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
the Son of God into temptation and consequently God is the Author of all the Tryals of his Saints Paul went bound in the Spirit to Jerusalem Act. 20.22 Gen. 45.5 what a number of Tryals was Joseph cast into being sold to a hard Master a tempting Mistress to bands and imprisonment yet hee tells his brethren it was not they but the Lord that sent him thither 1 Gods Providence so watcheth over his Creatures Reasons that not an hair shall fall to the ground and much less shall the head of Gods Childe fall into Satans hand this providence is wakeful and suffereth nothing to come by chance or luck but from a good hand and for a good end 2 Satan although hee bee never so malicious yet is restrained and cannot tempt us until wee bee committed into his hands for the just are in the hands of God and not of Satan hee cannot touch their goods no not the swine of the faithlesse Gadarous though hee was a Legion till he had begged leave and Christ said Go and much less their bodies no more than hee could Jobs till the Lord say Lo all that hee hath is in thine hands onely save his life Hee is a Lyon in chains and as hee could attempt nothing against Christ until the Spirit led him to bee tempted and so committed him unto him so neither against his members Object But how can the Spirit lead Christ to bee tempted and not be the Author of evil Answ There is a twofold temptation one of proof or Tryal Tentatio probationis deceptionis the other of delusion by the first God tempted Abraham Gen. 22. and the Israelites Deut. 13.3 But of the second S. James saith ch 1.13 Let us man say when he is tempted I am tempted of God for God tempteth no man Object But this temptation of Christ was to delude and deceive him therefore evil Answ If wee consider as temptation to evil wee must conceive God to bee an actor in that which is evil sundry waies though no way the Author of evil For in the worst of them all God doth most righteously use the malice of Satan either in the punishing and blinding of the wicked or in exercising and trying his own both which are just and good As for all the sin of this action God some way an actor in that which is evil no way an author 1 It can be no work of God because it is formally no work at all but a vice and corruption inherent in it and 2. It is all left to Satan who instilleth malice and suggesteth wicked counsels and that to the destruction of men As for example 1 Sam. 16.14 an evil spirit of the Lord vexed Saul that is so farre as it was a just punishment it was of God and Satan was Gods instrument in executing his judgements so farre as it was a punishment but God left the malice of it to the wicked instrument working after his own manner But to come to the very point In the deceiving of Ahab and the false Prophets 1 King 22.22 God not only nakedly and idlely permitted but expresly commanded the wicked and lying spirit saying Goe and deceive and prevail Where we must distinguish between the righteous action of God as a just judgement and revenge of God and most properly ascribed unto him and the malice of it which was the Devils infusing corruption instigating â—o wickedness which very wickedness the wisdome of God directed and turned to the execution of his most righteous judgement Vse 1. This serves to rectifie our judgements in trials and clear our eyes to see this hand of God in them commonly wee look too low at men who are but dust as though misery came out of the dust and wee look too near us at the staff or stone which with the Dogge we bite but consider not the hand that smites us 2 Sam. 16.9 Abishai looks at Shemei that barked at David and said Why doth this dead Dogge curse the King But David could tell him vers 10. The Lord hath bid him curse that is he hath so decreed and ordained and in his secret will bid him Vse 2. Let us willingly submit our selves unto temptations because God by his Spirit leadeth us to be tempted as he did his natural Son so Christ willingly yeelded himself to be tempted being led by the Spirit he was led he was not forced and drawn to it though the trial was as great and fierce as Satan could make it 4. Reasons to be contented and cheerful intrials and so let it be with us For 1 As we must be cheerful in doing the will of God so also must wee bee cheerful in suffering it True it is that tryals and persecutions come often by the Devils means but never from the Devil 2 The Lord knoweth best in his Divine wisdome what is best for us and in his fatherly goodness disposeth to us what he knoweth so to be 3 Hee that leadeth us into the lists measureth our temptations weigheth our strength and will not suffer us to be tempted above that we are able he giveth shoulders and fitteth the burden 4 He hath promised his presence with us in six dangers and in seven and goeth out with us into the field not as a looker on but to supply us with new strength and wisdome to help our infirmities and uphold us unto victory These considerations are forcible to work in us a contentment of minde with Gods fatherly appointment without which we can never be cheerful in trials for nature will be working in Peter himself and when hee is an old Disciple he shall be led where he would not and oftentimes the fear of danger and trouble Pejor est bellâ— timor ipse belli Senec. is greater than the trial it self What was it else that moved Christ in that bitter trial when otherwise hee could have wished the cup might pass from him to say Yet not as I will but as thou wilt but the remembrance that he came to suffer as well as to doe the will of his heavenly Father What else added such courage to Paul Acts 21.13 as to say What doe yee weeping and breaking my heart I am ready not only to be bound but also to dye at Jerusalem for the name of the Lord. What else made the Martyrs so invincible in suffering that often when they might they would not be delivered but that they found themselves led and bound by the Spirit yea strengthened to all long-suffering with joyfulness Obj. But we pray not to be led into temptation Ans 1 Tentation is two-â—old as wee said before one of Tryal which wee must suffer with cheerfulness the other of delusion against which wee may and must pray 2 Again there are two leaders into temptation the Spirit of God leads Christ and Christians the evil spirit leads the wicked at his will wee pray against this Leader and not against the former 3 And further wee must
by which God tryeth the graces of his and manifesteth their infirmitie and out of which his grace giveth evasion and deliverance seem they never so dangerous as for example What a great temptation was that of Israel in the red Sea Yet God brought them out of it So for evil of sin What strong temptations were they that seised on Peter David Solomon wherein they seemed utterly lost Yet the Lord held under his hand and left them sufficient grace to raise them againe Gods faithfulness was such to David and Solomon and Christs prayer that Peters faith did not utterly fail Reasons 1 Wee are the Lords souldiers and servants and therefore hee will help us David thought this a good Argument Psalm 86.2 O thou my God save thy servant that trusteth in thee And this is Gods manner of dealing When hee hath a great work or Tryal for his children hee arms them with boldness constancy and courage as Sampson when hee was to encounter many Philistims what a measure of strength was hee indued withall when the Prophets were to bee sent to rebellious and stubborn people the Lord made their faces as brasen walls Jerem. 1.18 and as adamants Ezek. 3.9 The Apostles being called to the great function of calling in the whole world the Holy Ghost fell first upon them and furnished them with singular gifts fit for that calling How boldly Peter preached and professed Christ at Jerusalem to the beards of those that had put him to death even the Rulers and Elders appears in Act. 4.8 but the cause of this was that hee was full of the Holy Ghost The like wee may observe in Elias his reforming of Gods worship and in the restoring of Religion by Luther who was wonderfully gifted 1 With undaunted courage as appears in his burning the Popes decrees and his disputation at Worms 2 With fervent Prayer 3 With admirable and heavenly preaching So the faithful Witnesses and Martyrs that are called to a hot brunt are first armed with a singular spirit as that Prote-Martyr Steven Act. 6.8 10. who was full of the Holy Ghost full of Faith and power full of wisdome and grace that they were not able to resist the wisdome and spirit by which hee spake And was it not so in Q. Maries daies that poor Creatures were lifted up with such excellent spirits as that all the learning and wisdome of the Doctors or all the power of authority could not daunt them God should lose his honour if any of his servants should be utterly overcome but onely those unmerciful Arguments of fire and faggot could put them to silence 2 The battel and cause is Gods the question between Satan and us is Gods glory and our Salvation This was Moses his Argument why the Lord should spare his murmuring people see Numb 14.15 16. Now if the Devil prevail against us God shall lose his honour which is dear unto him But he will not suffer himself to bee so disgraced as to let us bee overcome by his enemy neither shall the salvation of his bee prejudiced for this were against the truth of God whom Satan accuseth to be a lyar 3 Hee hath armed us with his own armour and furnished us with his own strength and will not have his weapons bee thought so weak and insufficient as to bee foiled in it The Sword of the Spirit is not so blunt The shield of Faith is not so dull the breast-plate of righteousness is not so thin as to receive every bullet that comes to hurt us 4 Christ hath made us members of his own body and when the head can with patience suffer the members which it is able to defend to bee pulled off from the body then shall the sound members of Christ bee pulled away by temptation from him which they must needs bee if they were not conunually supported by his strength Object 2 Cor. 1.8 Wee were pressed out of measure passing strength insomuch that wee desparred even of life Answ 1 The Apostle speaks of humane strength which could never have passed through those tryals But the power and strength of God shewed them an issue 2 The Apostle speaks according to the sence of his flesh and what they were in their own feeling as it is plain in the reason of his deliverance in the next words That wee should not trust in our selves but in God that raiseth the dead 3 The very scope of the place is to shew not the unmeasureableness of affliction but a great measure of them thereby to amplify Gods mercy Vse Wee should not bee discouraged though our tryals bee very great for wee shall not want sufficient to strength to carry us through them Yea let us check our weakness while wee torment our selves with needless fears that God takes little or no knowledge of our Tryals or will with-draw his grace and absent himself for ever No hee tenders the weaknesse of his chosen on whom although the Spirit fall not so visibly as upon Christ yet by vertue hereof they have the secret distilling and sensible yea forcible working of the Spirit in their hearts such graces of faith hope patience and boldnesse in case they keep their watch as whereby they may as surely perswade themselves of victory as if they had received the Holy Ghost visibly as Christ did Add hereunto these considerations Strong â—â—â—tives to stand to â—tions 1 That it is impossible to bee exalted to Christs Kingdome if thou bee not assaulted first with temptation thou canst not bee victorious unless thou fight nor obtain the crown unless thou bee victorious Rev. 3.21 2 That if thou beest in great perplexity yet think not the Lord hath forsaken thee For 1 not to bee chastised of God is to bee hated of him 2 He hides his face but for a season from his children as the mother doth till the child get knocks and falls onely to let them see their weakness and more to depend upon him 3 That there is a time when God makes intimation to all his children of their election and salvation and commonly before this that they may bee fitted with hungring desire after grace and make much of it when they have it there goeth a trouble of mind and fear and disquiet so as a man thinks God is quite gone when hee is drawing gratiously unto him and that hee shall never hear more of him when hee is knocking by the Holy Spirit to have entrance into his heart Therefore wee may trust perfectly on this grace and wait Gods time for his full manifestation of it the just liveth by faith and maketh not haste Job if the Lord killed him would still trust Remember Mr. Robert Glover that blessed Martyr at Coventry crying to his friend Austen Hee is come He is come hee looked for the Holy Ghost two or three daies before and made great moan that hee came not yet hee continued waiting and hee came at length but not before he came to the sight of the
