath appointed Sacraments and Seals so the Devil hath certain words figures characters ceremonies and charms for the confirmation of his league with them and their faith in that league Vse 1. Hence observe a difference between Gods promises and the Devils 1 They differ in the matter Satan profers earthly shadows earthly Kingdoms things that glance through the sense worldly things which may bee perceived and thrust into the eye and senses all at once the best of which is but a phantasie as Paul calls the great pomp of Agrippa and Bernice Acts 25.23 things of a moment for continuance that last as long as the fulness of the Moon scarce seen but vanishing But the matter of Gods promises is the Kingdom not of Earth but of Heaven and the glory thereof to which all earthly things are but appendices things which cannot be shadowed for the eye cannot see nor the ear hear neither can it enter into the heart of an earthly man to conceive what God hath prepared for them that love him 1 Cor. 2.9 The great promises of God are matters of faith not of sense and for continuance he promiseth a Kingdom unshaken eternal reserved in the heavens a glory not withering or fading unlike the glory of flesh of all which the Prophet saith it is like the flower of the field Isa 40.6 2 They differ in the scope and aime of them Gods promises all serve to provoke and encourage men to lay hold upon the Covenant of life to draw men nearer God in faith and obedience 2 Cor. 7.1 Seeing wee have these precious promises let us clense our selves from all filthiness of flesh and spirit and grow up unto full holiness in the fear of God But Satans promises tend to fix men in the world as here hee would make Christ the greatest worldling in it to with-draw men from God and their Covenant with him to pull them from the service of the God of Heaven to worship himself or serve their lusts or embrace the world or bow to any thing but the true God 3 They differ in the accomplishment God is ever as good or better than his word Tit. 1.2 God who cannot lye hath promised To David as Nathan witnesseth in his reproof 2 Sam. 12.8 he gave his Lords house his Lords Wives his Lords Kingdom and if that had been little he would have given him more To Salomon he promised long life or wealth or wisdome and in the accomplishment he gives him both life and wealth and wisdom But Satan is never so good as his word but a Lier in all his promises For 1 Hee wants power to perform when he promiseth that which is none of his as the Kingdoms of the world Or 2 He wants purpose and will to perform his promise For had he a purpose and mind to have given Christ the Kingdoms of the world if he had had power Doth not he envie to every man the fruition of any creature of God Can hee willingly afford a good man a good moment And did not he more malign Christs good and comfort than all other because he exceeded all other in grace and Gods Image Or 3 Wherein he hath power and purpose to be an honest Devil of his word it is with a farre more mischievous purpose as here if hee could have given the whole world he would for Christs overthrow for what cares he for the world or what use can he make of it but to make it a bait and train to catch man by it into his own destruction The ground hereof is this As every promise of God is a testimony
shalt not make to thy self any graven image of any thing in heaven or earth for Thou sawest no image only thou heardest a voice Deut. 4.12 And what will ye liken mee to saith the Lord Yet this was a rude people and needed all the books that might bee Consequently God is not to bee worshipped in any Image 2 Hee is dishonâ—ured when any corruptible thing is conceived to bee like him Rom. 1.23 3 God is uncircumscriptible and infinite therefore an Image of him is a lye 4 God is every where present therefore every Image is vain 5 Gods curse is on him that makes a carved image and puts it in a secret place Deut. 27.15 6 God will not bee worshipped in any Image but of his Son Joh. 5.23 All men must honour the Son as they honour the Father Let Image-mungers shew us what Images God will bee worshipped in besides Jesus Christ the engraven form of his person and wee will worship as many Images as they can 7 It is vain and very inconsiderate to make an Image and worship it the makers thereof want common sense and are blockish as the Images themselves as appears by the Prophets Ironical narration Isa 42.19 and 44.19 No Man saith in his heart Half have I burnt or eaten or warmed my self withall and shall I worship the other half as a God Are not as good blocks as this every where and as good stones in the pavement Is not one as worthy to bee worshipped as the other How hath one deserved to bee burnt and the other to bee reserved for Adoration The same folly is in the Church of Rome one piece of the Hoast they eat another they set up to bee worshipped and want consideration to say Was not the piece that is eaten as worthy to bee Worshipped as this Is this better than that So that that of the Prophet is verified of these Idolaters They that make them are like unto them even as blockish as the very blocks which if they could reason would surely say Am not I as worthy to be worshipped as my fellow am I baser than my equal Obj. 1 But they have gotten a late distinction by which they put on a cloak to hide the filthinesse of their Idolatry Worship say they is either that high and great worship proper to God which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or less and inferiour Worship called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or service the former they cannot without Idolatry give to Angels and Saints the latter they may Ans 1. But 1 God cannot bee deluded by a distinction of words seeing the thing it self is Idolatry let them call it what they will to delude the World and themselves withall the thing is as gross Idolatry as ever was among the Heathens let them lessen it as they can and call it a less worship consisting in external reverence and inferiour to that which is given to the sampler For so long as they bow to Saints which they cannot for shame say is for civil reverence unless they had eyes to see them they go directly against the Commandement which saith Thou shalt not bow down to them And the Lord hereby distinguisheth his true worshippers from Idolaters I have reserved seven thousand which never bowed the knee to Baal And so long as they invocate them vow unto them swear by them knock their breasts before them creep unto them c. do they think they have ears and hear not nay do they not ascribe the seeing of their hearts and wants omnipotence and power to help them Are they not in the midst of that woe of them that say to the wood Arise and to the dumb stone Come and help us And so long as they imitate the Heathen in erecting Temples Altars statues in appointing them religious daies Feasts Falls several worships c. can they by an idle word put out all mens eyes so as wee can see nothing beyond civil worship in all this because they call it douleia what is there now in all Gods worship which they cannot do to them They say wee may not sacrifize to them that is due to God only but invocate them we may Answ 1 A silly shift as though all Gods proper worship were in sacrifices 2 What are Prayers but sacrifices of the New Testament 3 What is it but to offer sacrifice to them to offer them Candles Incense and the like 2 The new-found distinction argueth their gross ignorance both in the Scriptures and in other secular learning if not wilful blindness the words both of them in both being used for the same and promiseuously ascribed both to God and men I. For the Scriptures They may say they give douleia to men and Angels but then may wee give all the service due to the Lord Jesus to them for under this word is it all comprehended Rom. 16.18 They serve not the Lord Jesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Apostle condemns the giving of douleia to things which by nature are no gods Gal. 4.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 20.18 serving the Lord with all modesty and many tears 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is douleia proper to God which their distinction makes peculiar to man 1 Thess 1.9 having turned from Idols 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to serve the living and true God Col. 3.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for yee serve the Lord Christ And might they not in the Scripture observe how the Angel refused douleia Rev. 22.7 because hee was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fellow Servant Yet they say it is due to Angels and Saints And that latreia is not onely taken in Scripture for Worship due to God but for works belonging to men is plain by Lev. 23.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shalt do no servile work II. For sâ—â—â—lar learning Ludovicus Vives a learned man of their religion in his commentaries upon Augustâ—ne de civit Dei hath proved out of Suidas Xenophon and Valla that these two words are usually taken one for another And yet upon this confused distinction stands all the frame of their confused Idolatry at this day 3 This distinction fighteth not only against antiquity but against themselves Jerome against Vigilantius saith Nos non Angelos non Archangelos non Cherubim non Seraphim colimus adoramus And Augustine epist 44. Scias à Christianis Catholicis nullum coli morinorum No Christian Catholike worshippeth any of the dead And some of themselves as Holcot and Durand write that no worship at all is to bee given to an image neither is it lawful to worship it And yet Aquinas and others say plainly that the Crucifix and Image of Christ must bee adored with the same honour as himself is yea that honour stayeth in the very image which I hope is more than douleâ—a that is given to the image of Christ But enough of this idle distinction They must as the Midianites fight against themselves and one another that fight against God and
death better than the day wherein they were born 2 As the Saints in Heaven being delivered out of the prison of the body have all the bolts and chains of their corruption struck off so the godly who have their parts in the first resurrection have after a sort changed their lives and put on a Divine nature 2 Pet. 1.4 they have bid farewell to the follies of their former times yea renounce and as farre as frailty will permit loathe their sins saying unto them as Ephraim to his rejected Idols get you hence what have I to doe with you they that were of the Synagogue of Satan are now in the Temple with true beleevers Thus is it said of the hundred forty four thousand that were bought from the earth that were not defiled with women but were virgins that is sanctified in part and washed from their filthiness and will have no more fellowship in the unfruitful works of darkness wherein sometimes they were chief actors 3 The Saints in heaven never joyn with the wicked of the world any more that being verified which Moses spake to the Israelites concerning the Egyptians The enemies whom your eyes have seen this day you shall never see more even to the faithful hate the company of the wicked with whom they can neither do good nor take any whereas before their calling they were mixt with them and ran with them to the same excess of riot Now their fellowship is dissolved they are no more Companions with them the light of the one admitteth no communion with the others darkness and that they are often forced to dwell in Mesech with them it is the woe and grief of their hearts Another part of this agreement What the Saints are called unto in five things standeth in the things to which the Saints are called which are sundry As 1 Look as their chief happiness standeth in the beholding of the face of God and seeing him as he is together with their rejoycing in his blessed communion and that most sweet fellowship they have one with another even so the chief blessednesse of the Saints in earth is their fellowship with God and Christ though it bee not so immediate as the former They see his back parts indeed rather than his face and rejoyce after a sort in his face but afar off and as in a glass of the Word and Sacraments not face to face nor in that brightness wherein they shall behold him when they are at home with him at his right hand but yet what they want in the thing they want not in desire to be where hee is that they may see his glory so as they may be satisfied with the fulnesse of it that they may so see him as they may bee like him that they may drink not of the streams but of the well of life and see light in his light And because loving him that begat they cannot but love him that is begotten the next happiness to the former do the godly justly esteem the communion of Saints placing under God their chief delight in such as excel in vertue Secondly as the heavenly life of the Saints is spent in the perfect praise of God wherein they imploy their eternity keeping in the presence of the Throne of God a perpetual Sabbath and serving him day and night Rev. 11.17 7.15 even so beleevers indeavour in their measure that the same mind bee in them which was in Jesus Christ who thought it as his meat and drink to do the will of his heavenly Father they bring free-will-offerings they esteem one day better in his Courts than a thousand besides and account these persons blessed that may dwell in his house because they ever praise him Not that much rebellion and corruption of nature doth not often dead and dul even the most sanctified but yet something they get forward and delight in the progress they make to the chearful praise and worship of God And this they do not by fits and starts but imitate that heavenly life in the continual indeavour to make the pleasing of God their principal delight and the chief thing that most soliciteth them Thirdly as the Saints in Heaven live according to the Law of perfect righteousness which is the Law and charter of Heaven and have obtained perfect sanctification so Beleevers on earth set the same Law before them to rule and direct every particular action by and begin the self same obedience they begin to weigh all they give out or take in by the weights of the sanctuary which God hath sealed as just they follow the Lamb whither-soever he goeth before them whether by voice or example Fourthly as the Saints in heaven enjoy God for the means of all their lives Rev. 22.3 5. for hee is their Temple their light their Tree of Life their Crystal river c. evenso the Saints in the World though they live by means and must not look to reap without sowing as once it was 2 Kin. 19.29 yet injoy they God above all means and acknowledge that hee is their life and the length of their daies that they live not by bread alone but by every word proceeding out of the mouth of God that it is hee that giveth them power to get substance and blesseth their children with increase that hee which cloatheth the Lillies and feedeth the Sparrows will cloathe and feed them yea and more that before they shall want that which is good for them it all means should fail hee would sustain them without means by Miracle that his Promise cannot fail them when the Indian Mines shall come to nought that his word is means enough which commandeth the Rock and it giveth water and the Winds and they blow Quails before his Host shall perish Fiftly as the Saints in Heaven would not for all the world forgo their Happiness for one day and yet are they not now so fully happy but that they still wait and long for further perfection of their glory saying Lord how long Holy and Just Rev. 6.10 so the godly would not for all the world be separated from their estate in Christ A cloud of Martyrs in all ages manifesâ—ed that all the World the sweet of it nor the sour the flattery of it nor the tyranny could draw the godly from the fruition of their priviledges in Christ And yet dwell they not in these first fruits but wait still for the perfecting of this their redemption Hence the Apostle describeth them by their inseparable property 2 Cor. 5.2 Rom. 8.23 which is to love the appearing of Jesus Christ 2 Tim. 4.8 These notes laid together Examination of a mans self by the former notes will give witness with or against a man whether his conversation bee heavenly and consequently whether hee partake of all the former benefits of Christs resurrection Examine thy self by them Whether art thou called out of the World in thy affection whether art thou actually separated from the corruptions
that are in it through lust whether dost thou contemn and avoid vile and graceless persons dost thou rejoyce in the fellowship with God and communion of his Saints spendest thou thy daies in the constant praise and worship of God framest thou thy life according to the Word of God the rule of all Righteousness enjoyest thou all things in God and God in all things prizest thou thy present estate above all the World and yet longest thou for the perfecting of thy happiness saying Come Lord Jesus Come quickly this is to converse in Heaven while thou art on earth and to seek the things above where Jesus Christ sitteth Which if it bee then how few have their conversation there or are risen with Christ How few are set free from the power of sin witnesseth the general reign of it every where How many mind onely earthly things how many minde them principally How do most men swim with the stream drinking in the corruptions of the World most insatiably as the fish doth water How do sinners combine themselves against God to run to all excess of riot How unpleasant and unwelcome a voice is it to call men to delight in God and his Children How heavy are they to the parts of his Worship comming unto them as if they went to some punishment How are mens Lusts become their Laws instead of the perfect Rule and Law of God every man almost living as Israel when there was no King among them How do men rest in the means of their warfare with-drawing their hearts from the author of it How few prize the life of Christianity how many scorn it in themselves and others How many wish in their hearts there were no other life to come and that they rather had good assurance of this which is present and instead of wishing and waiting tremble at the mention of Christ his comming again Yet most of these men professors of Christ all of them baptized into his name and all of them will bee reputed as good Christians as the best But all this forenamed course hath no savour or rellish of Heaven all that take it up minde nothing but earthly things and the end of it without timely repentance will be damnation Phil. 2.19 IV. The fourth general point is the time of Christs resurrection set down in the Text to bee the third day To understand which wee must know that Christ lay not in the grave three whole natural days each of them standing of twenty four hours for then hee should have lain seventy two hours and have risen also on the fourth day whereas hee lay not in the Grave above thirty nine hours and rize on the third But the Scripture useth a grace or form of speech Synechdoche whereby two parts of daies are called by the whole and three daies put for the time which passed in three several daies every day having his night belonging unto him The first day of the three saith Augustine is to bee reckoned by his latter part in which Christ was dead and buried not passing three hours of the four and twenty yet so as both the night before when the Jews day begun and the most of that day was spent in taking examining whipping misusing condemning and executing him The second day is to bee accounted wholly and perfect from the evening of the day before the Passeover to the evening of the Sabbath following standing of full four and twenty hours The third day is to bee accounted from the former part of it beginning at the evening of the Jewish Sabbath for Christ lay all night neer twelve hours in the grave and rose in the morning betime about the midst of that natural day standing of four and twenty hours And thus is Christ truely said to have risen the third day Now that Christ should rise the third day and no sooner nor later these reasons shew Why Christ would rise no sooner than the third day 1 Hee must rise the third day according to the Scriptures 1 Cor. 15.4 For they had foretold this to bee the particular time Hos 6.2 After two daies he will revive us and in the third day hee will raise us up namely in his own person for wee also were raised with him as wee have seen The Scriptures had also further figured this distinct time in the type of Jonas who having lain three daies and three nights in the belly of the Whale was the third day cast on the dry land as our Saviour himself while hee was yet alive expounded of himself Matth. 12.40 As Jonas was in the belly of the Whale three daies and three nights so shall the Son of Man bee three daies and three nights in the heart of the earth 2 It pleased him not to rise sooner hee would not presently come down from the Cross nor revive himself before hee was buried nor rise presently after hee was laid down as hee easily could because hee would manifest that hee was truely dead as also because hee would lead his Church into some suspence therefore hee rose not till the case seemed desperate Luke 24.21 Wee trusted that it had been hee that should have delivered Israel and as touching all these things this is the third day that they were done Again hee would no longer defer his rising Why he would no longer defer his rising 1 Lest hee should utterly have endangered the faith of the Disciples which in that short time was sore shaken as not onely the former example but the heavinesse of the Disciples themselves to beleeve the news of it and wilfulness of Thomas plainly bewraveth 2 Because upon this event and keeping touch in this very circumstance of time hee had laid all the credit of his Person Ministry Doctrin Miracles Life and Death For when they come to ask him a sign to prove himself the Messiah hee referreth them to this event after his death that when they had destroyed the Temple of his body if hee did raise it either after or before the third day or did not on that day raise it they should never take him for the Messiah And of this very circumstance Angels and men had taken notice from his own mouth Luke 24.7 when the women came to the Sepulchre to seek Christ after he was newly risen the Angels told them he was risen he was not there and further wisheth them to remember what he had said to them while he was with them that the third day he must rise again nay not only his friends but his very enemies had got this by the end and therefore came to Pilate saying Sir we remember that this Deceiver said that he would rise the third day let us take such order that the last error become not worse than the first 3 The blessed body of Christ was not to enter into the least or lowest degree of corruption and therefore he would lye no longer in the house of corruption Quest But how could his body
Christian Circumspection Heb. 12.13 Make right steps unto your feet as good runners who not onely speed themselves in the way but are wary to keep the right way which they know is the shortest and so carefully observe every step and every advantage CHAP. III. Of the next Words of the Apostle further explaining Circumspect Walking Not as unwise but as wise THe Apostle here expoundeth what he meaneth by circumspect walking namely a wise ordering of a mans self according to the rules of Christian Prudence For wisdom is two-fold either Worldly and Carnal or else Heavenly and Spiritual This distinction is the Holy Ghosts own in Jam. 3.15 17. where both of them are at large described True wisdom what it is Our Text speaketh of spiritual and heavenly wisdom which is such a gift of God as both directeth and effecteth or causeth a man to do that which is acceptable and pleasing unto God Wherein it is much distinguished from humane wisdom which is meerly contemplative knowledge but this is an active knowledge giving rules and guidance in practice and action Eccles 10.10 The excellency to direct a thing is wisdom As a Coach-man in a Coach so spiritual wisdom in the heart orders the whole motion of a Christian in all his ways They are wisest men that walk most strictly The connexion implies that those be the wisest men that walk most exactly Prov. 14.8 The wisdom of the prudent is to understand his way Deut. 4.6 Keep them and do them for this is your wisdom and your understanding in the sight of the people Onely this is a wise people and understanding Prov. 23.19 O thou my Son hear and be wise and guide thy heart in the way CHAP. IV. Proving strict walking to be the wisest walking 1. HE that is but a little acquainted with the Scriptures shall easily observe that he who walks most strictly according to Gods word is led by Gods wisdom which makes him discern between good and evil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist and so walketh at a certain by a most right and constant rule and direction so as you shall find him square and stable of good judgement and sound resolution in the things he is about He is the wisest man that followes the wisest guide But what man is he that feareth the Lord that is walketh exactly Him will the Lord teach the way that he shall chuse Psal 25.12 Whereas it is a just punishment of carelesness to wander as vagrants and unsetled persons in the way of Religion and grounds of Christianity and to be tossed and tumbled every way with the waves of inconstancy and doubtfulness in every thing for want of sound information and judgement in the wayes of God and needs must such be as wavering in their practice as in their judgement 2. He is the wisest man that being to journey takes the safest shortest cleannest and most lightsome way But so doth he that walks more strictly and circumspeâ—â—ly he onely walks safely because he walks sincerely whereas in declining Gods ways but a little there can be nothing but fears without and terrors within and danger on every side which nothing but uprightness can fence out So who can deny but God himself hath described the rightest and so the shortest way to heaven which is the way over which he holds his own light And howsoever many aspersions and foul things be cast upon it yet this is the onely clean way of holiness and innocency that leadeth to the Holy of Holies into which no unclean persn or thing can enter 3. He is the wisest man whose words and actions being scanned most narrowly will abide the trial But thus must needs his words and actions be found that is most exact and stands most strictly to the word So David saith Then shall I not be confounded when I have respect to all thy Commandements Psal 119.6 and Job 31.35 The Almighty will witness for me though mine enemies write a Book against me Let the enemies of Grace slander reproach and traduce for a time the ways of Gods righteous servants He will make their righteousness break out as the light Psalm 37.5 time shal shew they were not so overshot as the world deemed For standing straitly to the word they may truly say with Jeremy Lord If I be deceived thou and thy word hath deceived me 4. He is the wisest man that best acquits himself in al estates but he that walks precisely according to the directions of the word shall most handsomly demean himself in all estates If God give prosperity to a wicked man it drowns him Prov. 1.32 Ease slayeth the foolish but this man useth it warily without pride or insolency 1 Cor. 7.31 he is taught to use the world weanedly as not using it If he be in adversity which sinks the sinner this man bears it without impatience or murmuring Phil. 4.12 yea he makes himself a great gainer by it Gods word fits him for every estate he can want and abound he is for peace or war for sickness or health for life or death no evil tidings can make him afraid As a wise man lace hath rule and power over his affections and is free from unruly passions 5. He is the wisest man that taketh the best course for his own preferment But so doth he that walketh most exactly 1 Tim. 6.6 Godliness is the greatest gain This man is ever in the way of preferment he stands still in the presence of God lives continually in his eye by constant honouring of him he is comming into place of great honour and great honour is comming upon him He hath wealth and riches and is still storing up as one covetous for heaven is ever encreasing in grace and glory 6. He is the wisest man that can give others the best and wisest counsel But who is so well able to give advise as he that is best acquainted with the ways of God If experienced counsel be the best who so fit as he Who hath tasted how good God is who so able as he whom God hath stored with wisdom 1 Pet. 2.3 such as hath winded him out of many troubles such as brought into his hands so rich a stock and revenue of grace and made him a pattern and example of piety and vertue to many others Such as charge strict walking of silliness and folly do it with greater folly Which if it be so then we might take occasion to reprove such as charge Gods people with simplicity and foolishness and condemn them of much madness in that they go in a way unknown uncouth and contrary to the world They cannot walk in the dirty path of sinful pleasures nor by the crooked rule of carnal policie nor make the fashion of the world the measure of their conformity Luke 13.34 but are content to walk in the straight way unto eternal life which the foolish world counts foolishness and a simple
G 1 Grow up daily in the practice of every commandement and in the faith of every promise of God seeing God would have the planted in his house thrive Ps 92.13.14 well liking and more fruitful in their age he that is not best at last may fear whether ever he were good 1 Cor. 10.32 Rom. 14.13 2 Give no offence justly unto any man whether within or without for woe to them by whom offences come 3 Grieve for nothing in the world so much as for your own sins Rom. 7.18 19 24 and in them for nothing so much as for offending so loving a God and that not only in committing of evil but also in omitting of good H 1 Cor. 11.31 1 Humble your self for your sins that the Lord may raise you up for he that judgeth himself aright shall never be judged of the Lord 2 Honour all men in their places 1 Pet. 2.17 but no man so much for his greatness as for his goodness Act. 10.35 and thus shall you imitate the Lord himself who accepteth not persons but in every Nation accepteth him that feareth him 3 Have special care to avoid the sins which you have found your self most inclined unto and which have in times past most prevailed for sin is loath to be said nay and Satan seeketh re-entry I 1 Justifye Gods wisdome in all his proceedings concerning your self and others his Power in sustaining his Providence in maintaining his Justice in punishing his Love in correcting his Bounty in promising his Faithfulness in performing his Grace in giving his Mercy in taking away and in every thing say from the heart Job 1.21 Blessed be the Name of the Lord. 2 In every company receive some good and do some also to your power leave no ill savour behind you neither do hurt by speech silence countenance or example in your praises be discreet in saluting courteous in admonishing brotherly and wise in moving and entertaining speech or conference 3 It is fearful to sin Psal 51.3 Ephes 4.26 but much more to lye in it and therefore registerall your sins daily bewail them at fit times pray for pardon of them and strength against them contemn none as counting it little because Gods law hath condemned it and Christ hath dyed for it or else must you eternally K 1 Know God in Christ Job 17.3 which is life everlasting kiss the Son of God lest he be angry Psa 2.12 and know your self to be a beleever and that Christ is in you and you in him 2 Keep as your vows with God Psa 15.4 so your lawful promises with men for faith and truth must kiss each other in Christian conversation 3 Keep out wandring and worldly thoughts as much as possible may bee prov 4.23 narrowly watching your heart for such as you suffer that to bee such will be your words deeds and whole conversation L 1 Love all things for Gods sake and God onely for his own and look you make him your friend whosoever be your enemy for it this you shall do if as an obedient child you live in the eye of your heavenly father 2 Look upon the lives and behaviours of the wicked to avoid them of the godly to imitate them upon the Life and Death of them both as also your own not far off to make you loathe this world long after the life to come Luk 21.34 Rom 13 13. Deut. 28.58 Mat. 7.12 3 Let your meat apparel recreation be lawful needful and moderate M 1 Make not mention of God or any word or work of his but with fear and reverence nor of any man but with love and carefulness using his name as you would have him to use yours 2 Mark other mens profiting in religion to provoke your self their slips to make your self more wary their risings to be thankful to God for them 3 Meditate often upon the four last things 1 Death 2 Judgement 3 Heaven 4 Hell N 1 Never make shew of more holiness outwardly than inwardly you have in your heart which God seeth in which hee desireth truth Rom. 12 nor please your self with your unprofitableness unfitness or unwillingness to good 2 No man is owner but steward of that he hath you must therefore impart of the blessings you have to those that stand in need wisely heartily and in due season 1 Cor. 11.28 Rom. 12.12 3 Note your own special corruptions whether they grow stronger or weaker and how your self can resist them and if any assault you more strongly pray and make the matter known to God The best way for a woman solicited to folly to bee rid of the Tempter is to tell her Husband O Prov. 27.2 10.19 1 Often speak to the praise of God never of your self For other things because many words want not iniquity speak as few as you can or rather none than unprofitable â—am 1.19 2 Open not your mouth to speak of other mens infirmities Psal 15 especially behind them nor before them without grief and sorrow 3 Of every idle word account must be given Mat. 12 36 and much more of every wicked word and therefore let your speech be gracious poudred with salt Col. 4. â— and tending to edification P 1 Praise the Lord for every new benefit bestowed 1 Thes â— 18 and then by it promote his glory the Churches good and your own salvation esteeming of graces given as spurres to godliness and pledges of eternal life 2 Prevent anger before it kindle Eccl. 7. â— Prov. 14 17 it is wisdome to quench the least sparkle of fire before it begin to flame Consider 1 the original of anger being pride or self-love 2 The cursed fruits by giving place to the Devil 3 Gods patience 4 Gods image in your brother 5 Your own weakness in the same kind 6 The wrong is not remedied by revenge but inlarged nor the wrong-door amended but imitated 3 Prepare your self for death 1 Cor. 1 56 and pull out his â—â—ing by 1 Bewailing sins past 2 Turning to God in time to come 3 Purposing a new life None can dye ill that hath had a care to live well Perswade your self if you live well you shall dye well but if you dye well doubt not but you shall do better Q 1 Quiet your heart Psal 39 â— and be still under the correcting hand of God because 1 He doth it 2 For your best 3 Hee will moderate it 4 Supply strength 5 Seasonably deliver out of it 2 Question not whether others should do you good or you them first Mat. 5. â— Rom. 1.20 it is praise-worthy to bee first in well-doing and if you do good to your enemies your reward is with God 3 Quench not the Spirit 1 Thes 19 not suffer any good motion arising in your heart to pass away but feed it by reading meditation prayer and practice R 1 Read daily something of
to carry our selves Nunquam minus solus quam cum solus as we may say with Scipio Wee are never less alone than when we are most alone and with our Saviour Joh. 16.32 I am not alone the Father is with me The faithful need never bee alone because they may ever be in conference with God then may they goe close to God and sharpen their prayers and meditate on his Word and VVorks to fit them better for their callings then may they enlarge their hearts to God in confessions and praises and thus he that is led by the Spirit into these solitary places is in safety because as the hills compass Jerusalem so doth the Lord his people while they are in his service thus shall Satan bee most disappointed who while hee hopes to make our solitariness his advantage wee shall by it draw nearer unto God and bee set so much the more out of his reach 4 Directions for solitariness Directions for solitariness 1 VVatch the benefit of time to spend it best in musing upon heavenly things and enjoy the sweet liberty of conversing with God 2 Know that no time must be spent in roving and ranging thoughts but must be redeemed from evil and unprofitableness and therefore choice must bee made of objects presented and as little time as may be spent in worldly and indifferent things and then with as little delight as may be Holy wisedome is ever diminishing the love of earthly things 3 Consider the danger of sin in thy solitariness when fear shame witnesses and counsellers are removed and that there are no open sins which are not secretly first hatched and warped and therefore if we muse on any sin let it be to overcome it and beware of secret allurements 4 Consider the slipperiness and business of the heart which is a wandring thing like a Mill ever grinding ever in motion still setting us on work with more Commandements than ever God did and therefore giving it leave to muse we must the better watch it To be tempted of the Devil This is the fift circumstantial point namely the end of Christs going into the wilderness Here consider two things 1 The Author of the temptation the Devil 2 The end it self to be tempted of him The Devil that is a wicked spirit the Prince and Captain of the rest as we may gather out of Matth. 25.41 A wicked spirit not by creation but by defection Full of wickedness whence Elimas the Sorcerer is called the child of the Devil Act. 13.10 because he was full of deceit and wickedness Full of malice a red Dragon full of poysons seeking nothing but destruction Full of craft an old Serpent more crafty than all the beasts of the field Full of power called the Prince and God of the world and the power of darkness the strong man keeping the hold Principalities powers c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trajicio calumnior and signifies an accuser calumniator or slanderer having his name from his continual practice For so he is called the accuser of the brethren which accuseth them before God day and night Satan accuseth man 1 To God Rev. 12.10 and no marvel seeing he durst accuse God himself as an envier of mans happy estate and careless of Christs estate here But especially he accuseth 1 Man to God as he did Job that he served God in Hypocrisie and upon affliction would curse him to his face chap 1. vers 9. 2 Man to man 2 To man stirring up strife and contention from one against another and by this means he worketh effectually in the children of disobedience Ephes 2.2 VVhere strife and envying is there wisdome is sensual and devillish Jam. 3.15 An example hereof wee have in Saul who when the evil spirit was entred into him all manner of accusations came against innocent David and were received that he was a Traytor and one that sought Sauls life c. 3 Man to himself 3 To himself when he hath drawn a man to many loathsome sins then he stretcheth them beyond all the measure of mercy aggravates Gods justice extenuates his mercy and all to bring the Sinner to despair Thus he accused Cain Achitophel and Judas whom hee brought to confess their sin but to deny Gods mercy Whence note 1 The miserable estate of wicked men that serve such a Lord and Master as the Devil is Satan◠best wages to his most diligent Servants who in stead of standing by them for their diligent service will stand against them to accuse them to God to men to their own Consciences will reckon up all their faults and deprave whatsoever was best intended While he can draw them along in his service hee will lye close like a crafty Fox and Serpent in one corner or other to devour their souls but afterwards will terrifie them and roar like a Lion on them setting in order before them the villanies to which he himself tempted them crying out on them as damned VVretches and making them often cry out so of themselves even in this life and for ever in the life to come And yet alas he is the Prince of this World to whom generally most men yeeld their subjection and homage yea the God of this world to whom men offer themselves and whatever they have or can make in sacrifice yea men sell themselves as slaves and bond-men to be ruled at his will How should this one consideration move men to get out of his power and out of the service of sin and come to Jesus Christ who is meek and merciful one that covereth sins acquitteth and dischargeth one that answereth all accusations and crowneth our weak endeavours which himself worketh in us in such sort as a cup of cold water shall not goe unrewarded 2 Note how expresly Satan hath stamped this quality as his own mark upon his Children who so lively resemble him as that they have his name also given them Tit. 2.3 and 2 Tim. 3.3 and 1 Tim. 3.11 For how quick and nimble are men to goe between man and man with Tales and accusations to cast bones of enmity Sometimes charging men openly or secretly with things utterly untrue and false as Ziba dealt with Mephibosheth 2 Sam. 16.3 sometimes blazing infirmities which love would have covered sometimes aggravating with vehemency of words facts or speeches which charity would give a favourable construction unto as Doeg pleaded against Ahimelec 1 Sam. 22.9 sometimes depraving the truth by adding to mens speeches and this cost Christ his life his enemies adding I will destroy this Temple and make another in three days made with hands or diminishing it by concealing that which might make for a man All which are Satanical practices who being the Father of Lyes would chase all truth out of the world Let all Gods Children labour to express Gods Image 7 Rules or means against false accusation in hating this hateful
pawn but we must trust in his word that is indeed to trust in God When the case is with us as it was with Moses at the red Sea the Sea afore him the Mountains on both sides Pharaoh and his Host behind then to say Stand still fear not and behold the salvation of the Lord here is sound faith VVhen Aram and mount Seir came against Jehoshaphat and he saw no strength or means of his own he said O Lord we know not what to doe but our eyes are unto thee and so though his Army was small and his enemies like grass on the earth trusting in God he went away with the victory And what a holy and faithful profession was that of Job If the Lord kill me yet will I trust in his mercy Rules to carry our selves by faith in the outward means I. Where they be 1 Faith neglecteth not good means where they be 3 Rules to keep faith in the presence of outward means because Gods providence hath afforded them and appointed them for our good faithful Jacob had a good care to provide for his family Gen. 30.30 Isaac said to his Father Here is the knife and wood but where is the sacrifice Abraham answered God will provide so set us use the means and God will provide the rest that is wanting 2 It hath a right judgement of them not as things to bee trusted to neither art nor labor expressed by the net Hab. 1.16 nor wealth and riches expressed by the wedge of Gold Job 31.24 nor friends and alliance expressed by the arm of flesh Jerem. 17.5 no nor the outward means of salvation Ezek. 33.31 Faith knoweth it is not bread but the staff of bread that man liveth by David looks upon his staff and bow and saith they cannot help him Psalm 42.6 and counteth watching and building but vain except the Lord joyn his helping hand Psal 127.1 2. 3 Faith useth means but expecteth no blessing from them but by the word and prayer Gen. 32.9 Jacob useth good means and policy in dividing his Army and separating his bands but withall giveth himself to Prayer to get Gods arm with him Exod. 17.11 Josâ—â—â— goeth and valiantly fighteth the Lords battel but Moses must bee at prayer in the mount and no longer Joshua prospers than Moses prayeth 3 Actions of faith in the absence of means II. Where they bee not 1 Faith trusteth where means bee wanting or against them Though ten thousand compassed David yet would hee trust Psal 3.6 And Abraham was a notable pattern of Faith when hee had no means but all was against him in himself and his wife still he depended upon the naked word that God was true and able to perform his Promise Rom. 4.9 20 21. 2 Faith when it may useth no evil means it flies not in sickness to sorcery nor in extremity to the Witch as Saul did for which he was rejected from being King 1 Chron. 10.13 It turneth not to fetches of policy nor to digge deep Counsels on which a woe is pronounced Isa 29.15 It deviseth not to smite ones betters with the tongue it taketh not advantage of mens simplicity or forgetfulnesse 3 It observeth how many great things God bringeth to pass without yea against the means to shew how little hee depends upon them and therefore it will not stint the Holy one of Israel but frame the heart to his likeness It sees the walls of Jericho fall down by seven daies compassing Josh 6.3 It sees all Midians Host discomfited by means of a dream of a barly loaf tumbled down from above into the host of Midian Judg. 7.13 and Aâ—hurs Host flye all away supposing the King of the Hittites and Egyptians to come upon them through a noise of Chariots and Horses 2 King 7.6 And surely this is the course in which God often incourageth his Children who thrive and grow they know not how by vertue of the promise that God will fill his with hidden treasures Whereas those that will feed themselves upon the means and trust God no further Gods justice often lets them see their folly revenging their infidelity they eat and are not satisfied they earn mony for a bottomeless bag Hag. 1.6 they go and trust in Physicians as Asa did and pine away their wisdome and Counsel is turned to foolishnesse as Achitophels They have horses and strength and trust to it Psal 20.7 8. but they are fallen there where they trusted And thus God letteth men see that there is neither wisdome counsel power or success against nor without the Lord. Not to think much if with our Lord we find men more savage than beasts Note 4 Christians must not think much to finde men more savage than brute beasts seeing Christ found it so Lazarus found Dogges more pittiful to him than Dives and Paul found the Beasts to which hee was condemned at Ephesus more merciful than the men 1 Cor. 15.31 The like entertainment in the world must every Christian expect Vers 2 And when hee had fasted forty daies and forty nights hee was afterward an hunger Now wee come to the third point in Christs expectation of his enemy namely His imployment and that out of the Evangelists is gathered to bee twofold 1 Fasting to which hee joyned prayer without all doubt this S. Matthew hath that hee fasted forty daies and forty nights 2 Temptation by lighter onsets as Luke saith plainly hee was forty daies there tempted of the Devil and after that hee was hungry and then began these three temptations In his fast consider three things 1 What kind of fast it was 2 The reasons of it 3 The continuance forty daies and forty nights For the first Of fasts there are three kinds Kinds of fasts three 1 Civil as when men fast for the health of their body or when men are so intent upon their affairs as they take no time to eat and drink Thus Saul fasted pursuing the Philistims 1 Sam. 14.24 and those forty that vowed not to eat till they had slain Paul so intent they were upon their wickedness Act. 23.14 This is voluntary there is also one involuntary fast when men want what to eat and drink as Elias fasted 1 King 17.5 This is not here meant 2 Religious which is an abstinence from meats drinks and all delights to testify our true humiliation before God to fit us unto prayer and to further and witness the truth of our Repentance And this is either publike or private of one or of more for one day or longer time But neither is this meant here For 1 Christ had no corrupt wanton or rebellious flesh to mortify or chastise 2 Christ had nothing to repent of no amendment of life no hardnesse of heart no want of faith to bewail no guiltiness to confess by it 3 Hee had no need of fasting to help him in prayer for neither needed hee any grace which he had not by the lighting of the Spirit upon him neither had
should eat they should dye and yet hee labours to make them doubt of that truth which both hee and they knew too well This was ever his practice Reasons 1 Because of his great malice to God who hath every way set himself to confirm his word that his own truth might shine in his word to all the world Therefore hee hath outwardly confirmed it by many powerful and glorious miracles such as the Devil could never make shew of as raising the dead the standing and going back of the Sun the division and standing of the Sea and rivers and the bearing of a Virgin and inwardly his holy Spirit perswades testifies confirms and sealeth up the Word in the hearts of Gods Children 1 John 2.20 2 Cor. 2. Now to make God a lyar and to shew himself most contrary to the Holy Spirit hee contradicts and opposeth stormeth and rageth 2 Hee hateth the word of God because it is the greatest enemy to his Kingdome every way resembling God the author and carrying his image It is light and no marvel if the Prince of darknesse resist it it discovers his subtilties and fenceth the Christian against his policies it discerneth spirits that let him come as an Angel of light hee shall bee uncased As hee prevaileth in darkness so hee worketh in impurity now here the word resembling God himself crosseth him it is pure in it self and a purifyer as Christ saith Yee are clean by my word Further his chief power being in the Sons of disobedience and in the hearts of infidels here also the word clips his wings being the word of faith and John 17.20 Christ prayed not onely for his disciples but for all those that should beleeve in him by their word In a word seeing hee exerciseth his chief power in the sons of perdition who are given him to rule at his will here the word is his enemy because it converteth sinners and saveth soules called therefore a word of salvation 3 He opposed Gods word through the malice he beareth Gods children for hee ever opposeth true professors casts them into prison and would never let them have a good day in the world if hee might have his will and follows them with temptations and with outward afflictions But this is the sword of Gods mouth and the sword of the Spirit by which they cut thorow his temptations and make them forceless it is that which comforts them and sustains them in their troubles and directs them happily to heaven so as no way he can have his will of them 4 It stands him in hand to oppose Gods word for his long experience hath taught him that so long as men hold to the word they bee safe enough under Gods protection and hee could never win his Captain-sinners to such high attempts in sin were it not that hee had first shaken the truth of Gods word out of their hearts How could hee have brought Pharaoh to such obstinacy against God and his people as to say Who is the Lord and I will not let Israel goe but that he had brought the word in Moses and Aarons mouth into contempt further than the sting of the miracles forced him When Saul had once cast off the Word of the Lord Satan lead him as in a chain to hunt David to throw a dart at Jonathan to seek to the Witch against whom himself had enacted a severe law The like of Ahab Herod Nero Domitian c. 5 The Word of God is the sentence and rule of righteousness which condemneth Satan and therefore no marvel if he cannot endure it and wish it false and love it no better than the bill of his own condemnation and death eternal Vse It is a note of a man foyled by the temptation of Satan and of a devillish spirit to call Gods Word into question either to deny it as false or doubt of it as uncertain either of which if Satan can perswade unto he hath his wish for he knows they are no subjects to God that will not acknowledge his Scepter but doubt of the rod of his mouth he can easily blind-fold them and lead them whither he will that deny the light hee can easily vanquish them and lead them captive to all sin if he can get them to cast away their weapons Yet what a number of men hath the Devil thus farre prevailed with in this violent kind of temptation Some call in question whether the Scripture be the Word of God or no swarms of Atheists and Machevillians that hold the Word but an human devise and policy which is to open a door to all carnal and brutish Epicurism and to confound man and beast together Others doubt not of all but of some Books and others not of some Books but of some places of the holy Scripture But we see that Satan would have Christ but to deny or doubt of one sentence and what Eves calling into question of one speech of God brought on all our necks all we her posterity feel And it is in our natures when God speaks plainly against that sin we make ifs and pervadventures at it and so turn it off As for example 1 Our Saviour teacheth plainly that whosoever are of God hear his Word and his sheep hear his voyce Either men must beleeve it or deny it and yet how few can we perswade conscionably to hear the VVord all who must plainly either make the voyce of Christ false or themselves none of Gods none of Christs sheep for not hearing it 2 Our Saviour saith expresly He that heareth you heareth me Luk. 10.16 and that God speaks in the mouthes of his Ministers 2 Cor. 5.20 and that they have an heavenly treasure in earthen vessels But how few are of this mind never did any Heathens so despise the voyce of their Priests and the answer of their Oracles as Christians in general despise our voyce in which God and Christ profess they speak 3 Christ plainly saith this word is the immortal seed of our new birth the sincere milk to nourish the soul the bread of life heavenly food But who beleeve him for generally men have no appetite no desire to it and can well be content to let their souls languish in grace and be starved to death And whereas they would goe as farre or farther into other Countries as Jacob and his Sons into Aegypt when there was no Corn in Canaan to supply their bodies with food this they will not stirre out of their doors for VVell take heed of calling Divine truths into question No Divine truth to be called into question for three reasons stand not in them upon thy reason and understanding which are but low and shallow suspect them in things thou canst not reach rather than the truth of Scripture and make good use of these rules 1 In the rising of any such temptation know that Satan seeks advantage against thee and would bring thee into the same condemnation with himself by the same sin and