ground under the milstone of Gods heavie displeasure and Levit. 19.13 Thou shalt not robb thy neighbour the Work-mans hire shall not abide with thee till the morning The reason is in Deut. 24.15 Lest thy Servant cry against thee to the Lord surely it shall be sin unto thee Obj. 2. But thou mayest make the best of thine own commodities by hoysing the prices and diminishing or corrupting the quantity or quality No man can force thee to sell thy own in dear times unlesse thou wilt and much lesse to give it away to the poor and needy then shut up thy heart live to thy self let others shift for themselves as thou doest for one Ans It is written that covetousness is the root of all evil and that it is Idolatry and the Lord hath sworn by a great oath even by his own excellency Amos 8.4 that he will never forget any of their works that swallow up the poor and make the needy of the Land to fail that were weary of the Sabbath because it hindred their setting of Wheat to sale that made the Epha small and the shekel great and falsified their weights and sold corrupt corn that is took all courses for gain Besides the fearful fruits of covetousness in Achan Gehezi Ahab Judas Object 3 But thou lendest thy money too freely ten in the hundred thou maiest take by Law but if by cunning tricks and devices thou canst get twenty in the hundred thou shalt grow rich the sooner Answ It is written Luke 6.35 Lend freely looking for nothing again and Deut. 23.19 Thou shalt not give to usury to thy brother and Exod. 22.25 If thou lend mony to my people thou shalt not bee an Usurer and Levit. 25.36 Thou shalt take no usury nor advantage neither lend him money nor victuals to increase and What shall it profit a man to win the whole world and lose his own soul Object 4. But thou art a poor man and defraudest thy self of profit thou mayest by an oath or a lye or a little cunning and sleight get good gains and why needest thou be so nice Answ It is written Prov. 22.2 The rich and the poor meet together and the Lord is the maker of them both that is in their persons and in their estates and Levit. 19.11 12. Yee shall not swear by my name falsly neither defile the name of the Lord thy God and That the curse entereth into the house of the swearer and thief and Yee shall not steal nor deal falsly nor lye one to another and that all that love abomination and lyes shall bee kept without the gates of the holy City with dogs Rev. 22.15 and that I must not lye for Gods glory much less for my own profit Object 5 But thou maiest revenge thy self upon thy enemy and make him know whom hee hath in hand broach some untruth or other upon him and thou shalt at least disgrace him and if thou leâ—st him go with this every one will scorn thee Answ It is written Vengeance is mine and I will repay saith the Lord and Thou shalt not bear false witnesse and Matth. 7.12 Whatsoever you would that men should do to you the same do you to them and It is the glory of a man to pass by offences Object 6. But the cause is good the Catholike cause it is but a title of rebellion or treason indeed it is a meritorious work and thou shalt bee Canonized a Romish Martyr if thou shalt kill a King or Queen or Prince that is an Heretick but above all if thou canst by one terrible blow not only kill the King Queen and Prince but also the whole Council all the Lords all the Judges all the Laws all the Law-makers yea and blow up the whole Parliament-house and with that three heretical Kingdomes together Answ Here wee can hold no longer but in such a temptation as is so direct a worship of the Devil with our Lord say Avoid Satan bee packing foul Devil for It is written Rom. 13.1 Let every soul be subject to the higher powers and 1 Pet. 2.14 Submit your selves to all manner ordinance of man and the fearful judgement of Corah Dathan and Abiram with their complices betide such Catholike rebels as dare lift up their hands against the Lords annointed not to cut off his lap but his life which is the life and breath of all his people Use 2. The scripture the hammer of heresies Instance in justification by works The like use hath the Scripture in the right use of it against all errors and heresies as wee may see in these instances 1 If the Papists would teach us justification by workes Answ It is written Rom. 3.20 By the works of the Law shall no flesh be justified and the like in Gal. 3.3 4 5. And Paul had as many merits as any yet he would not bee found in his own righteousnesse Phil. 3.9 and our righteousness is but as filthinesse or filthy clouts and after our best indeavours wee are but unprofitable Servants 2 If they urge us with transubstantiation and real presence Answ It is written that after Christ had given the Sacrament In transubstantiation hee went into the garden and suffered which hee could not if hee had been eaten before and not being glorified and 2 remembrance is of things absent 3 He continues in heaven till his comming to judgement Act. 3.21 4 The Fathers are the same Sacramental bread 1 Cor. 10.3 and yet Christ was not then in the flesh 5 There is no alteration in the sign of Baptism and there is the same use of the sign of the Lords Supper In the seven Sacraments 3 If they object unto us seven Sacraments Wee reply against their five bastard ones as in that of Matrimony for the rest thus 1 It hath no sign instituted by God when he brought Eve to Adam here is matrimony but no sign the ring which they make a sign is not 2 It is not proper to the Church as Sacraments are but common to Jews Turkes and Infidels 3 Every Sacrament belongs to every Member of the Church but matrimony belongs not to their Priests and Votaries 4 All Sacraments serve to confirm faith so doth not matrimony Adam in innocency had no need of saith but hee had need of matrimony In orig nal sin after baptism 4 If they tell us that by Baptism Original sin is quite washed away Wee Answer No true Baptism takes away the guilt but not the being of sin and it is written of David Psal 51.5 that hee confessed hee was still in Original sin see also Rom. 7.7 and Jam. 1.13 In absolute necessity of Baptism 5 If they would thrust upon us the absolute necessity of Baptism Answ It is written that Circumcision being the same in signification and use with Baptism was omitted in the wildernesse forty years and that David doubted not of his uncircumcised childs salvation and that children are holy through their beleeving
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
Christ dyed to abolish sin and destroy the works of the Devil 3 Many others are carried along in their presumption by a deceitful supposition that they can come out of their sin and repent when they list But here is a vain hope without warrant or else bring me a word that promiseth repentance â—o morrow if this day thou neglect it this is thy day thou knowest not what the morrow may bring forth Now thou hast life health the world ministery and memory perhaps this is the last day thou shalt enjoy all these Oh but I hope to repent But shew thy warrant else Satan hath thee in the bands of presumption Besides it is just with God that hee who will not take Gods time should never come to his own And dangerous it is to put our souls to adventure till the last hour 4 Others feed a conceit that howsoever God deal with others he will not grow into such displeasure with them they are further in his books than so as Satan here intimates that Gods Son may doe what hee list But it is a practice of wicked men to make covenants with death and secure themselves that when the sword passeth through the Land it shall not come near them and to cry Peace Peace when the trumpet hath sounded warre Again tell me thou that presumest so farre to sin art thou further in Goods Books than Adam in Paradise yea than the Angels in Heaven Doest thou excel in holiness those Worthies of the world Moses Aaron David Hezekiah yet these could not escape when they sinned Shall the whole world sinning be drowned and shalt thou avoyd the deluge No no the highest mountains in the world shall not save thee nay if thou couldst climbe into Heaven the Angels were cast thence 5 Others presume of the end and flie over the means hope for salvation but neglect the means the Word Sacraments and Prayer Oh but they use means they know God and their duty as well as the best But it is a presumptuous knowledge they think they need no more they profess they know God but in their works deny him Tit. 1. ult Yea they beleeve all the Articles of Christian Faith if wee beleeve them but it is a dead and vain faith without works of Piety and Charity such as shall profess great acquaintance with God in the day of judgement but to whom hee shall say Depart from mee yee workers of iniquity Yea but they come to Church and pray to God as others do and hope to bee saved in their Religion what ever it is so long as they mean well and what need men bee so precise and curious But these prayers are presumptuous and abominable if thou turn thine ear from hearing the Law and so long as thou livest in thy lusts and walkest not precisely with God in all his Commandements though thou fast and pray and afflict thy self never so much God will not hear nor help Therefore never presume of an harvest without a seed time as a man soweth so shall hee reap 6 Others and a common presumption it is think themselves in the high way to salvation their names are written in the book of life never to be rased out they are beloved of God and therefore they may do what they will and leave undone what they list they may injoy their pleasure and liberty their salvation dependeth not upon their works but upon the election of God that shews mercy And thus out of a vain presumption they are idle and unfruitful in the work of the Lord and sometimes grow Libertines and scandalous and still God is the same they say and loves them But what can bee a more evident note of Gods displeasure than to bee given up to such a delusion as if the goodness of God would not lead his to repentance or as if mercy were not with him to bee feared But thou out of the hardnesse of thy heart which cannot repent treasurest wrath against the day of wrath II. In things of this life Satan prevailes exceedingly with this temptation of presumption 1 When men conclude of Gods love by temporal things all which are common to good and bad By which sorcery when they are most cursed they think themselves the happiest men under the Sun Whereas none knoweth love or hatred by any thing before him and as God beginneth his love at things within faith fear uprightness of heart and the like so must we begin the knowledge of it And if wee compare Dives estate with Lazarus Pharaohs with Moses Simon Magus with Simon Peter who said Money and gold have I none wee shall easily see what little ground the Scripture affordeth for such presumptuous conceits 2 Many of our great men venture to travel into places of idolatry and think themselves strong enough against any such temptations as they meet withall but I were there zeal indeed there would be also witness-bearing against such horrible idolatry whereas if they do not act idolatry they consent to those that do Wee read of some noble and Heroical spirits stirred up by the motion of God to disgrace and witness with their blood against that horrible Idol of the Masse 2 It is a just judgement of God on many who perhaps against their purpose are catcht in the snare of Popery and infected with the poyson of their heresies because they are given up to delusion for want of just detestation of it 3 Others are bold-hardy to run into places infected with the plague without a just warrant or sufficient calling only pretending the strength of their faith which is temerity and rashnesse often paid home with much sorrow and bitternesse Hath not God tyed his care over us with our care over our selves Hath not hee in ordinary course tyed our safety with the means Act. 27. Except these abide in the ship they cannot bee saved and so some upon boards and others upon planks came safe to land Yet I condemn not that presence with infected persons which charity and conscience requires but in way of ordinary visitation it is as unsafe for us to go to them as for them to come amongst us and a tempting of God 4 Some are so bold-hardy as to venture upon the dangerous places which are given by God to bee possessed of the Devil and as if they were Exorcists will adjure the Devil and out-dare him and this they think to bee strength of faith Which is indeed a folly and extream presumption often repayed as it was in the sons of Sceva Act. 19.16 who undertaking to adjure the Devil wanting a calling commission and every thing but presumption were driven away rent and wounded Others are of minde they can never be bewitched nor all the Devils in hell cannot touch them their faith is so strong But that is a presumption seeing no man can absolutely assure himself hee shall bee free from Satanical molestation Christ could not bee free whose faith is as strong as thine Cast thy self
Isa 40.26 Lift up your eyes aloft and behold who created all these things This use David maketh Psal 8. When I see the heavens the earth and the works of thy hands then said I Lord what is man that thou art so mindful of him and concludes the Psalm thus How excellent is thy name through all the World And why 1 The invisible things of God his Power and Divinity and Eternity were made visible to the very Gentiles by things created Rom. 1.20 And shall wee either not look on them or so look upon them as they to make us inexcusable shall wee onely injoy the natural use and no spiritual or Divine use from them 2 Consider that God for this purpose hath made the Countenance of man not as the Beasts groveling on the Earth but erected unto Heaven and he hath made the eye of man not as the Beasts but as Anntomists observe hath given it one muscle which they want whereby hee can turn his eye directly upwards with admirable quickness that it should not so fix it self upon any thing below as the Covetous eye doth but by occasion of things below turn it self upward to their Creator Yea hee hath compassed our eyes with brows and lids and fences from dust and earth that though wee look sometimes on the earth yet the least dust or earth should not get into them 3 Let us labour to use our senses in beholding Gods works as they in Joh. 2.23 that saw the works of Christ of whom it is said Many beleeved in the name of Christ seeing the works that he did So let the works which wee see God hath done bee at least inducements to beleeve him so much the more Fourthly God made our senses in respect of our brethren both to benefit them and our selves by them 1 Our eyes to behold their misery to pity them to releeve them Turn not thine eyes from thine own flesh Herein the unmerciful Priest and Levite were condemned by the pitiful Samaritan Our ears to hear the cry of the poor Prov. 21.13 Hee that turns his ear from the cry of the poor himself shallery and not bee heard Numbers never make this use of their ears but God hath a deaf ear for them 2 Our eyes to see the good example of our brethren to imitate them to glorify God for them Our ears to hear their Godly Counsels Admonitions Reproofs and so bee bettered by them 3 Our eyes to see and consider their danger to pull them out of their infirmities the fire and to cast out the more of their eyes Our ears to hear what is fit to bee spoken of them to defend their good names if they bee traduced For God hath given us two ears not rashly to receive every information but to reserve one for the party lest hee be condemned unheard unconvinced Fiftly and Lastly God made our senses in respect of ourselves not only to bee faithful keepers of the body but diligent factors and agents for our own souls as 1 That our eyes should ever bee looking homewards and to the end of our way as quick and expedite travellors and not fix themselves upon everything wee see here below This is done by heavenly conversation 2 Our ears should bee bored to the perpetual service and obedience of our God as our Lord himself was Psal 40.7 Thou hast bored mine ear alluding to that Ceremony in the Law Exod. 21.6 If a servant would not part from his Master his ear must bee bored and nailed to the Post of the house and thus hee became a perpetual Servant hee was nailed and fixed to that house and service So wee must yeeld an obedient ear as Solomon calls it unto the Counsels Will and Commandement of our Lord and Master Jesus Christ 3 Our eyes were made to bee Conduits of tears for our own sin and misery and for the sin and wretchednesse of other men Psalm 139.136 Davids eyes gushed out rivers of tears because men keep not the word how wept hee then for his own sins that wept so for others Good Lot his righteous soul was vexed in hearing and seeing the unclean conversation of the Sodomites Thus should our senses bee so far from conceiving pleasure in sinful obects as these must bee the continual grief of our souls And can wee indeed look upon our selves and not see something which is a brand of our sin or can wee behold any Creature and not see some express Prints and marks of our sin and vanity upon it Surely this one meditation would be effectual to keep us from casting our eyes upon unlawful objects and so from making our selves a prey to the Devil Vse 2. This serves to reprove such as fail in this watch of the senses for who doth not yet some far more dangerously Such as have in their houses Popish Pictures and Images which are alluring harlots corrupters of the heart which is an opening of the door to the Devil a sign of a man willing to bee seduced Experience shews that when a man is in love with such Images hee easily falls out with Gods Image in himself and Gods Children 2 Such as delight in lascivious Pictures and filthy portraytours of naked men or women in whole or such parts as may stir the corruption of the heart which should bee beaten down by all means Wee need bring no Oyle to this flame Yet the Devil hath gotten such pictures in request in this wanton age wherein every thing is almost proportional 3 Such are far from this watch of their senses as so attire and disguise themselves or lay open their nakedness to insnare the senses of others Let them not say they think no hurt in it unless they can bee sure that no other think hurt by it 4 Such as like the Images have ears and hear not eyes and see not care not to hear the Word or read it never taste Gods goodness in it neither doth the breath of heavenly life ever pass through their noses 5 Such as frequent wicked company and delight in the ungracious actions and speeches that they hear and see or can digest them without reproof or dislike manifested The Devil hath a thorow-fare among such companies who are conspired against God and goodness Add unto these such as read or have in their houses Lascivious and wanton books teachers of lewdness Adde also Stage-Players and their beholders that cast open all gates and walls to the Devil 6 The Covetous eye whereof Solomon saith Ecc. 4.4 his eye is not satisfied with Riches neither doth hee say For whom do I thus labour In that Satan would draw Christ to the love of the World and thereby makes no doubt but to insnare and cast him down wee learn that Doctr. 2 The love of the World easily maketh a man a prey and spoil to the Devil Satan well knew that if hee could get Christ to fall down to the World hee would easily fall down to him Where by the World I
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
and stratagems should we make Obj. That was heath â—nish service but the Masse is more Christian and hath good things in it Ans 1. That was the Masse from which the Protestant Princes departed 2 The Masse is as gross Idolatry as ever any was among the Gentiles being made up of Judaism Gentilism and shreds of Christianity 3 Let them tell us a difference between the bodily adultery of Heathens and Christians and wee will observe the same in the spiritual whoredome which is Idolatry Obj. 1. But what say you of Naaman the Syrian who requested leave to goe into the house of Rimmon with the King his Master and the Prophet bade him goe in peace 2 King 5.18 Ans 1. Some think he spake only of Civil and Politick presence that his Master the King might lean upon him before his Idol hee in the mean time protesting that he would never worship other god but the true God to which the Prophet condescendeth Which is the answer of Mr. Perkins upon the second Commandement and Mr. Zanchius on Ephes 5. But howsoever the gesture it self is indifferent to stand when the King stands and bow when the King boweth c. yet this gesture being cloathed with such circumstances seemeth to me not approved by the Prophet to doe this 1 In the Church 2 Before an Idol 3 In the time of publick service 4 By one professing the true God this seems not so warrantable And indeed both those famous Divines departed from this answer and gave a sounder in their latter works as appears both in Mr. Perkins his Cases of Conscience and Mr. Zanchius his Book De redemptione 2 Some think he speaks in the time past as if he should say Herein that I have bowed c. the Lord be merciful to me to which the Prophet said Goe in peace But there is no need thus to wrest either the tongue or the text 3 The best answer is that Naaman professeth it a sin to go in to bow with his Master in the house of Rimmon and therefore prayeth twice for mercy for it professing he will never now worship any but the true God neither doth he only pray against sin past nor for leave for sin to come but in sense of his own weakness and infirmity desireth mercy that he may not bee drawn from his purpose and withall stirreth up the Prophet to pray for him for grace and strength and for pardon if at any time hee should against his purpose bee drawn into his former sin and in this sense the Prophet bids him goe in peace as if he should say I will pray that God would keep thee in thy godly resolution and for strength and mercy if thou shouldest bee drawn aside and so farewell Now out of this example how can they defend that not to be a sin which himself confesseth a sin and desireth grace and mercy for and strength against Besides Naaman might seem to plead his calling for his warrantize if it were not but what calling can they plead but only newfangledness and rash running out of their way and calling Obj. 2. But Daniel worshipped the Image which Nebuchadnezzar set up else he should have been punished as his three fellows were Ans A silly argument of desperate men blaspheming the holy Prophet who before had been cast into the den of Lions for sticking unto God But if they fall to conjectures we may easily refell them in their own kind thus 1 Perhaps the Image was not near Daniel 2 If it were hee might not bee observed 3 If he were it may be the Chaldes durst not accuse him for his great grace and place with the King 4 Or if they did it may be the King would not hear them nor draw him to death for the great love he bare him or the great service he did in his Kingdom Oh therefore let not us that are Jews that is the Israel of God meddle with these Romish Samaritans Joh. 4.9 let vs not enter into their Cities nor turn into the way of the Gentiles let them bee unto us as Publicans and Heathens Oh that our young Gentlemen would not goe into this way to perform even the basell services of the Masse but hear the voyce of Christ Matthew 10.5 Vse 3. In all our service of God this precept requireth that we give him religious reverence and express it in reverent and seemly gestures especially in prayer and praise to bow our bodies and compose the parts thereof to seemly behaviours True it is that religion stands not in gestures neither doth the Scripture expresly tye us to this or that in particular but only in general to such as beseem holiness and humility See it in the example of the Saints 1 King 8.54 when Salomon had made an end of all his prayer he arose from kneeling on his knees and stretching his hands towards heaven Good Jacob being not able to bend and turn his body for age yet in worshipping God hee would lean on the end of his staffe being in his bed and bow as well as hee could Heb. 12.21 Hee might have thought the age of his body and weakness might exempt him from outward adoration yet hee makes a supply of his weakness by the help of a staff 1 Chron. 