must labour to espye Satans suggestion in it together with our own inclinations to swallow down all such temptations and forthwith to cast our eyes upon such Scriptures as may bee back-biasses to our natural motion Satan alloweth his servants stones for bread Vse 3. Note the cold comfort that Satan affords his followers when they need bread hee offers them stones as with Christ here Matth. 7.9 What man is there among you that if his Son ask him bread will give him a stone as if hee had said No Father that loveth his childe can bee so unnatural but Satan who cannot but bee an unnatural murtherer here for bread offers the Son of God a stone It is clean otherwise between God and his children for if Fathers which are evil can give good things to their children much more our heavenly Father giveth good things to them that ask him even things according to their need Your heavenly father knoweth that yee stand in need of all these things If they have need of Christ the bread of life he gives them this bread of life If they need the Holy Ghost hee gives the Holy Ghost to them that ask him that is not only beginnings of grace but increase of it in greater measure and a comfortable feeling and fruition If they need temporal mercies he gives them more than they ask as Salomon yea above all they are able to ask or think VVho would not think himself happy to bee Gods favourite rather than stand to the Devils wages who for bread will reach him stones Use 4. The way to get bread Gods way to get bread contrary to the Devils in three things is not at the Devils appointment to turn stones into bread or use unlawful means but 1 To fear and serve the Lord Exod. 23.25 If thou wilt serve the Lord thy God he shall bless thy bread and thy water the good land and all the fruits of it were promised to the Israelites so long as they were Homagers to God no good thing shall be wanting to such Psal 34.10 If we serve him we shall never need turn stones into bread even as Christ here did not who refusing Satans offer was refreshed of the Angels 2 To live in an honest and lawful trade of life painfully Gods ordinance is that in the sweat of thy brows thou must get thy bread the earth brings not forth so naturally now as at first yet at first Adam must Till the ground 3 In our lawful Calling to depend upon Gods blessing which maketh rich leaving all the success to God and this will make us content with that estate which God maketh our portion by good means Vers 4. But hee answering said It is written Man liveth not by bread only but by every word that proceedeth out of the mouth of God IN this answer of our Saviour repelling the Tempter four things are to bee considered 1 The manner 2 The affection negative But. 3 The matter of it a testimony of Scripture It is written 4 The parts of this testimony 1 Negative Man lives not by bread only 2 Affirmative but by every word that proceedeth out of the mouth of God The manner and quality of the answer appears in the whole answer that it was 1 A reasonable 2 A meek 3 A modest answer First it was a reasonable answer our Lord did not shake off the Temper without an answer though he deserved none but to shew that hee did not refuse the motion of a wilful mind but upon just ground he makes him a sufficient answer whence our Saviour would teach us that Doct. If we be to deal with our most deadly adversaries Christiâ—â— must be reasâ—â—able to most â—nreasonable â—dversaries Reasons suppose them as malicious as Satan to Christ yet we must doe nothing nor speak nothing of a wilful mind but take the guide of reason and the ground of conscience with us For 1 The will of man not ordered by reason is like a wilde Colt without a Rider most untamed and untractable most hateful to God and most hurtful to men and a note of man reserved to the Judgement of the Great Day to bee punished is to bee presumptuous and stand in his own conceit 2 Pet. 2.10 2 Reasonable men must have reason for their actions at the least for herein is a difference between the beasts and men they are lead by sense and appetite but men by reason from which if men depart they degenerate into beasts being lead with sensuality 2 Pet. 2 1â— 3 Our Saviours example carrieth us further that we should not only bee lead by reason in our affairs but by reason sanctified and renewed reason directed by the word and this not only here but in all his course of life Mar. 10 40. when he refused the unreasonable request of the Sons of Zebedeus hee gave a just reason saying It is not mine to give but shall bee given to them for whom it is prepared I must not give the chief seats in my Kingdom according to kindred and affection but according to my Fathers election When he rebuked Peter and called him Satan he giveth a reason for such unwonted sharpness For thou art an offence unto me thou savourest not the things of God thou wouldest hinder mans Redemption and Satan could have done no more Matth. 16.23 Acts 1.7 when the Disciples would know of Christ at his ascension when he would restore the Kingdom to Israel he denies their request and gives a reason It is not for you to know this my father hath put times and seasons in his own power yee have another task to bee witnesses to me c. intend this look to your Apostleship Vse This reproves the frowardness and unreasonable wilfulness of men and especially in their dealings with their adversaries taking violent courses not respecting conscience religion nor reason it self but standing upon their will and saying This I will doe let see who shall hinder me and let him undoe it if he can Now perswade this man Oh but let not passion guide you but shew your self a man cast away this impotent and womanish reason to such as are bruitishly destitute of reason I will because I will No hee is an enemy to all your perswasion his will out-runs his wit and reason his lust is his law his conscience and his religion But if any thing can reclaime such a man if he be not rather an Heathen than a Christian let him set Christs example here before him who would not be wilful without reason to the Devil himself in a most devillish motion and wilt thou to thy brother to thy neighbour yea to thy wife children c. Either set thy self to walk in thy Lords steps or get thee another Master Five reasons of Christs meekness to Satan Secondly this answer of Christ was a most meek answer Christ was omnipotent able with a book to have confounded the Devil hee might by his power have driven him back
many and mighty powerful miracles which were signs from heaven shewing that hee was from heaven And yet for all this they beleeved not So Matth. 27.42 the High Priests Scribes and Pharisees said If hee bee the King of the Jews let him come down from the Cross and woe will beleeve him No doubt Christ could but bee would not not onely because it was an hour of darknesse but because hee know they would never have beleeved him Psal 22 2â— 23. I will declare thy name to my brethren to the seed of Jacob to Israel Reasons 1 This practice of Christ is answerable to his precept Matth. 7.6 Cast not holy things to doggs nor pearls before swine By holy things and pearls are meant the things of Gods Kingdom Christ and his merits c. so called both to shew the excellency of them in themselves being above all pearls Prov. 3.14 as also our duty to prize and lock them up in our hearts and keep them as we doe our pearls safely in our memories By Doggs and Hoggs are meant malicious and obstinate enemies convicted of enmity against Gods Word of whose amendment there is little hope every man naturally is an enemy to God and his Word and so a dogg and a swine as Christ called the Heathens and Gentiles It is not lawful to take the children bread and cast it to doggs Now to such as these we must preach and offer the Sacraments yea Christ offered himself and came to call sinnets but when his Word and Miracles were rejected and himself evil intreated as among the Pharisees then saith Christ Let them alone they are blind leaders of the blind 2 Christ shews himself unto none but such as he loveth and love him Joh. 14.11 and this was the ground of Judas his speech Lord what is the cause that thou wilt shew thy self to us and not to the world the world sees him not for none seeth him but to whom he sheweth himself and he sheweth himself to none but such as love him and none love him but such as love his word and keep it vers 23. 3 This was one cause why Christ spake so many things in Parables that such as would be blind might not see and such as would not make a right use of his holy doctrin might not understand Matth. 13.13 For many that heard them let them goe without further question in a careless manner whereas the Disciples of Christ inquired of him his meaning and one learned of another and so that which for the difficulty drave others away became in this manner of teaching much more easie and familiar yea much more perspicuous and clear than any other 4 Never could extraordinary means convert such as beleeved not the word the ordinary means and therefore Christ never or seldome gratified the Scribes and Pharisees with Miracles or extraordinary means because they resisted his Doctrin Person and Works or if any wicked men saw any of his mighty VVorks and Miracles they saw not himself in them as Pharaoh what a number of Miracles saw he yet he was never the better he would not acknowledge God nor his servants and in the Wilderness they who saw Miracles every day and moment yet not beleeving the VVord of God in them were never the better the arm of the Lord was not made bare unto them Vse 1 Ignorant persons that know not Christ nor desire to know him are in a woful estate being such as Christ counts unworthy to reveal himself unto and therefore he either keeps the means from them or leaves them without grace to make an holy use of them Numbers of men to whom Christ never revealeth himself Vse 2. In worse case are they that have the means and yet no tast of them no reformation by them their covetousness their pride their drunkenness and uncleaneness will not be left as many that come to Church to hear the VVord and receive the Sacraments and yet are no better than Doggs and Swine and altogether unreformed in their lives and courses Some draw the VVord of God into question and would be taught by Angels or Miracles as Satan here but Christ will not make himself known to them no more than to him so saith Abraham to Dives in Hell when he denied his request They have Moses and the Prophets if they will not beleeve them neither would they beleeve if one should rise from the dead Some are resolved to live as they list let the Preachers say what they can whereas he that is in Christ to whom he reveals himself is a new Creature for Christ speaks to the heart not to the ear only Others say they are decreed to life or death and therefore doe what they can they cannot change Gods mind and hence never goe about to change themselves But had Christ shewed himself to these he would have directed them to the means of saving knowledge namely to the Scriptures which testifie of him Joh. 5.29 and to faith which unites to him and to the fruits of faith which testifie the truth of it to his glory and their comfort Others will be saved by saith alone and by a profession of the Gospel and so neglect the works which justifie it and the power of godliness whereas if Christ in the Ministry had revealed himself to such he had quickned their faith and not left it as a Carkass for faith without works is dead Others poor simple people will be saved by mercy alone and never labour for knowledge faith or true feeling of their own estate and care not how sin abound that mercy may abound much more But had Christ met with them hee would let them see their misery in the causes and effects and teach them to hunger after mercy in the means and having obtained it to goe and sin no more lest a worse thing follow Others disclaiming the doctrin of mortification and self-denial therefore dislike the VVord as too straight a Doctrin stripping them of their pleasures and profits and hence some hold on in their lusts some return with the Swine to their wallowing in the mire they cannot dye to sin they cannot live without laughter mirth and sports Whereas had Christ revealed himself unto them he would have taught them that his yoke is an easier yoke than the yoke of sin Three properties of such as to whom Christ will make himself known and that there is no sound comfort but in mortified affections and actions Vse 3. VVhosoever would have Christ reveal himself fully unto him must labour to be thus qualified 1 He must be humble for he teacheth the humble in his ways Psal 25.9 but the proud hee sends empty away as rain makes vallies fruitful but falls off the mountains which are therefore barren 2 He must long and desire to meet Christ in his Ordinances for Christ is the scope of the VVord and Sacraments therefore desire to know nothing but Christ Crucified goe to the tents of Shepheards where
he hath told thee thou shalt meet him And this desire if it bee sincere will vent it self in earnest prayer to be taught of God Teach me thy statutes O open mine eyes that I may see the wonderful things of thy Law And it hath a promise to bee answered Joh. 14.21 I will love him and shew my own self to him 3 Hee must have a conscionable indeavour and industry to obey that part of Gods will which he revealeth unto him Joh. 7.17 If any man will doe his will he shall know whether the doctrin be from God or no. III. The third part in the answer is the matter of it a testimony of Scripture It is written Christ might have oppressed the Devil by his Divine power but being as man to be tempted he would as man overcome 1 To magnifie mans nature 2 To torment Satan the more and 3 To teach us how to overcome him And by this his practice he gives to understand that Doct. 1. The Word is a principal weapon of our Spiritual warfare Reasons The word written is a chief part of our spiritual armour to foyl Satan by yea indeed the principal weapon of our spiritual warfare is the VVord of God 1 Ephes 6.17 Take unto you the sword of the Spirit which is the VVord of God and therefore as a sword it serves 1 To defend us 2 To wound Satan 3 To cut asunder all his temptations so it did serve Christ here Neither is it a Carnal weapon but the sword of the Spirit that is a Spiritual weapon as the fight is spiritual not made by man but tempered framed sharpned and put into our hands by the Spirit of God himself for whose VVord else is it or whence hath it power but from Gods Spirit Revel 1.16 It is called the two-edged sword which goeth out of the mouth of Christ because it is sharp and piercing to wound all his enemies it pierceth to the very bones and marrow VVith this sword he slayes the wicked Isa 11.4 with this he visits Leviathan and slayes the Dragon that is the mightiest enemies of his Church Isa 27.1 with this sword he consumes Antichrist 2 Thess 2.8 and with this sword he soyls the Devil here with the same he slayes corruptions and Satanical temptations in the hearts of his own children 2 This part of our armour was signified by the Shields wherewith Salomons Temple was hanged Cant. 4.4 and by the smooth stones whereby David smote the Phitistâ—m 1 Sam. 17.40 here the Sons of David and Davids Lord smites the Goliah of Hell with a deadly wound Sauls Armour is here refused worldly weapons wisdome and subtlety and one stone is taken from the fountaines of holy Scripture out of the bag of his holy memory and by it Satan falls Yea it is the armory of the Church whence all other parts of Christian armour are to bee had 3 All the contention and fight of Satan is to fasten some error and falsehood upon us now therefore the onely fence from error is to bee girded with the girdle of truth now the title of truth is often given to the word of God Psal 19.10 The judgements of the Lord are truth and Joh. 17.17 Thy Word is truth to shew that so long as wee hold to the word wee are sufficiently armed against all falshood and error both in judgement and practice And the like may bee concluded from that it is called light discovering and chasing before it all mists and darkness The word a compleat armour 4 The Word is a compleat armour covers every part of the soul gives fence and direction to the minde understanding memory thoughts all the affections and all the faculties of the soul it covers every part and member of the body teacheth the eye to look the ear to hear the tongue to speak the feet to walk It directs us in all our conversation and actions of life towards God and men even to all conditions of men superiours equals inferiours poor and rich further it guideth us in all conditions of life in all times in all places in all ages prescribing rules to children and men young and old in all exercise and use of things indifferent as meat drink apparel recreation in a word in all things concerning this life or the life to come So as here is a sufficient defence for all occasions 5 Never did any man receive any hurt from Satan or his own corruptions or from this evil world but either because hee did not draw out this sword or did not â—ightly use it What other was the cause of the deadly wound of our first Parents and ours in them but that they drew not out this sword of Gods word but suffered the Serpent to wring it out of their hands How could Peter have been so greivously wounded in the High Priests Hall but that hee forgat the word of Christ which had admonished him of it the power of which was such as it healed his wound as easily as it had done Malcus his ear which hee had struck off and therefore wanted no power to have preserved him if he had remembred it What a fearful wound befell Lots wife because shee cast off this armour and forgate the Word charging her shee should not look back The like of Solomon all his wisdome could not sence him if hee cast off the word of God which had charged him not to meddle with out-landish wives but neglecting that must fall by them Vse 1. This is a confutation of Romish Teachers who disarm men of the Scriptures and wring this special weapon out of the peoples hands Papists by suppressing the scriptures wâ—ing the weapon out of mens hands common people may not have the Scripture in their vulgar tongue for this saith Harding is heretical But this place is sufficient to prove the contrary whence I conclude thus The weapons whereby people are senced from Satans temptations are not to bee taken from them but the scriptures are the weapons of defence against Satans temptations and again if all the common people bee assaulted and wounded and all have to do with Satan then all have need of this fence and cover against this most capital and deadly enemy But the assault is made against all and Satan seeks without exception whom hee may devour and therefore all without exception need the fence of the Scriptures And further whosoever turn the people naked unto all Satans temptations and disarm them so as they cannot but bee overcome are guilty of all the wickedness of the people to which Satan draws them and also of their destruction unto which they be drawn But Popish Teachers by destituting the people of the Scriptures turn them naked into temptation and disarm them and therefore are guilty of their sin and damnation But this practice of theirs is 1 Against the Scriptures This practise 1 against the scriptures for God would therefore have the scriptures written and commended to men in
their own Language not onely for the learned but unlearned also that it might bee familiar to all sorts of men Deut. 31.11.12 Thou shalt read the words of this Law before all Israel that they may hear it and learn to fear the Lord and hee names their men and women children and strangers Object But this belongs to the Jews alone Answ No The reason is perpetual all of all ages must fear the Lord and therefore have the means the word of God Jerem. 36.6 Jeremy commanded Baruch to read the word of the Lord in the hearing of all Judah and in the audience of the people Joh. 5.39 Search the scriptures Object Christ spake to the learned the Scribes and Pharisees Answ But the reason of the precept belongs to all who desire life eternal Col. 3.16 Let the word of God dwell plentifully in you and 1. v. 9. hee prayeth they may be filled with the knowledge of the will of God in all wisdome and spiritual understanding now all the Colossians were not Clergy-men And how doth the Lord incourage all his people to understand and obey the words of the Law Deut. 4.6 Onely this people is wise and of understanding c. 2 It is against the example of Christ and the Apostles 2 Against the example of Christ and his Apostles Christ taught in a known tongue so the Apostles were indued with divers Tongues to preach to every Nation in their own Tongue and all the writers of holy scriptures did write them in the tongue best known most vulgar and common whereby it might more easily come to every ones knowledge for whatsoever was written was written for our learning Rom 15.4 that wee by patience and consolation of the scriptures might have hope so our Saviour saith These things are written that yee might beleeve so as whosoever must have faith hope patience comfort must bee acquainted with the scriptures and if these be entailed onely to learned men so may they 3 It is against common sense 3 Against common sense and as if one should advise another who is to meet his enemy in the field that if hee would drive away his enemy and get the victory hee must lay down his weapon or leave it behind him Object But the Popish Doctors put other weapons into their hands to fight with as crosses holy-water charmes and conjurations wherewith the vnder sort yet content themselves Answ These are weapons of the Devils own forging the Leviathan of Hell accounts of these spears but as straw and laughs at them as if a man being to encounter a most furious and furnisht enemy should cover himself with a cob-web and think hee were well furnished No no Satan puts these into mens hands to keep them from the word which is the only charm the only cross the onely hallowed water that can conjure him which our Lord by his blessed example hath taught us to use 4 Against the Fathers Ad Volusianum Epist 3 Contra Valent. lib. 3. cap. 12 4 It is against the Antient Fathers Augustine saith Deus in Scripturis quasi amicus familiaris loquitur ad cor doctorum indoctorum The Lord in the Scripture speaketh familiarly to the conscience of the learned and unlearned Irenaeus saith Hac omnia contulit eis Scripturarum Dei ignorantia The Valentinians fell into all their heresies through their ignorance of the scriptures But how should Papists beleeve Irenaeus when they will not beleeve the Son of God who tells the Sadduces that they erred because they knew not the scriptures Chrysostome hath these words Ad Coloss hom 9 Audite quotquot estis mundani uxoribus praeestis ac liberis quemadmodum vobis Apostolus Paulus praecipiat legere scripturas idque non simpliciter neque obiter sed magna cum diligentia and again Audite omnes seculares In Epist ed Coloss cap. 3. v. 16. In Isa hom 2 comparate â—obis biblia animae pharmaca And Hieroms gloss is good Hic ost enditur saith hee verbum Christi non sufficienter sed abundanter Laicos habere debere se invicem docere vel monere Lastly Origen shews his judgement in this affectionate speech Vtinam omnes faceremus illud quod scriptum est scrutamini scripturas Oh that wee would all do as it is written search the scriptures 5 Against learned Papists themselves 5 It is against the Popish writers themselves Cajetan a very ingenuous man and a great scholar saith Hinc discamus arma nostra esse sacras scripturas Let us take this for a good lesson that the holy scriptures are our onely weapons Diez a Portugal Fryer saith That as Laban in the night deceived Jacob by giving him instead of fair Rahel blear-eyed Leah so Satan deceives us in the night of ignorance with vain traditions for divine Scripture Yea and Bernard himself whom Harding brings in as a favourer of his cause herein saith That at Bethlehem the common people sang Psalms and Halelujahs yea in the fields as they were plowing and mowing c. By all this wee conclude with our Saviour Joh. 3.20 They do evil and therfore they hate the light They have a long time deceived the World by holding it in ignorance a principal pillar of their Religion and labour still to hold it in blindness dealing no otherwise than the Philistims dealt with the Israelites 1 Sam. 13.19 who to hold them in base bondage and servitude took all their weapons from them and left them not a Smith in Israel lest they should get weapons and so get from under their power Use 2. If the word of God bee a principal part of our spiritual armour then ought we alwaies to have the Scriptures in a readiness not onely the Bibles in our houses which many have not who have their corslets hanging by the wals but put on upon us Eph. 6.17 and that is when by diligent reading hearing meditating and study of it but especially by earnest prayer that God would open our understandings to see his good pleasure in it wee have attained such skill as wee can wisely shape an answer to the nature and quality of any temptation Alas how lamentable is their estate that regard not the sound knowledge of the Word but content themselves in their ignorance whereby Satan holds them under the power of darknesse for impossible it is till men come to know the truth that ever they should come out of the snare of the devil and to amendment see 2 Tim. 2.25 26. Many spend their daies in reading fables or profane Histories or cannot tell how to pass their time but by taking in hand the Devils books and bones as one calleth them cards and dice or some other unwarrantable exercise all which give Satan more power over them But the armour of proof against Satan and their own corruption which is the Word of God lies in the book untouched untossed as if men were at league not to disturb Satan at
bring us into an estate wherein all means fail us God remains as powerful and able as merciful and willing to help as ever he was and rather than his children shall miscarry he will save them by miracle 2 Our callings and means are not to bee neglected because 1 Christ denies not but that man lives by means but not only by them 2 They are a part of that every word of God whereby man lives and if ordinary means be offered we may not trust to extraordinary without some special promise or revelation 3 It is a tempting of God to pull poverty on our selves or cast our selves into danger and is a breach of his ordinance who injoyns every man to get his living in the sweat of his blows But one thing is a Christian care another a carking care for the things of this world one thing is the care of the world in Mary who especially minds the one thing necessary another in Martha who distracts her self with many businesses neglecting the good part which should never bee taken from her one thing to possess the world another to bee possessed by it one thing to use means another to trust in them More care must be had of Gods blessing than of means Vse 4. If man live not by means alone bee more careful for Gods blessing than for the means bee more thankful for that than for these else hee that made bread and gave it thee can break the staff of it else he can make thee great and rich but lay a sensible curse on thy person and estate either in thine own time or in thy heirs And as for thanksgiving Christ never used any means but by prayer and thanksgiving and taught us to pray for daily bread The comfort of the creatures a greater mercy than the creatures them selves i.e. for a blessing upon bread It is a greater mercy of God to give us comfort of the creatures than the creatures themselves Yet a number as if they lived by bread only come to their tables as the hog to his trough or the horse to his provender without either prayer or thankes A wonder that every crum choaks them not for without Gods blessing it might But by every word that proceedeth out of the mouth of God On â— the word yet every word of God preferâ—eth the life of man Doct. This affirmative part of the testimony alledged by Christ teacheth us That It is only the word of God and every word of God that preserveth the life of man But first wee must distinguish of mans life which is either supernatural or natural and also of the word which is put forth either for the life natural or supernatural The former is a word of Gods power and providence creating and governing all things according to their natural courses called in the Text a word that goeth out of the mouth of God for no word of the creature can produce the being or well-being of any other The latter is the word of Truth whereby hee doth quicken the soul and repair it to his own likenesse and this word proceedeth not onely out of the mouth of God but of his Prophets Apostles and Pastors and this word begetteth and preserveth a supernatural life in man as the other doth a natural Jer. 15.19 Now our Saviour meaneth here the natural life of the body and the word of Gods power and providence generally sustaining the being and life of all creatures How the soul liveth by the word of God and not that a man can live by the written word without meat and drink It is true that the soul of man liveth by Gods Word of Truth for 1 Hee is begotten a Christian by it and born of this immortal seed Jam. 1.18 2 Hee is nourished by it as by sincere Milk 1 Pet. 2.2 3 As bread increaseth the body in all dimensions so the Word strengtheneth the soul in faith patience comfort hope love as children grow by Milk 4 Bread strengthens the heart and all the strength of a Christian is in the word it preserves the natural heat and the word makes his heart burn within him and keeps it in a readiness to every good word and work But yet this is not the proper meaning of this place neither can it agree with the meaning of Moses who plainly speaks of the bodily hunger of the Israelites and the feeding of them with Mannah that they may know that man liveth not by bread onely nor yet with the mind of our Saviour Christ nor with his present condition nor with the drift of Satans temptation nor with the sound repelling of his dart which was that Christ for the appeasing of his bodily hunger after his forty daies fast would turn stones into bread How man lives by every word of God And now wee knowing what is meant by the Word of God even the powerful word of Gods providence in creating and governing all things wee are further to consider that our Saviour addeth an universal particle every word the reason is because this word is twofold ordinary and extraordinary Ordinary when God changeth not his ordinary course but by means proportioned unto the ends which are a part of his ordinary word preserveth and maintaineth the life hee hath given as daily bread sleep and the like Extraordinary when by his word and decree he pleaseth to preserve man either above or without or against all means I. Above the means sundry waies 1 Above all that man can expect The word sustaineth 1 Above all means three waies thus God gave the Israelites Mannah in the wilderness and water out of a Rock thus hee tyed a Ram to bee sacrificed in stead of Isaac thus he brake the cheek-tooth that was in the jaw and water came thereout for Sampson Judg. 15.19 and by his word provided a gourd to come over Jonas his head to shadow him and deliver him from his grief chap. 4.6 thus hee fed Elias by Ravens 2 When hee makes a little means go beyond themselves as Christ made seven loaves and two fishes to serve seven thousand persons and much left thus hee made a few clothes serve Israel forty years so as their shooes did not wear out Thus the Word of God made a little meal and oyle serve the Prophet and a widow a long time 1 King 17.14 Thus saith the Lord God of Israel the meal in the barrel shall not bee wasted nor the oyle in the cruse diminished till the time that the Lord send rain and so it was though they are nothing else all the while 2 King 4.42 Elisha had twenty loaves sent him and some ears of Corn hee commanded his servant to set them before the people Oh saith he what are these to an hundred men but the Prophet said The Lord hath said they shall eat and yet there shall remain and it came to pass according to the word of the Lord. 3 When the means are not so small in
quantity as base in quality and yet have by this word an extraordinary blessing as the coarse fare of Daniel II. Without means Gods word causeth man to live as Moses Elias II. Without all means and Christ himself who had immediately before seen the word of God preserving him already forty daies and nights and could further if hee pleased III. Against means as the Disciples sent out III. Against all means were promised if they drank any deadly poyson it should not hurt them so fire burnt not the three children though cast into it when it burnt their enemies and their own bands All this is meant by that our Saviour saith every word and thus most aptly hee returneth the temptation Man lives not onely by bread that is the ordinary means but by extraordinary also even above and beyond means yea without and against means And therefore where thou sayest I must have means Gods word saith there is no absolute necessity of them my Fathers word can still sustain mee without bread as hee hath done these forty daies already 1 The word of God is it Reasons which gave being and beginning to all things when they were not and much more doth it continue the being of them now when they are Psal 104.30 If thou send forth thy spirit they are created By Spirit here is not meant the essence of God but a power and secret vertue proceeding from God all one with this word of God by which things were not onely created at the first but are still renewed and that daily and yearly as it were again created Joh. 1.3 In that word was life that is not onely inherent in the Son of God himself but as an efficient to communicate life to all living things 2 The Word of God is as it were the prop and stay of the world without which all things would fall into confusion Every man knows by nature that God maintains and preserves all things that it is he that stretcheth out the heavens like a curtain that hee sends forth the winds out of his treasure and raiseth the waves of the Sea like mountaines which are great things but nature teacheth not how God doth these things by what means only the Scriptures teach that hee doth all this by his word that as in the creation God said Let there bee light and there was light and so of all other things Gods word was his work so in upholding and preserving it hee doth it by his word as Heb. 1.2 who upholdeth all things by his mighty word which word when God calls in the Creature falls to nothing Act. 17.28 In him we live and move and have our being 3 The same word of God which gives vertue and force to the Creatures in themselves doth also sanctifie them unto us every creature is sanctified by the Word and Prayer 1 Tim. 4.6 the word shews how to get them how to use them and prayer obtains of God a right tenure and a pure use which indeed is the blessing or sanctification of them 4 The same word carries them beyond the strength of their nature to doe us good Bread and VVine in their own nature can but nourish and feed the body but Gods VVord in the institution of the Sacrament makes them feed the soul to eternal life Quest But how may we conceive of this Word whereby God doth govern and preserve the creatures Ans By Gods VVord we must not only conceive his decree and will but a powerful Commandement and effectual to which all his Creatures yeeld free and willing obedience This commanding word was put forth in the Creation Psal 148.5 He commanded and they were all created Men when they attempt and perform any great matter because their power is small must use great labour and many instruments and helps But by the word of the Lord the heavens were made Psal 33.9 He said the word and all things were done This commanding word is put forth in the daily government of God Psal 147.15 He sends out his Commandement upon the earth his word runneth very swiftly that is nothing can withstand and hinder the power of his word here the VVord and Commandement are all one The senslesseness and deadness of the Creatures their vastness and fierceness hinder not his word but without delay yea with marvellous celerity and swiftness they execute his word Psal 148.8 If God speak to the Heavens they shall hear and cover themselves with darknesse at noon day as in Christs passion If hee command the Sun it shall hear his word and goe back or stand still If hee command the VVinds or Sea to be still they shall be still and presently there shall be a great calm If he send forth his VVord the Mountains of Ice shall melt Psa 147.18 If he command the VVhale he shall set Jonah on dry land cap. 2. ver 10. If he command the solid and sensless earth it shall hear and rend to swallow up Corah Dathan and Abâ—ram If hee command the fire not to burn it shall hear and not burn the three Children If he command dead men they shall hear and come out of their Graves as Lazarus c. and all men at the general judgement But as God can see without eyes and reach without hands so also doth he speak without a tongue as the Light the Firmament the Heavens and other his VVorks can hear his voyce without ears neither wanteth he a means to make his mind known and his pleasure manifest to the most sensless creatures Use 1. This should teach us to depend upon this Word of God for our lives and means of maintaining them for so our Lord Jesus did in this barren wilderness he would not sustain himself but by Gods Word Doest thou want means of living and maintenance Consider that man lives not by bread alone The word of God made the 〈◊〉 light without the Sun and the earth fruitful without the rain This word can make the Air light without and before either Sun Moon or Star Gen. 1.3 This word can make the earth fruitful before the rain had ever fallen upon it Gen. 2.5 Wantest thou bread God hath not locked up thy life in bread it may be hee hath another word which if thou hearest with Moses and Elias thou shalt live without bread Asa when hee was in a great straight 2 Chrp. 14.11 for he was with five hundred and fourscore thousand to encounter with an Army of ten hundred thousand and three hundred Chariots hee looked up to this word of God and said that the Lord could save by many or few or by none Hast thou means of living yet depend on this word thy life stands not in bread or in abundance if God with-draw his word neither restorative Quails nor heavenly Manna if thou hadst them shall preserve thy life How often doth God blow upon the second means to bring us to this word Vse 2. The faith of this truth doth fence the heart
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
was the Sanctum Sanctorum and in it the Oracle called the inner house of God into which only the High Priest went alone once a year and that in the Feast of expiation wherein all the Jews must fast and afflict themselves A most notable type of Christ for as it was called an Oracle because God thence gave answer in doubtful cases so who is the Fathers Oracle but his Son who is the word of his Father by whom he speaks to us by whom we speak to him and through whom the Father heareth us In this Holy of Holies was the Ark of the Covenant and in this holy place stayed the Ark almost four hundred and thirty years signifying Christ the author of the Covenant between God and us In which Ark or Chest were kept three things 1 The Tables of the Covenant written with the finger of God signifying Christ who is the fulfilling of the Law 2 The Rod of Aaron which had budded a type of the Priesthood of Christ who in the world seemed a dead branch and dry but after his Death and Resurrection began again to flourish and bring fruits of life to Jewes and Gentiles 3 The Pot having Manna a holy type of Christ the bread of life and that Manna that came down from heaven Joh. 6.35 In this Holy of Holies over the Ark was the holy cover called the Propitiatory prefiguring the Lord Jesus whom the Father hath made our Propitiatory by faith in his bloud Rom. 3.25 Here also were the two glorious Cherubims set like Angels on either side the Ark looking upon the Ark figuring the holy Angels ministring to Christ and earnestly desiring to look into the mystery of our salvation 1 Pet. 1.12 These were the chief holy things established in the Temple at Jerusalem but not all for there were besides these the observation of all holy Rites appointed by God the Chair of Moses and in it the Law read and expounded there were the holy persons the High Priest with all his holy garments with Urim and Thummim and on his fore-head Holiness to the Lord there were other the holy Ministers of the Lord who had the Lords holy Oyl upon them of Gods own composition with straight charge that no other should make or use it out of this use Yea here had lived the ancient Kings and Prophets David Salomon Josiah Hezekiah who were special types of Christ In which regard Ierusalem the seat of God and Gods worship is called the City of perfect beauty the joy of the whole earth 3 It is called an holy City by comparison unto other great Cities of the neighbour Countries wherein Idols and Devils were worshipped in stead of God as Babylon or whose worship was the devise of mans brain and no institution of God as Samaria Cesarea and others 2 King 17.33 4 It is called holy in type two waies 1 As it was a type of the Church militant of which the members are holy in part at least in profession For the whole Church of God was gathered together three times every year before the Lord at the feasts of Passeover Pentecost and Tabernacles Psal 122.4 Thither the Tribes of the Lord go up and appear before the Lord. 2 As it was a type of the Church triumphant even that Celestial Jerusalem which is above that new Jerusalem into which no unholy thing can enter but is the eternal habitation of the holy God the Holy Angels and Saints 5 It was called holy or the holy City because it was the fountain of Gods holy Religion which being first seated there by God must be derived thence and sent out to all other Nations Micah 4.2 The Law shall go out of Sion and the word of the Lord from Jerusalem Therefore was it the Metropola and mother City the heart of the earth placed in the midst of Nations by Gods own confession Ezek. 5.5 Nay there must the pretious blood of the holy Son of God be shed which must stream and run out to the salvation of all Nations and himself Preached the King of the Jews upon the Cross as upon the theater in Hebrew Greek and Latine and that in the time of the Passeover when there was a concourse of all the people of Jews and other Nations There the Apostles must give their first witnesse of Christ and thence must carry it into Judea Samaria and all nations to the utmost parts of the earth Act. 1.8 And 8.1 the Church of the New Testament was first gathered at Jerusalem and thence by persecution scattered into all Nations In this regard it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Holy City for all the holinesse of all other Cities was derived thence Doct. 1 Wee learn out of this title what it is that makes places and persons holy even the presence of God of his word and worship Thus the ground was called holy Exod. 3.5 and the place where Joshua stood when the captain of the Lords Host appeared unto him chap. 5.15 1 Whatsoever was in the Law separated to God and his service was called holy the Sabbath was holy the Priests Garments holy Exod. 28. Thou shalt make holy Garments for Aaron thy brother Holy both because they were peculiar to the holy Priesthood for none else might put them on and because they were to bee used in the holy place for when they came forth of the Tabernacle they must put them off and thirdly consecrate to holy uses and to bee an holy type of Christs righteousnesse a precious robe wherein all our Sacrifices are offered The flesh was holy which was offered to the Lord in sacrifice Hag. 2.13 For places Bethel was an holy place when Jacob saw the vision of the Ladder there and the Temple was holy For people the Jews were called an holy Nation and Christians an holy Priesthood and Saints by calling 1 Pet. 2.9 For persons some are sanctified in the wombe to some special service as Jeremy chap. 1.5 and John Baptist Yea every faithful mans heart is as it were an Ark of God in which are kept the Tables of the Law yea the Tabernacle of God and the Temple of the Holy Ghost where hee pleaseth to dwell And thus was Jerusalem an holy City so long as it continued in the true worship of God 2 This appears by the contrary seeing his holinesse was no further annexed to this place than God tyed his presence to it for when as the Jews had crucified the Lord of glory both the Temple and City as prophane were destroyed and delivered into the hand of the Romans and are now in the hands of the Turks a nest of unclean and Idolatrous beasts most savage enemies of Christ and Christian profession 3 That place must needs bee holy where the Lord dwelleth as a master in his house teaching ordering and supplying all necessaries where Christ the Holy Son of God walketh in the midst of the seven Golden Candlesticks being conversant among the flocks of Shepheards where the Holy
Spirit of God is present to pour out his treasures of wisdome and grace by means of the word and Sacraments which are his chariot and which not accompanied with the Spirit are but dead and ineffectual to regeneration where the Holy Angels are present to assist the ministery to repel hinderances to behold our order but especially desirous to look into the mysteries of our salvation where the Holy Saints upon earth are met together to seek and see the face of the Lord joyning together in all the parts of his pure and holy worship in hearing his holy word receiving his holy Sacraments preferring publikely their holy prayers greatly by this means glorifying God and inriching their own selves Surely this is Bethel the house of God and the gate of heaven Vse 1. This teacheth us not to despise our Assemblies nor to think out Churches unholy for some corruptions Look upon Jerusalem Matth. 23.37 you shall see the eleven Tribes were Apostates there were in it dumb dogs Isa 56.10 there were Scribes and Pharisees hypocrites nay at this time the Doctrin of the Law was corrupted by the false glosses of the Pharisees and the Temple almost a den of Theeves full of buyers and sellers Yet for all this the Evangelist calls it the holy City even when it had more corruptions in it than the Church of England hath at this day Why 1 Because there was the service of the true God set up in the Temple the word preached and sacrifices offered and the meetings of the Church of God 2 Because as yet they had not received a bill of divorcement Have not wee the Word truely Preached and the Sacraments for substance truely administred And for discipline I will say I wish wee had the execution of so much as the Church alloweth Or when did the Lord give us a bill of Divorce Or what Church hath convinced us that wee cannot bee acknowledged for a true Church If they say they of the Separation have I answer 1 They have laboured to discover some errors but none fundamental in us nor without as many in themselves 2 Wee may well doubt whether they bee a Church or no seeing by the profession of some of their Teachers they will not joyn themselves to any Church at this day upon the face of the earth and so renounce all Communion with all the parts of the Catholike Church in the world But wee must not think much if some unstable persons forsake our Communion seeing in the golden and flourishing age of the Apostles themselves some such there were Heb. 10.25 As for our selves wee may strengthen our selves against them by these conclusions 1 Wee know that the word of Truth is truly preached amongst us which appeareth by the daily conversion of thousands whereas never was man converted by a word of error Jam. 1.18 2 Wee know that our Ministers are of God because by them so many are begotten to God Our Saviour thought this a good reason when hee said Beleeve mee that I came out from the Father for the works sake The blinde man had good insight into this matter Joh. 9.30 saying If this man were not of God he could do nothing and a wonderful thing it is that yee know not whence hee is and yet hee hath opened mine eyes So may I say to the separatist Doest thou not know whence that Minister is who hath opened thine eyes 3 We know that our meetings are holy meetings 1 Our people is outwardly called by an holy calling and to an holy end 2 They profess faith in Christ which is an holy profession and in charity if wee see no open raigning sin are to bee judged Saints 3 Congregations are called holy in the Scripture from the better part not from the greater as an heap of wheat mingled and covered with chaffe yet it is called wheat 1 Cor. 6.11 Now yee are sanctified washed and justified but in Epist â— chap. 12. I fear that when I come among you my God will humble mee and I shall bewail many of them that have sinned and have not repented of their uncleanness and fornication and wantonness which they have committed Diverse other abuses there were yet among Saints and beloved ones 4 Mixt Congregations are holy in Gods acceptation esteeming them not as they are in themselves but as members of Christ When Israel was at the best it was a rebellious and stifte-necked people yet Balaam said Hee saw no iniquity in Jacob nor transgression in Israel not that there was none but that none was imputed 4 Wee know that wee have no warrant to separate from holy things neither for some defects cleaving to them nor for ill men either handling them or communicating in them The Prophets never made any separation in times of greatest corruption even when they cried out of their wickednesse 1 Sam. 2.24 Do so no more my sons said Eli yee make the people trespass how By making them loath the service and sacrifice for your wickedness verse 17. And when many abuses were among the Corinths in the Sacrament of the Lords Supper yet a man that did carefully examine himself might communicate of it with comfort yea our Saviour Christ was often in the Temple teaching and praying and so were his Disciples though it was a most corrupt place Object 1 How may I pray with an evil man seeing God heareth not sinners Nay his prayer is abominable Ans 1 The speech in John 9.31 is not universally true for God heard the poor Publican confessing himself a sinner 2 Though God hear him not for himself yet hee hears him for the people as Balaam blessing Israel being both a wicked man and speaking against his heart God heard him for the people Numb 23. Object 2 But how may I communicate with a wicked Minister or with what comfort Answ The wickedness of the Minister may somewhat lessen the comfort but neither diminish the perfection of the Sacrament in it self nor hinder the efficacy thereof to us seeing the efficacy depends onely upon the promise of God and the faith of the receiver and is no more to bee refused than the gift of a King though the conveyance bee drawn by a wicked Lawyer Object But how can hee bee a means of conveying grace to mee that is a graceless man Answ Grace is compared to water now may not water that passeth through a wooden or stony channel which it self is so undisposed that it cannot receive or have any benefit of it make a whole garden fruitful It is Augustines simile Besides I would ask whether any could with comfort refuse Judas his Baptisme John 4.2 even when hee was a Devil incarnate If it bee said They knew him not so to bee then belike a man may receive the Sacrament fruitfully of a secret prophane man or infidel and the wickedness of a Minister if it bee secret pollutes not the Sacrament and then it must follow necessarily that no comfort and truth of the Sacrament
infers two contrary conclusions both contrary in themselves and both contrary to Gods word 3 Hee knows there is but one good and strait way to heaven that the Lord hath commanded us to walk in that way without turning to the right or left hand that hee hath placed the vertue in the mean and the refore hee cares not in which extream hee can thrust us so as wee keep out of that mean appointed Hee hateth nothing but vertue and grace which God loveth 4 Hee knowing the propensity and inclination of our corrupt nature which desires to know no mean but is rather disposed to any vice in extremity than to rest in obedience unto Gods Commandement fits us according to our inclination and casts us first in one extream then in another and holds us there where we best please our selves Hence wee account extreames vertues 5 Many are the by-waies that lead to hell on all hands there being but one truth and the Devil carrieth such incessant malice to man that hee cares not in which of them a man come to hell so he come at length Vse Beware then of Satans subtlety of his contrariety and extremities In matters of Gods worship his scope is to make a man either prophane and cast off all care of Religion or if men will not bee drawn from some devotion then hee seeks to make them superstitious in which extream hee holdeth the blinded and devout Papists who worship both false gods and the true God with a false and vain worship Act. 17. the Apostle having charged the Athenians with superstition hee addes this reason because hee saw an Altar to an unknown God The same of those who will worship God in devices which hee never commanded and place it in things which indeed hinder it And so some hate Popery but not prophaneness Satan aims also at the Minister to make him idle and negligent in preaching and is well pleased with that because where vision failes people perish But if hee cannot hold a man in idleness then hee seeks to get him to Preach either of pride or envy or flattery or for preferment or vainly and unsoundly and then the more hee preacheth hee likes him never the worse or maliciously against good men and good waies and then hee preacheth nothing else but what Satan if hee must needs preach would do In hearing the word hee would first have men slack of all conscience of doing or obeying that hearing their Masters will and not doing it their stripes may bee the more If hee cannot do that but sees a man make conscience of his waies then hee will make him scrupulous and make needlesse questions of every thing and to hinder his peace he will make more sins than ever God made In judging of ones own estate hee will make a man beleeve that God never elected such a wretch as hee hee never had truth of grace all is hypocrisy God never loved him so many sins so great falls such unworthinesse as never was in any childe of God On the contrary if faith withstand this temptation then comes pride in stead of former dejection and makes him think his election so sure as though hee take all unlawful liberties hee shall bee saved oh the Son of God cannot do amiss nor the Father hate him Sometimes to destroy boldness of faith hee will suggest that sin is so great in such and such circumstances as it cannot bee forgiven now the heart is heavy and lumpish and hath no cheerfulnesse in God But this being a little blown over he wil bring the same man by degrees to think what a fool he was for his sins now are not so great so dangerous as others bee nor himself so great a sinner and now the sadnesse of sin being shaken off hee grows merry and too too light forgetting all his former heaviness In the course of life hee gets beyond many in these extream courses In spiritual things numbers of men are held in a prophane and wicked scorning of religion of Preachers and Professors whose names they cannot abide Some of these are sometimes called out of the snare of the Devil and then Satan is in a contrary corner he will have them zealous but not according to knowledge If the Master will not send his servants to pluck up all the tares before harvest they will stand no longer in the field of the Church but grow resolute in schism and separation In Civil things how many examples of men have we extreamly covetous in their youth but prodigal and voluptuous in extremity in their age and so on the contrary and in divers other instances Rules to avoyd these extremities of Satan 1 Look we still to the word which pointeth us our way for the warrant of our actions and the manner of doing them and saith This is the way walk in it Isa 30.21 2 Watch we the fickleness of our nature which may be seen in the Barbarians Act. 28.4 6. who accounted Paul a God and a Murderer at one time 3 Consider we what it is that we are eagerly set upon and suspect it because our nature is to be in extreams and Satans hand is likely in it to set it forward Never are wee so violent for Gods Kingdom as for the world Cast thy self down In the scope of this temptation which was to presumption for the allegation following would perswade him that God would preserve him whatsoever he did though he threw himself from the pinacle wee learn this point of instruction that Doct. Satan doth incessantly labour to draw men unto presumption and vain-glory as here he did the Head And this presumption in a word is nothing else but a vain confidence that we are this or that or can doe this or that without any word or ordinance of God A vain hope without warrant is the very being of presumption 1 Sam. 4.3 Israel went to warre against the Philistims and were slain about four thousand men but they would make another on-set more warily as they thought than before they would send for the Ark from Shilo to save them and when it came into the Host all Israel gave a shout that the earth rang of it presuming that now they were safe enough But all this was done of their own heads and without warrant and therefore God discomfited them with an exceeding great slaughter of thirty thousand foot-men and the Ark wherein they were so vainly confident was taken the Priests Hophni and Phineas slain Eli breaks his neck and such a confusion there was that the Ark never came at Shilo more Numb 14. After the men were sent to search the Land of Canaan and had returned and told the Israelites that the Land was good and fat but the walls reached up to Heaven and there were Sons of Anak Gyants then the people murmured and distrusted But the sentence of the Lord passing against them that they should wander forty years in the Wilderness according to the forty days
in searching till that age were all wasted none of which should come into the Land except Caleb and Joshua vers 40. then they up betimes in the morning and they were ready against the Word of God to goe Moses forbids them tells them God was not with them yet forty four presumed obstinately to goe and were pitifully consumed 2 King 14.10 Amaziah King of Judah having gotten a notable Victory against Edom presuming of Gods hand and help with him but not asking God counsel would also make warre against Israel but unhappily as such attempts prove for he was overcome and Jehoash King of Israel took Amaziah and broke down Jerusalems wall and spoyled the house of the Lord and the Kings house of all the Treasure there Josiah a good King presuming of Gods assistance without his word undertook an unwarrantable warre against the King of Aegypt hee might have thought God would help him who sought the Lord with all his heart against an open Idolater but not seeking the Lord in this he was mortally wounded and left his Kingdom in great trouble and confusion 2 King 23. Reasons Now Satan is most usual in temptations to presumption for these reasons 1 He hath experience how easily we are foyled with this kind of temptation how soon hee foyled our first Parents in the state of innocency how good David was overthrown presuming of his own strength when he forced Joab to number his people And those whom hee could never shake with distrust he hath quite overthrown with presumption 2 Satan knows that of all temptations this is most agreeable to our corrupt nature It is pleasing to us to conceive of Gods mercy and power towards us in any course our selves affect whereas temptations to despair are irksome and grievous to the flesh and have not ordinarily so much help from the flesh to set them forward as this hath and therefore the Devil is sometimes but not half so often in them Again hee knows it goeth with our nature and stream to presume of our own goodness strength and vertue Peter and the rest of the Disciples presumed they should not be offended at Christ nor forsake or deny him but yet not long after even they who professed they would dye with him rather than deny him lest him and fled away Matth. 26.33 c. 3 He knows that presumption is an extream of faith and hope and doth no less extinguish faith than despair nay more often doth foyl it seeing a man in despair is more fearful more watchful but a presumptuous man is fearless careless and will easily thrust himself upon any adventure as fearing no sin 4 Satan knows that presumptions are great sins prevailing sins Psal 19.13 a tempting of the Lord as the answer of our Saviour implies when wee leave his way and means and will try our own a sin which doth much provoke God to displeasure we see it in Peter who fell fearfully above all the Disciples Ubi dixisti sufficio ibi desecisti ubi tibi placuisti ibi periisti Aug. because hee was most presumptuous of all of whom Augustine saith When thou beginnest to say I have enough thou beginnest to fayl when thou hast an over-weening opinion of thy self thou art undone Quest What may we think of Jonathans action who himself alone with one man his Armour-bearer went out against a whole army of the Philistims Was it not a strange tempting of God and a great disorder in time of pitched battel 1 Sam. 14. Ans It may seem so at first but indeed it was not temerity in him for 1 He was guided by a secret and strong instinct of Gods Spirit 2 He had a general promise that so long as his people feared God one should bee able to chase a thousand and two ten thousand and therefore took no more with him than one being fully assured that God would goe out with him and fight for him against Gods and his enemies 3 Hee set God before him with whom he said it was not hard to save with many or with few ver 6. Besides he knew they were Gods enemies saying Let us goe to the uncircumcised 4 The event was a singular deliverance of God in that needful time for God sent a fear among the enemies and an earth-quake c. and armed Jonathan with such a spirit and power that the enemies fell before him for fear even at the sight of him Object But the instinct of the Spirit is strong and not doubtful as this was vers 6. It may be the Lord will be with us Ans The first instinct drew him to the place where hee was to receive a sign of confirmation from God as vers 9 10. If they say Come up wee will goe a sign they were lazie If they say Tarry till we come we will not that was a sign of their courage And this was a certain sign which strongly assured him vers 10 12. Quest Is it lawful now for any so to doo Ans No it was a singular fact not to be drawn into example unless a man can alleadge a new promise seeing all the ordinary promises of Scripture joyn the means and end together Use 1. We must conceive all this doctrin of Christs temptations above an ordinary History not only relating a thing done but belonging also to us to make our use of it as of other Scripture And hence let us learn to beware of these temptations to presumption which are many ways darted against us both in things spiritual and temporal I. In spiritual things 1 When men cast aside the known Word of God they dare swear and curse and blaspheme they dare adventure to break the Sabbath dare lye and be unjust against their conscience they dare doe any thing against the Justice of God though they know his will to bee contrary and all because they presume of Gods mercy which in their conceit hath eaten up all his justice But in Job 19.11 Christ inlargeth the sin of the Jews and Judas because it was against their conscience He that delivered me hath the greater sin he was warned he heard my Doctrin saw my Miracles and so did you And thou that knowest thy Lords pleasure and darest goe against it shalt know how fearful a thing it is to fall into his hands It thy Conscience condemn thee God is greater than thy conscience 2 Others are perswaded that Christ dyed for all and therefore they may be the bolder in their sins grace hath abounded what though sin abound much more Christ hath bloud enough and merit enough what need they fear But here is presumption without warrant For in Christs death before it can be fruitful to us there must be two things 1 An actual accomplishment 2 An effectual application to the soul in particular Physick though never so soveraign if it be in the pocket unapplied doth the Patient no good And if the death of Christ be applied to thee it worketh the death of thy sin
before he knew it to be his own case could say As sure as the Lord lives he shall dye that hath done this and Nathan said Thou art the man c. And this sin so provoked the Lord that the sword never departed from his house and his repentance could not cut off that part of the sentence but his own son Absalom must defile his Fathers Wives in the sight of all Israel Hence it was also that our Lord answering Pilate aggravated the sin of Judas Joh. 19.11 He that delivered me unto thee hath the greater sin hee knew he delivered an innocent to death he was warned he was a friend and familiar his sin was a great sin and so great as God took him in hand and laid the burden of it presently upon his soul and hee found no ease but in hanging himself 2 Satan knows these sins more trouble and wound the Conscience than other because this circumstance lays the sin directly upon our selves and takes away excuses God was not wanting to prevent such a man cannot say he could not remedy it no good means was wanting to him only hee was wanting to himself and the means And thus the Lord reasoneth with his people to bring them to the sight of their own corruption Isa 5.4 What could I doe more to my vineyard which I have not done 3 Satan knows that to sin against means is a compound sin and like to a complicated disease hardly cured for besides the sin to which a man is drawn there is 1 A neglect of a mans own good 2 There is a base estimation of Gods great kindness in offering the means of our good and consequently God himself is despised in the means yea there is an unthankful rejecting of grace offered And what is further to bee done but to leave such a one as remediless 4 Well knows Satan that God hath denounced and executed greater plagues upon these sins than other where means were not present He punished Adultery in the Law with death not simple fornication because one had means to avoyd the sin the other wanted it So for Theft Prov. 6.30 If a Thief steal to satisfie his soul because he is hungry men despise him not a restitution may be made he must not dye comparing the sin with adultery in which no restitution must bee made they must dye the death Capernaum which was lifted up to heaven in respect of the means of Salvation neglecting those stairs cast her self lower into hell than 7 yrus and Sidon which never had the like things done in them Nay God whose nature is to bee merciful in this case takes pleasure and delights himself in severity Prov. 1.22 Yee have despised all my counsel and set my correction at nought therefore will I laugh in your destruction This doctrin is of great use through the whole life Vse 1. If where more means be to hinder sin there sin is aggravated how heavie be the sins of our age who in the means are lifted up above all the ages of one thousand five hundred years before us How may the Lord complain of us as Hos 8.10 I have written to them the great things of my Law but they have counted it a vain thing The means that we have doe set our sins in a farre higher degree than were the sins of our fathers Theirs were in the night ours in the day theirs were ignorances in comparison ours are presumptions of knowledge and set purpose theirs were errors and sins ours are rebellions and obstinacy they could scarce doe any other we will not their ignorance invincible ours affected And as our means be greater so our judgement and account shall be straighter for to whom God gives more of them hee requires more Luke 12.48 Vse 2. Content we not our selves that we have stairs or means as many who say they come to Church hear the Word receive the Sacrament have some measure of knowledge and be able to speak of religion seeing the presence of the means brings Satan more fiercely upon thee and threatneth thy greater danger if thou growest not in soundness of Christianity by them Consider whether the Scripture be not true saying 1 Not the hearers of the Word but the doers thereof shall be justified 2 Knowers of their Masters will and not doers of it shall be beaten with more stripes 3 Many seem to be partakers of grace who are perverters of it and turn it into wantonness who are of old rolled or billed unto condemnation 4 Many in the day of Judgement shall say and alleadge for themselves Wee have eat and drunk in thy presence and thou hast taught in our streets to whom the judge shall say I tell you I know not whence you are depart from mee yee workers of iniquity The Jewes had the Ministery of John of Christ and his Disciples the Gospel of the Kingdom preached which was as Jacobs Ladder to rise up by the stairs and staves of it unto heaven but for all this because they walked not worthy of these means Christ tells them plainly to their faces that Publicans and Harlots should goe into Heaven before them And the same shall be said of every formal Christian contenting himself with an outward shew of goodness and not answerable to the means he hath without any inward or constant change by them Vse 3. Let us beware of Satans wyle neither to neglect means nor yet to sin against them I In spiritual things the means of salvation are stairs to Heaven 1 If thou beest not a member of the Church and abidest in the ship thou canst not be saved Acts 27.31 2 If being over-run with the disease of sin thou waitest not at the Pool wherein and when the Spirit moveth and stirreth the waters thou canst not be cured Joh. 5.4 Refuse the Word and Sacraments thou perishest 3 If God have shewed thee oh man what is good and what he requireth of thee surely to doe justly to love mercy to humble thy self and walk with thy God if thou cast thy self off these stairs into injustice unmercifulness pride and profaneness by this fall thou doest break the neck of thy soul So when the Lord affords many gracious means within a man and without without the exhortations and precepts of his Word and the warnings of his correcting hand then 1 Suffer the word of exhortation gladly let the word rule thee sin not against the word by which thou art to be judged 2 Let the rod open the ear that was sealed and correction bee thy instruction it is a note of blessedness to bee chastened and taught in Gods Law The Lord is glad to adde this means to let in the former and if men still fall back more and more the Lord casts such persons off So when he inwardly useth either checks of Conscience or else the motions of his Spirit sin not against them for 1 The voyce of thy Conscience must thou hear one day therefore suffer it not to goe on
in accusing thee but still it by casting out the core of sin that makes it so restless and painful 2 Quench not the motions of Gods Spirit for this grieves him and makes him goe away in displeasure and then all thy sound comfort is gone with him II. In temporal things sin not against the means He must eat that must live he must work that will eat sow to reap he that would avoyd a strange woman must love his own wife all the Souldiers and people in the Ship must come safe to land but then must they not cast them into the sea but abide in the ship Isa 37.33 the Prophet in the Lords name tells Hezekiah that Sennacherib shall not enter into the City but if hereupon Hezekiah should have bid them set the gates open would not the Prophet have told him he had betrayed the City For a rich man to be an Usurer or an oppressor is a greater sin than it is taken for because it is against the means yet who are Usurers else who oppressors else who grinde the faces of the poor who detain the wages of poor Servants but they For a man to break the Sabbath for gain is a great sin as appeareth in the poor man that went out to gather sticks but how great then is it in rich men who need not having much means beyond the present necessity and yet they or their Servants and Workmen must be gathering sticks to burn themselves withall in Hell Who sees not the malice of the Devil here who will have the Lords day worldly and wickedly spent wherein God hath set up the special means to draw men from it For it is written HAving spoken both of the ground of this assault and also of the scope and matter of it wee come to the third consideration in it namely The enforcing or urging of it by a testimony of Scripture Satan had perswaded the Son of God to a most foolish practice would any mad man or fool cast himself down from an high place and pash himself all to peeces at any mans perswasions and cannot now the Son of God the wisdome of his Father discern danger in this motion Satan is too black here and lales his snare in vain before the eye of that which hath wing But to hide his blacknesse hee draws a fair glove over a soul hand and assaies to make the case without all danger or absurdity Hee hath that to say which the Son of God cannot refuse Hee hath Scripture to perswade him for no reason is comparable to this to assure the Son of God who must hear the word of his Father that there is neither danger nor unreasonableness in this motion nay there is much good in it 1 Hee shall shew himself to bee the Son of God 2 Hee shall shew his affiance in his Fathers word which hath fully assured him of his Fathers protection as if hee should say Thou being the Son of God mayest without danger cast thy self down hence but do not take it on my word which perhaps thou mayest suspect but take it on thy Fathers word If that hath any truth in it there is no danger in my motion And because thou shalt not think that I speak without book It is written in thy Fathers Book If I had a Psalter here I could shew it thee that hee hath given his Angels charge over thee to keep thee that thou dash not thy foot against a stone and though thou cast thy self down they shall bear thee up and save thee harmless And if they should fail of their duty thou being the Sonne of God canst sustain thy self by thine own proper power and vertue Here consider two things 1 The general consideration of the allegation It is written 2 The special matter of it Hee will give his Angels charge over thee c. Doct. The Devil can and doth alleadge Scripture to further his wicked purposes as here In his tempting of Eve hee made the ground of his temptation Gods word Hath God indeed said yee shall not dye In the deluding of Saul be took the help of Samuels prophecy 1 Sam. 28.17 The Lord hath done even as hee spake by mine hand So his instruments the false Prophets pretend the word of the Lord as Hanani Jer. 28.2 Reasons The Reasons why Satan alledgeth Scripture are these 1 To hide his person and to transform himself into an Angel of Light here hee counterfeits Davids voice nay the voice of the Spirit of God speaking in the written word He would fain perswade Christ that hee is a lover of the Truth and under a testimony of Scripture would hide his horns Regula credâ—ndorum ageâ—dorum 2 As hereby himself dissembles holiness so hee would colour the matter to which hee tempts us to bee just and lawful for is not that lawful which the word allows seeing it is the rule of faith and manners 3 Hee frames himself according to the disposition of parties with whom hee is to deal Christ stood much upon Scripture and would do nothing without Scripture and if hee cannot draw him by Scripture hee shall prevail nothing and thus hee deals daily with tender consciences hee can bring them to any thing by a Scripture of his own mis-shaping 4 This comes to pass by reason of his malice 1 Against the Scripture which hee seeks to abuse to a contrary end seeing the Scriptures are written that wee might not sin 1 Joh 2.1 2 Against the godly to overcome them with no other than their own weapons Christ had made the written word his shield his sword hee will therefore assay with his own weapon to wound him and so he deals with his members 5 Here is not onely Gods permission but his over-ruling power for hereby the father of lies against his heart and nature giveth witnesse to the truth and strongly argues it to bee the strongest weapon that hath strongest power over the conscience Quest How doth Satan alledge Scripture Answ Hee is Gods Ape and as God alledgeth Scripture three waies 1 by his Spirit and inward motion as to Abimelech in a Dream Gen. 20.3 2 By his Ministers and Servants Angels or men 3 By his own lively voice as to Adam So can Satan 1 By suggestion 2 By his Ministers who transform themselves as if they were the Ministers and Apostles of Christ 2 Cor. 11.13 14 15. not onely delivering the word but also truely 3 By voice in some assumed body as undoubtedly hee did to the first Adam and here to the second Use 1. Seeing then this wicked Spirit can and doth alledge Scripture against us it behooves us to try the spirits whether they bee of God or no 1 John 4.1 not to beleeve every one that can alledge Scripture for so wee might beleeve the Devil himself 1 Thess 5.22 our commandement is to prove all things and hold only that which is good Our president is in Act. 17.11 the Bereans when they heard the Apostles
the words of God when hee urgeth them spoiled of the right sense of the holy Ghost 2 Hee perverteth the right order of Gods spirit in his allegation for whereas Gods Spirit first suggests the word and then frames the heart to obedience of it for the property of the sheep of Christ is first to hear the voice and then to follow Joh. 10.27 Satan first will have men to conceive opinions or attempt practices pleasing to him and themselves and then afterwards seek out some Scripture to justify them Thus Johanan and the Captaines were resolved to go into Egypt but sent for Jeremy to see if they might have the word of God to go with them Jer. 42.3 compared with vers 20. 3 Hee wrests the right end for whereas all Scripture is written that wee might not sin 1 Joh. 2.1 hee abuseth this part of it to draw Christ to sin and whereas all the precious Promises of God should hold us in the awe and fear of God this Promise must occasion Christ to presume upon an unlawful action 4 Hee willingly mistakes the persons for whereas that Psalm and the great Promises of it hold true in Christ our Head yet notwithstanding it was principally written for the godly members of Christ and the adopted Sons of God neither can every thing in that Psalm bee so fitly referred to Christ in himself as in his afflicted members Besides that the Angels minister otherwise to Christ himself than to his members Christ by his own power bears up himself and Angels and all things Heb. 1.3 5 Hee falsifies the text by adding partly to the words partly to the sense To the words hee addes lest at any time which addes no small strength to the temptation including even that time wherein hee should bee jumping between the Pinacle and the pavement To the sense thrusting his dart into the sense of the place as if that place said so much in effect to him Cast thy self down which Chrysostome hath well observed saying Cast thy self down Homil. 5. ex vaâ—â—â— in Matth. was not written but was the poyson of the Serpent cunningly mingled with the sweet comfort of the Scripture 6 Hee puts out and conceals that which most makes for Christ and against himself namely those words in all thy waies which most warreth against this headlong casting down of himself for it is not the way of a man to cast himself from such an height but to seek the stairs or the ordinary way And these words were not unawares omitted but maliciously and purposely for if Christ shall hear him speak of his waies and consider that this casting down of himself pertained not to his way one piece of his own argument had overthrown the whole 7 In this allegation hee commits the sallacy of division intending Christs overthrow by dis-joyning the things which God hath coupled together for whereas the words of that Text in the right sense consist of two parts namely 1 A promise of protection and preservation Satanaâ— promissionem objicit Christo conditionem vero abjleu Par. in locum 2 The condition of keeping a mans self in his waies without which condition no promise of God belongs unto us for godliness hath the promise of this life and the life to come Satan rejects the condition wholly and divorceth it from the promise This is Mr. Junius his observation 8 From every part and word of a most excellent Text hee can urge his most hellish temptation and make all fair weather when he intends nothing less as if hee should say If thou bee the Son of God cast down thy self I do assure thee nay the written Word assures thee of protection and safety for in such a Psalm namely the ninety first vers 11. thou hast the word of thy Fathers promise yea in one promise a number of promises for 1 If thou wilt know the parties that shal support thee they be Angels Creatures swift mighty and powerful 2 If thou doubtest of their will they must doe it they can neither will nor chuse it is their charge they are commanded so to doe 3 If thou ask the manner how they must bear thee up that if thou wouldst thou canst not fall 4 If thou doubtest of their cheerfulness or willingness or diligence there is no fear for they must doe it as Mothers or Nurses as the word signifies who out of their tender love bear and carry or lead the infant with great watch and circumspection that it fall not and so come to hurt 5 If thou thinkest there is any limitation of their Commission there is none for they must bear thee up at all times 6 To take away all suspition of fear from thee they must save thee not only from great danger as breaking thy bones or neck but from the least danger thy foote the lowest and basest part shall not stumble or be hurt much less thy head thy self Thus subtilly intending to hold with the Hound and run with the Hare Satan hath pickt out a place which seemeth forcible enough to perswade any reasonable man to his purpose Hence note that Doct. A principal wile of Satan is to assay if he can by no means else to overthrow men by the overthrow of Scriptures Gen. 3.1 Hath God indeed said yee shall not eat of every tree of the garden It were strange and marvellous hee should say so seeing hee knows it would better your estate In this his first temptation of all other he chuseth to make Gods Word a means of their and our overthrow thinking it not an easie thing to destroy Gods Image in the soul unless he could first destroy the word of God out of their heart 1 Sam. 28.15 when the Devil would delude Saul and hasten his death he lays the ground of it in Gods Word and taking on him the person of Samuel saith The Lord hath done even as he spake by my hand abusing and alleadging that Scripture in 1 Sam. 15.28 The Lord will rent the Kingdom from thee this day and hath given it to thy neighbour who is better than thou Mar. 1.23 the Devil comes to Christ and tells him he knows him well enough Thou art Jesus of Nazareth even that holy one of God that holy One that was promised figured and expected even that Redeemer and holy One of Israel Isa 41.14 Even that holy One fore-told by the Angel Luke 1.35 And all this was by Scripture to overthrow both Christ himself and the faith of beleevers as though there were some secret compact and familiarity between him and them and perhaps hence arose that speech By Beelzebub hee casteth out Devils Reasons 1 Satan knows that Scripture is the will of God revealed and hath sway in the conscience as being inspired by the Holy Ghost as the only rule of faith and life and if he can turkis the Scripture out of his right sense and shape he perverts judgement and holds the conscience in error and these errours are
dangerous and near of kin to obstinacy For till the truth of God come to his place again in the conscience it wil stiffen it self in error even to the death So as by this stratagem Satan usurps the conscience which is Gods right and so leads men at his pleasure 2 His malice sets him clean contrary to God in his proceedings God hath given his Scripture to save men by and therefore it is called a word of salvation now Satan would herein cross the Lord in perverting the word to mens condemnation The Scripture is in the Church as a Law to the Common-wealth to contain men in the compass of faith and godly life whence it is called Statutes and precepts and judgements But Satan seeks to enforce it as a Law to thrust men from faith and obedience The Scripture is a word of truth of holiness of wisdom every way resembling God the Author Satan therefore being the greatest enemy to Gods Image is the greatest enemy to the Scriptures and desireth to pervert them by establishing by them Errours Heresies false Doctrins wicked and foolish opinions and practices 3 His subtilty and policy is not inferiour to his malice for 1 He hath a special slight and trick of his own by pretending truth to impugn it and with Scripture to fight against Scripture which hee hath taught his special Factors Hereticks and Seducers for why else did Christ forbid the Devil to witness to him but that even that truth he speaks ever tends to destroy the truth And in the text why cites he the truth but to draw Christ into an error 2 He will gain to himself some credit by this practice for seeing speeches and testimonies depend much upon the credit of the speaker by his quoting of Scripture he would be taken as if the truth of Scripture depended upon or needed his witness 4 Satan must doe thus if hee will prevail against Christ or his Servants for Scripture in the true sense of it is no patron of sin nor ever stands on the Devils side Use Of all temptations beware most of them which come armed with Scripture for hardlier can wee espy the subtilty and danger of these than those which are directly against the Scripture And by temptations of this kind Satan mightily prevaileth in points both of doctrin and practice which it shall not be amiss to give some taste of and in both wee shall observe how Satan doth not so much use as abuse Scripture I. In matters of doctrin 1 For the establishing of the Head-ship of the Church in the Pope the ordinary Papists have found a Scripture in Joh. 21.16 where Christ saith Feed my sheep I answer First that place speaks not of any Head-ship or Spiritual government but of feeding by the Word and Sacraments which the Pope never doth Secondly it is a commandement not given to Peter alone but to all the Apostles who were equally Apostles with him but applied to Peter specially not to note any Primacy but secretly to check him for his three-fold denial whereby he made himself unworthy to be a Disciple Obj. But Peter saith he hath two swords and therefore the Pope hath both Spiritual and Temporal jurisdiction Sol. This is a place of Satans alleadging when that which is spoken literally is wrested into a figurative sense And where Peter is commanded Act. 10.13 to kill and eat the Pope may kill and slay and eat up whom he will or can Prince with people But this is a place literally to be taken and one part of the argument hangs with another as the dream of a sick man for the Pope if he be Peters Successor must feed the sheep nor feed on them But Bellarmine who would make the world beleeve his wit is thinner hath devised a farre more sufficient place 1 Pet. 2.6 Behold I put in Sion a chief corner stone elect and precious that is the Pope In his Preface to the Controversie De Rom. Pontif. and lib. 4. cap. 5. But what may wee think to reap from him that dares begin his Controversie with so high a blasphemy and lest wee should think it fell inconsiderately from him he takes it up again For doth not both Paul and Peter teach that this stone can be meant of none but of Christ doth not both of them adde He that beleeveth in him shall not bee ashamed must we now beleeve in the Pope And who is this living stone that gives life to all that are built upon him besides Christ himself None can arrogate it to himself or attribute it to another without high blasphemy Therefore I conclude this point boldly affirming that the Devil could not more impiously abuse this place than hath blasphemous Bellarmine 2 For the point of Justification by Works is alleadged that place of James 2.21 wherein they adde unto the text 1 A false gloss by works of the Law 2 A false distinction saying that they justify as causes whereas we grant that as effects they justify that is declare a man to bee justified So did Abrahams works declare him to be just and this is not the justification of the person which is onely by faith but of the faith of the person which is manifestly dead without them 3 In that great sacramentary controversy they alledge This is my body wherein Satan hath taught them to abuse Scripture in taking that literally which is figuratively spoken as often to writhe that into a figure which is spoken literally and whereas they exclaim against us for denying the words of Christ as Hereticks wee are far from denying Christs words but disclaim their false meaning which destroies the Scripture seeing Scripture stands not in words but in sense 4 To establish the false Doctrin of Free-will they furnish themselves with that place in Jer. 17.7 Blessed is the man that trusteth in the Lord and whose hope the Lord is But what do they else but imitate the Devil in cutting off that part of the Text which makes against them for in the next verse it followeth The heart of man is deceitful above all things who can know it shewing that man in himself is utterly destitute of all grace 5 For the Jesuitical trick of equivocation or mental reservation they have Scripture and Example Joh. 1.21 they asked John if hee were a Prophet hee said No whereas he was one for Zachary called him the Prophet of the Highest and Christ said that there was not a greater Prophet than John therefore John equivocated Answ Whatsoever was the true meaning of the Question that John answered plainly unto If they meant to ask him if hee were that singular Prophet whom they fancied to come together with their Messiah hee truely answered No. If hee were any of the ancient Prophets who were long before Christ hee truely answered in that sense No. If hee were a Prophet by his proper office hee truely answered no. For howsoever he was by grace and power a Prophet being sent of God to
reprove and convert sinners yet by ordinary office hee was no Prophet neither did he prophecy But what is this to those mental reservations Are you a Priest Garnet No saith hee meaning not a Priest of Apollo or Jupiter Were not you in England at such a time No not as the Sun in the firmament or as a King in a Kingdome A strange madness that men professing knowledge and zeal should so dally with lies and oaths which tricks of theirs were they justifiable and sound wee should have little use of Magistracy or tribunals especiall where matters are determined by mens oathes hee were a very block that would suffer any thing to bee fastened upon him The murderer might swear hee never slew man namely with the jaw-bone of an Ass as Sampson did The Drunkard might swear hee drunk never a drop if hee can inwardly conceive of water or aqua coelestis or the Poets nectar or what hee can feign The Adultress might swear shee was never toucht if shee can inwardly conceive of any creature as of a Bull or a Swan as the Poets feign of Pasâ—phâ—â— and Lada And were it lawful to dally with God and mens Consciences after this manner wee could pay them home in their own kinde for suppose a man were in their Inquision and were asked if the Pope were Supream over all Kings if a man were disposed to equivocate hee might say and swear yea reserving his secret meaning not by right but onely in his own proud and ambitious desire and thus delude them II. In matters of practice you shall have no sinner but he hath a Scripture reached to him to lye safe under in the holding of his sin but robbed and turned out of the right sense The Atheist that cares for no Scripture yet hath one text for himself Eccl. 7.18 Bee not just overmuch nor overwise and so hee hath enough to cast off all care of knowledge and conscience The Image-munget hath a Text to let nothing bee lost hee hath a good use for his Images if they cannot serve to worship they may serve for ornament The Swearer hath a Text in Jeremy Thou shalt swear in truth righteousnesse and judgement therefore hee will swear so long as hee sweareth nothing but that which is true The Sabbath-breaker hath his Text The Sabbath was made for man and not man for the Sabbath The Murderer and Adulterer think themselves safe seeing they finde David in both these sins and yet commended of God The Drunkard hath his lesson Drink no longer water but a little wine for thy stomack and often infirmities sake The Covetous person knows that hee that provides not for his family is worse than an Infidel which through many mens wickednesse is a ground of much covetousnesse The lazy Protestant hath his Text Wee are saved by grace and justified by the blood of Christ freely what can his works do what need they The idle person hath his Text Care not for to morrow let to morrow care for it self The Usurer hath his plain place Matth. 25.27 That I might have received mine own with Usury The Theef hath the Theef on the Cross repenting at the last The carnal Gospeller cares not what sin he venture on because where sin hath abounded there grace hath abounded much more The careless Libertine is predestinated to life or death do what hee can and do what hee list hee cannot change Gods Decree and so he will do what hee list The obdurate and hardned sinner saith At what time soever a sinner repents God will put all his sins out of his remembrance and therefore hee will not repent till hee bee dying Lastly the unjust person hee hath his rule in the unjust Steward who was commended by Christ who was indeed commended for his providence not for his injustice In all these thou mayest hold this for a good rule It is the Devils divinity to confirm thy self in any sin by whatsoever thou hearest or readest in Gods book all which in Gods meaning is direct and the only preservative against all sin NOw wee are to consider this comfortable Scripture in the holy use of it not as wee have it wrested and mangled by Satan but as wee find it set down by the Holy Ghost Psalm 91.11 For hee shall give his Angels charge over thee to keep thee in all thy waies They shall bear thee in their hands that thou hurt not thy foot against a stone In which words the godly are secured and assured of safety in danger not onely because the Lord himself is become their refuge and protection as in the words going before but in that to his own fatherly care and providence hee hath added a guard of Angels to whose care also hee hath committed the Godly Wherein for explication wee will note these particulars 1 What is the ministery of the Angels namely to bee the godly mans keepers 2 Who sealeth their Commission He hath given them charge 3 The limitation of it In all thy waies 4 The manner They shall bear thee up in their hands 5 The end lest thou dash thy foot against a stone Which is a borrowed speech taken from Mothers or Nurses who lead or carry their tender children in their hands that they stumble and fall not to hurt or endanger themselves The word Angel is a name not of nature for so they bee spirits but of office ministring spirits to God to Jesus Christ and to Gods Elect His Angels that is the good and Elect Angels called his 1 By Creation for they had not being of themselves 2 By more immediate ministery they assist him and stand before his face whereas the wicked Angels are cast down from Heaven from enjoying his presence 3 By grace of perseverance for they fell not from their estate as the wicked Angels did and are now confirmed by Christ that they cannot fall and hence is Christ called the Head of men and Angels in whom all things in heaven and earth consist Coloss 1. v. 17. that is are preserved sustained and governed whether visible or invisible and consequently a mediator of the Angels in respect of special grace of confirmation by which they inseparably adhere to God although in respect of that mediation which is restrained to redemption the Angels have no need of it Charge This charge is not a general Commandement over the Church in general but a special charge over every godly man over thee And the charge is directed to many Angels to keep one man for the word affords us more comfort than that Popish and ungrounded conceit of every mans having his particular Angel Quest Why doth God give this charge to the Angels or why doth he use their Ministery Answ Not for any necessity for hee by his word and beck doth sustain Heaven and Earth and without them can keep his own but out of his good will to us hee declares his love and care of us who hath so abundantly provided for our safety and
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
nothing to his salvation So Psal 110.1 Sit at my right hand till I make thy enemies thy foot-stool If wee would know whom this is meant of compare it with 1 Cor. 15.25 For Christ must reign till he have put all his enemies under his feet Psal 2.7 Thou art my Son this day have I begotten thee this place is explained by the like Heb. 1.5 For to whiâ—h of the Angels said he at any time Thou art my son c. Psal 97.7 Worship him all yee Gods What is meant by Gods and whom must the Gods worship see Heb. 1.6 When he brought his first born into the world hee said Let all the Angels of God adore him Concerning unlike places we have this rule That they speak not either of the same thing or manner or time and by wary observation of the circumstances this will easily appear in examples 1 Joh. 16.13 The Apostles after the gift of the Spirit were led into all truth and freed from error Yet Peter greatly erred after that Gal. 2.11 Answ The Apostles were led into all truth of doctrine and erred not but were not free from all error in life and conversation now Peters error was not directly in doctrine but in conversation with the Gentiles So as the opposition is not in the same thing 2 Isa 59.21 My word shall not depart from thee nor from thy seeds seed for ever saith the Lord yet Matth. 21.43 the Kingdom shall bee taken from you Answ The Prophet speaketh of the whole true Church of God which shall be perpetual upon earth our Saviour of the Nation of the Jews So as the seeming opposition is not in the same 3 Luk. 17.19 Thy faith hath made thee whole here Faith is greater than Charity but in 1 Cor. 13.13 Charity is greater than faith Ans They speak not of the same faith the former place speaks of justifying faith considered with his object Christ which not absolutely as a quality but relatively as apprehending Christ is greater than Charity the latter of miraculous faith which is less 4 Rom. 7.22 Paul delights in the Law of God yet vers 23. Paul resisteth the Law of God Ans This is indeed an opposition in the same person but not in the same part Paul stands of spirit and flesh according to the former part he delights in the Law according to the later he rebelleth against it 5 Luk. 10.28 Life is promised to the worker This doe and live Rom. 4.3 Not to him that worketh but to him that beleeveth is faith imputed to righteousness Ans Both speak of the word but not of the same part of the word which standeth of two parts the Law and this promiseth life to the worker and the Gospel which promiseth life to the beleever 6 Joh. 5.31 If I give testimony to my self my testimony is not true Joh. 8.14 If I testify of my self my testimony is true Ans Consider Christs testimony two ways 1 As the testimony of a singular man and thus considering himself as a meer man he yeelds to the Jewes that his testimony were unfit and not sufficient in his own cause because by the Law out of the mouth of two or three witnesses every word must stand but 2 Consider him as a Divine person coming from Heaven and having his Father giving witness with him thus his testimony is infallible not subject to passion or delusion And of this later the place speaketh 7 Matth. 10.8 Freely yee have received freely give Luke 10.7 The workman is worthy of his wages Ans The places speak of the same persons but not of the same works the former of miraculous works which are not to bee bought and sold for money the use of them being only to forward their ministery the later of the Function of Preaching and labour in building the Church equity requires that he that laboureth in the Ministry should receive recompence for his labour Gal. 6.6 8 Hos 13.9 God is not the author of evil Amos 3.6 There is no evil in the City which the Lord hath not done Ans It is not the same evil but that the evil of fault this the evil of punishment 9 Prov. 20.9 Who can say my heart is clean Matth. 5.8 Blessed are the pure in heart Ans 1. A man absolutely considered in himself is all impure so the former place speaketh but relatively considered in Christ he is pure so the later 2 No man is pure in respect of the presence of corruption but the godly are in respect of the efficacy and rule of it 10 Mark â—â— 15 The Apostles must goe out into all the world Matth. 10.5 They must not goe into the way of the Gentiles Ans Distinguish times and the Scripture will bee consonant enough the former place is meant of preaching after Christs time the latter wâ—iâ—e hee was living on earth Both are true because the times are diverse 11 Joh. 3.17 God sent not the Son to judge the world Joh. 5.27 The Father hath given all judgement to the Son Ans The time of his abasement at his first coming when hee came not to judge but to be judged must bee distinguished from his second coming in Glory and Majesty to judge the quick and the dead of this the later 12 Exod. 20.15 Thou shalt not steal Chap. 11.2 Robbe or spoyl Aegypt Ans A special Commandement of God never opposeth a general but is only an exception from it So of Abrahams mental slaying of his son If a man of himself should steal or kill it is sin but if God bid it is not 13 Malac. 3.6 I am the Lord I change not yet it seems he is changeable Jer. 18.7 Ans The Scripture speaks not in the same respect God changeth not in himself but in respect of us he is changed as the Schools speak non affectivè sed effectivè in respect of his work not of his affection for so there is no variableness or shadow of change in him 14 Psal 18.20 Judge mee according to my righteousness Psal 143.2 Enter not into judgement with thy servant Answ There is a twofold Righteousnesse one of the cause another of the person by this later hee will not bee justified by himself but in the other hee desires to bee justified his cause was good there was no such thing as they laid to his charge If Job would dispute with God his own cloathes would make him unclean but when he dealeth with his calumnious friends hee saith I will never let go mine innocency till I dye 15 Luk. 1.33 Of his Kingdome there shall bee no end 1 Cor. 15.24 Hee shall deliver up the Kingdome to his Father Answ Luke speaketh of Christs Kingdome in respect of it self the Apostle in respect of the administration of it In the former respect it shall never bee abolished Christ shall alwaies have a people to rule alwaies a Lordship and Headship but hee shall give up his Kingdome in respect of the manner and means of administring