29.20 the whole Congregation of Israel in blessing the Lord bow down their heads and worshiped the Lord. And our Lord Jesus himself before his Passion fell on his face and prayed Matth. 26.39 All to teach us how reverently to demean our selves in our Lords service yea if we can convenienâ—ly with Ezra chap. 9. vers 5. to fall on our knees and spread our hands to the Lord. 1 To testifie our humility and that our souls are cast down with our bodies 2 This is a profession of the high Majesty of God before whom wee are the greater the person is among men the more reverence is to bee used in speaking to him or in being spoken unto by him but God is the greatest of all The Lord our Maker Therefore let us kneel before him Psalm 95.6 7. 3 Our reverent and humble gestures greatly help us against our own weaknesses the lifting up of our eyes and hands help us to get our hearts lifted up to God 4 It manifesteth our care to glorify God in our souls and bodies as wee are commanded 1 Cor. 6.20 and that wee acknowledge them both to bee his and both to depend upon him 5 That wee set not light by his Ordinances in which hee giveth us leave to approach unto his throne of Grace before whom the very Angels are said to cover their faces 6 Hereby wee give good example to others and provoke them also to reverence All which much condemneth the prophaneness of many whom when Satan cannot hinder from Church hee prevails against them there and in hearing the Word receiving the Sacraments and Prayer they manifest their contempt of those Holy Ordinances casting and rolling their eies here and there gazing
and a good Conscience and faith unfeigned And when the Lord bids David seek his face Davids heart answereth I will seek thy face Psal 27.8 Those that serve bodily Masters must not serve with eye-service but as the servants of Christ Eph. 5.6 how doing the will of God from the heart and ver 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in simplicity of heart What man can abide a servant that deals deceitfully with him if he know that hee outwardly pretends service but his heart is not with him but he dissembles Love Truth Faith and Reverence No more can God Men cannot see into the hearts of their servants but the Lord doth and cannot bee deceived The fountain of all our Obedience must bee a pure and sincere heart or else if the well-head be corrupt share all the waters that issue thence 3 It must bee ruled and squared by God himself Hinc obedâ—re ad audire for God must bee served as hee will bee served and not as wee think good for God knows what is best and what pleaseth him best All Obedience is to go by rule not our own or others but Gods As the eyes of the hand-maid is upon the hand of her Mistrisse so in our service must our eyes bee upon Gods direction Ps 123.2 which is implyed in that phrase Luke 1.75 That wee should serve him in righteousnesse and holinesse before him all the daies of our life An earthly servant must not take up his own work nor do other mens business but depend upon his own Masters mouth and direction Now God ruleth his whole service in respect of the 1 matter 2 manner 3 end I. For the matter Whatsoever I command that do onely saith the Lord. Thou shalt not do that which is good in thine own eyes but what I command thee And so wee are taught to pray Thy will be done II. For the manner It must bee 1 Absolute 2 Total I. Absolute without all condition on our part whereas all service to men must bee conditional The reason hereof is because God being holiness it self can command nothing but what is most just and holy but men may II. Total both objective and subjective 1 It must bee total in respect of the object all Gods Commandements all which call for our obedience Partial and delicate service when wee list or at leisure as the retainers of great men on feast-daies is not that which liketh him but a constant diligence in all his Commandements and a conscionable indeavour in all General service was holy Davids aim Psal 119.6 Then shall I not bee confounded when I have respect to all thy Commandements Not that wee can perfectly serve him unlesse wee were perfectly sanctified but that we must make conscience of all Gods Commandements even the least 2 It must bee total in respect of our selves we must be wholly imployed in his service in all our parts and powers the whole heart and all the strength is here challenged Wherein there is a notable difference between the service wee owe to God and that to men Wee are to bee serviceable to men only in part not wholly for the soul and Conscience are not subject to men which God especially taketh up and looks for Gods priviledge it is to bee the father of spirits for although wee take our bodies from our Parents yet our souls are immediately from God Men therefore have no power and authority over our souls but God hath power both over soul and body and is the Lord of our conscience and spirit and therefore of due must we subject our selves wholly in his service III. God ruleth his service in respect of the end which is twofold intentionis termini 1 The proper aym and end of our service must be 1 Gods glory directly If all our service of men must be for God as we saw it must much more must Gods immediate service 2 The good of our brethren and of Gods Church which we must not scandalize but build up for God will be served in our service of men 2 Wee must serve our God without end he requires such an heart in his people as to fear him always Deut. 5.29 and 6.13 Thou shalt serve the Lord and cleave unto him Wee allow not our servants to cast up our work and make holy-day at their pleasure much less most Gods servants think it lawful at any time to give any service to Satan Sin Lust the World or any Creature against the Will of the Lord. Vse This should provoke us to tender unto God this service with heart and good will thus squared by God for the matter manner and ends of it The Apostle Ephes 6.5 6 7 8. perswadeth servants to obey their Masters according to the flesh by three arguments all which are much more strong to perswade our service to our Master in heaven First saith he it is the will of God Gods institution and the ordinance of Christ It is enough for a servant to know that such a thing is the ordinate will of his own Master The second reason of the Apostle is taken from the honour of their service that in serving men they served the Lord Christ which was an honourable thing Now we serve a great Lord and as good as great If a servant were bound to a wicked and froward Master he must obey him in all lawful things How much more are we to yeeld service to so good a Lord who can command nothing but that which is most just holy and honourable Hee sets us not about any base or ignoble service to work in brick or clay as Pharaoh commanded the Israelites but our work is the practice of piety and righteousness of prayer and praise And besides it is most beneficial to our selves for what gaineth he by our service our goodness reacheth not to him to adde a grain to his perfection Psal 50.9 10. I will take no Bullock out of thy house for all the beasts of the forest are mine and the sheep on a thousand mountains If I were hungry I would not tell thee But it is our honour and profit as when a noble man takes a poor Sneak near him to serve him such a mean man is more honoured and pleasured than the noble man to whom he retains The third reason of the Apostle is drawn from the expectation of reward or wages which if their Masters should fail God would not fail to repend unto them knowing that whatsoever good thing any man doth that same he shall receive of the Lord. Now if the Lord so liberally reward faithful service done to mean and even wicked men how rich and royal a reward gives hee to the faithful service of himself It gifts then may move us to serve God the Lord truly saith All these doe I give thee and more also my Christ my Spirit my self and life eternal No man gives such wages no servant ever had such a pay-master To these might be added sundry other motives
as 1 To serve God is to reign and to be a King over the world fleshly lusts c. and to suit with Saints and Angels 2 God hereby becomes our protector maintainer and revengeâ— a David often prayeth Lord save thy servant teach thy servant revenge the cause of thy servant c. 3 Servants of unrighteousness meet with the wages of unrighteousness 4 All our comfort in crosses and afflictions stands in our service of God and a good Conscience or else we have none 5 To fear and keep his Commandements is the whole duty of a man and that which makes him fâ—lly happy Notes of a good servant of God 1 Labour to know the will of the Lord which hee hath revealed in his Word as David prayed Psal 119.125 For in the Scripture hee hath laid but our work for us and let us expect our calling to every business there let us be ready to hear not lightly absent nor present for custom but conscience 2 Let us serve him in affection and be glad to doe any thing to please him and grieve when we fail either in doing that wee should not or in not doing that we ought or not in that manner that may please the Lord. 3 Be ever imployed in his work How know I a mans servant but by his labouring in his Masters business Yee are his servant to whom yee obey Rom. 6.16 and Joh. 15. Yee are my Disciples if yee doe whatsoever I command you If I see a man spend his time in the service of sin of lusts of games pleasure the world c. I know whose servant he is certainly he is not in the service of God hee is not in Gods work 4 Intend thy Lords profit and glory A good servant knows his time and strength is his Masters and hee must bee profitable to him and seek his credit It will be with every servant of Christ as with Onesimus Phileus 11. being converted howsoever before grace he were so unprofitable and pilfering as he was unfit for any honest mans house and much more the house of God yet now he profits the Lord and credits him and takes not his meat and drink and wages for nothing 5 A good servant sets forward his Masters work in others hee will provoke his fellow-servants and not smite and hinder them as the evil servant did he will defend his Lord he will venture his life for him he will stand also for his fellow-servants while they are in their Masters business he will be a law to himself if there were no Law no Discipline he will not idle out his time his eye is upon the eye of his Master his mind upon his account his endeavour to please him in all things Vers 11. Then the Devil left him and behold the Angels came and