by Zachary chap. 11.13 and not by Jeremy Many learned men trouble themselves more than needs in reconciling this place 1 Some say that Saint Matthew joynes together both one place in Jeremy chap. 18.1 2 3. of the potter and this of Zachary 11.13 But there is little or no agreement between them 2 Some say that it is not in Jeremies writings that are Canonical but in some Apocryphal writings of Jeremy which the Jewes had and which Chrysostome confesseth he saw wherein these words were But it is not likely that the holy Evangelist would leave a Canonical text and cite an Apocryphal or give such credit to that or seek to build our faith upon it And by our rule that Book should be Canonical 3 Some say that Matthew forgat and for Zaehary put down Jeremy but with more forgetfulness that holy men writ as they were moved by Gods Spirit This error Erasmus takes hold of from Augustine who in his third Book concerning the consent of the Evangelists Chap. 7. defendeth and excuseth this error 4 Some think it the error of heedless Writers who might easily so erre but all the oldest Copies and the most ancient Fathers have the name of Jeremy 5 Some say that Zachariah being instructed and trained up with Jeremy did deliver it by tradition from Jeremy and so Jeremy spoke it by Zachariah which might be true because it is said in the text As was spoken by Jeremy not written But 6 The most compendious and likely way of reconciling is this that Zachary and Jeremy was the same man having two names which was very usual among the Jews as Gedeon was called Jerubaal and Jerubâ—sheth Salomon was called Jedidiah Jethro was called Hobab and Revel Jehoiacim Ieconias and Coniah Hester was called Edissa Simon Peter Cephas and Bar-Jona Matthew was called Levâ— Jerusalem Jebus and Salem c. 4 These are such rules as not only the Learned who besides these have the benefit of Arts and Tongues the knowledge of Phrases the benefit of Disputation and the like but even the simplest may make good use of 1 To understand the Scripture aright and so discover the subtilty of Satan and seducers 2 To convince error and let others see their errours and so gently lead them back into their way again 3 They be great means to justifie the truth and glorifie God 4 Practisers of them have comfort in themselves that they are lovers of the truth and desire to find it even with much labour and industry 5 The want of this diligence and study of Scripture is the very cause that so many stagger and doubt of our religion and are so indifferent that they cannot tell whether to leane to Papists or Protestants and so hold doubtful to their death Yea and many goe away and fall off from us and depart to Antichrist which is a just judgement of God upon them because they were so farre from receiving the truth in the love of it as they would never take pains to search into the Scripture which witnesse of the truth VVE are now come to speak of the allegation it self and the force of the reason taken out of Deut. 6.16 where the Israelites are forbidden to tempt the Lord as in Massah How they tempted him in Massah is set down in Exod. 17.7 being in want of water and distress they contended with Moses and said Is the Lord amongst us 1 They doubted of his power and so would try whether he could give them water in this their want for the word nasah properly signifies to make trial as David is said to have tried and proved before to goe in armour 1 Sam. 17.39 where the same word is used 2 They doubted of the truth of his promise not beleeving him to be amongst them as he had promised unless he would shew them in all haste some sign of his presence in present supply of their necessity and therefore they say Iâ— God amongst us Now mark how aptly and wisely our Lord and Saviour applieth this place I. In his choyse he is now on the pinacle and in a dangerous place and well knows that this prohibition was a fitter place to study and meditate on than those large promises in that most comfortable Psalm For howsoever all Scripture is profitable and Divine yet some Scriptures fit some persons and some occasions better than other It is a true and comfortable promise Isa 1.18 Come let us reason together though your sins were as red as scarlet c. But for a man not truely humbled the threats of the Law are fitter to meditate on neither doth the Lord so invite the Jewes till they be humbled It is true God hears not sinners but such a place is not so fit to bee meditated on and applied by such as are seriously beaten down already in the sight and sense of sin He that provideth not for his family is worse than an Infidel a true and holy speech but if a covetous man apply it it hurteth him hee hath other places to study on as Beware of covetousness and covetousness which is Idolatry is one of the sins which shuts out of heaven The holy heart of Christ could equally meditate and apply all Scripture but by this his choise hee would teach us to make choise according to occasions II. In direct meeting the Devils drift which was to move Christ to vain confidence and make trial whether he was the Son of God or God his Father by throwing himself down Comparing this place with the former he shewes him that it gives him no leave to cast down himself for this were not to trust God but to tempt God as the Jewes did in Massah but I doubt not of my Fathers power and therefore I need not try it I distrust not the truth of his promise and presence with me what need I make trial of it I have a Commandement which I must not separate from the promise as thou doest Thou pretendest a promise but no promise extends to the breach of any Commandement but hath his ground and dependance upon some Commandement or other Thou wouldest have me cast my self down and promisest help but no promise can secure him that attempteth that wherein he tempteth God as this action would In the words are 1 The person that must not tempt Thou 2 The person that must not be tempted The Lord thy God 3 The action of tempting not tempt I. The person Thou Some think that the pronoun Thou is to bee referred to Satan and the Lord thy God to Christ himself as though Christ had said Thou shalt not tempt me But 1 It was never written that Satan should not tempt Christ if it had it had been false 2 It is a negative Commandement of God directed to his people which bindes all persons at all times in all places and not to bee restrained to this occasion 3 Satan was irrecoverably fallen from the Covenant of grace and so although Christ was his Lord
in respect of his power yet not his God in respect of the Covenant of grace which those words have special respect unto 4 Satan proceeds to tempt him still and therefore that is not the meaning 5 Christ in this humble estate would not manifest himself much less call himself Lord and God II. The person who must not be tempted The Lord if hee be a Lord hee must be feared obeyed honoured not tempted or provoked Thy God though he be my God and my Father I must not presume I must not abuse my Fathers goodness and providence where no need is A loyal subject will not presume upon the clemency of his Prince to break his Lawes or a loving childe upon his fathers goodness to offend him III. The action of tempting To tempt God is to prove and try God out of necessity what he can doe or what he will doe and whether he be so good so merciful so just as his word and promise say he is so Heb. 3.9 Your Fathers tempted me and proved me and saw my works The mother of this sin is infidelity and unbelief 1 Of Gods power as if his arm were shortned 2 Of his goodness as if he were not so careful of his chosen as he is For else what need I try that which I were assured of The issue of it or the branches that shoot from this root are put forth 1 In judgement 2 In affections 3 In counsels and actions of life I. In judgement and matter of doctrin to prefer our own conceits above the Word of God whereof the Apostle speaketh Act. 15.10 Why tempt ye God to impose a yoak upon the Disciples necks which neither our Father noâ— wee can bear as if hee should say Why do you of the Circumcision vainly swelling and trusting in your own strength falsly conceive and teach without warrant to anger the Lord with that by the fulfilling of the Law yee can attain salvation binding up the power of God to the Law as necessary to save men thereby what an intollerable yoak is this which no man is able to bear What shall wee think then of the Papists doctrin who lay the same yoak upon mens shoulders what is their whole Religion but a plain tempting of God and a provoking of his anger while they lay on men the yoak of the Law This is the sin of all other Hereticks who like the Pharisees let the Word of God behind their own inventions and properly and directly fight against Faith which leaneth it self wholly upon the Word of God Faith looks at Gods constitutions it suffers not judgement to arrogate above Gods judgement it beats down humane wisdome and reason and brings the thoughts and reasonings into the obedience of God It teacheth not impossibilities as they of the Circumcision and Papists do at this day II. In affection 1 By diâ—â—idence and distrust Psal 78.18 They tempted God in their hearts in requiring me at for their lust Here were many sinnes in one 1 A murmuring and grudging at their present estate 2 A tempting of Gods power Can God prepare a Table in the wildernesse vers 19.3 A denial of his presence If God were amongst us hee would prepare us a Table 4 Making haste and appointing of time and place and the manner of helping them he must now in the wildernesse set up a Table 5 Wantonness having sufficient and necessary Mannah and water by 〈◊〉 immediate hand of God they must have meat for their lust 2 By Curiosity when men vainly desire extraordinary things and neglect ordinary and must have â—â—ch signs as they list either out of meer curiosity as Herod would have a signe onely to please himself in some rare sight or in pretence of â—â—â—firming them in the truth as the Jews when Christ had sufficiently confirmed his heavenly Doctrin with powerful miracles they rejected this and must have a miracle from heaven Mat. 16.1 Quest Is it not lawful to aske a sign did not Gedeon Judg. 6.17 and Hezekiah ask a sign and Moses and it was granted Answ Yes it is lawful in four cases 1 When God offers a sign wee may require and ask it as hee offered one to Hezekiah and not to require it is a sin as in Ahaz who when the Lord bad him ask a sign hee saith Hee will not ask a sign nor tempt the Lord Isa 7.11 But he tempted the Lord now not in tempting him and greived him much v. 12. 2 When an extraordinary Calling and Function is laid upon a man hee considering his own weakness and the many oppositions which hee shall meet withall in the execution of it may for the confirming of his Faith demand a sign and this was Gedeons case who of a poor man of the smallest Tribe of Israel was extraordinarily called to bee a Judge and Ruler Or when such an extraordinary work or calling is to bee made manifest to the World to bee from God for the better prospering of Gods work a man may desire a sign as Moses did Exod. 4. and Elijah 3 When God gives an extraordinary promise to his Servants of effecting something above all they can see or expect hee pleaseth to condescend to their weakness and for confirming of their Faith hee bears them asking a sign as Hezekiah being extraordinarily restored seeing 1 His own extream weaknesse and 2 The Word of God passed Set thy house in order for thou shalt not live but dye required a sign and God afforded him an extraordinary one The Virgin Mary had such an extraordinary promise as never was to bee a Mother without the knowledge of man shee asked how that could bee God gave her a sign saying Thy cousin Elizabeth hath conceived and shall bear a Son and so shalt thou 4 When anextraordinary testimony to a new form of Doctrin is requisite extraordinary signs may be required As for example The Gospell at the first publishing of it was joyned with the abolishment of all the Ceremonial Law and all the Ordinances of Moses and bringing in a new Religion in respect of the manner through the world against which both Jews and Gentiles could not but bee deadly enemies Now the Apostles did desire and obtain the power of working many signes and wonders of healing killing raising the dead commanding Devils and the like But to ask a sign out of these cases is a provoking and tempting of God as 1. Out of diffidence or malice as the Jews bad Christ come down from the Cross and they would beleeve him assuring themselves hee was never able to do that 2 For curiosity and delight as Herod desired to see some marvail or for satisfying our Lust as Israel 3 For our own private ends not aiming directly at Gods glory and denial of our selves as the Jews followed Christ not for his Miracles but for their belly and the bread and the Virgin Mary herein failed requiring a Miracle of Christ rather for a prevention of scandal for the want of wine than
the manifesting of Christs glory for which Christ checked her for it was a private and light respect to which miracles must not bee commanded Joh. 2.4 4 For confirming of that Doctrin and Authority which is sufficiently confirmed already Joh. 2.18 Shew us a sign why thou doest these things why thou whippest out buyers and sellers out of the Temple Hee shews them none they tempt God herein was not the whipping of them out and the Authority hee had shewn sign enough of his divine authority did not hee solely and alone overthrow and turn out a number of them without resistance did not he by his word challenge the Temple to bee his Fathers house and himself the Son of God Having thus confirmed his authority by this sign hee would shew them no other Thus the Papists as a Pharisaical seed tempt God looking for more miracles to confirm the same Doctrin which Christ and his Apostles have sufficiently confirmed by many and powerful Miracles When they prove that wee teach another Dâ—ctrin wee will shew them other miracles III. To tempt God in action is thus 1 To enter upon any thing without a Calling for that is to step out of our way when wee do that which wee have neither Word nor Promise for this is in the Text. 2 To walk in a course of sin and live in our wickednesse especially when the Lord by blessings moveth us to repentance Mal. 3.15 They that work wickedness bee set up who bee they in the next words the Prophet sheweth saying They that tempt God are delivered So as all wicked persons are Tempters of God 3 To presume upon extraordinary means when ordinary means may bee had Thus the three worthies of David tempted God that went for water in danger of their lives whereas they might have had it nearer in safety 2 Sam. 23.15 but when they brought it to him hee considered how they had sinned to satisfy his sinful desire and would not drink it And this is the tempting of God intended in this place to flye down refusing the stairs 4 To run into places or occasiâ—â— of danger in soul or body is to tempt God as to run into wicked company or exercises Peter notwithstanding Christ foretold him of his wâ—akness yet trusted on his own strength and went into Gaiaphas his Hall and seeking the Tempter found him and himself too weak for him Our Saviour would here teach us what a dangerous sin it is to tempt the Lord it being so absolutely forbidden the people of God not only in the Old Testament but in the New 1 Cor. 10.9 Neither let us tempt Christ as some of them also tempted him Reasons For 1 It is a plain contempt of the Lord in his providence and constitutions when a man either neglecteth the means which God hath appointed to bring forward his purposes or betaketh himself to such means as God hath not appointed 2 It is a manifest argument of infidelity and hardness of heart When a friend promiseth me to doe me good at my need or to stand by me in time of danger I will feign a need or danger to try whether he will be as good as his word or no what doth this but imply a suspicion in me that my friend will not be as good as his word therefore I will try him before I need him And thus he deals that will needlesly tempt God 3 No relation between God and us may encourage us to tempt him He is our Lord a strong God doe we provoke the Lord are wee stronger than hee 1 Cor. 10.12 Let not the Princes of the Philistims dally with Sampson for he is strong and will revenge himself by pulling the house over their heads the Lord is strong and mighty Sampsons strength was but weakness to him therefore let us not tempt him lest we goe away with the worse as the Philistims did He is our God even a consuming fire Heb. 12.29 it is no safe dallying with fire He is our Father therefore we must fear him as Iacob knows Isaac is his father yet is afraid to goe to him disguised lest said he I seem to my father to dally or mock 4 The greatness of this sin will appear in the greatness of his punishment It cost good Josiah his life 2 King 23.29 He would try what he could doe against Pharaoh Necho when he was admonished of the Lord not to goe against him For this sin the Lord sware that not one of the Israelites above twenty years old should enter into Canaan It cost the lives of six hundred thousand men besides women who for tempting God were destroyed of the destroyer 1 Cor. 10.9 Good Zachary for not beleeving the Angel which came with tidings of a son was struck dumb for requiring a sign Even the best if they tempt God shall not carry it clear away Obj. Psal 34.8 Taste and see how good the Lord is and Rom. 12.2 prove what that good and acceptable will of God is Ans There is a two-fold knowledge of Gods goodness 1 Speculative by which we know God to be good in himself and to us 2 Experimental in some thing not revealed The places alleadged speak of the former only this later is a tempting of God Use 1. This serves to discover unto us our fayling against this doctrine and that every of us cannot so easily put off this sin as we think for 1 Is it not ordinary amongst us that read the Word and of Gods power therein we hear his promises we taste by experience how good and bountiful God is and yet in any straight in every danger we can be ready to tempt him as in Massah saying in our hearts Is God with me Doth God regard me Am I not clean cast out of sight Can I ever be holpen and swim out of this distress Thus the unbelief of our hearts is ready to make God a Lyar. When there was a marvellous great famine in Samaria and Elisha said To morrow at this time two measures of barly shall bee at a shekel and a measure of fine flower at a shekel a Prince answered If the Lord would make windowes in Heaven could it be so he answered Thine eyes shall see it but thou shalt not eat of it And hee was trodden in peeces in the gate for his unbelief 2 King 7. vers 19. 2 How generally are we in love with our sins which out of Malachi we have shewed to be a tempting of God God hath poured abundant mercies upon us the people of England yet we goe on to provoke and tempt him the more his mercies the more our sins how can this abusing of goodness but heap up wrath against our selves Can there bee a greater tempting of God in his justice than to goe on and trade in sin without repentance presuming that God will not punish us What a number of notorious wicked persons are resolved to adde drunkenness to thirst and sin to sin and yet at last mean to
of words and sharp reproaches unless there bee added also a direct answer and satisfaction to the matter in hand he therefore most fully answereth by the Scriptures even the Devil himself not contenting himself by his power to repel him which Satan now beginneth to feel unless also by the power of the Word hee convince him and thereby award the dart and break the temptation into pieces Which must bee our rule in dealing with vain and jangling adversaries not to answer them according to their foolish disposition or provocation not to bee like them in frowardness or stifnesse in heat and perversnesse but to answer them with words of Wisdome with sound matter and moderation both to convince them and beat down self-conceit in them which is the meaning of those two Precepts Prov. 26.4 5. which seem contrary but are easily reconciled by the due respect of persons places times and other circumstances Ever remember one rule that no adversary suppose the Devil himself is to bee answered by affection or passion but by judgement and sound reason Yea if wee have no hope to win our adversary or do him much good as Christ had none of the Devil yet wee must testify to God and his truth for the confirmation of our selves and others The testimony alledged is out of Deut. 10.20 Thou shalt fear the Lord thy God thou shall serve him and Deut. 6.13 An universal and affirmative precept by which every creature is bound to his Creator and him alone to perform Divine worship unto him And it is aptly applyed by Christ to this dart of Satan For it implyeth 1 That hee himself as now standing in this conflict with Satan is a creature of God as hee is man though otherwise as God hee hee equal to his Father As man hee is subject to the Law and to this precept among the rest 2 That Satan is not God as hee pretendeth by his unjust claimes nor any way equal to God 3 That therefore neither must hee being a creature give the least divine worship from God nor hee that thus claimes it can by any means bee capable of it 4 That the Scriptures of God reserve unto God his due worship and forbid that any creature shall share with him Christ stands not to dispute whether the sight presented were a shadow or substance nor whether hee would give it him or no but holds him to the Scripture which upholds his Fathers right Quest But why doth our Saviour change and adde to the text of Scripture as not regarding that terrible woe denounced against such as adde or take away from the word and contrary to that in Deut. 12.32 Here our Saviour 1 Changeth Moses saith Thou shalt fear Christ saith Thou shalt worship 2 Addeth for Moses hath not the word only which is of Christs putting to that text Answ 1 Here is some difference indeed in words but not in sense and therefore it is no corruption of the Text nor letting out the life of it which stands not in the words but in the true sense 2 Our Lord both in great wisdome changeth the word fear into Worship and just cause for 1 Moses useth fear which is a general word in which is contained all such Divine duties as godly men ought to perform unto God and our Saviour mentions one special which is included in that general which thing Moses speaks as well as he in the general as he that commands a whole commands every part inward and outward 2 Hereby our Saviour aptly meets with Satans temptation If thou wilt worship me he useth the same word not tying himself to Moses his words but keeping the sense but to Satans word and 3 He noteth the nearness and undividedness of Gods fear and his worship as where the cause is there will bee the effect so true fear and worship goe together where one is there will be the other and for this cause one is put for the other not here only but elsewhere as Isa 29.13 Their fear toward me was taught by the precept of men Christ alleadging it Mat. 15.9 saith You worship me in vain As for the word only added which is not in the Law it no way addeth any contrary or diverse sense to Moses but only expoundeth or giveth a fit commentary to the text and speaketh that plainly in one word which Moses doth in more as Deut. 2.13 Thou shalt fear the Lord thy God and serve him and walk after no other gods which is all one with our Saviours Thou shalt serve him only As he that saith The King is the supream Governour and none but hee saith in effect The King is the only supream Governour 3 Christ and his Apostles had a priviledge in alleadging Scriptures without error and were inâ—aâ—â—ble expounders as well as alleadgers 4 This alteration of words is made by Christ to warrant us that Scriptures alleadged by teachers according to their right sense although with alterations and additions are to be taken as true expositions and allegations we being not tied so strictly to words as to sense For otherwise all our Sermons and Expositions which serve to beat out the true sense of Scriptures and apply it to several uses might be condemned as idle additions to Scripture which is blasphemous 5 To warrant us that Principles of Religion expounded by warrant of Scripture are truly interpreted though the Scriptures in so many formal words express them not As for example In the Doctrin of Justification by faith we say we are justified by faith only before God here the Papists exclaim on us as accursed Hereticks because we read not the word only in all the Scripture But we read it in effect and in true sense Rom. 3.28 and Ephes 2.8 By faith without works which exclusive is all one as to say only by faith as our Saviour interprets the exclusion of other gods by the word only As if I should say I did such a thing without help is it not all one as to say I only did it If Christs interpretation be true and warrantable so must ours in the point of justification And if the Devil himself had not yeelded to Christs allegation he might have said Thou thrustest in the word only and addest to Gods Word and therefore art not the Son of God But the Papists deal more impudently with us than the Devil did with Christ who said no such thing but yeelded to evidence of truth which they will not In the precept it self are three things 1 The person 2 The matter 3 The object 1 The peson thou the whole man and person which consisteth of a body and soul thou any reasonable Creature that challengest God to be thy God 2 The matter shalt worship and serve Worship is two-fold Civil or Divine I. Civil is a prostrating or bowing of the body or any outward testification of an high and reverent respect of man And this is due to men two ways 1 Of duty when men are to bee
reverently acknowledged for something wherein God hath preferred them before us as for years gifts graces authority or such as are set over us as Parents and Fathers of bodies and souls of Church and Country And this is required by the fifth Commandement and Rom. 13.1 7. neither doth the Gospel and Christianity take away but teach civility And performed by the godly both in speech as Daniel said O King and Paul to Festus O noble Festus and also in outward behaviour and gesture as Jacob bowed seven times to Esau and Joseph taking his Sons from the knees of his Father Jacob having blessed them did reverence to his Father down to the ground Gen. 48.12 David inclined his face to the earth and bowed himself to Saul who pursued his life 1 Sam. 24.9 The like of Ruth to Boaz chap. 2. and of Abigail to David 1 Sam. 25.23 she fell on her face and bowed her self to the ground and fell at his feet 2 Of courtesie which is a fruit of humility when a man to his equals and inferiours sheweth reverence and respect as Abraham to Lot Gen. 13.8 9. and to the Hittites his inferiours cap. 23.12 he bowed himself before the people of the Land Farr unlike the surliness and stiffness of proud and conceited persons who being voyd of all good nature nurture and religion know not to bow to any neither their betters in the way of duty nor equalls in way of courtesie Divine worship is two-fold 1 Inward the sum of the first Commandement standing in fear love and the like 2 Outward bowing or reverence the sum of the second Commandement The former bindes the soul and the will and affections and the whole inner man the later the outward man to give God his worship and service and to give no part of that to any other For the word only only mentioned in the latter branch must bee extended and referred to the former too The latter of these is here meant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the word properly signifieth to kiss or adore by some outward gesture to manifest a veneration 1 Because this was it which Satan required of Christ namely to fall down or bow unto him but Christ aptly refuseth it 2 This worship proceeds from an inward fear and apprehension of a Divine excellency and power not communicable to any Creature which Satan well know for even by this bowing he would have Christ to acknowledge in him a power to dispose of all earthly things which is proper to God And him only shalt thou serve By service is not meant the inward service of the heart for the words in Deut. 6.13 Thou shalt fear the Lord and serve him will not bear it the first thereof betokening the inward service the second the outward following the former as the effect the cause Neither would our Saviour invert the order in setting the stream before the fountain Therefore this word serve serveth to expound the former as an addition signifying nothing else but the outward service of God so that Christ here shews that it is not enough to give God outward reverence but that wee must as servants perform duties according to his will so the word signifies being taken from servants 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who perform service to bodily Masters in bodily actions 3 The person to be worshipped and served is God only Him only whom we call the Lord our God according to the speech of Samuel 1 Sam. 7.3 Direct your hearts unto the Lord and serve him only for his glory will hee give to no other Quest Must we give outward worship to none but God Must we not bow our knee and uncover our heads to our King and Rulers Must we not rise up to the hoare-head Levit. 19.32 Must we not serve one another in love How then must we outwardly worship and serve God only Ans We must not deny any civil worship to any man to whom God hath made it due but external religious worship must not be given to any Creature man or Angel Quest How may we know the one from the other Ans They differ greatly 1 In the kind one is servil the other social the former due to an absolute Lord and Commander the latter due from one fellow-servant to another This distinction is grounded in Revel 19.10 where the Angel refused the worship done him by John upon this ground because he was a fellow-servant and one of the brethren for John being overcome with the greatness of the Angels glory and splendor out of humane infirmity ascribed to him more than civil honour and mixed some religious worship with it which only was due to God 2 Another difference is in the intention of the mind in worshipping Religious bowing is when a man inwardly apprehends a Divine power proper to God and incommunicable to the creature or when god-head or divine properties are conceived in the thing bowed unto As for example in falling down to an Image uncovering the head praying c. the mind now conceives a Divine power in the image of knowing ones thoughts hearing helping and the like at least that God hath tied his presence and grace to such a place where such an Image is set up But the civil bowing to the King or superiour or to the Chair of estate is a meer token of civil subjection without any conceit of deity in the mind only because we see in them excellent gifts of God or in place above in the Church Common-wealth or family For the same gesture may be civil and spiritual according to the intention of the mind of the worshipper 3 The end distinguisheth them the one is to exercise godliness the other to express civility the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one done as a man is a member of Gods Kingdom the other as he is in the rank of an earthly Kingdom As for example Kissing of the Popes feet is a worship done to a man and so seems civil but being tendred to him as to the Vicar of Christ as one that can pardon sins and cannot erre this religious end makes it a religious worship and therefore none of his being not offered to any other Prince or Emperour upon the earth 4 Some difference may be taken from the common estimation of the thing worshipped as if it be generally esteemed or reputed Divine and deity ascribed to that which in it self hath it not The Host as they call it is generally held to be Christs very self now for a man suppose a Protestant that knows it to remain very bread and that no such deity or change is in it to bow down before it to uncover his head or use gestures of adoration to it is an external religious gesture and is unlawful although his intention bee not to worship it but because in common estimation he ascribes a kind of God-head to the creature as others doe And whereas adoration is a sign
his glory And wee must fight against them and take part with our God for his right and as soon joyn our selves with Pagans and Infidels as with Papists one of their worships being every way as Idolatrous as the other I know there is difference in the persons whom they represent in the image between Peter and Paul and between Jupiter and Mercury But in the thing there is no difference divine worship given to an image of the one being as hateful to God as that which is given to the other Object 2 Wee worship not the image but God in the Image nor the Saints themselves but God in the Saints honour done to Gods friends is done to God himself So the Rhemists say As the worship of Image of Antichrist is the worship of Antichrist himself so the worship of the image of Christ is the worship of Christ himself In Apoc. 12.6 Answ 1. I answer 1 After the same manner the Gentiles maintained their Idolatry who instituted idols ut admoneamur divinae naturae to put them in minde of God 2 It is false which they say for they worship the images and Saints themselves as appeareth evidently in their fore-named services 3 God will bee honoured in such signes and means as himself hath appointed and not condemned neither hath hee more condemned Image-worship than his worship in an Image Besides whatsoever the Rhemists say God hath appointed what honour to give to his friends and hath denyed to give this honour to any of them Isa 42.8 All will-worship is condemned Col. 2.23 No Worship pleaseth him that is not commanded in his Word Matth. 15.9 4 Thus might they defend the most gross Idolatry as ever was as for example Jehu Worshipped God and was zealous for the Lord of Hosts 2 King 10.16 but hee Worshipped God in the two calves at Dan and Bethel for it is said v. 31. he departed not from the sins of Jeroboam Hee might with Papists have said Why I Worship no Calves but God in the Calves Yet hee was an Idolater The Samaritans and Assyrians in Samaria feared God and served their Images 2 King 17.28.33.41 that is served God in images But they were not thereby freed from horrible Idolatry for which God cast them out Judg. 17 Micha worshipped the true God in an Idol and could say as much as the Papists I worship not the Image but God in the Image for vers 3. the silver was dedicated to the Lord to make an Image and vers 13. now the Lord will bee merciful unto mee seeing I have got a Levite in my house And yet hee was a gross Idolater Exod. 32. the Israelites worshipped not the Calâ— but God in the Call for 1 They proclaimed holy-day to Jehova not to the Call ver 5. 2 The thing they desired was only some visible presence of God to go before them now in the absence of Moses vers 1. 3 They could not bee so sensless as to think that an Idol which had eyes and did not see and feet but could not walk could go before them but that God represented thereby and reconciled unto them should go before them 4 When they said These bee thy Gods Oh Israel which brought thee out of Egypt could they bee so blockish as to think a dead Idol made but the day before could bee that God which brought them many weeks before out of Egypt when it had no being Therefore by a figure of the sign put for the thing signified it is thus meant This is in honour of the God that brought thee out of Egypt Obj. They forgat God Psal 106.20 Ans It cannot be meant of all memory of God but that they forgat their duty and obedience to God together with Gods express Commandement to the contrary Yet was this condemned by God and revenged by Moses as an high Idolatry 5 It is false which the Papists say that they worship not the Image but God in the Image their common practice is to invocate Images to trust for good from them to vow offer and goe in Pilgrimage to them and make sure of protection from them This is the honour of Images to the great and high dishonour of God 6 The Papists themselves after all their flourishes are glad to leave this practice as which they had rather hold by way of dispute to toyl the Protestants than in sound judgement to help themselves Exam. Concil Tâ—id part 3. Chemnitius writes of George Gassander that after long dispute and strife to varnish over invocation of Saints he concluded thus Ego in meis precibus non soleo Sanctos invocare sed invocationem dirigo ad Deum ipsum idque in nomine Christi hoc enim tutiùs esse enistimo I for my part use not to call upon the Saints but direct my prayers to God himself and that in the name of Christ for I take this to bee the safer course And Hofmeister a great Papist after he had heaped up many opinions about invocation of Saints concludes in the words of Augustine if that Book De visitatione infirmorum was his Tutiùs jucundiùs loquor ad meum Jesum quà m ad aliquem sanctorum spirituum Dei I speak more safely and with more comfort to my Jesus than to any of those blessed Spirits that are with God And to those that doe not thus may be applied that in Jer. 2.13 This people hath committed two great evils they have left the fountain of living waters and digged to themselves wells that will hold no water I will conclude with the concession of Eâ—â—ius in his Euchiridion wherein he shews that invocation of Saints was not delivered by the Spirit of God in the Old Testament neither in Doctrin nor Commandement nor promise nor example for two reasons 1 Because that people was so prone to Idolatry 2 Because the Fathers were in limbo before Christs passion neither had the blessed vision of God Neither was it delivered in the New Testament for two reasons more 1 Because the Gentiles were very prone to return to their old Idolatry 2 Lest the Apostles should seem to teach their own honour after their death Let us take this Doctor at his word and his reasons as they are though better might be given and only hence inferre thus much If the Doctrin of Invocation of Saints be found neither in the Old nor New Testament with what conscience doe they urge it on the simple under pretence of Scripture If it be said This perhaps is but one Doctors opinion to him consents Asotus a great and learned Jesuite who tells us plainly Non doceri in scripturis sed insinuari Sanctorum invocationem that the invocation of Saints is only insinuated in the Scripture Mark the force of truth in these two great points of Justification granted by Bellarmine and of Invocation of Saints granted by all these great Papists Vse 2. Our doctrin condemns the presenting of ones body at the external Divine worship of any thing
power ruling all Creatures and over-ruling in all things The latter is the power of his Office as hee is Mediatour and King of his Church and this power differeth from the former 1 in that it is a power received Matth. 28.18 All power is given mee in heaven and in earth Phil. 2.9 God hath given him a Name above all Names whereas Christs power as God is not received but his own proper power being God 2 That power is essential infinite and incommunicable to any creature this is personal communicated by dispensation of grace after a singular manner unto Christ as God-man and our Mediatour 3 That power is immutable unchangeable everlasting this power shall after a sort bee determined for hee must give up his Kingdome to his Father 1 Cor. 15.24 not that Christ shall ever cease to bee a powerful head of his Church nor that hee shall cease to reign with his Father for all eternity but look as the Father now doth not rule the Church namely as Mediatour but the Son so the Son shall not then rule his Church in the manner as hee now doth as Mediatour but in the same manner as his Father shall Now hee rules and puts forth his power in fighting against his enemies but then all his enemies shall bee trodden under his feet and made his footstool Now hee manifesteth his power in gathering a Church by the Word and Sacraments but then all the elect shall bee gathered Now at his Fathers right hand hee puts forth his power in making intercession for us but then hee shall intercede no more 〈◊〉 us At the end of the World hee shall declare his mighty power in raising all the dead and sitting in judgement on them but then there shall bee no more need of this power when death shall bee swallowed up into victory and a final sentence is given on all flesh So as Christ shall not reign as now hee doth but as his Father Whence it followeth that the power by which Christ subdueth the Devils is not onely that essential power of his Divine nature but the power of his Office whereby even in our nature and flesh hee subdueth them And this power may bee distinguished according to the subjects into two kindes first that power by which hee sweetly ruleth the Church as the head the members or a King his Subjects and this is either directive or coercive Secondly that coercitive and judiciary power which hee exerciseth against his enemies wicked and ungodly men as a King against rebells and foes to his state and person And this power is properly raised against the Devils and his instruments against which they cannot stand Reasons 1 Christ was prophecied to bee the seed of the Woman that must bruise the Serpents head which prophecy plainly shews that Christ as Mediatour in our flesh must disperse all Satans forces planted against us and for this end the Son of God appeared to destroy the works of the Devil and the work doth properly and singularly belong unto Christ although the fruit and benefit of it by communication of grace flow unto the Church as the body of Christ Object But did not others beside Christ command the Devils Act. 8.7 when Philip preached in Samaria unclean spirits crying came out of many and Act. 16.18 Paul turned about and commanded the unclean spirit to come out of the maid Answ 1 Christ did it by his own power they by his 2 The power of Christ is one thing faith in his power is another they did it not so much by power as by faith in this power whence S. Paul chargeth the foul spirit In the Name of the Lord Jesus Christ to come out 3 Common men were able to discern a difference between Christs power and others in casting out Devils Mar. 1. and Luk. 4.36 fear came on them and they said among themselves With authority he commands foul spirits and they come out that is by his power and divine authority and not as other Exorcists did 4 Hee did work his as a person that was God other his Disciples as persons with whom God was working and confirming the doctrin with signes and wonders that followed Mar. 16. ult 2 All things are given him and put under his feet Joh. 3.35 The Father loveth the Son and hath given all things into his hand Heb. 2.8 Thou hast put all things in subjection under his feet And as if that were not plain enough hee setteth in the next words a large Comment upon it And in that he hath put all things in subjection under him he left nothing that should not be subject only except him which did put all things under him as it is 1 Cor. 15.27 So as it is plain that excepting God himself nothing is not subject to Christ as Mediatour Now this may bee enlarged by a special induction of all things Angels are subjected to his word 1 Pet. 3.22 to whom Angels and Powers and might are subject with a reason For hee is the Lord of the holy Angels and set far above all Principalities and Powers Eph. 1.21 Unreasonable Creatures hear his word and obey him Luke 8.25 Who is this that commands the winds and the Seas and they obey him Diseases obey him to the Leper hee saith I will bee thou clean and hee is clean immediately Matth. 8. To the Lame man hee saith Take up thy bed and walk and hee doth so Matth. 9.6 Hee meets a blind man Joh. 9.7 and bids him go wash in Siloam and hee comes again seeing Yea death it self heareth and departeth at his word Joh. 11.44 At that word Lazarus came forth bound hand and foot and the time commeth when they that are in the graves shall hear the voice of the Son of God and come forth In one word the Apostle ascribeth to Christ that he is able to subdue all things to himself Phil. 3.21 All Creatures all Enemies sin Satan the Grave Hell Death Damnation and whatsoever resisteth his glory in himself or any of his members 3 Christs Kingdome must bee set up against and above all the Kingdoms of the World Dan. 2.45 The little stone cut out of the Mountain without hands breaks in pieces the Clay the Iron Brass Silver and gold that is the Kingdome of Christ shall break all those great Kingdomes and the God of Heaven raiseth a Kingdome to his Son which shall never bee destroyed And therefore for the upholding of this Kingdome hee must bee invested with power which neither the Tyrants of the World nor the god of the World can ever prevail against For never were all the Kingdomes of the World so opposed by the World and the Devil as the poor kingdome of Jesus Christ but this power of Christ is as an hook in Nebuchadnezzars jaws and a chain in which hee holdeth Leviathan limiting him how far he shall exercise malice against the Church and no further 4 Christ as Mediatour was to perform those works which no other creature
against all their vows promises and resolutions to admit them into firmer favour and league than ever before and being of neer kindred with Satan will then go away when they can stay no longer The most hard-hearted Pharaoh can do all this to get out of Gods hands but hee must not so carry it at length Vse 5. Lastly let us comfort our selves in our trouble for this also is changeable our Lord knows wee have need of a refreshing and wee shall bee refreshed The rod of the wicked yea of the wicked one shall not alwaies rest on the lot of the righteous lest they put forth their hand to vanity And although it may seem hard that Satan goes but for a season yet is not this without much comfort For although it were a great mercy for Satan not to come unto us yet to come and go away foiled is a far greater as hee doth from all the members of Christ who in expectation of this joyful and seasonable event may encourage themselves to hold out with patience unto the end And behold the Angels came and ministred to him In these words is laid the triumph of our Lord Jesus Christ after his victory which is set down not without a star or note of special observation Behold being held over this point following for special purpose For this particle noteth 1 Sometimes a strange thing as Behold a virgin shall conceive and bear a son 2 A long-desired thing and much expected as Behold oh Sion thy King commeth c. 3 An excellent thing now set before the eye and present as Joh. 1.29 Behold the Lamb of God that taketh away the sins of the world and so it is a note of admiration 4 A true and certain thing so it is set before many promises and threats 5 It is ever a note of attention and argues intention and weight in that matter where Gods Spirit hath prefixed it It hath all these uses in this place noting a strange triumph such as never was met withall in all the monuments in all the world besides It was but shadowed in that strange triumph sung to David 1 Sam. 18.7 when David had returned from the slaughter of the Philistim the women came out and sang by course Saul hath slain his thousand but David his ten thousand why hee slew but one man True but in that one enemy hee did as much as if hee had slain ten thousand others But here in one enemy this Son of David hath slain his legions and millions not ol men but of Devils not Philistims but hellish powers which had defied the Host of Israel This note also calls us to behold as expetible certain and excellent a triumph as all the notes of attention which are in the Scripture all the Selahs in the world are too little to gain sufficient attention or set out the greatnesse of this Divine mystery It calleth us as the parenthesis of our Saviour Matth. 24.15 speaking of the certain strange signes of Jerusalems overthrow Let him that readeth consider so Let him that reads behold that is consider meditate remember prize this great and most glorious work of the Son of God And it checketh and rebuketh our heaviness dulness and want of affection in the beholding and due regard of so material and comfortable a point of heavenly doctrin so neerly concerning out selves But what must we behold Two things 1 the comming of the Angels unto Christ 2 their ministring unto him In the comming of the Angels note 1 when they came 2 to whom 3 the manner of their comming I. When in the first word namely when the Devil had left him and not before For 1 The good Angels have little joy to bee where wicked Angels and Devils are especially whiles their Commission stands in force to molest the Children of God 2 They were ready enough to attend upon their Lord but Christ permitted them not for the time of temptation 1 Lest their presence should have driven Satan away before the temptations had been ended 2 Hee had no assistance of man or Angel but alone in the wilderness sustains all the brunt of the temptation hee must tread the wiâ—e-press alone as none must share with him in his conquest and victory 3 Satans mouth must bee stopt who would have said hee had overcome by their aid if they had been present 4 The Text saith not the Angels came in to help him in the time of temptation but when the Devil had left him they came to minister to him II. The person to whom they came to him now plainly manifest to bee God and man man tempted by the Devil like us in all things except sin God who had overcome the Devil and now riding in a Chariot of glorious triumph man in the hands of Satan carried and recarried at his pleasure God to whom the Angels as Ministers and the Squires of his holy body do homage and attendance III. The manner of their comming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they now came in unto him standing before a far off as in war when the enemies are scattered the friends come in with joy for so it was when David had foyled and slain Goliah the men of Israel and Judah arose and shouted and applauded that noble victory Quest But how did they come in Answ 1 By moving themselves from the place were they were to that place were Christ was and they were not before for the same Angel cannot bee in two places at once because 1 His essence is finite and therefore limited 2 They are definitively in place although not repletively for the Angel is in a place onely by applying his vertue to the place by which vertue hee rather contains the place than the place him as it doth bodies But when a Legion of wicked Angels are said to bee in one man it is necessary that spirits defined to bee in one place cannot at the same time bee without that place till they bee moved thence into another Good Angels are not in heaven and earth at once much less every 〈◊〉 Now whereas they are truly in place and truely moved in place both without bodies as also in assumed bodies it would make much for the clearing of the Angels manner of comming to Christ to know whether they came in a bodily shape or without bodies at this time I answer I doubt not and yet I will not contend about it but that they came in bodily shapes Quest Have Angels bodily shapes to appear in Answ No not proper to their nature being meer spiritual substances without corporal matter or physical composition But yet they have bodily shapes 1 ascribed to them by way of description for our capacity 2 assumed by way of dispensation for our consolation I. For our comprehension Isa 6.2 the Angels with two wings cover their face and feet this signifieth that their nature is hid and removed from the knowledge of man And with twain their bodies are covered Ezek.