ministred unto him HAving by the assistance of God now finished the two former general parts of this whole History which stood in the 1 Preparation and 2 The combate it self we proceed to the third and last which is the issue and event of all which affordeth us the sweet fruit and comfort of all our Saviours former sufferings from Satan and of our labours and endeavours in opening the same In this issue two parts are to bee considered 1 Christs victory 2 His triumph His victory and conquest in that the Devil left him His triumph in that the Angels came and ministred unto him In both which shine out notably the marks of his Divine power which even in all his lowest abasements did discover it self to such eyes as could see it and gave shew of a person far above all that his outward presence seemed to promise as for example His conception was by the Holy Ghost His birth as mean and base as might be but graced with a Star and the testimony of Angels and his Circumcision with Simeons His Baptism performed by John in Jordan but graced by his Fathers testimony and the Spirits descent in a visible shape of a Dove His civil obedience causeth him to pay tribute but hee sends for it to a Fish His person was called Beelzebub but Beelzebub confesseth him to be the Son of God At his Passion what greater infamy than to be hanged between two Theeves What greater glory than to convert and save one of them At his apprehension they that took him fell backward to the ground Joh. 18.6 In death he trod upon Deaths neck and being shut up in the Grave he opened it So here he is carried and recarried in the hands of the Devil but as one weary of his burden hee is forced to leave him on the plain field and to give up the bucklers because a stronger than hee is come This is the great mystery of God manifest in the flesh 1 Timothy 3.16 In the victory of Christ consider three things 1 The time when the Devil left him Then 2 The manner hee departed from him 3 How long hee left him and that is in Luke for a season Then This particle may have reference to three things 1 When the temptations were ended saith Luke namely all those which his Father had appointed him to indure at this time in the Wilderness For as the Son of God knew how much to suffer so Satan would not give over till hee had spent all his powder and had exercised all his malice in these most hellish Temptations wherein hee used all his skill strength and malice if he might possibly in this seed of the woman overthrow all the Sons of men and in the Head kill all the members Whence wee may Doct. Observe The obedience of the Son of God who stood out resolutely and departed not the field at all nor expected any rest till all the Temptations for this time were ended Christ could have confounded Satan in the beginning of the temptations and so have freed himself from further molestation but he continues and abides all the trial to the end And why Reason 1 His love to his Father made him submit himself to the lowest abasement even to the death of the Cross and refuse no difficult service for which his Father sent him into the World of which this was a principal The speech of David was most proper to this Son of David Behold here am I let the Lord do with mee even as hee will In his greatest agony hee said Not my will but thy will be done For he that loveth God his Commandements are not grievous to him 2 His love to his Church made him stand out the uttermost peril in this dangerous combate Eph. 5.25 Christ loved his Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and exposed himself for it and made himself liable to all wrongs and dangers for it as a loving Husband steps between his Wife and danger 3 Hee persisted in the Combate to teach us to hold out after his example in temptation and to expect freedome from temptation when wee have indured all but not before It is absurd to expect the
rather than over-ruled by power it laies by all dialogue dispute murmuring and desire of dispensation 3 In the measure of doing it will indeavour in all the Commandements and all duties no man so wicked but hee can do many things as Herod but hee cannot yield to all 4 In continuance and conclusion of that hee doth it holdeth on in doing things purely for a good end for Gods glory and not by fits and starts but perseveres to the end and the crown of the work In all which a wicked man comes short for whatsoever is forced or feigned must bee heavily entered on and more heavily ended besides whatsoever is from such an one is joyned with reigning sin which hales and tugs him backward and toils him out before hee bee half way in any good work 3 How often doth the Lord reject the sacrifice of the wicked their oblations their fasts their prayers their temporary yea miraculous Faith their almes and charity yea their confessing and Preaching of Christ as in the last judgement all which had they been fruits of sound grace they had been acceptable But God looks not so much to the matter of the work as the person working the manner of working and the end of the action Vse 1. Well as Satan goes away when hee can stay no longer and so his obedience is forced so doth sin from most men when they can keep it no longer and so that which seemeth obedience in them it is no better than the Devils obedience in this place Vse 1. Many refrain many sins for fear of Hell and the curse of God they dare not hold their sin any longer whereas they are as much in love with it as before as Moses his Parents kept him so long as they durst before they exposed him to the waters so dearly love men the children of their own corruption What thank is it for a Robber or Felon to leave robbing and stealing for fear of hanging If there were no Law nor Magistrate hee would to his own calling again because hee is no changeling So what thank is it for a man to avoid sin because of damnation here is no fear of God but fear of evil no love of God but self-love And yet this is the restraint of most men whom Conscience no whit bridleth Why do men abstain from open wronging of men by Robbing Stealing Murthering they will say for Conscience But then the same Conscience would keep them from all secret deceit lying and cousenage and then the same conscience would keep them from all other sins also as swearing drinking dicing carding gaming pride wantonness and the rest A good conscience in one thing is a good conscience in all 2 The like is the obedience of many sinners that are still in league with their sins Many filthy unclean whoremongers and harlots have left their sin but it is because it hath lest them they have broken their strength and either age or diseases in their bodies hinder them oh now they will pretend Conscience But they can as filthily speak and as merrily remember their mad pranks as ever they acted them they want onely a body no minde will or affection to commit over the same things again Many Prodigals have left their sin because their wealth hath left them and poverty feeds upon them Many quarrellers and swaggerers have left off such furious courses why perhaps they have gotten some maim or mischief or perhaps they fear whether they can do so again safely or no and this is all the conscience that hath calmed and quieted them but what obedience is this Is that an obedience to God for a Dicer or Gamester to forbear play or rather as it is his theeving when he wants mony to stake 3 In Gods service what makes men come to Church to hear and Pray Every man saith Conscience Yea but good Conscience works powerfully upon the Will what then means the unwillingnesse of men and heavinesse who are so far from apprehending their week-occasions as if they ask their own hearts they must tell them that on the Sabbaths of God were it not for fear of law and shame of men both which are often forgotten they would not come at all Here is obedience much like the Devils because they are of the Devils teaching The like of many servants and Childrens obedience whose comming to Church to hear their duty is meerly forced by the compulsion of Masters and Parents and hath as little comfort in it as the Devils obedience 4 The like is to bee said of late Repentance at the time of death when the sinner hath held his sin so long as hee can then hee would bee rid of it Indeed his sin leaves him but not the curse of it but hee is so far from leaving it as were hee to live over his daies again hee would put as much life into his sin as ever before Late repentance is seldome true ever suspicious Why do many rich men never do good while they live but live as unprofitable and hurtful as swine till they come to the knife but then when death is binding them they will give somewhat to good uses to the Poor for a Sermon c. Why what moves them Conscience they say But it is an accusing Conscience crying out against their oppression usury wrong cruelty and deceit and now this wicked Conscience would stop its own mouth by offering to God some trifle of that hee hath robbed For were it a good conscience why doth hee not leave some part of his wealth for God before it wholly leave him Were it a free-will-offering why comes it so late why doth hee not good while hee hath time Gal. 6.10 Surely God likes a living Christian for any man will bee a Christian dying Neither is it thank-worthy to give that which a man cannot keep And commonly such gifts do more good to others than the giver himself Which is not spoken to hinder men from doing good at their deaths but to provoke them to do good before that time And yet better late than never Let us examine all our obedience by this ground and bee sure that it differ from the obedience of Devils and wicked men And that by these rules 1 God loves truth in the inward parts and refuseth all that obedience which follows not sanctification of the Spirit duties without must flow from graces within Examine now thy inward change wee are his new creatures created to good works joyn that in thy actions which the Devil divorced the inner man with the outward the subjection of the soul with the obedience of the body 2 Examine thy love in thy obedience that because the love of God constrains thee thou doest what hee commands and whether thou preferrest the Commandement of God which is ever-joyned with his glory above all the World and thy obedience above thy profit credit case pleasure mens favour or dis-favour whether thou canst obey God against all these This was