â—farre off whilst your Country shall be reaping the encrease and your self the comfort of those hopeful seeds which every one that know you acknowledge with gladness in you Thus humbly craving pardon for my boldness I commend this Book to your Worships acceptance which for the whole argument containing a plain unfolding of the most grounds and main pillars of our Religion is worthy your respect and your selves with your vertuous Ladies and hopeful Children together with all your studies and endeavours for the Church or Common-wealth to the rich blessing of God who fill your hearts with heavenly wisedome and preserve you both blameless till his appearing Amen Your Worships to be commanded THOMAS TAYLOR Watford July 20. AN EXPOSITION UPON S. Peters Sermon BEFORE CORNELIUS ACTS 10.34 c. Vers 34. Then Peter opened his mouth and said Of a truth I perceive that God is no accepter of persons 35 But in every nation hee that feareth him and worketh righteousnesse is accepted of him 36 Yee know the word which God hath sent to the children of Israel preaching peace by Jesus Christ which is Lord of all 37 Even the word which came through all Judea beginning in Galilee after the baptism which John Preached 38 To wit how God annointed Jesus of Nazareth with the Holy Ghost and with power who went about doing good and healing all that were oppressed of the Devil for God was with him 39 And wee are witnesses of all things which hee did both in the land of the Jews and in Jerusalem whom they slew hanging him on a tree 40 Him God raised up the third day and caused that hee was shewed openly 41 Not to all the people but unto the witnesses chosen before of God even to us which did eat and drink with him after hee arose from the dead 42 And hee commanded us to preach unto the people and to testify that he is ordained of God a judge of quick and dead 43 To him also give all the Prophets witness that through his name all that beleeve in him shall receive remission of sins THe occasion of this worthy Sermon breathed not only by an Apostolike spirit but from such an instrument also as was worthily accounted a Pillar of the Church Gal. 2.9 is laid down in the former verse which containeth an abridgement of the most of the Chapter going before included in these three points 1 Cornelius his obedience in sending for Peter Then that is having so good a ground even a Commandement from God by the ministery of an Angel vers 5. I sent for thee to Joppa which was somewhat above thirty miles from Caesaria Immediately as soon as ever I had received the Commandement Cyprian without delay yea or deliberation which being dangerous divine things admit not of Secondly his kind entertainment of Peter to encourage him and thou hast well done to come Thirdly his preparation and readiness of himself and his to heat whatsoever God by Peters ministery shall enjoyn them Now therefore wee all hee would have that holy doctrin communicated to his family friends and kinsfolks here present before God the place of Gods pure worship is the place of his presence to hear with attention understanding affection and obedience for all these go to the hearing ear all things for that is sound obedience which is universal to one Commandement as well as another every one being of like authority and necessity that are commanded thee of God for Peter himself mâ—st bee confined within his Commission and speak onely what God commandeth neither are hearers bound to receive any thing else The Apostle Peter by this speech perceiving both the occasion and scope of their meeting as also the readiness and attention of his hearers addresseth himself to speech Then Peter opened his mouth and said The phrase of opening the mouth some think to bee but a more full kind of speech Pleonâ—smus as wee say I heard it with mine ears or I saw it with mine eies But wee must conceive it rather to bee fetched from the Hebrews who in this form of speech signifye not the uttering of any trivial or vulgar matter or in a slight or carelesse manner but the relation of some excellent matter of great moment and that in grave and serious manner and not without premeditation and preparation such as is fit to attend things of worth and weight Thus is it used Psal 78.2 I will open my mouth in a Parable I will declare sentences of Old Job 33.1 Behold I have opened my mouth my tongue hath spoken in my mouth my words are in the uprightness of my heart and my lips shall speak pure knowledge Yea our Lord Jesus himself when hee begun his most heavenly Sermon on the Mount Matth. 5.2 is said to open his mouth and say Whence 1 wee have the Doctrin in the Sermon following commended unto us to be for the matter of it grave and high and neerly concerning the salvation of men wherein are laid down the main grounds of all Religion and whatsoever wee are to beleeve concerning Christ unto salvation as wee shall see when wee come to open the several points 2 Wee are secretly incited that seeing the Holy Ghost hath opened the mouth of such a worthy instrument wee are also to open our ears yea our hearts to let in the matter following that as it proceeded out of the treasury of a good and sanctified heart so wee also may hide it in good hearts as in good treasures to bring it forth as our needs and occasions shall require 3 Ministers must come with their mouthes open and not onely not to be dumb dogs which cannot or seal up their lips and will not protest against the sins of the times but also must have care to speak the words of wisdom judgement sobriety for if the holy men of God Prophets Apostles nor the Son of God himself did not preach without preparation and due consideration both of what how and to whom they spake how much more should ordinary ministers use all diligence in fitting themselves to speak from God and for God and even as God himself would speak to his people 4 Every Christian may hence also take up his duty namely that hee never open his mouth but to edification For it is attributed to every iust man that his mouth speaketh wisdome and his tongue talketh of judgement Psa 37.30 he judgeth of his speeches before he let them pass the dooâ— of his lips and of the vertuous woman it is said Shee openeth her mouth with wisdome and the law of grace is in her tongue Prov. 31.26 Now the Sermon following consisteth of three parts The parts of the Sermon three The first is an entrance or preface in the two first verses 34 35. 2 The Proposition or Narration that Jesus Christ was the Messias now exhibited in the flesh and Lord of all vers 36. 3 A confirmation of that narration partly from the Apostles and
partly from the Prophets witness 1 For the Apostles they witnessed of such facts of Christ as argued him First a Prophet vers 37 38. Who went about doing good and healing c. for these Miracles served to confirm his heavenly doctrin Secondly a Priest vers 39. Whom they slâ—w and hanged on a tree which noteth his sacrifice Thirdly a King proved by three Arguments 1 By his rising from death vers 40 41. 2 By sending out his Apostles to preach v. 42. 3 By his coming to judge all flesh ver 42. 2 The same truth is confirmed by the witness of all the Prophets ver 43. In the Preface Peter maketh way unto his Doctrin three ways 1 By removing from himself an imputation of levity and sudden change of his mind which might otherwise have been objected against him for all men knew that he being a Jew had been very respective lest at any time he should come near an Heathen or Gentile such as Cornelius and his company were for so it appeareth by his answer in the Vision ver 14. yea and after his vision he was full of doubts whether he might adventure into their company till the Lord adds to his vision a voyce bidding him go in to Cornelius doubting nothing vers 20. Peter therefore most ingenuously in the first place acknowledgeth an error that had stuck by him namely in accounting now after Christs death and Resurrection whereby hee brake down all partition walls such as were uncircumcised an unclean company and like Doggs and Swine to whom holy things might not be cast and offered 2 That the Lord had removed this error manifestly teaching him both by vision and voyce that his grace did now extend it self over all sorts of men and therefore that he came not of his own head moved by remerity or rashness but upon good ground to teach even the Gentiles the mysteries of their salvation 3 He gets not audience only and attention but authority also to his Doctrine by shewing what a good conceit he had of Cornelius and his company that he had not now to deal with prophane and lewd persons but such as the Lord had sanctified to himself according to the vision and voyce What or whom the Lord hath sanctified account not thou prophane vers 15. Whence 1 We have in this holy man a Map of Humane frailty Observ 1. A Map of humane frailty in the Apostle in which wee may see how heavie the best are to their duties for was it not long before given Peter in charge to teach the Gentiles was not his commission large enough when among other Disciples he was dismissed by Christ himself to teach not only the Nations but all Nations Had not he heard often from the mouth of Christ and read in the Writings of the Prophets that the Gentiles must bee called in that the Tents of the Church must bee enlarged her Curtains stretched out and that their own sound must go over all the world yet Peter had forgotten all this and as though Christ had not been come or as if himself had never conversed with him he would still uphold the difference of peoples which his Mr. had destroyed confine salvation to the Jews only as if Christ had not been a common Saviour of Jews and Gentiles he must have new visions and voyces to lift him up to his duty or else he cannot be brought so much as to acknowledge it Let us look upon this example to condemn our own corruption by it yea to watch over it lest following as we are too proue the stream of it we be carried away from the most essential duties which by our calling either general or particular are by God enjoyned us Let the Popish guides also look upon this example and tell us whether Peter erred not 1 In judgement 2 After Christs promise 3 In a weighty matter forgetting his commission and calling yea and the calling and salvation of the whole body of the Gentiles all which he sailed in And then whether it be a sound arâ—und upon Peters person or any promise made to him to build their Popes immunity and freedome from error in matter of faith so long as he siteth in Peters pretended chair Secondly In that the Apostle Peter secretly implyeth an acknowledgement of his error A pattern of special grace in the same Apostle We have in him a worthy pattern of a special grace to be practised of us all namely upon better grounds to lay aside any error in judgement or practice although never so long held or stifly maintained of us before and not be ashamed to profess that we so doe which vertue is a sound fruit of humility and argueth a good heart which is in love with the truth for it self and esteemeth it above his own estimation the observing whereof would cut off infinite controversies which could never bee carried and continued with such burning heat in the Church of God if the contention were not many times more for victory than for truth and rather lest error should bee acknowledged than that truth should triumph over it Thirdly In this Preface every Minister is taught wisely to cut off and remove such leâ—s as might hinder his doctrine among his Hearers and contrarily to win by all good means such credit to his person as that he may preserve a reverent estimation of himself in the hearts of his people So did the Apostle here and not without cause seeing the acceptance of the person of a Minister is a great furtherance for the entertainment of his doctrine not that the faith of God ought to be had in respect of persons but because mans weakness carrieth him beyond his duty herein And again Satan and his instruments seek exceptions against their persons whose doctrine is without exception well knowing that where the person is not first received hardly will any doctrine from him bee embraced Matth. 10.14 He that receiveth not you nor your words Whence the Apostle Paul was constrained to be much and often in the justifying of his person calling and conversation because to hinder his doctrine the false Apostles by all these laboured to bring him into contempt Nay our Lord Jesus himself was forced often to averre his person to be Divine his calling to bee heavenly and his conversation holy and without sin because the Jewes were ever hence disgracing his doctrine because of the meanness of his appearance Now whosoever would retain reverence and authority among his people must shew forth 1 Conscience of his duty 2 Love to his peoples souls and bodies 3 A wise and unblameable carriage and conversation these things if he doe not he hath more disgraced himself than his people can Of a truth I perceive that God accepteth not of persons By person is not here meant the substance of man or the man himself but the outward quality appearance or condition which being offered to the eye may make a man more or less respected
respects as birth riches learning crowns and kingdoms these in mens Courts are good advocates but before Gods Tribunal may not plead and cannot help No condition of life no degree no outward quality no calling no not the outward calling of a Christian if thou hast no more shall stand by thee stript stark naked shalt thou be figge-leaves can hide thy shame no longer only the Wedding Garment can now cover thee from the consuming wrath of God A garment not laid with gold silver pearls but straked with bloud yea dyed red in the bloud of the Lamb. The High Priest upon pain of death might never enter into the Sanctuary but he must first be sprinkled with the bloud of Bullocks figuring the bloud of Christ Never dare thou to appear in the Sanctuary of Gods holiness without this garment of thy elder brother in which alone thou gettest the blessing as Jacob gat the blessing in Esaus garments from this alone the Lord savoureth a savour of rest Gen. 27.26 Lastly from this consideration that God is no respecter of persons the Apostle admonisheth superiours to moderation and equal dealing with their inferiours Ephes 6.9 and inferiours to silence and contentation under the tough dealing of their superiours Col. 3.25 Vers 35. But in every Nation he that feareth him and worketh righteousnesse is accepted of him BY a fearer of God and worker of righteousnesse is signified an upright and truly religious man in whom these two things must necessarily concut as the cause and effect the fountain and stream the root and fruit of pure and undefiled religion for under the fear of God are contained all the duties of the first Table concerning God and his Worship such as are Knowledge Love Faith Hope and such like whence Salomon often calleth it the beginning of wisdome that is of true worship or piety And under working of righteousnesse is comprehended the observation of the duties of the second Table whereby the former being most of them inward are outwardly manifested and justified so as under both is comprised the whole duty of man Eccles 12.13 Fear God and keep his Commandements for this is the whole man All those ten words wherein the Lord hath included an admirable perfection of wisdome and holiness are here contracted into two 1 The fear of God 2 The keeping of his Commandements and therefore when the Holy Ghost in the Scriptures would grace this or that holy man with full commendation as it were with his whole stile be commonly joyneth these two together unto which nothing more can bee added Job was a just man fearing God and abstaining from evil Job 1.8 Zachary and Elizabeth were just before God and walked in all the Ordinances of God without reproof Luke 1.6 Here two points are to be considered 1 Who is a religious man hee that feareth God and worketh righteousnesse 2 What is his priviledge he is accepted of God Religion is a binder and thence hath his name for it both bindeth man unto God as the former of the points will shew as also God unto man as the latter declareth The former band knitting man unto God is the fear of God Fear of God which is a peculiar gift of the Spirit of God whereby the Regenerate fear God for himself not so much that they bee not offended and punished by him as that they do not offend him An excellent grace both in regard of the excellent Object and of the excellent Use of it through the whole life 1 The right object of our fear is God himself who is 1 Omnipotent of power to do whatsoever he wil who is able to cast body and soul into Hell fear him Matth. 10.28 2 Omnipresent hee is all an eye beholding our Thoughts Words and Deeds of which hee is both a witness and a Judge 3 Full of Majesty which even in a mortal Man strikes us with reverence 4 Full of Grace and Bounty wee stand in need of his Favour and Bounty every Moment who can turn us out of all at his pleasure In all which respects wee ought to make him our dread Isa 8.13 But above all in that he hath been so good and gracious a Father unto us through his Christ we ought to fear to offend him and so turn his love into displeasure against us II. Now the Vse of this Grace is manifold As 1 To beat down pride and high-mindedness against which it is a notable medicine Rom. 11.20 Bee not high-minded but fear Prov. 3.7 Bee not wise in thine own eies but fear God this grace maketh a man come low before the Lord as Jacob fearing Esau Gen. 33.3 Came and bowed seven times before him 2 To cause a man to renounce and restrain himself from sin and therefore the fear of God and departing from evil are often joyned together Joseph could not commit the sin with his Mistresse because hee feared God the Midwives feared God and killed not the Hebrews Children Nehem. 5.15 Nehemiah did not exact upon and oppress the people as the former Governours that were before him because hee feared God and whereas the wicked mans servile fear keepeth him often from open sins but not from secret from gross sins but not from smaller and this of Pain not of Conscience this grace maketh a man hate Pride Arrogancy and every evill way Prov. 8.1 3. never so small and never so secret 3 To destroy false and fleshly fears which foil every good duty and lay open to many sins and judgements Quod supra homines est time homines te non terrebunt August it is a property of a wicked man to fear where no fear is and not fearing God hee feareth every thing but God the face of man the arm of man the Tongue of man whence many a man dare scarce profess Religion or if they do dare shew no power of it for fear of reproach and nick-names and so come to bee ranked in the formost band of those which march to Hell called the fearful Rev. 21.8 and that which they fear shall come upon them Prov. 10.24 even disgrace of God of Men and Angels Jeroboam feared lest the people should return to their own Master if they should persist in the true Worship of the true God and so for the establishing of his Posterity hee established Idolatry but in the very next generation his whole race was extinct The Jews were afraid lest the Romans should come and take their nation and therefore Christ must dye but the Romans not long after came with a powder and took their Nation and so dis-peopled and dispersed them as they could never bee gathered into a nation till this day Pilatus multis diveratus Calamitatibus sibi-ipsi manum intulit Euse lib. 2. cap. 7. Entrop lib. 7. hist eccl c. 7. Pilate feared not God but Caesar but hee was not long after cast out of Caesars favour and slew himself Now this grace of God fenceth a man from such fleshly fears
hath so neerly conjoyned Now for the right manner of working righteousness it appeareth in these rules 1 It setteth all the rule before it and endeavoureth in all if it were possible The right manner of working righteousness in four things to fulfil all righteousness for seeing all the Commandements of God are Truth and Righteousness they are all without exception to bee observed And this although it bee necessarily implied in the Text yet is it else-where expressed Deut. 5.29 Oh that there were in them such an heart as to fear mee and keep all my Commandements 2 A second thing required is diligence which must needs attend fear How diligent a vertue fear is appeareth in Jacob who being to meet his Brother whom hee feared could not sleep all night and in Abraham who having a most difficult Commandement to slay his Son yet rose early and went three daies journey without reasoning the matter But what moved him hereto surely the Lord himself sheweth the true cause Gen. 22.12 Now I know that thou fearest God seeing thou hast not spared thine only Son 3 Delight in the works of righteousness which also attendeth the fear of the Lord Psal 112.1 Blessed is the man that feareth the Lord hee delighteth greatly in his Commandements both to think of them to speak of them and to do them Whereas the worldlings heart speech and affection is taken up with his Gain Commodity Rents and income For as the fear of God it self is not a servile and slavish fear for punishment no more is that obedience which proceedeth from it forced or wrung out but as it is such a fear as delighteth greatly in Gods Commandements so the obedience is such as is offered from a willing people like a free-will offering which they must only offer whose heart encourageth them and whose spirit maketh them willing 4 Continuance in working for this is another property of the true fear of God that it respecteth not only all the Commandements but always Deut. 5.19 and seeing Gods fear is to keep the heart continually and that man is blessed that feareth always Prov. 23.17 this inseparable fruit of it working of righteousnesse Prov. 28.24 must never wither or fail in the godly who are exhorted to passe the whole time of their dwelling here in fear 1 Pet. 1.17 to walk with God as Henoch did and to have their conversation in Heaven Philip. 3.20 that is their whole practice and course and not a part of it only Motives to the practise of righteousness Hence therefore is afforded another ground of exhortation namely that howsoever this is not such a righteousness as wherein we can stand before Gods Judgement Seat not being every way answerable to the Laws perfection yet we want not good reason to take up the practice of it in the manner prescribed Seeing 1 It is commanded by God Psal 4.6 Offer to God the sacrifice of righteousnesse 2 It pleaseth him and makes us also pleasing unto him for the former Psal 11.7 The righteous Lord loveth righteousness the latter is the latter words of the verse in hand 3 It maketh us like him 1 Joh. 3.7 Little children he that doth righteousness is righteous as he is righteous 4 It is a mark of our regeneration and a fruit of faith easier discerned than it self 1 Joh. 3.10 In this are the children of God known and the children of the Devil He that doth not righteousnesse is not of God 5 Much blessing is upon the head of the righteous saith Salomon The blessing of God comes down upon him and descends to his posterity God hath blessed him and he shall be blessed in his person in his estate in his name in his goods in this life and in the life to come The blessing of men also comes upon him the loyns of the poor blesse him the Church of God blesseth him yea turn him what way hee will the blessing of goodnesse meeteth him every way God giveth him according to the work of his hands often even here in this life and if that should fail hee being marked for a member of the Church Militant he shall be in due time removed into the holy mountain of Heaven where he shall dwell who worketh righteousnesse Psal 15.2 Thus much of the description of a religious person now of his priviledge Secondly the priviledge of a religious man is that a beleever of any Nation under Heaven of any calling sex or condition of life is accepted of God Where it may be asked Whether God whose grace is most free be bound by any thing which any man can doe to accept of him I answer a man is to be considered two ways 1 As in the state of his corrupt nature before his calling and conversion and thus he hath nothing worthy love and nothing which provoketh not further hatred here are no works which are not wicked and stained such a filthy puddle cannot send out one drop of sweet water How the person and work of a beleever can be accepted of God not any cleane thing can be brought out of such filthinesse all this while can be no acceptance of the person or of the work no sight of any present object in such a party nor any fore-sight of any future faith or work whereby the Lord can be moved to accept him for then the freedome of his grace should be hindered 2 As he is converted and now reconciled unto God called by the Word regenerated by the Spirit and having his heart purified by faith Now the Lord looking upon him sees him not as he was before all naked and lying in his bloud and filthiness but beholding him in the face of his Christ hee espieth his own image upon him yea and his own workmanship upon him and thus cometh the person to be first accepted And then in the second place the work of such a person cannot but be also pleasing unto God not for any worthiness or perfection in it self for even the best work of the best man from imperfect faith and imperfect knowledge is so farre from meriting as that it needeth pardon but 1 Because it cometh from an accepted person 2 Is a fruit of faith 3 A testimony of obedience unto Gods Commandement 4 The imperfection and stain of it is covered and wiped away with Christs most absolute obedience And thus both the person fearing God and his working of righteousnesse is accepted of God Vse 1. To comfort the godly poor Comfort the godly in that God is the God of the â—bject who find but strange entertainment in the world where they are strangers who hence learn That as the world loveth her own so God loveth and accepteth his own in what Country or condition soever they be the which comfort if they had not to sustain their hearts withall they could not but think themselves the most miserable of all men so many sins they see which God may see in them so many temptations with
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
necessarily followeth that the Scripture foreseeing that God would justifye the Gentiles through faith Gal. 3.8 that is a thing to come to pass almost two thousand years after must needs bee of God Again it followeth as necessarily that the Prophets in preaching and the Holy Pen-men of God spake and writ as they were moved by the Spirit of God and directed by the immediate assistance of God and therefore could not erre in any thing for they foretold directly such things which both for matter and manner came to pass many years after Jacob in his will foretold that the Scepter should not depart from Judah till Shiloh came this prophecy was not accomplished till above seventeen hundred years after the prediction for not much above twenty years afore Christs birth Herod became King of Judea killed the whole Colledge of the Jews called the sanhedrim wherein was the heir apparent of the Kings blood King Cyrus was named by the Prophet Esaiah an hundred years before hee was born Isaiah 44.28 and of him prophesied that hee should build the Temple The worthy King Josiah with his facts were declared three hundred fifty nine years before he was born 1 King 13.2 The Apostle Paul prophesyed of the destruction of the Romane Empire and thereby the rising of the Antichrist which was not accomplished till about the year four hundred seventy five after Christ For whereas the Roman Empire was divided into Eastern and Western the Western which onely hindred the revelation of Antichrist was in that year quite overthrown and Rome it self taken by the Gothes Joh. Funct in â—â—no praedicto and after this never had any Romane Emperour his seat of Authority in Rome These and the like neither man nor Angel could ever of themselves foretell and therefore the Author and Director of them must needs be God Observ 2. Secondly from hence also note The Antiquity of the Gospel in that it was Preached by the Prophets to the ancient Israelites and known for the substance of it not onely to the Apostles and ancient Christians and beleevers but to the Patriarks and Prophets yea even to Adam in Paradise to all whom Christ was preached the Lord of all and that blessed seed in whom all the Nations of the earth were to bee blessed This Doctrin although it bee called a new Testament Our religion is the oldest religion and Popery but a novelty is no new Doctrin Let the Papists make a vain brag of Antiquity and charge us with a new religion the truth is whereas the body of their doctrin was not known to the Prophets nor Apostles nor Beleevers for many hundred years after Christ our doctrin is that which God sent to the children of Israel and therefore is most ancient and true And to prove this that I say we will goe no further than our text That doctrin which preacheth peace by Jesus Christ is the doctrin which was sent to Israel which we professe at this day but so is not Popish doctrin which preacheth peace not by Christ but by our selves our merits and satisfactions and peace by the Popes Pardons Bulls and Absolutions and Indulgences now these with other dependences thereon being the main points and pillars of their doctrin were never preached to the children of Israel by any Prophet nor ever by any of the Apostles to the Church of God but have crept in one after another many hundred years since Christ and his Apostles Let their own rule stand in force therefore with good will if we cannot plead antiquity we will lay no claim to the truth Observ 3. Thirdly hence we note That there is but one way to salvation But one way to salvation and this was declared to the Children of Israel for substance as well as to us who went to Heaven by the same way which wee doe-There is but one Christ one precious Faith one and the same Gospel common to all times one common Salvation preached by the same Christ who is the same yesterday to day and for ever Heb. 13.8 who is the Lamb slain from the beginning not actually but by the efficacy of his Sacrifice the vertue of which to come they laid hold on to salvation as wee do upon it past and accomplished already Thus Abel beleeved and received testimony that he was just before God Heb. 11.4 Thus Noah was made heir of the righteousnesse which is by faith Heb. 11.7 Every religion will not save thr professors there is but one way and that a strait one that leadeth to life Wee come into the world one way we depart many ways so there is but one way to find life everlasting but many ways to lose it only Christ is the way by his Doctrin by his Merit by his example even the new and living way his bloud is ever fresh ever trickling down and ever living it quickneth them that walk in it and refresheth them with new strength never any rent the veil but he never any but he made a high way into the Holy of Holies in the highest Heaven never any came to the Father but by him neither was peace ever preached in any other name but his who is Lord over all blessed for ever Which is Lord of all Christ may be said to be Lord of all two ways 1 More generally hee is with the Father and Holy Ghost Lord of all things unto whom all Creatures by right of Creation even the very Devils are subject Thus he ruleth in the very midst of his enemies disposing of the wicked and their malice to his own glory In this respect he is both owner and possessor of all things Bagnal Adoâ— and a sustainer and maintainer of all things and that by his word Heb. 1.3 2 More specially he is Lord of all men whether Jews of Gentiles beleeving in his name even a Lord of his Church and in this latter sence Christ Lord of his Church Christ is called Lord of all in this place 1 Now Christ is Lord of his Church consisting of Jew and Gentile Reasons 1 Because God hath given the Church unto him for his inheritance Psal 2.8 I will give thee the Heathen for thine inheritance which being a Prophecy of the calling of the Gentiles implieth that the kingdom of grace whereof Christ is appointed King in Sion consisteth of all Countries and peoples and is not bounded or bordered but with the ends of the earth and sheweth further that all these his subjects are given him of God to become his servants Joh. 17.2 As thou hast given him power over all flesh that he should give eternal life to all whom thou hast given him 2 They are so given unto him as he must win them before hee can enjoy them He winneth partly by â—onquest partly by ransom hee both conquereth and casteth out the strong man that held them captive spoyleth him of his armour and weakneth his arm for ever as also he payeth a precious ransome for
your sanctification Colos 1.10 filled with the knowledge of his will and waâ—k worthy of the Lord c. thou must not only speak for but live to the credit of thy Master in thy speech actions attire eating drinking and whatsoever else carry thy self like a Christian else thou discreditest thy Masters house and dishonourest himself Were not hee a notable Traytor that being sworn of the Kings guard and professing all service to the King should instead of the Kings armes and coat wear the enemies so the thing it self speaketh against him who professeth Christ his Lord and yet never appears or sheweth himself in the street or abroad but in Satans livery his swearing his covetousness his filthiness his lying his whole life lead in all intemperance bewrayeth to whom hee hath given himself to obey 3 It is his will also that wee obey as well in suffering as in doing his pleasure and the reason is plain he is my Lord I am but a servant if he please to buffet and blow mee I must with all meekness submit my self yea and more be thankful for his government 2 Sam. 15.26 If hee say I have no delight in thee let him do whatsoever seemeth good in his eyes 1 Sam. 3.18 When the Lord had threatned heavy things against Heli his whole house hee answered It is the Lord let him do whatsoever seemeth good in his eyes I was dumb and opened not my mouth saith David because thou LORD didst is Psal 39.9 Thus must wee obey Christ as a Lord giving up our bodies and souls unto him by living unto him and dying unto him and this is the Apostles ground wee are the Lords Rom. 14.7 and therefore none of us liveth unto himself and none of us dyeth unto himself but living and dying wee are the Lords otherwise what a trifling and mockery were it onely to yield him a title of Lord or Master and deny him his service Why call yee mee Master Master and do not the things I speak Luk. 6.46 All which if it bee true how few shall finde Christ a Saviour for how few make him their Lord few there are that esteem this well-beloved above other well-beloveds not a few are ashamed of him and his profession many white-livered souldiers are daunted with Peter at the speeches of silly and simple persons most men never look to the hands of this Lord to acknowledge either receit of Talents or return of accounts fewest of all obey him in faith who yet are overcarried with presumption of his favour or in true sanctification though they can pretend it or in patience if they could get out of his hands if it were by flying to the Devil for help Well if Christ have no more but a title of a Lord from thee thou shalt have but a title of salvation from him and not the thing it self and if a name that thou livest content thee when thou art but dead the time commeth that when thou commest to seek thy name among the number that are saved by him thou shalt finde thy name left out of that role and set in the number of those that shall dye in their sins Christ being our Lord no other Lord can lay 〈◊〉 unto us Secondly if Christ bee the Lord of all Then have wee obtained much freedome by him both from all spiritual bondage and all that tyranny which those hard Lords Sin Death Hell Satan exercised over us our Lord hath paved the uttermost farthing and wrought a glorious redemption for us and hee having thus set us free wee are free indeed both from the guilt the punishment and service of sin Wee are free also from all Papal bondage for wee have but one Lord in Heaven who can save and destroy to whom simple obedience belongeth and to whom the Conscience is only subject The man of sin indeed would bee Lord of all and maketh laws to bind conscience where God hath left it free but as the Scriptures acknowledge but one Lord no more do wee and say more that wee cannot serve two Masters commanding such contrary things Wee are also hence freed from the fear of all earthly Tyrants if wee belong to this Lord for if hee stand with us who can bee against us Matth. 10.28 Fear not them which can kill the body onely but him who can cast both body and soul into Hell The true fear of him will eat out all those false fears of men Observ 3 Thirdly If Christ be Lord of all Then wee and all beleevers are fellow servants All beleevers are fellow servants to this Lord. and therefore ought to live and love together making no dissention or schism in our Masters house which is the Apostles reason Eph. 4.4 perswading the Ephesians to keep the Unity of faith because there is one Lord. This shall bee done if all of us who profess Christ could learn to deny our selves to follow his will not our own or other commanders yea to follow his blessed example learning daily of him to bee humble and meek patient and tender-hearted one to another forbearing and forgiving offenders hard to exasperate and easy to bee intreated And these things should wee rather strive in that according to the Apostles precept the same minde might bee in us which was in Jesus Christ Phil. 2.5 Vers 37 Yee know the word which came through all Judea beginning in Galilee after the Baptism which John Preached THE holy Apostle here beginneth the confirmation of that which hee had formerly spoken that Christ is the Messias and Lord of all to prove which hee beginneth orderly with the History of his life and death of which even these Gentiles could not bee ignorant therefore hee saith yee know the word Where if it be asked how they should come to know the doctrin of the Gospel seeing the Apostles were not yet turned to the Gentiles and Peter was now sent extraordinarily to teach them concerning Christ which had been in vain if they knew the word before we must observe Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that by the word here is not meant the word preached as in the former verse but as the word is different in the original so also is the signification and betokeneth rather a thing done than a word uttered as Matth. 18.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By the mouth of two or three witnesses shall every word or fact be confirmed Luke 2.15 Let us goo to Bethlem and see this word that is this thing which the Lord hath brought to passe The plain sence then is this Yee know the word that is the same of Christ which was quickly dispersed through all Judea in the mouthes of common men Which fame that they should not mistake him or themselves he describeth 1 By the place where it arose beginning in Galilee 2 By the time when it most prevailed after the Baptism which John preached which some expound thus After the Baptism of Christ by
John which he preached that is administred but the natural sence is after the doctrin which John preached concerning him for usually in the New Testament by Johns Baptism especially which John preached is meant all his doctrin and his whole Ministery Matth. 21.25 The baptism of John whence was it that is the doctrin as the words after imply Why did yee not beleeve him and all men held John for a Prophet Mark 1.4 He preached the baptism of repentance unto remission of sins that is the doctrin of repentance for 1 Else it were improperly said to preach baptism 2 Johns doctrin was this Repent for the Kingdom of God is at hand Acts 18.25 Apollos knew only the baptism of John that is his doctrin and therefore is it said in the next verse that Priscilla and Aquila took him home and shewed him the way of God more clearly And in Acts 19.3 4. Into what were yee baptised that is into what doctrin were yee initiated and instructed they said into Johns baptism that is into Johns doctrin the which interpretation notably freeth that hard text from the false collection of Anabaptists who thence would gather that those were by Paul rebaptised who were formerly baptized by John but the difficulty will be removed if the words of Paul be wisely distinguished from the words of the Evangelist and Writer of that History John baptised saith Paul the baptism of repentance that is taught the doctrin of repentance saying that they should beleeve which when they heard namely they which heard by Johns Ministery they were baptized into the name of the Lord Jesus namely by John not by Paul Then addeth the Evangelist â—ers 6. And Paul put his hands on them and the Holy Ghost came on them and furnished them with such gifts as they by their own confession ver 2. had not heard of before And thus according to the plain sence of other Scriptures is that difficult place made very plain also Quest But why is the ministery and preaching of John called his baptism The ministery of John called his Baptism Why. Ans Because his doctrin was first of all sealed with the seal of Baptism in which regard as his person is called the Baptist so is his doctrin by the name of baptism Quest But why is this circumstance of place noted that this fame began in Galilee Ans 1 To note the accomplishment of that Prophecy in Isa 9.1 which also was observed by the Evangelist Matthew 4.14 2 To shew that this fame was no bare or ungrounded rumour but raised upon just cause for Jesus was baptized by John not farre from the borders of Galilee about Enou Joh. 3.23 And presently after he returned by vertue of the Spirit and came into Galilee preaching the Gospel of the Kingdom Mark 1.14 and made no end till he had taught all their Cities in all their Synagogues Luke 4.14 adde to his Baptism and Doctrin that he wrought his first Miracle of turning Water into Wine at Cana a Town of Galilee and that he called his Disciples in Galilee all which beginnings must needs raise a rumour and fame of him which as Luke reporteth went through all the adjacent region round about 3 This circumstance notably befitteth this argument to prove him Lord of all both Jews and Gentiles because he begun and was so famous in Galilee of the Gentiles Quest But was not Christ sent to the last sheep of the house of Israel Did hee not come to his own how then did hee begin his ministery in Galilee of the Gentiles Ans Galilee of the Gentiles is so called not because it was not in Judea but 1 To distinguish it from another Galilee which was also in Judea and called Galilea inferior in the tribe of Zabulon where Nazaret was situate But this was called Galilea superior or Gentium in the tribe of Nephtali not farre from Capernaum 2 Because there were twenty Cities in Galilee given by Salomon to Hyram a Gentile 1 King 9.11 3 Because being in the extremity of Palestina near the Sea and not farre from Tyrus and Sidon they were ever mixt with many Gentiles that were foreiners besides that they were so seated within that Country in Salomons time as they could never after bee removed Gâ—lilaea geâ—tium vel populorum 4 M. Junius thinketh it to be so called not only because of the abundance of Gentiles there but also because it was a most populous Country full of inhabitants above the rest of Palestina Quest But why should Christ begin his Ministery here rather than at Jerusalem was it for any singular disposition or good which hee found in them above other I answer No for they were in regard of the Gentiles who were mingled among them Why Christ begun his Ministery in Galilee of all other most ignorant most superstitious most rude and indocible for so they are noted Matth. 4.15 A people sitting in darknesse and in the shadow of death saw a great light But hereby the Lord Jesus shewed himself Reasons 1 A most merciful Saviour ready to releeve those who of all other were most miserable yea in that he vouchsafed to make the first offer of his grace even to the worst who least of all deserved it 2 Hence he manifested himself a true Prophet who would rather hide himself in the furthest and most remote parts of the Country amongst a barbarous and rude people than ambitiously affect the principal City to get himself a name or applause in as false Prophets use to doe Permixtum à Judaeis Gentibus inhabitata fuit Chem Har 35 c. 3 Not obscurely hence would he be noted the Lord of all both Jews and Gentiles in that he beginneth his Ministry in this Country whose inhabitants were mixed of Jews and Gentiles Object But this seemeth to crosse sundry places of the Scripture which affirm â—hat the preaching of Christ must begin at Jerusalem not in Galilee Luk. 24.47 And that repentance and remission of sins should be preached among all Nations beginning at Jerusalem Ans 1. That place is meant of the preaching of Christs Apostles and not of his own as this is 2 That of their preaching of him after his Death and Resurrection this of his own in his life time 3 That was a Ministerial publishing of Christ this place speaketh only of a voyce fame and good report in the mouthes of the common people such as followed extraordinary Prophets and therefore such places cannot crosse this Now for the other circumstance of time when this fame went of Christ namely after the Baptism which John preached it is not without weighty cause added by the Apostle 1 To note the truth and accomplishment of those Prophecies which concerned John himself as Mal. 3.1 Behold I send my messenger and he shall prepare the way before me which prophecy Christ himself applyeth to John Mat. 11.10 that by this consideration they might be one step nearer the acknowledging of the true