the Church as it was in the Ark so was it like the Ark of Noah against which the waters had a time to increase and a time also of decreasing What a night of trouble was the Church in all the while it was in Aegypt a stranger for four hundred years especially when they were oppressed with burdens and had their infants drowned in the river but a change came God sent and saved a Moses by whom hee will deliver his people but so as they must be acquainted with this continual enterchange in their estate they must be no sooner delivered out of Aegyps but be chased into the bottom of the Sea but there God makes them a way and no sooner out of the Sea but into the Wilderness and from thence the good Land takes them and in that good Land they never rested in one estate but sometimes had the better of their enemies and sometime for sin their enemies had the better of them as all the History of the Judges witnesseth In the time of the Kings how was the Church troubled and wasted in the time of Ahab and Jezabel when all Gods Prophets were slain and true religion was quite troden down But what a sudden change was there even when things were at the worst did the Lord bring a strange alteration by Elijah who slew all the Prophets of Baal and restored true religion How great misery suffered the Church in the time of Manasseh and Ammon but how happily was it changed by the piety of good Josiah in whom God made his people more happy than formerly miserable But who would have thought but that the Church had been utterly wasted in the seventy years captivity wherein it sate in the shadow of death Yet it was happily restored by Cyrus But when his godly Decrees concerning the building of the Temple were hindered by Cambyses his Son God stirred up Darius who favoured the Church and commanded the continuance and perfection of the work but not without many vicissitudes of stormes and calmes even after their return as appeareth in the books of Ezra and Nehemiah What a raging storm was that wherein our Lord and Head of the Church was put to death now the whole Church lay bleeding and dead with him But what a change was there the third day by his glorious resurrection In the Apostles daies how was the Church wasted when Saul had letters from the High Priests to carry bound to Jerusalem whosoever called on the Lord but when hee that breathed out nothing but slaughter and threatning was once converted then the Church had for a whilâ— rest and peace Act. 9.31 After the Apostles what a continual storm arosâ— against Christians which lasted three hundred years under the ten monsters of men those bloody men Nero Domitian Trajan Antoninus Severus Maxâ—minus Decius Valerianus Aurelianus and Dioclesianus whose rage was such as a man could not set his foot in Rome but tread upon the graves of Martyrs But after this night a fair Sun rose up in the East Constantine the Great who chased before him that horrible darknesse and brought a blessed calm But this lasted not long but his second Son Constantius far short of his Fathers piety with all his strength set up and maintained that Arrian heresy which his good Father had condemned in the Nicen Council by which as bloody persecution sprung up in the Church as ever was before which lasted almost eighty years until Constance the youngest Son of Constantine for up again the Nicen faith in the Western part of the World as Italy Greece Africk Illiricum and banished the former poyson After this what a black darknesse of Mahometisme possessed the Eastern part of the World under which it lies sunk at this day And as pitchy and palpable darkness of Antichrist and Popery occupied the Western part of the World But what a light did the Lord raise up in the midst of Popery his zealous servant Luther since whom the light hath mightily prevailed to the blasting of Anti-Christ and the consuming of him upon his nest Yet not this without a cloud for To speak of our own Church After the long darknesse like that of Egypt had prevailed and covered for many hundred years the face of our Countrey it pleased God that the light of the Gospel should peep into our Land in the daies of King Henry the eighth but yet much clouded and opposed almost all his daies In his Son Edward the sixt Englands Josiah it began to shine more brightly and a more thorough reformation was undertaken But this Sun-shine lasted not long but in Queen Maries daies the truth was again cast into the fire and the bodies of Gods Saints pitilesly destroyed God in mercy for his Elecâ—s sake shortened those daies and raised up our late Queen Elizabeth of blessed memory in all posterities who was semper cadem in the maintenance of the faith and left Christ sitting in his Kingdome and the truth triumphing over Popery and Anti-Christian falshood which by Gods mercy wee enjoy under our gracious King This hath been the changeable estate of the Church from the beginning and cadem est ratio totius ac partium the same truth discovers it self in the particular members As for example Abraham now a poor man in Egypt presently enriched and made heir of the Land of Promise now rejoycing in his Isaac and a while after stretching out his hand to kill his only Son who also herein was a notable type of the Church now bound and presently loosed and raised up after a sort from the dead Jacob was now afraid of Esau when he came in warlike manner to meet him with four hundred men at his heels but in a little season God lets him see a suddain change who had inclined his Brothers heart to do him no harm against his often former purposes to slay him Joseph is now hated of his brethren after a season honoured of them now sold as a slave to the Ismaelites afterward made a governour of Potiphar a Princes house now accused by his Mistresse and cast into Prison but after fetched out by Pharaoh and made ruler of all his Princes and the whole land of Egypt David sometimes cast down and God hath forgotten him a while after so confident in God that hee will not fear to walk in the vale of the shadow of death sometimes pursued by Saul as a traytor and rebel sometimes by Saul acknowledged his good Son and more righteous than himself and when Saul is dead and ceaseth his persecution his own son Absolons shall rise against him to depose him from his Kingdome And Jobs messengers of evil tydings still overtook one another And to spare further examples our own experience can teach us that for the most part wee have not rid our selves out of one temptation but another insueth such are our changes in this present estate And why 1 Satan goeth for a while from Christ himself Reasons his holy flesh in
in the deep nor at the mountain not so destitute but we find some supports But were the case with us as it was here with our Lord if we were in the world as in a wilderness our food nothing but stones our company wild beasts ready to devour us no friend near us but the Devil tossing and tumbling us with his temptations wee should assuredly see the Lord extraordinarily providing for us and working out for us unexpected comfort our extremity would be Gods opportunity God sent not Moses to deliver Israel from under Pharaoh till their burdens were at the heaviest and their oppressions intollerable God might have sent his Angel to preserve the three Children from being cast into the fire but he did not till they were in the flames this was Gods time wherein he was more glorified his children more gloriously delivered and his enemies more mightily confounded than if the Angels had come before Even so when this Land was like that fiery Furnace made seven times hotter than ever before to consume the bodies of Gods Saints in Queen Maries days in the midst of those flames God sent that happy Queen now a blessed Saint to quench those fires and deliver our whole Church from that tyrannical and Papal oppression Thus the Lord himself waits and stays for the fittest time of our deliverance and so must we Never shall the faithful soul fail of a day of refreshing And ministred unto him We have spoken of the Angels coming Now the last thing considerable in this History is their ministery unto Christ wherein are two things 1 How they minister to him 2 Why they minister I. 1 They ministred in adoring the Son of God the only conquerour of the Devil and honouring him as the victorious destroyer of the Prince and Commander of all hellish powers For the Angels rejoyced in Christs victory in the Devils overthrow and the salvation of the Church of God The goodness of their nature carries them wholly to the glory of God in all their actions and motions and the good of the Church as at the birth of Christ they sung Glory to God on high on earth peace and good will to men And there is no doubt but now upon this victory they did much more honour him and congratulate his glorious triumph 2 They ministred to him in comforting him being in his soul extreamly afflicted and molested with Satans temptations for how could the Son of God but utterly abhorr and with fiery zeal detest such blasphemous temptations as that hee should not only distrust his Fathers providence but even fall down and worship the Devil himself with which temptations a sinful man yet in his corrupt nature would be exceedingly distracted and disturbed It is no doubt therefore but as in his Agony before his Passion the Angels came to comfort him so likewise in this conflict and perturbation so soon as they might they came in to the same purpose 3 They ministred to him in releeving his body which was now broken with hunger and watchings having already fasted forty days and forty nights and brought him food to allay his hunger spreading as it were a table for him in the wilderness For if they neglected not the servant of God Elias in the wilderness being ready to starve for food but provided him a meal in strength whereof he went forty days and forty nights 1 King 19.5 much less would they neglect the Son of God who was now in the same necessity 4 They ministred to him standing about him and giving attendance waiting as it were at his table and ready to be employed in any further service hee had to command them Psal 103.20 Yee Angels ready to execute his will Whence in Ezek. 1.11 the Angels are described with wings stretched upward noting their propensity and readiness to the Commandements of Christ II. Why the Angels do thus minister to Christ Ans Not for any necessity of his for 1 He was able to have sustained himself and held out for ever against the Devil 2 He was able to have confounded the Devil 3 He was able to have created food in the wilderness without them which they could not do for although they could fetch food elsewhere provided yet could they not create any but 1 It was their duty to attend him as their Lord called the Lord of the holy Angels 2 Christ would now use their ministery and did not help himself by Miracle as he might if he had pleased But we read not that he used his power for himself or his Disciples Himself being hungry and weary at Jacobs Well he created not food but sent his Disciples into the City to buy bread And when his Disciples were faint and hungry they were fain to pluck ears of Corn and eat it But yet he used not his miraculous power For Miracles were wrought for the edification of others and commonly done in the presence of many whose faith was to be strengthned as the Disciples was in part already 3 This was so for our instruction and consolation that we also in our wants standing in the Lords battels may expect the presence and comfort of the Angels Doct. The priviledge of Christ whereby hee is exalted above all creatures hence appeareth in that the Angels minister unto him Heb. 1.6 the Apostle proves Christs divinity and eminency above all things out of that testimony of the Psalm And let all the Angels of God worship him For he must needs be greater than all who must bee honoured of all Job 1.51 Christ himself proves himself the Son of God because notwithstanding he is the Son of man which plainly notes him to be 1 A true man and 2 A weak man yet they should see the Heavens opened and the Angels ascending and descending upon him as was figured in Jacobs Ladder Gen. 28.12 For Christ is the Ladder and only way by which we ascend into Heaven It reached from earth to heaven signifying his two Natures God of his Father in Heaven man of Jacobs loyns in earth Angels ascending and descending are the ministring spirits attending him for in that phrase is meant their sending out their emission and commission to their office descending to their work and ascending to give account of it Now according to this Prophecie of Christ two of his Disciples saw the heavens open upon him in his transfiguration Matth. 17.1 2. In his resurrection those keepers of the Sepulcher saw the Angel of the Lord that descended from heaven and had rolled away the stone from the door and sate upon it so as they were afraid and as dead men Matth. 28.4 The women also saw the Angel and talked with him that had attended him in his Resurrection vers 5. And in his Ascension all his Disciples saw the Heavens opened unto him and two Angels standing by them who attended him Acts 1. Reasons 1 The more honourable the attendants and ministers the greater is the Personage so attended But our Lord hath
such as are wealth honour learning parentage beauty or such like here called the face of a man for which God accepteth not nor rejecteth any man Job 34.19 Hee accepteth not the persons of Princes saith Elihu nor regardeth the rich more than the poor they being all the work of his hands And applied to the Apostles purpose is as if he had said I now indeed clearly perceive that the Lord hath no respect of any dignity or priviledge in any people above another that hee should pour his grace upon one more than another upon the Jew above the Gentile Why God accepteth not of persons upon the circumcision above the uncircumcision upon the seed of Abraham according to the flesh above the rest of the Nations and Kindreds throughout the world Now I see that the righteous Judge of all the earth can be no accepter of persons For 1 This were to esteem men by adjuncts and qualities Reasons and not by their essence and substance of grace and piety thus should the rich man have been preferred before Lazarus and the proud Pharisee before the penitent Publican 2 This were to judge by inconstant things for all these outward respects pass away as the figure of the world it self doth whereas the judgement of God is most unchangeable and therefore grounded on things unchangeable 3 It were a most unequal valuation to compare and much more to prefer things which are in no proportion of goodness to the things which are undervalued for between temporal and eternal heavenly and earthly things can bee no proportion 4 He which hath forbidden us to judge by the false and crooked rule of sence sight reason and such things as are before us cannot himself do so both which points are plainly reproved 1 Sam. 16.7 The Lord biddeth Samuel being to chuse one of the Sons of Ishai to bee King look not on his countenance nor on the height of his stature and addeth this as a reason for God seeth not as man seeth man looketh on the outward appearance but the Lord beholdeth the heart Object But when the Lord passed by all the rest of the Nations and chose Abraham and his seed did he not accept persons Answ That Abraham and the Israelites were chosen the Ismalites and Heathen rejected was no accepting of persons the Lord himself declareth that there was no cause at all in the people which furthered his choice of them just cause there was in them why hee should have passed by them as well as the rest for as they were the fewest of all people Deut. 7.7 so they were the worst and most stiff-necked of all Deut. 9.6 Yea consider Abraham himself their Father and the Father of all the Faithful what cause was in him that God should set his love upon himself or his posterity or call him out of Ur of the Chaldaeans where hee lived in as Heathenish Idolatry as any of the rest in so much as God by his Prophet puts them in minde of the pit whence they were hewn and telleth them their Father was an Amorite and their Mother an Hâ—ttite Ezek. 16.3 If it bee still asked what cause then was there why this people should above all other bee chosen to partake in the Covenant of life the Lord himself directly answereth that there was no cause without himself that moved him hereunto it was only his free love and meer good will The Lord loved you because hee loved you Deut. 7.8 Object But when God electeth one to salvation and rejecteth another hee seemeth no accept of persons for all lye alike in the same condition Ans The Objection answereth it self for in that all lie alike in the same mass and all are corrupted it is plain that election and reprobation depend not upon any thing outward for seeing matter enough to condemn all all being sold unto sin and no more matter of love in those whom he chuseth than those whom he refuseth we must needs conclude with the Apostle that Hee chuseth freely whom hee will and whom he will he justly reprobateth and refuseth Rom. 9.18 If it be here alledged that it seemeth hard that those that are all equal in Adam should be so unequally dealt with I answer may not the Lord do with his own what we will who art thou that darest dispute with God or prescribe Laws to thy Creator who is it that bindeth him or spoileth him of his Soveraignty over his creatures that he may not deal with one thus and with an other another way Object But when God judgeth men according to their works doth hee not accept of men by outward things and did not the Lord accept persons when hee respected Abel and his sacrifice but to Cain and his sacrifice had no respect Answ God judgeth men according to works but not as they are outward actions but as they are fruits of Faith purifying the heart and working by love thus only he looks on them with acceptance whereas bee they never so many and glorious without faith he rejecteth them so as still he judgeth by that which is within and not by things without further than they testifie of the former As for Abel his â—ace and person was no more respected than Caâ—ns it was the faith of his heart the fear of God and working of righteousness that was accepted and which is witnessed Heb. 11.4 By faith Abel offered a greater sacrifice than Cain by the which he obtained witness that he was righteous So as notwithstanding all that can be said to the contrary it remaineth an undeniable conclusion That God is no accepter of persons Wh soeveâ— would bâ—â—â—e God muâ—◠〈◊〉 accept of persons Vse 1. If God accept not nor reject men for outward respects no more must those who would be like unto him And hence sundry sorts of men are to be instructed in their duty As 1 Magistrates who are Gods Vicegerents and called gods yea called by God to execute his Judgements must beware of respecting persons in judgement Deut. 1.17 Moses appointing Judges over the people sendeth them away with this charge Yee shall have no respect of persons in judgement but shall hear the small as well as the great yee shall not fear the face of man for the iudgement is Gods This corruption yeelded unto makes a man say to the wicked thou art righteous and layeth him open not only to the curse of God but even to the curse of the people Prov. 24.24 Nay more hee maketh God so farre as lyeth in him a patron of iniquity a justifier of the wicked a taker of the ungodly by the hand a condemner and punisher of the innocent for he pronounceth sentence from God and fastneth that upon the Lord which the Lord abhorres 2 Ministers who are the mouth and Messengers of God must take heed of this base sin of accepting the face or persons of men so as for fear or flattery they hide or betray any part of the truth of God
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
with him The words of the verse contain two things 1 The assertion of Christ his resurrection Him God raised up the third day 2 The manifestation or evidence of it and caused that hee was openly shewed The former part is laid down in four distinct points 1 The person raised him 2 The person raising him God 3 The action it self raised 4 The time when the third day First the person raised is Christ where First It will bee demanded how Christ can bee said to bee raised How Christ can be said to rise seeing neither his Deity nor the soul of his humanity arose seeing hee consisted of a Divine and a Humane nature whereof the first could neither fall nor rise and for the second that also consisted of soul and body the former of which being the principal part dyed not but was in Paradise Seeing then neither the Deity nor the soul of his Humanity nor his person did rise but only his body how can Christ bee said to bee raised Answ In sundry other places of Scripture besides this wee meet with such synechdochical phrases and forms of speech wherein somewhat is attributed to the whole which is proper but to one part and that ascribed to the whole person which belongeth but to one nature which cometh to pass by reason of that straight and personal union of the two natures in Christ Thus wee read that God purchased his Church by his own blood Act. 20.28 and that the Lord of glory was crucified 1 Cor. 2.8 of the sons being in heaven and in earth at one time Joh. 3.18 of Christs being before Abraham was Joh. 8.58 of his being omnipotent c. All which are spoken of the whole person but properly are to bee referred to the several natures to which they do agree Thus the Apostles sometimes expound them and teach us so to do 1 Pet. 3.18 Christ was mortified according to the flesh and quickened according to the spirit 2 Cor. 13.4 Hee dyed according to the infirmity of his flesh and was quickned according to the power of God and to help our conceit herein serveth that school distinction Lords Christus non totum Christi which saith that whole Christ is said to do this or that which the whole of Christ did not yea our own common form of speech saith a man is dead whose soul liveth and a man is asleep when his body only sleepeth 2 Wee have hence to note that the same body was raised which had been laid down in the Grave and no imaginary body neither any other body for it for never was any other laid there before Of all which himself against all Hereticks giveth sufficient evidence as in the manifestation following remaineth to be cleared 3 That this person raised was not a private person but the same who had as a publike person been abused accused condemned and executed and now as a publike person also raised from the dead in whom all his Church and every member of it rose again for whosoever have interest in his death have their part also in his resurrection 4 Here is a further thing in this person to bee noted than ever was in any the first Adam was a root also and a publike person when hee sinned hee sinned for himself and us and having sinned and we in him he dyed away and left us in that sin and being dead wee hear no more of him and the Scriptures though they record at large the Histories of the holiest men that have lived yet when once they come to this that such or such a man dyed wee hear no more of him but with Christ it is not so who was not onely as another Sampson who bewrayed the greatest power in his death but herein unmatchable and peerless that hee did greater things after his death than ever hee did in all his life Contra. Faust lib. 16. insomuch as Augustine was wont to say that the faith of Christians was Christs resurrection Wee must not then content our selves with common people that Christ is dead for all and no more but fasten our eyes upon his resurrection so much the more diligently by how much it is easier to beleeve that hee was dead than that hee rose again And what other thing can more fitly bee collected from that practice of all the Evangelists who in other things while some of them omit one History some another or else some of them briefly point at and lightly touch and pass over some other Histories all of them set themselves of purpose to bee copious and large in this of Christs resurrection that the faith of Beleevers might bee firmly grounded herein and the rather because no benefit of his resurrection none of his death and without the certain apprehension hereof all Preaching and Hearing and Faith were in vain and wee our selves were yet in our sins To which Apostolical practice this of our Apostle is not unsuitable in this place in hand 1 Cor. 15.17 18. who while hee almost in one word maketh mention of the death of Christ hee at large prosecuteth and proveth the truth of his resurrection The second point is to consider the person that raised Christ Him God raised that is God the Father Act. 2.24 And have crucified and slain whom God had raised 3.15 Ye have killed the Lord of Life whom God hath raised from the dead More plainly is this work attributed to the mighty power of the Father of glory working in Christ and raising him from the dead Eph. 1.17 20. and to him at whose right hand hee sitteth so Rom. 4.24 Wee beleeve in him which raised our Lord Jesus Christ from the dead Object But Christ raised himself Joh. 2.19 Destroy this Temple and in three daies I will raise it again and hereby was hee mightily declared to bee the Son of God by raising himself from the dead Rom. 1.14 In like manner is this resurrection of his ascribed to the Holy Ghost Rom. 8.11 If the Spirit of him which raised up Christ c. therefore the Father raised him not Answ Here is no contrariety the Father raised him and hee raised himself For 1 There is but one Deity of the Father Son and Holy Ghost which is the common foundation of all their actions 2 There is but one power common to them all three and this is the power that Christ challengeth hee hath to lay down his life and take it up again Opera ad extra communia tribus personis 3 There is but one common act in them all three for the putting out of this power unto any external action without themselves of which Christ speaking Joh. 5.19 saith whatsoever the Father doth the same things doth the Son also In these respects holdeth the speech of the Apostle These three are one 1 Joh. 5.7 that is these three 1 In the true and real distinction of their persons 2 In their inward proprieties as to beget to bee begotten and proceed