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
may be said to bee anointed two ways Christus totus vel Christus mysticus either properly in his own person as considered in himself or figuratively by the use of Scripture as he is the head of his Church which joyned unto him maketh up whole Christ as the Fathers call him or mystical Christ Thus Paul calleth Christ united with the Church by the name of Christ 1 Cor. 12.12 we must therefore help on the perfection of this latter seeing he is already perfect in the former Every Christian must be a King To this purpose every man must become a King for so he is if hee partake of Christs anointing in being ever in the field in combate against sin in taking up arms against Satans hellish power in getting daily dominion over his own rebellious flesh and wicked lusts For if thou beest a Christian thou hast ten thousand rebels to encounter and as many strong temptations and lusts which thou must stand out to victory and here faith must be thy victory which grace is attained by this anointing But oh the misery of infinite numbers every where meer Bond-men and captive Caytiffs to Satans suggestions and held down under the power and tyranny of their own lusts in whom there is no resistance no fight never a stroak they strike against their own sins the strong man is gone away with all very cowards against the Devil nay couragious Champions for him and yet will be called Christians no no there is never a drop of Christian bloud in such this anointing as yet never came near them here is no spirit no power but such as ruleth in the world And a Priest Rom. 6 13 Again thou that wilt be a Christian must be a Priest to offer up thy self soul and body an acceptable sacrifice of sweet smell unto the Lord to offer up thy prayers and praises the calves of thy lips these are the odours of the Saints Revel 5.8 to offer up thy sins to bee sacrificed and slain by the knife and sword of the Spirit in the Ministery of the word to offer the sacrifices of almes and mercy with which sacrifices God is well pleased to offer the sacrifice of a broken and contrite heart which the Lord despiseth not and lastly to offer if need require thy life and deerest bloud for Christ and his profession But how many titular Christians be there who indeed are no better than Belzebubs Priests who offer their souls their bodies their sences themselves wholly to the service of the Devil in sin and unrighteousnesse for prayer and praise they curse swear and blaspheme most remorselesly fierce and hard-hearted in themselves and unto others and so farre from this anoynting as many of the Heathens who never heard of Christ would be ashamed of them and wonder what kind of God that Christ should bee by whom they will bee called And a Prophet Lastly thou must be a Prophet thou must have the knowledge of God in thy self thou must hold it out and impart it unto others within thy family and without for to this thou art anoynted as also to hold out Christ in a constant profession which tyeth every man to know and acknowledge the truth of God that he may be able to propagate it to others but especially Ministers Magistrates Parents and Masters whose special calling besides the general fastneth this duty upon them These are the chief things to which others might be added wherein every Christian ought to testifie himself anoynted by Christs anoynting that he communicateth as well in his graces as in his name and that he hath received some good measure of that oyl of grace which was poured out upon him without measure for as in the head the God-head dwelleth bodily so in every member 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though not the God-head it self yet a Divine nature is apparent 2 Pet. 1.4 Now this godly nature is nothing else but those excellent renewed qualities and precious gifts which the Holy Ghost bestoweth upon the regenerate by means of this anoynting and is opposed to natural lust and corruption in the same verse Who went about doing good Now we come to Christs execution of his Office according to his former calling and furnishing For no sooner receiveth he gifts and calling from his Father but he manifesteth and putteth forth the same in most painful preaching and most powerful working of Miracles which hee did not for a brunt or by starts and fits but he went aboue doing good By which words is noted his diligence in absolving and finishing his course within his vocation and calling not seeking herein himself nor the praise or applause of men nor the Kingdoms of this world but denying himself and glory spent his whole life in doing good unto others suffering himself to bee subdued under a most shameful and cursed death that hee might bring others to life who were as yet his enemies and lying in the shadow of death Wherein he propounded himself a worthy pattern and example of imitation unto all such as have received gifts Note and calling unto any office in Church or Common-wealth who are not to hide in a Napkin those talents but bring them forth and traffick with them and that not for their private as seeking themselves but for the common good and not for a start or brunt but thus to finish their course holding out in well-doing unto the end Thus if we shall doe we shall be conformable unto Jesus Christ acceptable to God our Father profitable to our brethren here on earth and shall treasure to our selves an excellent weight of glory in heaven But how many bee there who having received many talents and charge to traffick with them bury their gifts and forget their charge against whom the fearful sentence is not only passed but half executed already his talent is taken from the sloathful servant there now remaineth nothing but the binding of him and casting him into hell And would this were not too true not in many Ministers only but even in numbers of private Christians who have had both gifts and calling to teach and pray in their families but have wilfully lost them for want of the careful use of them Now more specially this going about of Christ doing good standeth in two things The former in curing the deadly diseases of mens souls by most holy and saving doctrin revealing his Fathers whole will and teaching the things of the Kingdom not coldly as the Scribes but in most powerful manner so as his very enemies were forced to say Never man spake as this man doth The latter in curing the bodies of men also by most powerful Miracles one kind whereof which was most eminent namely the healing of Demoniaks is put for all the rest in the words following by both which means he shewed himself a merciful Saviour and the chief Physician both of soul and body and in one word the very healing God Of both which
God having in Justice put them under his power Now although Christ did most powerfully spoyl Satan of his dominion which he had in the souls of men this being the of his power but possessed and disposed by him and ruled at his will and pleasure For First who would think him possessed that can fall down on his knees make a solemn profession and confession of Jesus Christ that he is the Son of God and the most high Mark 5.7 and make loud prayers unto him as acknowledging him to be the Lord of glory and yet all these are the speeches and behaviours of a man possessed not with one or two but with a Legion of Devils Luke 8.28 What doe the Devils honour Christ who fear nothing more than that he should be honoured and hate nothing so much as he No but all this confession and worship was by constraint partly because they knew him a Prince and a Judge whose power they could not resist and partly they flatter him to obtain more gentle entreaty at his hands than they deserved so many a man professeth Christ but you shall observe at least he may himself that many foul spirits breath in him for although hee know Christ as the Devils did yet he obeyeth him not he would fain resist him if he were strong enough to make his part good against him which because he cannot doe he will give him fair words and call him Lord and Master he will pray to him in sickness or distress but it is but to get out of his hands and keep his wonted hold still If the power of Christs word come near him he can begin to accuse Christ and Christian profession of unpeaceableness and tormenting him before the time for what time would please these that Christ should come unto them he can ask Christ and his Ministers what they have to doe with him and Christ shall be blamed because he cannot be at peace for him if he would let him alone all should be well and quiet but the Ministery and Discipline are intollerable let Christ preach and he will preach him too so it be such a Gospel as bringeth no repentance or amendment of life to himself but he may remain where he was even in the Graves already lodged with death When hee cannot doe the greater mischief that he would he would doe the lesser if hee can if he cannot hinder the Ministery he can deprave it wherein as in all the rest he shews himself at the command of that wicked spirit who when he could no longer torment the man would drown the swine Secondly although the Devil might be forced through the power of Christ to acknowledge him the holy one of God so as themselves might continue Devils still yet who would think him guided by any other than a good Spirit of God that should extol the servants of Christ their persons their Ministery their doctrin for would any conceive that the Father of Lyes would praise the truth and yet mark what a large testimony the Devil himself in the Maid gave of Paul and Silas These men are the servants of the most high God which shew unto us the way of salvation and this she did many days A t s 16.17 Why did not the Devil know that they were the greatest enemies he had upon earth Yes he did but he must sometimes transform himself into an Angel of Light he must colour all his Lyes with some truth which is undeniable hee can lay all his falshoods upon appearance of truth as his eldest Son Mahomet enlarged the praises of Christ and his Disciples to overthrow Christian religion withall he hath his fetch to make men beleeve there is an agreement between Christ and his Apostles and himself or that they needed his testimony who therefore put him to silence and would receive no commendation from him but for praises returned sharp rebukes Even so many men can praise good men and Ministers before their faces whom they know to bee deadly enemies to their vices not for love of their vertues but lest they should use them and can call them honest men to try if by that they can hinder them from doing the duty of honest men as the Devils called Paul and Silas the Servants of God lest they should shew themselves so by dispossessing them Besides they would seem herein to bee better than they are and therefore will honour the Gospel and bringers with their mouths whereas in their hearts they cannot abide that the doctrin of it should bee in sincerity either published or practised the name of Christianity and of the Gospel pleaseth them well enough so as the power and fruit of it come not neer them But as the Devil had no sooner praised the Servants of God but presently hee changed his coppy and never left persecuting them till hee had cast them into prison got them soundly beaten set fast in the stocks and after sent out of the City even so many who now commend the person and doctrin of the Servants of God presently shewing what spirit guideth them can accuse them to bee mutinous and seditious troublers of their City and State and raise up the whole City and stir up the wrath of the Magistrates against them that so under pretence of the Wâ—rd or Law or Peace or Order the true Ministers of God shall bee wrongfully condemned and cast out Thirdly Who would think that hee could be haunted with a wicked spirit that can see his sin 1 Sam. 24.17 18. confess it with tears and indignation against himself openly justify the righteousness of Gods children and yet in the example of Saul wee see that a soul possessed of Satan may do all this For as it is in bodily possession though the Devils desire is incessantly to hurt and vex the poor creatures yet by Gods over-ruling power hee is forced to give them some respite and though hardly yet sometimes departeth from them and not alwaies but sometimes casts them into the fire and sometimes into the water Luk. 9. So is it in spiritual possession the Lord for the common good bridleth often the rage of the Devil in his instruments that they cannot alwaies exercise it as they would but they have their fits sometimes that is some strong lusts which Satan watcheth and putteth himself into as Judas his Covetousness invited the Devil to enter into him and also sometimes again they have their good moods and seem to bee come to themselves but long stay they not here but in a moment are changed and cast into their fits again Thus in a good mood Saul could confess his wickedness and Davids innocency and lift up his voice and weep and David was now his good Son and who but hee but presently the good spirit went and the evil spirit came upon him and hee became more tyrannous and furious than ever before even so some there are who seem to have remorse of conscience for sin they will confess their
they doe whence have they being so simple and illiterate persons their skill but from the Devil or Diabolical tradition And who made the Devil thy Physician who if he should minister nothing but Natural things thou mightest not accept them from him 3 This remedy is worse and more desperate than the disease because Gods curse followeth it who in his Law hath commanded that whosoever goe a whoring after such should be stoned with stones and if any turn after such he will set his face against them to cut them off Levit. 20.6 And according to this threatning he hath executed visible Judgements against it even against Kings themselves who think themselves most free to doe their pleasure as 1 Chronicles 10.13 14. Saul dyed for his transgression that hee committed against the Lord even against the word of the Lord which hee kept not and in that he sought and asked counsel of a familiar spirit therefore the Lord slew him and turned the Kingdome to David Asa never came oft his bed for this sin 2 King 1.16 and more not only Kings but whole Nations were cast out before his people for this sin and not only they but even his own people were cast among the Nations when they followed these waies of theirs Isa 2.6 Better wâ—â—t therefore to dye of a disease in the hand than be recovered by the hand of â—â—e Devil 4 Mark how the Devil hath circumvented such a party 1 He hath robbed him of his faith in God because he maketh haste 2 Of his fealty and subjection to God because he either denieth Gods government or the equity of it 3 He hath got in him what he desired to win from Christ but could not namely to take up another means of safety than God had appointed 4 He having thus set up himself for such a mans God hee maketh him commit execrable Idolatry in ascribing to the Devil himself that which is proper to God and Jesus Christ First a power of healing which the Devil hath not further than God permitteth him to the just blinding of the sinner Secondly a faith and perswasion in that power that it shall be available to him which is nothing else but a secret confederacy and league with the Devil without which nothing can be done This the Lord implyeth in the bounding of his Laws as Lev. 19.31 Ye shall not seek c. for I am your Lord as if he had said you ought to depend upon me and not upon the enemy of Mankind Levit. 20.6 Yee shall not goe a whoring but be holy as if he had said have nothing to doe with such an impure spirit if you would bee an holy people Why God permitteth a power of curing to them of whom we may not seek cure Quest But if God would not have them to help why doth hee give them such power of curing of fore-telling things to come and revealing hidden things Ans 1. The power of curing is from Satan God justly permitting him to the further deluding of unbeleevers 2 Neither doth the Wizzard fore-tell things to come but the Devil by them such things as he by the quickness of his spiritual nature seeth present in the causes or which God permitteth himself to be the worker of and casie it is for him to discover the Thief which himself tempted to steal 3 The Lord permitteth all this not that we should trust him or use him but to try whether we will depart from our God the case here is the same with that of the false Prophet who must not bee beleeved when hee fore-telleth things that come to pass Why then may some say doth God suffer them to fore-tell such things The text answereth The Lord thy God tempteth thee whether thou wilt cleave unto him or no Deut. 13.3 Let all such persons as have sought to them consider betime how they have broken Covenant with God betaken themselves to Satans help broken prison to their greater punishment and made stones bread let these bewayl the sin and renounce it never was Saul in so fearful a case as when he run unto the Witch by his own confession God was departed from him Let no man lessen this sin or dare to defend such limbs of the Devil under titles of good wise or cunning persons seeing these cursed blessers draw Towns and Countries after them into their own damnation Let none think it a slight matter to counsel others to this sin and remember that by the Law of God they ought to dye that seek to thrust people from their God and drive them to the Devil a farre greater sin is this than that which the Lord maketh capital Fourthly here we have also strong consolation The comfort of the Church is that Christ is stronger than all that Christ is stronger than the Devil 1 Joh. 4.4 stronger is he that is in us than he that is in the world look how strong the Father is so strong is the Son Joh. 10.29 and therefore his strength is as farre above Satans as the Creators is above the Creatures Hence we are sure none can take us out of his hands not the World Be of good comfort I have overcome the world not the Devil The Prince of this world is cast out not sin not death both which are cast into the Lake not temptation nor persecution for by Christ we are more than conquerours All these may molest us but cannot hurt us they may make warre upon us but we may pluck up our hearts seeing we fight against conquered enemies and are through his strength that hath loved us sure of victory before wee strike a blow Let not us forget the consolation in that although our enemies may nible at our heels yet the seed of the Woman hath broken their heads for us Vers 39. And we are witnesses of all things which he did in the Land of Judea and in Jerusalem whom they slew hanging him on a tree THe Apostle having witnessed of such facts of Christ as testified him the great Prophet of his Church affirmeth in these words of himself and the rest of the Apostles that they were witnesses not only of the things formerly uâ—â—â—ed but of all things else not only which Christ did in Judea and Jerusalem but also which hee suffered among them and so descendeth to lay down his Priestly Office in this verse and his Kingly Office in the next That the Apostles were such witnesses of all things which Christ did and suffered in Judea and Jerusalem will appear to him that considereth that it was one of Christs first actions in his Offices after his Baptism to call his Disciples who presently left all and followed him to the end that they might be oculate witnesses of his mighty works of his life of his death and resurrection and that they may be ear-witnesses of all the gracious words which proceeded out of his mouth to which purpose he took them after a sort into his Family that by their
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 self-same Body which was born of the Virgin Mary educated in Aegypt and Galilee which was apprehended condemned crucified and laid in the Grave came out of the Grave a living body God by the ministery of the Angels removing all lets loosing the bands and apparrel of death from oft his blessed body by the earthquake tumbled away the stone that held him down drove away the Souldiers for fear who would have assayed to have killed him the second time if they had seen him rise and so opened the Grave that all might see the body was gone Thirdly the whole Humanity was raised glorified For 1 His Body put off all such infirmities and passions as he pleased to make trial of for our sakes that he might be a more merciful High Priest such as are hunger thirst cold wearinesse pain and death it self and contrarily put on such excellent qualities as are fit for a glorified body Christus gloriam corpori suâ— dedit naturam non abstulit such as are agility brightnesse incorruption immortality and the like But here two rules must be remembred the former that none of these qualities are Divine properties for although the Deity personally inhabiting this Humane nature doth adorn it with all perfection of most excellent qualities yet must they still be conceived as finite and created accidents which destroy not the nature of a body they beautifie it but deifie it not they make it not omni-present nor yet invisible for then should it cease to be a body and become a spirit to which only these can agree The latter rule is that although Jesus Christ rose most glorified yet did hee still while he was up on earth veil his Majesty and shewed not himself in that perfect glory the degrees of which he was now entred into not only because he would reserve the fuâ—l manifestation of it until the last Judgement but also in regard of his Disciples and faithful ones that they might bee able to discover the self-same body which they had formerly well known and that his surpassiâ—g glory shâ—uld not hinder or affray them from that further familiar converse with him whereby they being to be his witnesses might be confirmed and fitâ—ed to their testimony by seeing hearing yea and touching him Hence was it that while he was on earth after his Resurrection hee would carry the sâ—ars and prints of the spear and nayls that they might put their fingers into them for their better discerning of him Hence also although he rose naked out of the Grave and left the cloaths behind him for that was agreeable to the state of a Glorified body which standeth no more in need of cloathing for necessity nor ornament than Adam did in the state of innocency yet in respect of their infirmity to whom hee was to appear hee used clothes and although hee needed neither meat nor drink yet for their sakes and ours hee ate and drunk as wee shall after see Secondly as for the soul of our blessed Saviour it was beautified with such a measure of knowledge as excelled all creatures Men or Angels even such as was meet for such an head the God-head revealing unto it all things which either it wâ—uld know or in regard of his glorious Office ought to know The like is tâ— be said of Righteousness Holiness and the rest of his Graces wherein hee was set so far above all Creatures as they all are not able to comprehend them and yet in regard of God all of them finite as his soul it self is III. The third point in this rising of Christ is the fruit or benefits of it which will appear to bee not so many as great if wee attentively consider either 1 The Evils that hereby hee hath removed or 2 The good things hee hath prâ—cured unto his people The former is manifest in that hence all the enemies of mans salvation are not onely utterly subdued but made not onely not formidable and terrible as before but after a sort friendly at least beneficial unto Beleevers the which point after wee have a little cleared wee will procâ—â—d to the second sort of benefits hence also accrewing Joâ—huah in leading the people Joshuah a singular type of Christ wherein and putting them in possession of the land of Canaan w s in many things a singular type of Jesus Christ As that hee beginneth where Moses endeth his calling was confirmed to him by the voice of God himself the end of his calling to guide the people to the promised Land of Canaan the destroying and casting out all the enemies that lifted up hand against them the dividing of the Land according to their Tribes and so preparing after a sort to every one his mansion the establishing of Laws and Ordinances to be observed of all the Subjects of that Kingdom the peoples acknâ—wledgment of him for their Captain their promise of frank obedience and o subjecting themselves to whatsoever hee commanded them In one word the whole History doth represent our true Joshuah or Jesus who is the accomplisher of all Gods promises concerning the heavenly Canaan and the leader of Gods people to true felicity but in no one action did this worthy Captain of the Lords Hosts more lively resemble the Truth or true Joshuah than when at one time in one Cave hee slew five Kings who being deadly enemies against the people of God made out a strong head and united their forces to hinder their peaceable possession For our Joshuah or Jesus which is all one went into the Grave or Cave where hee was buried and there met with and slew five mighty Tyrants and came out a most glorious Conqueror The names of these five Kings were 1 Sin 2 Death 3 Hell 4 Satan 5 The World over all whom Christ by his powerful resurrection most gloriously triumphed The first enemy soyled by Christ is sin The first of these enemies is Sin who had for ever reigned in us to death and held us under his power if Christ had not brâ—ken his power by his Resurrection So saith the Apostle if Christ bee not risen again Wee are yet in our sins 1 Cor. 15.17 But it is plain this enemy is soiled for if the guilt of one sin had remained unabolished and Christ had not payed the uttermost faithing hee had never risen again A great questâ—on answered at large But against this will bee objected that not withstanding Christs rising wee see sin rule and reign in the most and hath as much dominion and power as it ever had or can have and if wee look at the best they have many sinful actions found in their hands plainly arguing that sin moveth and stirreth and is not dead in them How say wee then that Christ by his resurrection hath slain it Answ Wee must here observe a two-fold distinction whereby wee shall more easily loose this knot First of persons some are members of his body and some yea the most are not some are
be preserved so long seeing Lazarus his body and our bodies in that time enter into many degrees of it Ans Christ was indeed balmed and sweetned with Odours but all this could not have preserved him if his soul and body had not now been â—aced from sin the mother of corruption Obj. But he had sin imputed unto him Ans Yea but he had overcome all that and slain it on the Crosse for had he not destroyed it himself had been destroyed by it and subdued for ever under the corruption of it In all which regards that is verified which himself being risen affirmed Luke 24.46 Thus it is written and thâ—â— it behâ—eveth Christ to suffer and to rise again from the dead the third day Other things the Evangelists observe in this circumstance as that it was the first day of the week that is the first day wherein hee had created the Heavens and the Earth and wherein he would create now a new Heaven and a new Earth and as before he had set up a marvellous frame of the world but sinâ—e exceedingly shaken and defaced by sin he would now restore the world again and repair the ruines of it by abolishing sin as formerly he had filled Heaven and earth with the glory of his power in Creation so would he now fill them with the glory of his power in Redemption which is a second creation Hence is it that that day is now converted into the Christian Sabbath and called the Lords Day Revel 1.10 or if you will Sunday but not as the Heathen Christ rose early and what we learn thence in honour of the Sun but as Christians in honour of the Sun of righteousnesse Again the Gospel noteth that this our glorious Son â—â—sâ— about Sun rising early in the morning or a little before it Matth. 28.1 To shew unto us 1 The power of his God-head who could while his body was dead perform the promise which he had made alive even in the instant of which hee had spoken 2 The impotency of his enemies who although they watched him fâ—â—lâ—â—â— him up laid an heavie stone upon him were every way cautelous to keep him dâ—wn till the third day was past and he not stealing away secretly in the dâ—â—d time of the night but â—ose with noyse and warning even in the morning yeâ— could they no more stay him than they could the Sun from rising and running his course 3 The benefit which the world of beleevers obtain by his rising again set down by the Evangelist Luke 1.78 Through the tender mercy of our God the day-spring from an high hath visited us 79. To give light to them that sâ—â— in darknesse and to guide our feet into the way of peace The Chronologers further observe that this was the day wherein Moses led the Israelites through the Sea wherein all the troops of Pharaoh and his Host were drowned Even to our Lord Jesus this third day led all the Israel of God out of the spiritual Aegypt of blindnesse and filthinesse but gloriously triumphed over all the bands of Satan Sin and Death all which were sunk like a stone into the bottomless pit of Hell Other observations concerning this day might be inserted out of Authors which because I see no sound ground for them out of the Scriptures I will omit them that I may now come to the lessons which out of this circumstance we may draw for our further instruction First we learn hence All the promises of God are accomplished in their duâ— season that all the promises of God shall be in due season accomplished whatsoever may seeme to come between them and us For seeing Christ being dead both could and did perform his promise to his Church will not hee much more being alive and in his glory doe it The Israelites had a promise of a good Land they must in the mean time suffer much oppression in Aegypt for the space of four hundred and thirty years together but the self-same night Exod. 12.41 when the term was expired they went out against the heart and yet at the entreaty of Pharaoh and his people In like sort Joseph had a Dream that the Sun and Moon and the twelve Starrs should worship him in the mean time he must be cast into the Pit and Dungeon where hee can see neither Sun Moon nor Starre many days and years passed wherein he saw nothing but the clean contrary and yet in the due season of it this dream was accomplished And the reason is because 1 God is true of his word he cannot lye nor repent and 2 He is able to fulfill whatsoever passeth from his mouth for shall any thing be hard or impossible to God or shall any power or death or the grave it self falsifie it Lean thy self then upon this truth of God hast thou a promise of outward or inward peace health wealth or any other good thing which thy heart can wish hold this promise fast in the midst of thy heart wait for the accomplishment of it it shall not fail thee so farre as thy Father seeth good for thee if it be delayed and deferred even this also shall turn to thy best Hast thou a promise of life everlasting hold it by the faith of thy soul as the aym and end of all thy faith and religion for all the miseries of this present life shall not be able to defeat thee of it Hast thou the promise of the resurrection of the body after death stick to this Article of thy faith also nothing could hinder the rising of thy head no more can let but the members shall be where the head is not the grave not fire not water not the bellies of beasts or fishes but they shall give up their dead and further the accomplishment of the word of their Creator The second observation is The Lâ—â—â— denieth n t to help his children although he delay them till his own due time be come that as the Lord of life raised not his Son as soon as he was dead but he must lye in the grave two days yea and the third also till his case seemed desperate to the Disciples themselves even so may the members of Christ lye long in the graves of their misery yea so long as their case seemeth desperate and all that while the Lord not only deferreth but seemeth to deny their help and utterly to neglect them Abraham had the promise of a Son by Sarah he looked every year for him ten twenty years together nay till the thirtieth year till it was not with Sarah as with childing-women in so much as she laught when she heard it the case in nature was desperate who would have thought but that God had forgotten his promise which Abraham himself in all that time if God had not shoared up his faith might have forgotten but though long first yet at length the Lord found out a time fit enough to bring his word to passe David in like
manner had the promise of the Kingdom but in the mean time he was so traced and hunted by Saul that he said in himself I shall surely one day fall by the hands of Saul but howsoever the Lord still deferred his promise he knew not how to break it the Kingdome was rent from Saul and given to him that was better than he Why God delayeth to answer his children Reasons Now the chief Reasons of this dealing of the Lords with his Children are these 1 In Gods delaies there is a seasonable time for all the graces which he giveth to be set on work such as are faith patience hope prayer all which cease in the accomplishment Secondly hee will have his childrens case often desperate that his own hand may bee acknowledged in giving them unexpected deliverance How could Israel but acknowledge his out-stretched arm in their delivery when they saw nothing but the mountains before them the enemies behind them and the sea as a wall on either side and if the Lord had delivered them before they came into the bottom of the sea as he easily could have done the glory of his work had been obscured which all ages since have admired and extolled till this day How did Jonah and the Ninevites acknowledge the finger of God in calling him to that Ministery when as he seemed utterly cast away being buried in the Whales belly three days and three nights for when by the powerful Word of God the Fish was commanded to cast him on the dry ground what a worthy fruit of conversion it had in them generally the History doth declare What great glory the Lord won to himself by saving Daniel not from the Den but from the Lions teeth in the Den and the three children not from the Furnace but the very fire in the Furnace it appeareth in that the very Heathen Kings themselves made publick Edicts that no God but Daniels and no God but Shadrachs c. should bee worshipped through all their Dominions because no God could deliver their worshippers as hee had done Thirdly the Lord often longer absenteth himself from his own children that when he is returned they might make the more account of him it pleased him to deal herein as a Mother with her child who although she bee tender enough over it will sometimes get her out of sight and behind a door in the mean time the child falleth and getteth some knocks and all this to make the child perceive its own weaknesse and depend upon her so much the more Example hereof we have Cant. 3.4 when the Church had sought her beloved in her bed in the streets among the Watch-men and found him not at last after much seeking and sorrowing after him she findeth him whom her soul loved then she took hold on him and would not let him goe till she had brought him to the house of her mother Vse 1. Tedious and heavie afflictions may not bee an argument of Gods hatred It is a simple opinion of simple people that God loveth not that man who is exercised with any strange crosse especially if it be more lasting and lingring upon him Lingring afflictions no sign of Gods hatred Why dost thou not consider ignorant man that the Lord suffered his own wel-beloved Son to lye in the Grave till the third day before he raised him up What sayest thou to the Israelites in Aegypt did they cease to be the people of God or to be dear to God when the heaviest tasks were laid upon them Whose bloud was it that Manasseh made the streets of Jerusalem run with but the Saints In the Persecutions of the Primitive Church we read of thirty thousand of the dear Saints of God put to death in seventeen days under the Tyrant Maximinian and as many chained under met al 's and mines Who was it that asked if the Lord would absent himself for ever and whether his mercy was clean gone for evermore Was not this the voyce of David a man after Gods own heart Wouldst thou hear the style of Gods children in the Scriptures thou hearest them called worms of Jacob dead men of Israel Isa 41.14 Wouldest thou know their state neither is that unanswerable to that stile read Heb. 11. from verse thirty five to the thirty ninth They wandred in Sheep-skins and Goat-skins and they of whom the world was not worthy were banished the world as unworthy to live in it Impossible therefore it is as Salomon teacheth to know love or hatred by any thing before a man Eccles 9. A man may be a Dives and a Devil or little better another may be a Lazarus and a Saint Fat pastures for most part threaten slaughter when lean ware need not fear the Butcher 2 In tedious and heavy afflictions and graves of misery prescribe not unto God neither the time nor the manner of thy release but leave all to him in whose hand times and seasons and means of deliverance are Wee would not by our good wills lye one day no not one hour under affliction our spirits are as short as Jehorams was what shall I attend any longer upon the Lord is not this evil from him Some crosses more smart and durable why And hence are all those murmurings and complaints Oh never was any in such misery or so long as I am But the Lord knoweth what hee doth and whom hee hath in hand Hee seeth perhaps 1 That thou hast strong hidden corruptions thy hard knots must have hard wedges as hard bodies strong potions 2 It may bee thou wast long in thy sin before thy conversion and thy Cross is the longer to be a means to bring thy old sins into fresh memory that so thou maiest renew thy repentance 3 It may bee thou hast since given some great scandal to the Church and so thy correction abideth till thou hast testified thy repentance 4 Thy heart perhaps can tell thee that some other crosses of some other kinde have been neglected or would not have smarted half so much therefore the Lord will have this to stick by increasing the smart and with-drawing his comforts till thy great heart bee made to stoop 5 Look whether some lust as yet not denyed lendeth not a sting to this cross above all the former whether thy heart bee over-mastered or fretful and peevish for even so wee deal with our Children who when a little smart doth but set them on frowardness wee meeken and overcome with more stripes 6 Or else the Lord in mercy lingringly doth correct as thou are able to bear to bend thee and work thee to good whereas if hee should bring his chastisements roughly and at once it would break thy heart great cause therefore hast thou to subscribe to his wisdome whose waies are all justice and mercy 3 Hence wee fetch our assured comfort The Lord will seasonably remember his children at least the third day That as God delivered his Son the third day so will
remembrance of their so cruel and wicked a fact if they had been so plainly and sensibly convinced of it Answ Wee may not suffer our folly to prescribe to the Wisdome of God Christ most not shew himself so openly as to all the people after his resurrection Why. whose waies are not our waies The foolishness of God is wiser than men and the weakness of God is stronger than men And there bee sundry just reasons why Christ neither would nor did so openly shew himselfe For 1 Hee declareth hereby that his Kingdome is not of this World for then hee would have shewed himself unto the World whereas after hee rose from death hee would not shew himself but to those of his own Kingdome Neither needeth hee for the furthering of his Kingdome the help or witness of the great ones in the world for then would he not have passed by the Scribes and Pharisees the Doctors and great Rabbies whose words would easily have been taken and shewed himself to a few poor and abject men and women Neither cometh his Kingdom with outward pomp and observation Luk. 17.21 as Humane Kingdomes do his triumph is correspondent to his conquest both of them spiritual and inward not discernable but to the eye of the soul 2 The time was now come wherein Christ was not to bee known any longer according to the flesh 2 Cor. 5.16 the World that had so known him before must know him so no more but onely by dispensation for the time that such as were to witness of him might take the better notice of him 3 The wicked had made themselves unworthy to see him any more and this was a part of the just judgement of God upon them who had so despighted him they saw him once and were sufficiently convinced by the Scriptures by his Miracles his Life and his Doctrin all which because they despised and wilfully thrust the Kingdome of God from them they are justly left of God and Christ and permitted to bee further blinded that they may up-heap the measure of their sins 4 As for the godly the Lord would not have their Faith to depend upon the witness of the eyes and sight of the wicked and ungodly but upon a Divine testimony namely upon such as were appointed of God for it and this is a sure ground of Faith 5 If Christ had openly appeared to all the people hee had falsified his own word who had threatned them that because when hee would have gathered them as an Hen her Chickens under her wing but they would not Matth. 23.39 they should not thenceforth see him till they could say Blessed is hee that commeth in the name of the Lord. As if hee had said from henceforth namely after you have crucified me yee shall not see me till the end of the world when I shall come again which coming some few of you namely that are elect shall gratulate unto me and say Blessed is he that cometh in the name of the Lord. And perhaps as some interpret it all you who now reject me as a vile person will then but too late and to no profit of your own either by force or in imitation of the godly acknowledge me the blessed that cometh in the name of the Lord and to this also maketh that Matth. 26.64 where giving a reason of his confession to Pilate that he was the Christ the Son of God he telleth them that they shall hereafter see the Son of man but not before he be sitting at the right hand of the power of God and coming in the Clouds of heaven 6 It appeareth that many more of the Jewes were more convinced in their Consciences and pricked in their hearts for crucifying the Lord of glory by the preaching and ministery of the Apostles than they would have been by the sight of Christ himself In the second fourth fifth and seventh Chapters of the Acts it evidently appeareth how by the Apostles direct dealing against their sins many thousands were converted at some one Sermon and how many were daily added unto the Church whose faith was farre more sound in that they attained the blessing which Christ pronounced upon those that beleeved and yet had not seen All which teacheth us that in matter of Divinity wee must always subscribe to Gods wisdome shutting up our own eyes If we have a word to beleeve any thing or to doe any thing although our reason bee utterly against it though custom though example yet must we follow our direction esteeming the word as our pillar of the cloud by day and our pillar of fire by night to guide all our motions while we are wandring in the wilderness of this world and even till we attain the rest which is prepared for the people of God But unto the Witnesses chosen before of God Sundry sorts of witnesses of Christ his resurrection We read of many and sundry sorts of Witnesses of Christ his Resurrection and therefore it is worth inquiry which of them are here to bee understood 1 There was a Divine witnesse of the Angels Luk. 24.6 Why seek yee the living among the dead he is not here but is risen Secondly there was a real witnesse of the Saints that rose again with him and appeared to many to the end that they might testifie of his resurrection which we doubt not but they did both by their appearing and by word of mouth also Thirdly there was a forced testimony of the Souldiers Matth. 28.11 They came into the City and told all things that were done whos 's first report was a main proof of the truth of the thing howsoever after they were hired to turn their tongues Fourthly there was the witnesse of the Disciples and followers of Christ and this was either private or publick The private witnesse was of many private Christians not only men but women also who followed Christ who also were by Christ vouchsafed to be the first preachers of it even unto the Apostles themselves as wee read of Mary Magdalen Mary the Mother of Joses Salome Joanna and divers others Such was the testimony of the two Disciples who went between Jerusalem and Emans Luk. 24. to whom Christ made himself known the very day of his resurrection and yet were no Apostles Thus were many other private Christians undoubted witnesses of the resurrection who no doubt saw and heard him in many of his apparitions as well as the Apostles themselves in so much as Paul saith that hee was seen of more than five hundred brethren at once 1 Cor. 15.6 But the text is not meant of any of these sorts but restraineth it self to the publick witnesses even the twelve Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What these châ—sen witnesses were who were to carry the tidings of this with the other Articles of Christian faith throughout the whole world For 1 These witnesses are said to bee chosen of God which word is borrowed from the elections of men who were set
apart to their several offices by laying on of mens hands upon them even so God laid his hands on these that is Christ immediately by his own voyce called these to be witnesses unto him which was one of the priviledges of the Apostles 2 The Apostle in the words expresseth himself by limiting them to themselves to us namely Apostles who ate and drunk with him not only who before his death lived as it were at bed and board with him but after hee rose from the dead that we might not be deceived in our witnesse of him 3 To us whom be commanded to preach and testifie namely to the whole world these things together with his coming again to judgement Now for the further clearing of this publick witnesse of the Apostles wee will consider three things 1 That these twelve were appointed by Christ himself to this witnesse which the Apostle Peter plainly concludeth Act. 1.22 where speaking of one to be elected into Judas his room he saith he must be chosen of one of them which have companied wâ—th us all the time that the Lord Jesus was conversant among us beginning at the Baptism of John unto the day that he was taken up implying that whosoever was not thus qualified he was not fit to be made such a publick witnesse with them of his resurrection because to the making of an Apostle was necessary either an ordinary converse with Christ upon earth or else an extraordinary sight of him in Heaven by which latter Paul who made an honourable accesse to that number proved himself an Apostle Tâ—e second thing is how they were furnished to this witnesse By what means the Apostles were furnished to their witness and this was suâ—â—y ways 1 By their senses they ate and drunk with him that is were in a familiar sort conversant with him after he rose again 2 By word of mouth he gave them charge and commandement to doe it of both which wee are to speak in the text 3 By a Sacrament or sign of breathing upon them he confirmed them to their vocation saying As my Father sent me so I send you 4 By adding thereunto the thing signified for he opened their understandings and made thâ—m able to conceive the Scriptures and unfold all the Mysteries therein so farre as was behoveful for the Church 5 By bestowing sundry other great gifts upon them sending the Holy Ghost upon them in the likeness of fiery Tongues whereby they received the gift of Tongues he gift of Miracles of casting out Devils of healing the Sick by imposition of hands of preserving from poyson and deadly things of the Apostolical rod whereby death it self was at the command of their word either to take place as in Ananias and Saphira both struck dead with the word of the Apostle or to give place as in Dorcas who by a word of the Apostle was raised to life being dead By these means the Lord put into the hands of the Apostles great power to give witnesse of the resurrection of Christ Act. 4.33 The third thing is By what means they witnessed or gave testimony to Christ Ans Because they were to bee authentical and faithful witnesses to all the world and that both in the age wherein they lived as also in all the succeeding ages to the end of the world therefore was it necessary that they should give witnesse two wayes 1 By zealous and painful preaching by voyce while they lived 2 Even after their death by the holy Doctrin left behind them in their Works and Writings and thus doe they still remain publick witnesses to us on whom the ends of the world are come Doct. Hence observe that the office of the Apostles was to give testimony unto Christ after a peculiar manner Acts 1.8 When the Holy Ghost shall come upon you yee shall be witnesses unto me both in Jerusalem Judea Samaria and to the uttermost parts of the earth I say they were to bee witnesses after a peculiar manner for these reasons The Apostles were to bee peculiar witnesses to Christ and why 1 To distinguish their witness from ours who are ordinary Ministers for every Minister is called of God to give witness to Christ but properly to speak they are rather Preachers and Publishers of things witnessed than witnesses or if witnesses yet herein they differ from the Apostles that they are not oculate or ear-witnesses nor such sensible witnesses as they were for this is an Apostolical speech and manner of preaching not derived to ordinary Pastors and Teachers to say That which wee have heard and seen and our hands have handled that we testify unto you 1 Joh. 1.1 2 They were all faithful witnesses and faithful men endued with faith and full beleef of the things they wrote and testified as all ordinary Ministers are not Whence the Evangelist John professeth of them all that they knew the testimony to bee true Joh. 21.24 True for the matter for they delivered the whole Counsel of God and kept nothing back that was fit to be known and true for the manner they all speaking as they were moved by the Spirit of God 2 Pet. 1.21 and therefore exempted from all error in their witness as we are not 3 And hence followeth that their witness is to bee beleeved as infallible being the witness of such as with their eyes saw his Maâ—esty vers 16. who did not at any time deliver any thing which they either heard not of Christ or saw him not doing or suffering but all other ordinary Ministers are so far to bee beleeved as they consent with these and so far as they testify no other thing than what these oculate witnesses have left in writing Object But Christ needeth not the witness of any man hee hath a greater witnesse than John or than any Apostle therefore there is no use of the Apostles witness Answ Christ hath indeed three greater witnesses than the witness of his Apostles namely 1 His Father that sent him beareth witnesse of him 2 The Scriptures if they bee searched testify of him 3 His works that hee did bear witnesse of him Joh. 8.18 5.39 5.36 but yet howsoever in regard of himself hee need no other testimony of man that wee might beleeve and bee saved hee useth the witness of men 〈◊〉 John and the Apostles and of this Divine Testimony in the mouth of the Apostles may bee said as Christ did of the voice from heaven Joh. 12.30 This voice came not because of mee but for your sakes In divine things we must lean upon a sure word Vse 1. From this Doctrin wee learn how necessary a thing it is in causes of Faith to lean upon true and certain things and not upon tottring traditions or unwritten verities which are the main pillars of Popish Doctrin Oh how good hath our God been to this Church and Land of ours in giving us a surer word of the Prophets and Apostles to become a light unto us in
have end with the world yet can it be called no new doctrin because the summe and substance of it was though more obscurely delivered to Adam and the Fathers of the Old Testament But if we consider the vertue and efficacy of it it is an eternal Gospel Rev. 14.6 during from the beginning of the world to all eternity Now therefore will it not follow that because it was before his Incarnation it was not his but rather therefore it was his who was before Abraham was the chief Prophet of his Church that raised according to the several ages of his Church such men as were fit either more obscurely as before his coming when rather some Evangelical promises of things to come were preached than the Gospel it self or else more manifestly to preach and open the mysteries of the Kingdom of God And this latter kind of preaching was not before his incarnation neither was it fully setled before he ascended into Heaven and from thence gave gifts to men that thereby hee might shew himself a careful Head and Governour of his Church even then when hee was set down at the right hand of his Father It is true indeed that before Christs suffering he called his Apostles instructed and furnished them with many gifts of the Spirit yea and these gifts were increased very much after his resurrection whereby they were more confirmed in their Apostleship and although they did before Christs death exercise the office of Apostleship in Judea amongst the lost sheep of the house of Israel yet had they not received that fulnesse of the Spirit and power from above which was necessary to Apostles before they had received in the visible form of fiery Tongues the Spirit in abundant measure whereby they were before all the people of the world after a sort solemnly inaugurated and confirmed to bee the Apostles of Jesus Christ neither had they till after Christs resurrection received this Commandement of which our Apostle speaketh To preach to all Nations and to every creature under heaven the practice of which Commadement they took up after that they having stayed at Jerusalem for the promise the Spirit came upon them and they were endued with power from on high Luke 24.49 As for the second branch of the objection that because ordinary Pastors and Teachers are not immediately called by Christ being now in Heaven therefore they are not ordained by him it is false for of the Pastors and Elders of Ephesus it is said that the Holy Ghost made them over-seers and Paul accounteth Apollos ordained by Christ as well as himself 1 Cor. 3.5 What is Paul and who is Apollos but the Ministers by whom yee beleeve and as the Lord gave to every man only the difference must be observed in their calling both are called of Christ but the Apostle by himself immediately not by men the ordinary Pastor called of him by the Ministery of man I call it a Ministry because the whole power and authority of the Church in calling Ministers is but a service unto Christ approving declaring and testifying to the Church those whom Christ hath called And therefore both before his incarnation a long time and after his ascension also the exhortation which was enforced upon beleevers run in this tenor to day if yee hear his voyce harden not your hearts Psal 95.7 Heb. 3.7 Whence we conclude that his voyce hath ever sounded in the Church and so shall doe in the ministry of his servants until his coming again to Judgement Luke 10.16 hee that heareth them heareth him he that receiveth them receiveth him hee that refuseth them refuseth him he by his servants entreateth men to be reconciled by them hee bindeth and looseth saveth and destroyeth Necessity of pâ—eaching â—vinced by four reasons Secondly for the necessity of this ordinance can any deny it who seeth the Son of God so careful before his death after his resurrection and ascension also into Heaven to furnish and fit with an extraordinary measure of the Spirit Apostles and Apostolick men for the founding of the Church of the New Testament and not only so but now sitting in his glory at the right hand of his Father is mindful of his promise and is with his Church to raise up successively faithful Pastors and Teachers gracing them with variety of excellent gifts and blessing those gifts for the building up and repairing of his body and the gathering of the Saints of whom as of living stones is reared a spiritual house or temple fit for his own use But because most men are willingly ignorant of this necessity of preaching I will a little inlarge it by some reasons 1 Consider the condition of those that are unconverted In regard of the unconverted and it will appear necessary for them No man was ever saved while hee was in his natural blindnesse no unbeleever could ever get within the gates of the holy City no hard-hearted or impenitent person could ever so remaining see the life of God Neither was ever any man ordinarily drawn out of this fearful estate of Damnation but by the Word of God preached which is the light to the blind eyes the ground of faith for how can they beleeve except they hear and the hammer of the Lord to break asunder the hardest stones in mens hearts Jer. 23.29 Who were ever begotten to God without this immortal see◠〈◊〉 â—here spiritual Fathers Who ever became living stones in the building wit◠〈◊〉 â—e hewing and polishing of Gods builders What harvest was ever â—â—ought in to God without these labourers What soul was ever pulled out of the kingdome of darknesse and brought to bee a member of Gods Kingdome but by this means The word in this ordinance is called the Gospel of the Kingdome of God Mark 1.14 that is whereby men attain both the parts of Gods Kingdome both that of grace here in this life and that of glory in the life to come from which effect it is called 1 The word of grace Acts 20.32 2 The Gospel of glory 1 Tim. 1.11 also the word of reconciliation because hereby sinners are reconciled to God Ephes 1.13 the word of life because it quickneth the dead in sin the Gospel of peace chap. 6.15 because it alone pacifieth the conscience and setleth it in the peace of God to conclude The good word Heb. 6.5 because it only revealeth Christ who procureth all good unto beleevers Who seeth not then the necessity of preaching seeing none are added to the Church without it Act. 2.41 no spiritual life can bee preserved without this feeding Act. 20. No Saints are gathered nor no body of Christ built up without Pastors and Teachers Ephes 4.11 12. And it pleased not God by any other means but by the foolishness of Preaching to save such as beleeve Sâ—condly If wee consider those that are called to knowledge and faith In regard of the converted it will appear also a most necessary ordinance in regard of them For
savour Christ needed not to have ascended to send men without gifts hee sendeth no Messenger without a message no Steward without his provision no Captain without weapons no Watchmen without eyes this were a folly which the wisdome and weakness of man cannot brook but hee sendeth an interpreter the Learned tongue the prompt Scribe in the Law of the Lord such as are mighty in the Scriptures and are stored with things new and old Let us not implead the wisdome of the Son of God and say where shall wee have such store of Preachers for our several Parishes If wee want them the fault is our own and not Gods who hath given means men and maintenance enough if all these were wisely and thankfully disposed to his glory and the service of the Church 3 This Doctrin must bee applyed also to the more ignorant sort of men who never as yet came to see the absolute necessity of this Ordinance of Preaching as witnâ—ss 1 Their formal comming hereunto as forced by Law â—ow men see this necessity of preaching or constrained by custome and thence departing again without any fruit of Faith or increase either of knowledge of obedience or of comfort 2 The inbred corruption yea and malice of their hearts against it which bewrayeth it self in a number of frivolous Objections which they shame not to bolt out among their mates As that this preaching of the Gospel is but foolishness they see other have lived honestly and well without it before them and so have themselves done for many years and yet they live as well as those that are the forwardest to run after Sermons Alas poor souls how hath Satan over-reached them in a matter of such moment as is their whole estate and freehold of Heaven who if ever they come to see their lost estate and what a woful condition they stand in for the present they will tell us another tale with shame in their faces for that they have said they will profess the Ministry of Reconciliation to bee as necessary as their attonement and friendship with God which is better and sweeter than life it self Others conceive and complain as the Israelites Many plâ—â—â— against it that there is too much Preaching and too much of this Mannah and some of better place but no better hearts avouch that it is so common that it grows into contempt Now would I ask of these was it the abundance of Mannah the Angels food that was the fault or their wicked loathing of it even so is it the commonness of the word that maketh the wicked contemn it for the hungry soul of the godly would never dispise it if it were ten times more common or rather because they see not the worth nor taste the sweetness of it desâ—â—sâ— wee the Sun because it riseth daily and shineth all the day long upo◠〈◊〉 or the air which wee breath in every moment or doth the ordinary and common use of the bread upon our Tables bring bread out of request with us No wee see the necessity that without the Sun and without our daily bread and without the air wee cannot live And did wee see also as clearly that where vision faileth people perish wee should change with our minds our note and highly bless God for the commonness of it as we do in the other and sure I am that either the Apostle Paul did not fear this inconvenience or else hee oversaw it when he enjoyned the Ministers to Preach instantly both in season and out of season Others say the world was better when there was lesse Preaching and thence conclude that it is far worse now because there is more which though it bee a rude fallacy scarce worthy answer as putting that to bee a cause of mens wickedness which is not yet something must bee said unto it and fools must bee answered in their folly lest they bee wise in their own conceit Let these men bethink themselves and then tell us whether the Holy Gospel being the power and arm of God to save every beleever the glad tydings of salvation and word of life can make the World worse than it is For if that bee the use of it our blessed Saviour was far overseen to leave his glory of Heaven to take our flesh and in it to submit himself to the obedience of the whole Law and to the suffering of the whole curse of it for our disobedience if by all this hee leave the World or make the World worse than he found it How shall it bee true that is written of him that the Son of Man came not to destroy but to seek and save that which was lost if the Preaching of him make the World worse than it was wee will easily grant that the Gospel being a great sight it daily discovereth that corruption and darkness which before lay hid as the Sun rising manifesteth all those things which were wrapped up in the darkness of the night But to say that sin is the more because it is more seen by the light of the Gospel is a fancy or if sin it self in these daies of the Gospel by the multiplication of people bee multiplyed shall wee say the Gospel is the cause or rather the malice of men who pervert it to their own destruction taking occasion by it to turn the grace of God into wantonness Let not â—s therefore bee as the old Idolaters in Jeremies time who told him plainly that they would not hear the Word that hee spake in the name of the Lord for while they served the Queen of Heaven they had plenty of victuals and were well and felt none evil but since they left to burn incense unto her it was never well with them they had scarceness of all things and were consumed by the Sword and by Famine Jer. 44.17 18. and therefore they were resolved to do as their Fathers did But let us with thankfulness cast our eies upon the Grace of God that hath appeared and learn as it teacheth to deny ungodliness and worldly lusts and to live soberly righteously and godly in this present world Many other allegations of simple people against this ordinance I might alleadge but they are well met withall by some others and my self have elsewhere answered many of them Beauties of Bethel and therefore referring the Reader thither I content my self with these few for the present and conclude this point with this exhortation to these poor seduced people that considering the straight charge and Commandement that lyeth upon us to Preach in season and out of season they would bee willing to pick out their duty therein implyed which is to bee diligent yea swift to hear to attend as earnest suters at the gates of Wisdome for their own good to lay up instruction as they would treasure gold and to call after the wisdome of God revealed in this ordinance without which never was any made wise to salvation And let them further know that
by good means commâ—tteth it Bee now thine own Judge whether thou hast well looked to one when thou hast neglected to reform the disorders of such as God hath put under thy power Thou hast not a person in thine house but if it any way perish under thy hands thou must give account of the life of it to the Parents of it or to the Magistrate the Parent of the Country in like manner there is not the meanest soul in thy Family but if it perish by thy default for want of instruction correction or wise government of it thou shalt bee called before the God of the Spirits of all flesh and shalt bee arraigned and condemned for the blood of that soul And this is not to bear the burden of that soul which beareth the weight of it own sin but to bear thine own sin in not preventing that evil from him which by thy negligence came upon him Secondly it shall bee strict in regard of the things either received of us 2 In regard of things 1 done 2 received or done by us Account must bee made what goods of our Masters wee have received both for the kinds and measure What number of Talents were committed to our trust If one or more how wee have laid them out what wee have gained whether wee have faithfully returned this gain to our Master as having sought his advantage and not our own how wee have Husbanded our opportunities and redeemed our times how wee have imployed the gifts of our Minds Understanding Judgement Wisdome Learning Memory how wee have used or abused to sin the strength health and beauty of our bodies how wee have justly and charitably received in and retailed out the matter of our maintenance and revenew And in all these lesser things if our unfaithfulness bee found out let us never look to have greater matters committed unto us for the things that are done by us they shall all bee straightly judged whether they are conformable to the Law the rule of Righteousnesse or acceptable by the Gospel the restorer of our Righteousness Eccl. 12.14 God will bring every work into judgement good or evil open or secret for all things are naked before him with whom wee are to deal hee planted the ear and must needs hear and formed the eye and therefore must needs see things secret and covered with darkness Hence is hee said to have books and to open them because all things are as certainly recorded and registred by him as if hee had registers in Heaven to keep roles and records of all that ever were or shall bee to the end Yea hee hath not onely his own books of judgement in Heaven but for more surenesse that nothing escape him hee hath millions of books of record in earth that shall all help forward his judgement and give testimony to the righteousnesse of it so as every mouth shall bee stopped at that day and these are the boâ—ks of every mans particular conscience which howsoever they bee now shut or as roles folded up yet shall they also then bee opened and unfolded to give witness of whatsoever any man hath spoken or done in the flesh be it good or evil 3 In regard of words 3 This judgement shall bee strict in regard of every mans words Jude 15. In this judgement hee shall rebuke all the ungodly of all the cruel speakings which wicked sinners have spoken against him For if of every idle word wee must give account to God Matth. 12.36 much more of every wicked word Every man thinketh words are but wind and hee may speak his minde and hee hath done but in this judgement by thy words thou shalt bee justified or by thy words thou shalt bee condemned and though thou when thou hast spoken thy mind against thy brother hast done the Judge hath not done with thee 4 In regard of thoughts to be judâ—ed 4 It shall bee strict in regard of every mans thoughts for even these are not so free as men say they are nor shall go scot-free for even they are bound to the conformity of the Law as well as our words and actions The commandement is very express Thou shalt worship the Lord with all thy hears and all thy thoughts and all thy strength and when the Apostle Paul would note the damnable estate of the Ephesians before they were called to the Faith Eph. 2.3 hee setteth it forth in this that they then followed the will and counsel of their own thoughts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adde hereunto that the Lord Jesus is the seâ—â— the sâ—archer and judge of the heart and therefore hereby shall the Throne of his judgement bee advanced above all the tribunals in the World in that the most secret thoughts and reasonings of mens hearts cannot escape him which the highest seats of justice amongst men can take no notice of at all Sin carried never so secretly shall come into a clear light Vse 1. Let this Doctrin abate somewhat the pleasure of sin which most men swallow up so delightfully yea and glory in their iniquity when they can carry it so close and clear away that men see it not and can stopp the cry of their scared conscience for the present but remember that God hath written it up and the time hasteneth when that conscience of thine now in a dead sleep and scared up shall bee awakened and become as a thousand witnesses against thee that if all other accusers should fail thy self should not fail to do that office against thy self but shalt bee both a servant to Gods justice as also the subject of it Be admonished then in time whosoever thou art to beware of all secret sins as close cousenage lying uncleanness whisperings and all other cunningly-contrived wickedness seeing there is a clear light into which they shall bee brought and by which they shall be reproved True it is that open shame of the World restraineth many one from committing open and gross sins but where conscience is wanting the same sins if they can cleanly convey them are made no bones of Hence is it that the Adulterer watcheth for the twi-light before hee go into his Neighbours house hee careth not for his chastity so bee hee may charily and cauteously compass his uncleannesse If a child of four or five years old stood by hee would forbear his sin but the presence of the mighty God that standeth at his elbow who seeth and recordeth his soul sin to bring it into judgement moveth him never a whit Would a felon commit burglary if he thought the Judge himself looked upon him would Gehezi have run after Naaman if hee had thought his Masters eye and spirit had run after him would Ananias have lyed to the Apostles if hee had thought they had known hee did so Even so is it a shame to speak what is done of many Christians in secret because their eye is not upon the judge whose eye is upon them and who
are eaten up with dissolutenesse and profaneness casting away sobriety and watchfulness so as their Master cometh unexpected and in an hour they know not How doth it theâ—â—fore stand every man in hand to awake from his sleep and stand up from the dead with wisâ— Virgins to prepare and trim theâ—â— Lamps with oyl before hand and so wait for the coming of the Bride groom to take heed of every â—iâ— thought word and deed to watch narrowly their own lives to provo â—â—hemselves to the best duties What is not sin a fearful thing which made the Son of God cry My God my God why hast thou forsaken me Is not the greatness of them like the mountaiâ—â— and the number of them â—ike the sand of the Sea-shoar which is numbâ—â—lâ—sâ— Is it not a fearful thing to fall into the hands of the living God whose wraâ—h and justice against the least sin all Creatures in Heaven and earth 〈◊〉 stand undâ—â— â—â—t be oppressed and shaken in peeces Is not the night past and the day â—â—me the Sun of righteousnesse risen so as if ever wee mean to 〈…〉 of this deadly sleep and walk as the children of light it is more than t me Wouldst thou be taken lying or swearing or gaming or drinking or rayling or breaking the Sabbath or stealing or whoring wouldst 〈◊〉 have thy Master finde thee in any of these practices and distempâ—â— oâ— no I mâ—an to repent But he cometh suddenly as a Thief in the n ght and this sâ—dâ—aâ—â—â—oming at least to thee in particular may cut off all thy purposes f â— it is just with God that they who take not his time of repâ—ntance shall never attain to their own What will now be the issue of thy delays surely thou â—adst better been a Dogge or a Toad or the vilest Creature of all the Creation than a secure sinner overtaken in thy wickednesse The second thing that hindereth this expectation of the last Judgement as carefully to be avoyded as the former are the cares of this present life and the greedy desire and thirst after the world which by this consideration also may be abated For if this day of Judgement whether general or particular to thy self were to morrow what were thy Gold Silver Plate Jewels worth to thee they were all one with the stones in the street Tell me now whether thou wouldst not then esteem Christ and his merit thy chiefest commodity or if thou couldst but conceive with thy self the truth and say to thy soul I shall certainly shortly come to answer the Judge of all the world câ—uldst thou goe on to lade thy Conscience with iniquity for so short a possession of vanishing profits No thou wouldst begin to husband thy time which worldlinesse hath hitherto ingrossed thou wouldst not suffer thy soul to bee so surcharged with earthlinesse as to forget treasuring in Heaven making ready thy account and the finishing of thy reckoning thou wouldst not suffer the thorny cares of this life to choak all the seed of thy salvation neither could it be that the Oxe or Faâ—m should so still fill up thine eyes as that the supper of the King should be despised Buâ— in truth men live generally as though there were no Judgement to come or as though they had stricken a covenant with it to passe over them for when we preach and men hear or read of the Judgement to come who trembleth at it as Felix an Heathen did to hear Paul dispute of it When we teach that the Judge is at the door who seeth all the facts of men and drawâ—th them into bills of remembrance and of them all is drawing a bill of inditement who feareth more who sinneth lesse who is it that smiteth his thigh or saith what have I done Who forsaketh his wilful ignorance his contempt of the Word his abuse of Gods Servants his Blasphemies his pride uncleannesse unlawful games or lawful unlawfully used his Sabbath-breaking his swearing his oppression his usury or the like Wee like Lot fore-warn men of the evil to come but men like Lots cousins and kinsmen entertain our words as a jest we are as though we mocked and so they sit out the summons to their further danger yea more than this when the Lord thrusteth his fearful judgements into the eyes and sences of men as fore-runners of this general men shut their eyes and will not see the brightnesse of them nor the danger of sin by them nor the special anger of God bewraying it self and broken out in them but still live as they did in the days of Noah and will lay none of these things to heart till it bee too late The second thing whereby every man must addresse himself to this judgement is to use the best means that he may happily passe through it And the only means is set down by the Apostle 1 Cor. 11.31 If wee would judge our selves we should not be judged of the Lord. Judging of our selves afore-hand standeth in four things Now this judging of our selves before hand standeth in four things First in arraigning our selves before Gods Judgement Seat that is when by serious consideration we summon our selves before this Judge to whom we are to be countable This is the memento that Salomon giveth the young man who is set upon his pleasure Remember that for all this thou must come to judgement And if the young man must sawce his pleasures with this remembrance much more the older had need as being in the ordinary course of nature nearer it than they some of the ancients have so acquainted and accustomed their hearts to this meditation that one of them professeth of himself that wheresoever he was or whatsoever he was doing he thought he heard always this voyce in his ears Arise yee dead and come unto judgement Secondly in examining of our selves and this is when we search and fanne our selves when wee sift the secret corners of our hearts and enquâ—re narrowly and without partiality What have I done that look as the Kings Attorny sifteth out and exaggerateth every circumstance of the Crime agâ—inst a Traytor at the Bar to make his offence as foul as can be so should wee become the King of Heaven his Attorney against our selves not â—â—ssening or minâ—ing and much lesse excusing hiding or defending any 〈◊〉 labour to see our sin in every circumstance and make it as vile as wee can at our hearts may be convinced and beaten down in the sence of our misery For this purpose lay thy life and every particular action of it tâ— the Lâ—w of God that as a straight line will shew thee all thy crookednesse and 〈◊〉 â—hee in by such circumstances as whereby thou shalt not content thy sâ—â— wâ—th a câ—nfession in grosse that thou art a sinner but shalt confesse thy sin t◠〈◊〉 â—â—t of measure sinful But many a Christian is like a desperate Bankcrupt who being afraid to look into his reckonings goeth on till he be clapt up
in prison and at length they see there was no heavenly husbandry in all this Thirdly In confessing our sin and pleading guilty Prov. 20.13 this is the covenant that whereas he that hideth his sin shall not prosper he that confesseth shall finde mercy Psal 32.4 I said I will confesse mine iniquity and thou forgavest me the punishment of my sin Job 31.33 It is too neer joyned to our natures to hide our sin with Adam and conceal it in our bosome or else to sum up all in a word without special grief for any special sin and herein they think they have peace which is but unfeelingnesse But those that belong to God he bringeth them to found humiliation he maketh them sick in smiting them and setteth their sins in order before them like a bill of parcels to the breaking of their hearts and the utter acknowledgement of themselves to be miserable bankcrupts For this purpose he maketh their own Consciences also to be judges of their actions pronouncing sentence of guiltinesse and death against themselves As David Against thee against thee have I sinned and again I am the man and again I have done very foolishly but these sâ—eep what have they dâ—ne The penitent Thief thus judgeth himself we are righteously here To conclude this point he was never truly humbled nor â—ver aright judged himself that is more ashamed to confesse than to commit sin Fourthly After pleading guilty in pleading for pardon as for life and death and as the poor Malefactor condemned to dye câ—ys for mercy and all his hope and longing is for a pardon even so this is noted to bee the practiâ—e of the Church Hos 14.2 3. Oh Israel return unto the Lord thy God for thou hast fallen by thine iniquity Take unto you words and turn to the Lord and say unto him Take away all iniquity and receive us graciously And which of the Saints have not placed all their happinesse in the pardon of sin or have not preferred the shining of Gods countenanâ—e upon them above all the outward happinesse that the earth affordeth Now in the seeking and suing for pardon because God will not hear him that regardeth wickednesse in his heart for wicked Esau shall finde no repentance nor favour with tears therefore thou must forth-with cease to doe evil as being ashamed of it and learn to doe well lay Laws upon thy self be more severe against thy self in the things wherein thou hast displeased thy God watch diligently over those corruptions which have most foyled thee this is the way both to make and preserve thy peace Bring thy self then with fear and trembling before Gods righteous Judgement accuse thy self and bewayl thy sins bee not ashamed to confesse but to commit them again be so farre from purposing any wickednesse in thy heart as rather thou bee strongly armed with full purpâ—se against it And thus remembring thy sins God will forget them thus wiâ—â—ing them deep in thine own books God will blot them out of his Thus if thou hide them not but cast them out of thy heart and life he will hide them for ever and cast them utterly out of his sight so that if thou canst thus judge thy self afore-hand thou shalt never be judged of the Lord. Vers 43. To him give all the Prophets witnesse that through his name all that beleeve in him shall receive remission of sins THe Apostle Peter although he hath sufficiently proved whatsoever he hath formâ—rly delivered concerning the Doctrin and Miracles Life and Death Resurrection and Ascension and the coming of Christ again unto Judgement yet as though no proof could be too much or as if he could not satisfie himself in enforcing this holy doctrin and binding it upon the consciences of his Hearers he shutteth up his Sermon in this verse with another assured testimâ—ny above all exception drawn from all the Prophets who all consent and conspire with the Apostles in all their doctrin concerning him the sum and main end of all which is that through beleeving in his name the elect should receive remission of sins which is the sum and effect of this verse Where first may be asked Why the Apostle inferreth so many testimonies concerning Christ Reasons why doth the Apostle induce so many testimonies one in the neâ—k of another In the answer whereof we shall see that none of them are needlesse or superfluous For 1 All the points of Christian religion are above and against corrupt nature as appeareth in the Heathen whâ— still esteemed the preaching of Christ foolishnesse 2 Corin. 2.23 and in the Athenians who when they heard Paul preaching of the Judgement Day and Christs Resurrection from the dead they mocked him Acts 17.32 The hardened Jews at this day on whom the Wrath of God is 〈◊〉 me to the uttermost doe the like and well it were for many if professed Christians in the midst of such a light made more reckoning of our painful preaching of Christ who teach the same points than some of the former which were they so slight matters as most account them what need they be so enforced We are therefore hence fitly enformed both to make more high account of such great Mysteries which the Spirit of God is so careful tâ— commend unto us as also to bewayl the infidelity of our hearts that need so much working upon them to entertain such necessary truths as these be 2 Because although he was an Apostle yet would he shew his care that in all his Sermon he taught nothing of his own which the Prophets had not formerly taught Which teacheth all Ministers much more to beware lest in any of their Sermons they broach such doctrin or bring in such stuff of which they cannot prove the Prophets and Apostles to bee Patrons and Publishers For this was the commandement of the Apostles that wee teach no other doctrin 1 Tim. 1.3 neither contrary nor diverse from it no private opinions which are the causes of Schisms and Heresies nor vain conceits or jangling which breed questions but no godly edifying 3 It was not only their precept but practise also as Act. 26.22 Paul spake no other things than those which the Prophets and Moses did say should come to wit that Christ should suffer and that he should bee the first that should rise from the dead Nay the Lord of the holy Apostles Jesus Christ himself preached no other Doctrin of whom it is said Luk. 24.27 that be began at Moses and all the Prophets and interpreted unto them in all the Scriptures the things which were written of him shall the Son of God who might have made every word hee spake Scripture tye himself to the Scriptures and make them the ground of all his Sermons and shall not weak men who cannot without error depart an hair breadth from them be careful to contain all their doctrin within the limits of them especially seeing nothing else bindeth the conscience of the hearer 3 The Apostle knew
any true wisdome had it from the Scriptures to which wee must still hold our selves both as the ground as also the judge of consent 4 If any Father or Fathers shall by a common error by word or writing condemn any point of our doctrin without the authority of the Scriptures we will willingly dissent neither do wee give credence to any Doctrin because the Fathers have taught it but because that which they teach is founded in the writings of the Prophets and Apostles 5 Wee cannot hold consent to bee a note of the true Church unless it be in the true doctrin and therefore wee justly blame sundry of the learned Papists who make unity a note of the Church but make no mention of verity at all for the strong man may hold all at peace and unity whilest Paul and Barnabas having the truth may bee at oddes between themselves On which conditions as wee are able to justify our whole Religion by antiquity and consent of the most ancient Churches and Fathers so also hath it been and may bee made as clear as the light that the Doctrin of the Church of Rome wherein they dissent from us is a stranger and novelty never known to the Prophets and Apostles nor the purest Churches after them neither had it ever that which they brag of the consent of the ancient Fathers neither do they consent in it among themselves The force of consent wherein it staâ—deth Secondly Note hence what is the force and work of consent of the Church in Doctrin it is not to work Faith for that is in the next words tyed to the word and witness of the Prophets and Apostles which is called the word of Faith because it is by Gods Ordinance a means to work that Faith by which it self is beleeved but to move the heart and prepare the way to Faith For it cannot bee that any spiritual grace such as faith is can bee wrought by any but super-natural means of which kind no outward â—estimony if it come backed with the voice of all the Churches in the world can bee for all this is but an humane witness simply and in it self considerâ—â— If they say the Churches testimony is a Divine testimony I answer so far as it carrieth with it the agreement of the Scriptures and Holy Ghost speaking therein it may bee said to witnesse a Divine truth And thus in no other respect can the voice of the Church bee called a divine testimony than the preaching and writing of some other teacher in the Church who delivereth nothing but what is agreeable to the Scriptures From this ground it followeth that the doctrin of the Church of Rome is wicked and derogatory to the Glory and Majesty of the Scriptures in that they stifly after conviction avouch and maintain that the authority of the Scriptures depend upon the testimony of the Church some of them blasphemously saying that they have no more credit than Esops Fables further than the Church giveth it unto them which is to say that God must not bee beleeved for himself and as if the Kings word should have no credit or command but from his guard In reading the prophets thou must be led still nearer unto Christ 3 Hence note That in our reading of the Prophets wee must still bee led further unto Christ for as all the Scriptures so the writings of the Prophets were reserved for this purpose and set apart by God to bee the ordinary outward stay and foundation of the faith of the Church And if our Lord Jesus himself whilest hee was yet in the flesh present with his Disciples did for the confirmation of their Faith in his Doctrin Life Death and Resurrection interpret unto them the writings of the Prophets how much more need have we now in his bodily absence to read with diligence these same writings to help us forward being so wavering and staggering in our faith and the attendent graces of it And hereunto answereth that commandement Joh. 5.39 Search the Scriptures namely Moses and the Prophets that is do not onely procure these writings to your selves nor onely read perfunctorily but diligently and studiously search to finde out the chief scope and matter contained therein which lyeth not in the crust or shell but within in the very bowels of them and this kernel himself in the next words sheweth to bee himself and life eternal through him And why must wee thus search the Scriptures of the Prophets himself rendereth the reason the very ground of our exhortation because they testify of mee This is the natural scope of them to bring men to the acknowledgement of the persons offices and benefits of Christ Thou losest all thy labour in searching the Scriptures if thou searchest any thing but Christ if thou hast not and holdest him not in thine eye if thou givest over searching before thou hast met with him and then thou hast met with him in the Scriptures not when thou Historically knowest something of him which thou didst not know before nor when thou art able to discourse or diâ—pute of deep points of Divinity but when thou commest unto him as the context sheweth when by the quickening of thy faith and repentance thou layest faster hold upon him for life everlasting Alas how few searchers of the Scriptures thus search them to say nothing of them who search them not at all but cast them aside as refuse waters of whom wee may renew the woful complaint of Christ against the Jews who when hee had exhotted them to search the Scriptures presently addeth But ye will not come to me that ye might have life Joh. 5.40 The second point is The scope of all the Prophets witnesse and this is to bring men to beleeve in the name of the Son of God which is by faith to receive Christ as hee hath described and propounded himself in the Word and Promises of the Gospel For although the Apostle might sooner have said that whosoever beleeve in him yet hee useth this phrase rather of beleeving in his Name thereby secretly to refer us unto the word of the Prophets and Apostles which testify of no other name to bee saved by but onely the name of the Lord Jesus For our better clearing of this point wee will consider 1 What this saith is 2 The benefit of it 3 The marks and signs of it 4 The use First What this Faith is It is a supernatural gift whereby every beleever apprehendeth and applyeth unto himself Christ and all his merits unto salvation Faith what it is I say it is a gift nay the Scripture saith that it is the gift of God Phil. 1.29 and it is given you to beleeve as also to suffer And that it is supernatural all the commandements wee have to beleeve plainly evince for were it natural we should need no commandement to do it Further it is such a gift Opera naturalia non indigent pâ—aecepto as whereby wee
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
Hope Patience Repentance Mortification Examine thy self by these notes for if God love thee as his Child thou lovest him and keepest his Commandements thou lovest not sin but hatest it even thy dearest sins and preservest a care to please him in all things Joh. 14.23 If any man love mee hee will keep my word and my Father will love him and we will come unto him 2 Whereas they say that others which nourish this care are as much crossed as any other and therefore they see no reason that they should make their Life so uncomfortable to no purpose let them know that all the crosses Gods Children whose care is to make up their peace with God Godly life not to be feared for the crosses attending it Reasons are exercised with 1 Proceed from the Love of God and not from hatred 2 They are tryals of Graces not punishments of sins 3 Their end is not rejection from God but through their purging and amendment to draw them nearer unto God 4 By this Reason Christ and his Apostles might have been refused and all the Saints of God who through many afflictions are passed into Heaven 5 The way to avoid Crosses and Punishments is to intend this one care of getting sin remitted And 6 If the way to Heaven bee so strawed with Crosses what is the way to Hell If the righteous scarcely be saved where shall the wicked and sinner appear 3 Whereas they object further against this care that men of good note and perhaps Preachers too account it but fantastical and more than needs and onely a few and those despised ones in the World do thus disquiet themselves who make their lives more uncomfortable than they need I Answer this is indeed one of Satans greatest holds Better going to heaven alone then to Hell with company but such a snare as God leadeth his Children out of in safety whom hee teacheth that it is their happinesse to go to Heaven though alone rather than to Hell with company Mary will sit her down though alone at Christs feet if shee cannot get her sisters company shee knoweth it is the good part that shall never bee taken from her And for those especially if they bee Ministers who should most advance this care but disgrace it as a needlesse vexation of the Spirit let them know that the Lord Jesus was of another minde who pronounced blessednesse on those that mourn now and promised that they should be comforted and far are they from the guidance of that spirit who hath taught us that of all Sacrifices none is comparable to that of a broken spirit and contrite heart which the Lord never dispiseth IV. Now follow the helps to the obtaining of remission of sins As Helps to attain this grace of remission 1 Thou must become a member of the Church Isa 33.24 The people that dwell there shall have their sins forgiven And Chap. 62.12 They shall call them the holy people the redeemed of the Lord. Now to know a mans self a true member of the Church the Prophet David giveth two infallible notes Psal 15.2 The former in regard of God to walk uprightly and sincerely as in Gods presence and under his eye and the latter in regard of men to exercise righteousnesse both in word and deed 2 Consider seriously of the nature of sin how odious it is in it self how vile it maketh thy self in the sight of God how it keepeth away all good things how it procureth all evil how proan thy self art unto it yea even after grace received this will bring thee to the judging and accusing of thy self to the confession and forsaking of thy sin which is the high-way to finde mercy Prov. 28.13 for the former Psal 32. I said I will confesse my sin and thou forgavest mee the iniquity of my sin And for the latter it is plainly implyed in Christs reason Joh. 5.14 Go thy waies â—ow thou art whole but sin no more lest a worse thing follow The fellon that hath been in prison endured the misery of his Irons hath been condemned and with the â—ope about his neck in fear of present death if he have escaped hee will take heed of coming into the like misery again and hee that hath found this grace in truth cannot by turning again to his sin turn it unto wantonnesse 3 Carefully use the means which the wisdome of God hath left to beleevers for the attaining and assuring of this grace of Remission As namely 1 The Ministery of the word which in the right use of it is the Ministry of Reconciliation in which the Lord offereth conditions of peace remission of sins and life everlasting 2 As also of the holy Sacram nts which are the seals of rem ssion of sins to all beleevers worthily receiving the same Matth. 26.28 and 3 another special means is fervent prayer for pardon of sin above all things in the World Drowsy Protestants esteemeth slightly of pardon of sin even as they do of sin it self which they think easily blown off with a Lord of mercy But the tender and distressed Conscience that seeeth and combateth with the danger sueth for pardon as one that would speed A poor fellon on the gallows ready to bee turned off would think a pardon the welcomest thing in all the World but the hardness and drowsiness of mens hearts every where argue that they bee a very few that find this rare grace unlesse wee will say that the greatest blessedness that living man is capable of can be given to him that sleepeth on both sides that never thinketh of it and never maketh means after it Companions of remission of sins V. The companions of remission of sins whereby it may easily bee discerned are five 1 The daily exercise of true repentance in all the parts of it as First In judging ones self for sin past and present and this was apparent in Paul himself who looking back to his former estate reckoned himself a Captain sinner and the chief of all sinners hee saw in himself many sinnâ—s and great sins which needed great mercy and much forgivenesse the which one consideration kept him under continually and fostered in him the grace of Humility when as otherwise through his abundance of gifts and revelations he might have exalted himself out of measure Secondly in watchfulnesse and fear of sin in time to come according to our Saviours holy Counsel Thou art now made whole go thy way and sin no more Thirdly In daily purging and cleansing from known and secret corruptions many are the places wherein the pardoning and purging of sins are joyned as inseparable Jer. 33.8 I will cleanse all their iniquity yea I will pardon all their iniquities whereby they have sinned against mee 1 Joh. 1.9 If wee confess our sins faithful is hee to forgive us our sins and to cleanse us from all our unrighteousnesse This was the summe of the Baptisme that is the doctrin which John preached even
within 2 Examine them whence they come and whither they go 2 Examine thy thoughts whence they come and whither they go and what they do in thee By which means thou shalt banish a number of idle and wandring thoughts which like roaving vagrants being worth nothing come â—ver to steal something either time or grace and so shalt thou make and keep room for better And do this betime because the first motions of sinful thoughts defile a man This rule is in 2 Cor. 10.5 to draw weapons against every strong imagination that is exalted against the knowledge of Christ 3 If thy thoughts concern the world pull them back keep them from the world 3 Pull them from the world save as much as needs must for the moderate maintaining of thy self and thine lest heavenly thoughts be drowned and hindred 1 Tim. 6.9 The reason is because our hearts being earthly do presently conceive a sweetness in earthly things and are presently distracted from the love of the Creator to the love of the creature Now spiritual wisdome requireth that wee diminish the love of the creature that wee may increase our love of the Creator But if they will run upon the world then turn the course of them a little to consider the vanity and misery of this evil world the painted vizor of the pleasures of it the uncertainty of life the deceitfulness of riches how they bee not ours what evils and incumbrances wee have received from the world what fools they have made us in treasuring on earth whose home and expectation is in heaven 4 If thy thoughts concern thy self or others thy brethren If they concern thy self or others see they be humble labour to think better of others than thy self for thou seest no such thing in them as in thy self Phil. 2.3 Let every one esteem better of another than of himself Yea the more thou seemest to excel others in gifts the more humble labour to bee An hard rule and difficult to bee practised and therefore it is often commended to us as Rom. 12.16 Make your selves equal to them of the lower sort and elsewhere For this purpose conceive not onely what thou hast received but what thou wantest and what good things thou art without and then with Paul say thou hast not yet attained to perfection Phil. 3.12 5 If they concern sin be sure it be to haâ—e it 5 If thy thoughts concern any sin bee sure it bee to hate and renounce to bewail and mourn for it in thy self or others For there is a sliness and subtilty in sin which while wee think of it easily gaineth some tickling and consent which at least hindreth that thorow-hatred that wee ought to maintain against it The third rule for the inner man concerneth the Will namely Rules for the will that our care must bee there bee but one will between God and us for so hath the Lord taught us to pray Thy Will bee done Concurrence of our wil with Gods will 1 Revealing 2 Determining 3 Prescribing 1 Wherein soever God hath revealed his will to us in that wee must rest 2 Whatsoever his will determineth of us that wee must account holie and just whether with us or against us 3 Whatsoever his will prescribeth to us whether obedience to the Law or faith of the Gospel wee must hold our selves fast bound in conscience unto it let it seem never so cross to us or contrary to his Law as Abrahaâ— â—â—id in offering his son 4 Whatsoever his will disposeth to us 4 Disposing prosperity or adversity sickness or health life or death or whatsoever else all is from a most wise hand disposing every thing for the good and salvation of his Elect and so should bee entertained Thus Eli said 1 Sam. 3.18 Isa 39.8 It is the Lord let him do what is good in his eyes And Hezekiah The word of the Lord is good even when it threatned the overthrow of his house and Kingdome So David Psal 39.9 I held my tongue and said nothing because thou Lord didst it And Job The Lord giveth and the Lord taketh Chap. 1. v. 11. blessed be the name of the Lord. CHAP. IX Rules for the Conscience THe fourth sort of rules for the inner man concerns the conscience Rules for the conscience 1 Beware of a blinde conscience Joh. 16.2 1 Beware of doing any thing with a blinde Conscience A blinde man swallowes many a gnat and a blinde conscience swalloweth any sin This is a wicked conscience to which no sin so great shall come but a man shall think hee doth God good service in it as Christ speaks of them that would slay his Disciples Why do Heathens persecute Christians and Papists pursue Protestants even to death but out of blinde zeal and conscience that they root out a false Religion And whatsoever a man doth by an erroneous and seduced conscience is sin The rule of conscience to Heathens being the Law of nature and to the Church the Law written even the whole word of God as a pillar of cloud and fire to direct it in all the way to Heaven Therefore let the Word of God dwell plentiously in you in all Wisdomâ— Col. 3.16 2 Do nothing with a doubting conscience Conscientia nobis anima Tertul. 2 Do nothing with a doubtful conscience for whatsoever is done with a scrupulous conscience is sin and is not onely an offence of God but of the conscience too which is as a little God within us for it is not of faith nor obedience to the known will of God Rom. 14. ult Hee that doubteth is condemned because his action is not of faith Therefore verse 5. hee saith Let every man bee fully perswaded in his minde 3 Get a good conscience above all things 3 Labour to get a good conscience above all things Act. 23.1 I have endeavoured in all good Conscience till this day A pure conscience by nature hath no man but made pure by the blood of Christ sprinkled upon it by faith in that hee hath obtained full remission of sin and by his blood also merited the Spirit of Sanctification by which the conscience of the beleever is daily cleansed 4 Aim 〈◊〉 a pure conscience 4 Labour to get a pure conscience in all things A man by observing many things may get himself good credit but a good conscience must bee in all the things of God Joh. 1â— 28 The Pharisies might not go into Pilates Judgement Hall lest they should bee polluted and yet at the same time they could dispence with their conscience to crucifie the Son of God a sin defiling Heaven and earth whiles the Sun was ashamed and the earth trembled at it The Papists may not eat flesh in Lent their consciences will not suffer them but to kill Kings and blow up Parliament-Houses their consciences give them good leave Many Protestants will not steal kill commit the act of adultery but
but fools shall die for want of Wisdome The true reason why many mend not their bad speeches is because first they mend not their heart 2 Concerning the matter of speech Let the matter be choise 1 Because all must be wholesome so much as wee may therefore chusâ— the best matters to talk of matters of Religion faith hope and the way to salvation for wisdome always chuseth the best 2 If it bee chosen or offered it concerns either God or our neighbours If it concern God what or our selves 1 If it concern God or any part of his Name Attributes Word or Works wee must speak most reverently as those who are not worthy to take his Name into our mouths The precept is Lev. 19.12 Thou shalt not defile the Name of the Lord but fear his glorious Name Deut. 28.58 And they defile his Name who in common talk lightly and carelesly use his Name of God or Lord or any other of his titles in ordinary speech And they who are ordinary or idle swearers and cursers and jesters in Scripture-phrases who are far from trembling at his word Isa 66.3 and those that mock at sin and Gods judgements and abuse or are unthankful for any of his mercies 2 If our neighbour 2 If the matter of thy speech concern thy brothers person the rule is to speak of the good thou knowest by him behinde his back but of evil not without calling nor without grief and before him or to him Tit. 3.2 Warn them that they speak evil of no man but bee soft and shewing all meekness to all men Contrary whereunto is scoffing deriding cursing railing bitter and slanderous speeches tending to the offence of any man yea if mens speeches may justly offend us wee must bee soft and calm shewing all meekness not rendring rebuke for rebuke but passing by his sin espy in his person the image of God worthy to bee reverenced and loved If thou speak of his sayingâ— or actions if they bee evil speak as little of them as may bee if they bee doubtful construe them in the best part for love is not suspicious but hopeth all things 1 Cor. 13.7 Praise God for his good actions and as for sins in him deal plainly and truly with him Lev. 19.17 Thou shalt not hate thy Brother but shalt plainly rebuke him and not suffer his sin upon him Wee must not lye dissemble flatter or sooth up any in their sins which is a most ordinary sin against this rule of Wisdome 3 If our selves 3 If the matter of thy speech concern thy self speak modestly without vanity or boasting Prov. 27.2 Let another man praise thee and not thine own lips Nay wee should rather extenuate and lessen the good in us if wee must needs speak of it as Paul I am the least of the Apostles 1 Cor. 15 9. and in anothers person I knew a man c. 2 Cor. 12.2 3 Concerning the manner of our speech First because every mans speech by nature is corrupt 3 The manner 1 Savoury therefore strive to make it gracious and powdered with salt Col. 4.6 that is well seasoned and savoury not savâ—uring of the flesh and corruption but wee must drive out or dry up the corrâ—ption of them with the salt of grace Against many who powder their speâ—ch with oaths 2 Sincere and curses and filthy rottenness or sond idle speeches savouring of the filthy sink and puddle within Secondly it must bee just and sincere The truth of our heart Psalm 15.2 without dissimulation or lyes seeing God made the tongue to express the heart A fearful thing it is that most mens speeches are turned into mere complement 3 Most earnest in things heavenly Thirdly it must bee more earnest joyful and comfortable when thou speakest of heavenly things than of earthly not jesting or foolish talking but rather giving of thanks Eph. 5.4 4 The end of our speech edification 4 Concerning the end of our speech It must tend to edification Eph. 4.29 to feed many Prov. 10.21 and minister grace to the hearers It must bend it self still for God the defence of good men and actions and the disgrace of sinne Better no speech than to no good end And yet many in their light and idle speeches say why I hope I do no harm Yea but what good doth it Shame will not let thee say thou intendest edification Therefore look well unto it 5 Concerning the measure of our speech First Wee must not speak too little 5 The measure 1 Not too little and omit gracious speeches when occasion is offered as many dry and barren hearts and mouths have not a word for God and goodness that have words enough and more than enough in any other argument like Idols Psalm 115.5 good things that have mouthes and speak not or as if they were possessed with dumb spirits and not suffered tâ— speak any good Tell such a one of a good Farm or bargain or natural things and they savour and rellish them well enough whereas a good motion strikes them dumb and makes them as Fishâ—s out of their element Neither secondly 2 Not too much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must our words bee too many for in many words are many sins The fool multiplieth words Eccl. 10.14 and Prov. 29.11 A fool poureth out all his minde But hee that hath knowledge spareth his words Prov. 17.27 and hee that refrains his lips is wise Chap. 10.19 It is folly to lay on more words than the matter requireth and argueth impâ—tency of mind and carries a shew or demonstration of passion and excess of affâ—ction or pride in speaking 6 Coâ—cerning the season of our speech 6 The season All our words must bee seasonable as well as seasoneâ— that is fitted to circumstances times places and personâ— Wisdome will seek a season for good words For there is a season wherein the prudent will keep silence Amos 5. â—3 And how good is a good word in due season Prov. 15.23 It is like apples of gold and pictures of silver Husbandmen observe seasons in sowing and so must hee that looks for an harvest of his speeches Abigail would not speak to her Husband Nabal in his drunkenness but when hee had slept out his winâ— Every man is not capable of every good speech nor no man at all times alike There is an unadvised opâ—nâ—ess against which our Saviour by his example arms us Joh. 2. ult Hee would not commit himself to some who are said to beleeve in him because hee know what was in man Silence is best where no good can bee done as Christ was silent before the High Priest and Rabshecah must not bee answered To meet a man in the heat of his passion with good words is to meet a Bear robbed of her whelps but let the passion bee calm and then tell him how disguised and uncovered hee was hee will perhaps beleeve it CHAP. XV.
call for necessary duties which both cannot bee done at the same time the second Table must give place to the first as Act. 5.25 It is meet to obey God rather than man Magistrates must bee obeyed but the first Table derogates from the second when both cannot bee observed So in the New Testament Parents and friends are to bee loved but if they bee not hated for Christ when both cannot bee loved together one cannot bee Christs Disciple But here bee three Caveats Three caveats 1 That a special commandement is more necessary and dispenseth with all the Ten And it is a principle that all commandements of both tables run with one exception If God command not otherwise Thou shall not kill nor steal unless God command Abraham to kill his son and the Israelites to rob the Aâ—gyptians Thou shalt make no graven image unless God command Moses to make a Brazen Serpent Thus observations of immediate commandements give all Sovereignty to God who is to bee simply obeyed and acknowledged above his Law 2 Moral duties must take place of all ceremonies The rule of Divines is that charity dispenseth with ceremony according to that Matth. 12.7 I will have mercy and not sacrifice because mercy is moral and sacrifice ceremonial So Abimelech gave David the Shew-bread which was not lawful but in the case of necessary mercy And it was superstition in the Jewes that they would rather suffer their City to bee taken Matth. 12.11 than fight upon the Sabbath day in their own defence God allows an Oxe to bee pulled out of a ditch Exod 12.16 and led to water and allows a necessary provision for the body unto which even Sabbath duties must give place 3 Necessity wee say hath no law but that is to bee understood in mans laws when some sudden case falleth out so as the inferiour cannot have recourse to the Law-maker that then hee may interpret the law himself and break the letter of it to follow the reason and intent of it as in case of the murder of a thief But in the Law of God one onely case doth dispense with it and that is when necessity so altereth a fact as it taketh away from it all reason of sinning As for example it is not lawful to marry ones sister but in the beginning of the world extreme necessity altered this fact and gave dispensation So it is not lawful to take away that which is anothers but extreme necessity makes it lawful because it is not anothers any longer seeing the Law of nature it self maketh some things common in such extream necessity On the Sabbath wee must hold our selves strictly to Gods worship but if an house bee on fire wee may leave it without sin Note the equity of that Law Deut. 23.24 25. CHAP. XXII Rules of Wisdome for necessary actions in respect of the scope and binding of them ALL necessary actions as they must begin with Gods will 1 Scope God must be the end of all our actions so they must end with his glory The end and scope of all our actions must bee God 1 Because hee made all things for himself 2 He is the Alpha and Omega the beginning from whom all is and the end for whom and unto whom all must bee referred 3 If in all indifferent things Gods glory must bee aimed at muâ—h more in necessary But so it is in indifferent things as eating drinking c. 1 Cor. 10.31 and Rom. 14.6 Hee that eateth eateth to the Lord or ought so to do 4 The very Heathens had a glimmering hereof professing that they were not born for themselves but partly their friends partly their Country and partly God But the Scripture speaks more plainly that wee owe all our selves to God Something indeed wee owe to our neighbour but that is in 2 Binding necessity duti s must be d ne whatever follow and for God In the necessary duties of Religion or our calling wee must hold our selves bound to do them whatsoever follow Two things commonly hinder us herein which wee must arm our selves against The first is fear of mens Judgements faces offence and censures but wee must tread this underfoot if wee have a commanâ—â—mâ—â—t and calling to do any thing as Paul did 1 Cor. 4.3 I pass little to bee judged of any man Neither feared hee any persecution or trouble so hee might finish his course with joy Jeremy must make his brow of brass to speak the word of the Lord Chap. 1. vers 17. A Christian must prepare to pass through good report and bad report and to count neither liberty nor life dear unto him Daniel would open his window Daniel 6.10 and pray as hee was wont even when his life was sought after Secondly events of aâ—tions do often and much trouble us For remedy whereof obâ—â—ve two rules 1 That of the Wise man Eccles 11.4 Hee that observes the wind shall not sâ—w It is a foâ—lish Husbandman who for sight of a cloud forbears either his seed time or harvest So for sowing works of mercy hee that sticks in doubts and saith I may bee poor or old long diseased full of children or persecuted for the Gospel and must provide for one neglects his seed-time by looking at winds and clouds So many a carnal Gospeller saith If I should go so often to Church as some and bee so forward in Religion I should lose much profit and incur much rebukes and reproaches Therefore secondly wee must learn to leave events and successes to God for it is not in man to direct his steps God disposeth as hee pleaseth The Saints of God are often frustrate of their godly pâ—rposes as David in purposing and preparing to build an house for the Lord. But first they lose nothing if they do their duâ—y Secondly Gods over-ruling hand will dispose all to the best therefore there let them rest CHAP. XXIII Rules for actions indifferent first In general A Great part of mans life is spent in the doing of natural and indifferent actions which in themselves are neither good nor evil but as they are used And being so common and ordinary many sins creep into them because wee take our selves free and loose to do as wee list in them which conceit grows out of ignorance of Gods wisdome who by his word hath tied uâ— as straight in the use of them as in things most necessarily injoyned For there is no action in which wee must depart from God Objeâ—t They are therefore indifferent because they are neither commanded nor forbidden and therefore as they bee free so bee wee also in them Answ Althâ—ugh there bee no word commanding or forbidding yet there is a wâ—rd directing and ordering in them as wee shall see in some general rules concerning them all General Rules concerning all indifferents 1 The most in different must be by God 1 Wâ—rcaâ—â— 2 Leave and in special rules applied to some particulars The general rules concerning them
lest yee bee hardened through the deceitfulness of sin Think what a fearful thing it is to fall from the grace of God yea or the degrees of it and would wee suffer a brother to run into this danger Secondly Chuse fit matter to confer of in company either by calling to minde things heard or by stirring up to profitable hearing diligent proceeding in-offensive walking watchful speaking and the like or if need bee of Admonition Exhortation or Reproof shew thy love therein full clouds will distill rain light will shine abroad and charitable knowledge is communicative Thirdly Bee sure to perform these private Christian duties in good and holy and unrebukeable manner As 1 Orderly those beginnings which are fittest in gifts and place as Elihu spake in his turn 2 Humbly none seeking to speak beyond his skill and reach 3 Wisely watching the fittest time and best occasion 4 Meekly and lovingly without reasonings and murmuring Phil. 2.15 none crossing others but through love one forbearing another advising in the spirit of meekness and with offering to submit themselves in other cases to receive words of Exhortation and Admonition 5 Conscionably so as in all such meetings and conference every one bee an helper to the truth 3 Joh. 8. to finde it out not to obscure or weaken it By these means wee shall have cause to rejoyce in our Christian fellowship as Jonathan and David 1 Sam. 23.14 Fourthly Observe the graces that are in others for a pattern to our selves 1 Thess 1 7. for our own provocation and imitation Yea spy and incourage the graces of God in the weakest and meanest Christian so framing our selves to that mark of a good man who honours all that fear the Lord Psal 15.4 Neither let the strongest scorn to receive help from the weakest Moses was content to bee advised by Jethro and David by Abigail and note Pauls humility Rom. 1.12 hee hoped to come and bee comforted by their faith as well as to help theirs Fifthly In the use of good company beware of giving any occasion of scandal or offence to any Matth. 18.7 8. leave no ill smell behinde thee avoid the note of pride conceit forwardness in speaking frowardness or stiffeness in thine own sense 1 Joh. 2.10 Hee that loveth his brother there is no occasion of stumbling or scandal in him Motives thus to carry our selves in good company Motives to provoke us wisely to carry our selves in good company 1 Consider how in our company wee are especially to watch seeing in no part of our life wee are sooner corrupted than in that seeing in no part of our life wee do so much discover our selves and seeing in no part thereof wee do either more good or more harm seeing wee do nothing without witness and should do nothing which wee would not have exemplary 2 As Satan layes snares every where so also in our company one with another not so much to bring the godly to such excess of riot as hee effecteth in wicked societies where is swearing gaming drinking rayling c. but to make them unfruitful and keep them from the good they might do and so far prevaileth as sometimes impertinent speech sometime debate and detracting speeches arise and the most tolerable speech is worldliness which stealeth away the heart and the time so as some who intended more good to themselves and others carry away hearts smiting them for not better imploying that opportunity 3 There is apparent loss when wee watch not to do or receive good in company with good men For godly men by reason of their Callings and distance of places seldome meet and when they do they lose the gain of that time in their special Calling and it they get it not up in the furtherance of the general calling of a Christian it is utterly lost And what but this makes the mindfulness one of another sweet in their absence when there was reaped so good fruit one of another in their presence 4 By this wise and fruitful carriage of company and meetings of good men Christians shall stop the mouthes of such as are ever complaining of and accusing Christian meetings to bee scarce to any other purpose but to detract defame slander censure to strengthen one another in faction and the like Or if such mouthes will not bee shut yet the conscience of Christians may rejoyce in the contrary innocency and not bee dejected by such false testimony 3 Rule In our speeches let us bee Proctors and Solicitors for the Saints speak wisely and willingly of the good wee know in our brethren 3 Apology and maintain the cause person and name of good men to our power The sincerity of love between David and Jonathan was manifest in that Jonathan defended Davids innocency to Saul his Father not onely to the loss of his Kingdome but the danger of his own life Ebedmelech the Blackmoor spake a good word for Jeremy and was saved from destruction when his Master Zedekiah was slain Nicodemus even in the beginning of grace spake for Christ when the whole Council was against him And how dangerous is it to devise and invent words against Gods children as Davids enemies to belye or reproach them to raise or receive slanders against them If such as stand not for grace shall fall then much more they that stand against it How needful is this Apology for them against the reproaches and scorns of this age How earnestly would children speak for their parents brethren or kindred Even so should it bee here It is nothing to speak for a man when others speak for him 4 Rule Concerning our actions towards good men 4 Rule Helpfulness wee should every way bestir our selves to procure their good and welfare Wee must to our hearts and affections joyn our hands and help to do them good yea bee ready to lay our hands under the feet of the Saints Gal. 6.10 Do good to all but especially to the houshold of faith Now in special 1 Wee must prevent from them all the evil wee can Means of it hinder them from sins and from falling hinder by all means reproach from their profession and danger from their persons 2 If thou findest a good man slipt into an infirmity labour to cover it make the best of iâ— as may bee Vaunt not thy self over him but consider thy self and by all good means cure it if it lye in thy power 3 If thou finde a good man stand in need of inward comfort and cast down help to raise him again Christ was sent to speak a word of comfort to the weary and every Christian hath received of his anointing When David was in deep distress his faithful friend Jonathan comforted him in the Lord his God 1 Sam. 23.16 4 Iâ— thou knowest a good man helpless and without outward comforts thou must now shew bowels of mercy and compassion gladly receiving the poor Saints communicating willingly and freely to their necâ—ssity 1 Pet. 3.8 Love one
another as brethren bee pitiful 1 Joh. 3.17 Hee that hath this worlds good and seeth his brothers need and shuts up his compassion from him how dwelleth the love of God in him To stir us up hereunto consider these Motives 1 Say with thy self Motives to the former duty What am not I a member of the same body with him Is not hee of the same family and houshold of Saints This is the Apostles argument Especially do good to the houshold of faith 2 What shall I gain if by word or deed I shall make sad the hearts of good and godly men Cain cast down he looks but God looks on it Cannot Ishmael laugh at Isaac but the Lord arraigns and condemns him of high perâ—ecution Surely then cannot I carry the like indignities scot-free 3 Do I read Meroz accursed because shee came not out to help the people of God though shee had no hand against them Judg. 5.23 Surely I must not onely have a hand against good men but I must set my hand to help them else is not my heart so right as it should Pilates wife wished her husband to have nothing to do against that just man But happy had Pilate been who was not violent against Christ to have been earnest and resolute for his deliverance the defect whereof was his overthrow And so it shall bee heavy enough in the day of judgement that wicked mens hands have not helped the godly seeing the sentence shall not run because they had hurt them but because they helped them not CHAP. XXX Rules how to walk wisely towards evil men First In general THE general Rule is in Col. 4.5 Rules of wise walking towards evil men Walk wisely towards them that are without that is the Gentiles who were not converted without the border of the Church for even in the Church some are of Gods domesticks some without as strangers that want faith as yet And godly men must walk so much the more warily not onely because they have Gods eye and godly mens eyes on them but even eyes of men yâ—t unconverted who must nâ—t bee cast back or confirmed in their errour or hardened against the truth but by all wiâ—e walking if it bee possible won to the love and liking of it Now towards all unbeleevers and unconverted men in general these particulars are worthy observation 1 Avoâ—d all just causes of sâ—andal 1 That every Christian avoid all known evils and offences by which evil men might bee occasioned to abide out of the Church The Law is Thou shalt put no stumbling block before the blinde For this is a fearful judgement of God on men unconverted they would willingly bee blinded and hardened in their natural estate Now our Rule is being our selves pulled out of danger to help others out also nay our light must reprove their darkness their covetousness by liberality their pride by humility their impatience by patience c. 2 All unconverted men hate the light and are prone to blaspheme the Gospel 2 Stop mouths of evil men and to reproach the holy profession of it Wise Christians therefore must cut off occasions from them and take heed of defiling their own nest 1 Tim. 5.14 Give no occasion to the adversary to speak evil And David prayeth that none might bee ashamed because of him Ezek. 36.20 the Lord complains that the Israelites among the Heathen polluted his Name and made them say These are the people of the Lord and are gone out of his land A lend childe saith Solomon dishonoureth the whole house Nay on the contrary the meanest Christian in his place by his wife and Christian walking must adorn the profession of Christ so the Apostle to Titus 2.10 Servants must bee no pickers but shew all good faithfulness to adorn the Gospel of the Lord Jesus An holy course of life will make the Gentiles say as they in Isa 61.9 They are the seed of the blessed of the Lord. 3 Seek to win them 3 All unconverted men esteem of doctrine by the life and the profession by the practise of Professors for they have no taste of the Doctrine in it self and therefore in the carriage of our profession wee must apply our selves if it bee possible to win them So the Apostle 1 Pet. 2.12 wisheth the Jews to have their conversation honest among the Gentiles that they might glorifie God in the day of their visitation And women are commanded so to watch their whole behaviour as their husbands might bee won by their godly conversation Private men must convert others by their private conversation Motives Motives so to do are these 1 Christians are on a Mount set on a Scaffold nothing they do escapeth sight and censure all is marked they stand or fall not alone but to many 2 They have a light with them which draws all eyes upon them and discovers all 3 The eyes of the wicked are not on others but on them to disgrace them and through them to smite Christ himself 4 The will of God is By well-doing to â—lance the ignorance of foolish mâ—n 1 Pet. 2.15 5 What a glory is it to slaughter envy it self to stop an open mourh and cloathe an adversary with his own shame that he that would accuse us must accuse the Sun of darkness when it shines 6 Hereby wee shall bee conformable to Christ whom when Satan came to sift hee found nothing in him Wicked men shall say as Saul said to David Thou are more righteous than I c. 1 Sam. 26.25 CHAP. XXXI Rules how to walk wisely towards evil men in special And first for Scorners NOw wee come to special Rules concerning special sorts of evil men of whom some are exceeding evil in themselves some are evil also to good men Of the former rank are scornful persons Of the latter hurtfull For Scorners observe these Rules 1 If wee know men to bee so far naught as they scorn goodness Rules how to carry our selves towards scorners 1 Avoid them good men and good things wee must avoid their company so much as wee may For what comfort can a godly man take in such company where all good and godly communication must either bee banished or derided There is no hope of doing good there is danger of taking harm 2 If wee bee by occasion beset 2 If cast into their company observe five Rules or cast into the company of prophane brutish and scornful persons then observe these Rules First Grieve thou wast not better directed Psal 120.5 Wo is mee that I remain in Meshec and dwell in the tents of Kedar Secondly Bee sure though thou seest no place or opportunity of good that thou hast no fellowship with them in any of the unfruitful works of darkness If they will bee no cleaner by thy company bee not thou defiled by theirs If they will not consent to thee in good consent not thou to them in any sin Thirdly Please them not by
and again The fencer having had a shrewd wound will not easily lye open in that part again The Citizens who have stood out a siege will survey the places most battered where the enemy had his strongest hope of entry and will most fortify them against another time Use 2. Where wee are most tempted know that there is some special grace to bee kept or lost A theef will not hanker after an empty chest but if hee know where Jewels or treasure is he will haunt there Vse 3. Abandon all doctrin of doubting as Satanical which Satan is much and often in both against Christ and his members And no marvel seeing doubting warreth against saith by which only Christ is apprehended and heavenly life and heat kept in us But of this before Cast thy self down II. Now follows the matter and scope of the temptation and the dart it self which is thrown at Christ The scope of Satan is 1 To bring Christ to presumption that seeing hee will needs trust in his Fathers providence and care hee assaies if hee can make him trust too much and seeing hee will bee so confident if hee can bring him to vain confidence as if hee should say If thou because thou art the Son of God canst live without bread upon the same ground thou canst go down without stairs And both Satans allegation of Scripture and our Saviours answer shew that this was the principal aim of the Devil 2 To fasten upon Christ vain glory as well as vain confidence as if hee should say Thou shalt have great honour and every man will beleeve if thou by this miracle shew thy self the Son of God to this purpose I have fitted the place where is greatest resort and where the Son of God ought especially to make himself known For where should the Son bee made known if not at his Fathers house Satan knew hee had overcome the first Adam by a temptation of vain-glory and now hee assaulteth the second Ye shall bee gods and Thou shalt be known to bee the Son of God if by flying in the air thou canst come down without hurt 3 To bring him to tempt God and try whether hee bee so powerful as to save him in such an attempt whether so true of his word as to keep him and whether the Angels did diligently watch him and bear him up as their commission was 4 Satan intended directly to kill him being a man-slayer from the beginning For every way the dart intended his destruction if hee should cast himself down for thus Satan thought If hee cast down himself and kill himself then hee is not the Son of God and so I shall gain him Or if hee cast down himself and not kill himself yet shall I make him both disobey God in tempting him as also obey mee Thus either way Satan makes sure of his prey 5 Satan had yet a further fetch which made him so bestir himself seeking in Christs downfall our utter ruine disgrace and destruction Strike off the head all the members with that blow are slain The bent of all Satans temptations against the Head is against all the Members Out of the same ground Satan raiseth a clean contrary temptation to the former In the former hee moves Christ to diffidence and despair in this to presidence and presumption In the former hee would have Christ use unlawful means in this to reject all means even lawful In the former hee perswades him to distrust where God had promised in this latter to trust where God had not promised In the former that bread was absolutely necessary here that a ladder and means of going down were not necessary at all as if hee should say Thou sayest that God is able to uphold thee being his son without means go too let us see how true that is If hee can ordinarily and extraordinarily preserve thee then Cast thy self down headlong from this pinacle for being the son of God thou shalt bee sure to be preserved safe without hurt Doct. Whence Observe That the Devil in tempting men labours to bring them to extreams And when hee cannot prevail in one hee would fasten on them the clean contrary sins If hee can get Christ because hee is the son of God either to contemn his Fathers providence as in the former or to presume on the same as in this temptation either will please him 2 Cor. 2.10 the Apostle sheweth that this is one of the wyles and stratagems of Satan by clean contrary waies to destroy the Church either by too much lenity which let fall the censures of the Church so as the incestuous person was not at all corrected or when they began to use too much rigour and severity forgetting the rules of Christian meekness and charity And in the incestuous person himself it will please him well either that hee go on without all remorse of his sin and the Church not meddle with him or that by the severity of the Church hee bee swallowed up of sorrow In regard of both which the Apostle saith We are not ignorant of his wyles Act. 14.11.19 when Paul and Barnabas came to Lycaonla to preach and publish the Gospel observe Satans wyle in the people either they must receive them as Gods and sacrifice unto them out of blinde zeal and devotion at which the Apostles rent their cloathes or else they must take them and stone them as they did Paul and drew him out of the City supposing hee had been dead ver 19. Matth. 21.9 when Christ came riding to Jerusalem multitudes flocked after him spred their garments in the way cut down boughs to strow therein and cried Hosanna hee was the son of David the blessed one that came in the Name of the Lord The people said it was Jesus the Prophet of Nazareth and all the City was moved But before night Satan had them in another extremity such was the envy of the Scribes and Pharisees that Christ was either glad to flye the City that night or the fear of the people that none durst entertain and lodge him vers 17. so hee left them and went into the Town of Bethania and lodged there And within few daies after all cryed Crucify Crucify 1 This comes to pass because Satan is contrary to himself Reasons according to his disposition are his waies Though hee bee the Prince of darkness yet can hee transform himself into an Angel of light 2 Cor. 11.14 Hee appeared in the shape of a serpent to Eve in the shape of a Prophet to Saul Sometime this crooked serpent can deny Christ to be the Son of God as here and sometimes preach him so to be Mark 1.24 2 His dexterity and sliness is another cause whereby hee can make one ground and that a good and true one to serve to rear up two extream evils in such cunning manner as hee was in hope to deceive the wisdome of God himself thereby for here out of Gods word that Christ was his Son hee