1 Seeing a man cannot safely and comfortably pass through any part of the day without the light strength and comfort of the Scriptures it pleased the Lord to set up this publike ministery in his Church that even beleevers themselves by hearing the Scriptures daily explained obscure places opened by those which are clearer and figurative speeches cleared by the proper might attain not onely to a clearer understanding of the Scriptures but also to have them printed in their minds and memories so as they might bee able to draw them into continual use 2 Even the best have nature in them and their daily failings and without daily repair grow weak in faith weary of well-doing and unfruitful in the work of the Lord. And therefore though they should not need to come to increase their knowledge yet have they need to hear their faults controlled to bee provoked unto duty to bee confirmed in their obedience to bee strengthened in their faith reformed in their lives comforted in their troubles and spurred to bring every thing to use and practice and therefore the best may be still Disciples and Learners in the School of Christ 3 The agreement and fellowship of the members of the Church is excellently hereby maintained and preserved not onely by communication of giftâ— and graces while some teach and some learn but also while it is a mean to hold them all of a mind whereas without this publike Ministery if every one were left to hiâ— private sense and reading it could not but brâ—â—d corrupt and private opinionâ— to the dissolving of minds and affections And this special benefit of thiâ— publike ordinance the Apostle aimed at Eph. 4.13 Till wee all meet together in the unity of the Faith and knowledge of the Son of God unto a perfect man implying that the scope of the Ministry is to bring and preserve all the members of the Church in this unity of faith and knowledge wh ch in this world it cannot do but so soon as it hath done this it self shall ceâ—se namâ—ly in the life to come Hee must needs bee wilfully blind that espieth nâ—t very gr at necessity of the word preached for the strengthening of thâ—se joyâ—â—s and bands whereby beleevers are knit both unto the head as also unto the me◠〈◊〉 From the oppoâ—ition of the Devil and wicâ—ed onâ—â— Thirdly The necessity of this Ordinance appeareth in that the Devil and wicked 〈◊〉 Wâ—â—â—â— have ever resisted it above all other as being the greatest enemy unto his Kingdome which maketh him fall down like lightening in the heart of men Hence is it that hee stirreth up Jannes and Jambres and all the â—able of Egypts Inchanters against Moses and setteth all his power against him to prove him a counterfeit Hence is it that hee will not want a Pashur to sinne Jeremy nor an Amaziah to do as much to Amos. Hence raised hee up many Armies against Paul Elimas and Alexander Hymeneus and Philetus Dâ—otrephes and Demas and from his mouth hee casts out floods of râ—proâ—chful and virulent slanders against him that hee is a pestilent and 〈◊〉 ouâ— fellow that hee speaketh against the Law and against the Temple away with such a fellow it is not fit that hee should live A d hath the Devil grown any whit more calm or can hee digest Pauls preachâ—â— better since Pauls time no sure hee is no changling except because his time is shorter his malice bee stronger and more raging I wish Gods faithful Ministers every where found it otherwise But to omit other proofs 〈◊〉 serve generally the voice of the multitude Where there is no Preacher but some poor creature to serve as they say or starve them rather it is wonderful how well people think themselves with him he shall be commended and defended for a very honest peaceable man or for a very good fellow that will bear his Neighbors company they could not have a better and for all hee cannot preach a worse they f ar will come when hee is gone But whose voice is this and is not the hand of the Devil in all this Well on the contrary where there is by Gods mercy a painful and faithful Minister that Preacheth constantly and conscionably how goeth the cry and common voice of people upon him wee have one that Preacheth indeed often and perhaps is a good Scholar but hee is very unpeaceable a reprover of every man a spy-fault hee hath made such contention in our Parish since hee came that wee wish hee had never come amongst us we were quiet enough and held peace and neighbourhood before he came And thus he is couâ—ted as Jeremy a man that striveth with the whole earth The same proveâ— by experience Fourthly The necessity appeareth by common experience if we compare the people who have had the Ministry planted amongst them with those who have it not In the one what shall a man sooner meet with than woful ignorance Popish opinions superstitious practices heathenish conversation they live as men without God in the world or as if the old Sodomites were alive again But in the other by Gods mercy some seal of the Ministry you shall meet withall some men of knowledge of conscience and out of conscience performing duties in publike and in private in the house of God and in their own houses you shall hear godly and gracious speech in their mouths see good example in their lives holy desires and endeavours to grow in grace and in the knowledge of Jesus Christ And whence is this difference but from the presence or absence of this ordinance and Gods blessing attending or departing from it Vse 1. Ministers must urge themselves to diligence by this necessity The Ministers of Christ must urge upon themselves this self same Commandement to provoke themselves to diligence in pâ—eaching for it layeth necessity upon them and woe unto that Minister that preâ—â—heth not the Gospel A lamentable thing is it to see how little either this commandementâ— or the denunciation of this fearful woe prevaileth with many but some are given up with Demas to imbrace this present world some give up themselves to idleness and voluptuousness of life some to ambition and further preferments some to policy and state matters and very few onely to faithful and painful Preaching Thus this commandement of Christ is generally forgotten the sheep and Lambs of Christ unfed and forsaken the Kingdome of Christ unbuilded and unrepaired and the Kingdome and power of sin generally standeth in the state of it unshaken in the hearts of men 2 Wee see hence what little need wee have of a dumb or blind Ministery unless there hee need of breaking so express a Commandement of Jesus Christ who sealeth no mans Commission but to Preach to his people No need of a duâ—b oâ— blind Ministeâ—y What need is there of wells without water of mouths that speak not of candlesticks without light of stars without shine of salt without
it for this being as Queen among the vertues goeth not alone but with all the train of vertues as hand-maids attending upon her The chief of them are these four 1 A true knowledge of the Word of God acknowledging it in part and in whâ—le to bee the truth of God and that himself is straightly bound to believe and embrace the same and that hee hath a special part in the promise of grace and life by Christ in which grace he resteth himself daily growing up in the certainty and assurance of his salvation 2 A sound â—oy of the heart which the Apostle Peter calleth unspeakable and glorious breaking out into thankful praises in that the Lord hath begun 〈◊〉 â—iness by making Christ his Wisdome Righteousness Sanctification and 〈◊〉 â—tion The Poor Blind and Lame persons of whom wee read in the 〈◊〉 never leaped more joyfully when they had met with Christ and had 〈◊〉 â—s opened and their limbs restored by him than hee that hath met with him and received him into his heart to enlighten him to quicken him and to heal him of all his infirmities How gladly did Zacheus receive Christ with what joy of heart findeth any man the hidden pearl Mat. 13.44 how did the Eunuch converted go away rejoycing Act. 8. And all this is because they can value such a commodity as this is which they see God hath made their own for if they either knew it not or not to bee theirs they could not thus joy in it 3 Christian Hope is another hand-maid of Faith for so the Apostle teacheth Rom 5.2 Being justified by Faith wee have peace c. wee rejoyce under the hope of the glory of God For this is the special work of hope to wait for and rejoyce in the expectation of the glorious appearing of the Lord Jesu And hence is it that whereas unbeleevers are glewed to the earth and cannot think of Heaven but either with sorrow of a formal and false joy and what marveil is it that those who have no better should set their hearts upon the worse beleevers have preserved in them a willingness to leave this World and to bee with Christ which is best of all yea so sweet is their present tast of Christ through Faith and Hope that they are unquiet till they bee filled with the fruition of his fulness being often in his absence sick of love and pine away till they bee with him whom their soul loveth 4 An assured trust relying upon God beleeving hiâ— word of promise to raise and feed the heart of threatning to shake it and cast it down and submitting it seâ—f to the counsel and good pleasure of God because his faith hath let him see the truth the wisdome the equity and righteousnesse of all these Such a mans heart setteth nothing above God in prosperity it distrusteth not but hath God for his God in adversity it indeavoureth in all things to walk with God it is a sweet usher and disposer of the whole life so as it is most obedient to the word and most full of comfort and sweetness to it self The fourth mark or note or true Faith is taken from the infallible fruits IV. The infallible fruits of it four and effects of it which are many I will onely note four of the principal First it frameth and fitteth the own habitation it purifieth the heart Act. 15. it suffereth not unclean thoughts unlawful lusts or wandring motions to harbour there it guideth the affections of Love Hatred Joy Sorrow and the rest that a man love nothing more or so much as God and his Image hee hateth not mens persons but their sins and no mans sin so much as his own hee rejoyceth in nothing so much as in doing the will of God this is as his meat and drink hee sorroweth for nothing in the world so much as for offending so good and patient a God This pure heart also guideth the words with wisdome and maketh it his chief study how to preserve with faith good conscience in every thing Act. 24.16 Secondly Faith worketh by love Gal. 5.6 boâ—h towards God and towards man towards him that begat and him that is begotten yea and him that is yeâ— not begotten This love of God expresseth it self 1 In much thankfulness unto him who hath loved us first Our love of God expressâ—d in three things who hath given so much even his Son and all things with him pertaining to life and godliness who hath forgiven us so much and to whom many sins are forgiven they must love much who hath done so great things for us by becomming our portion our treasure and our chief good 2 In shame for our unkindness unto him both before and even since we knew this his love in Christ and have been acquainted with his waies taking up with shame in our faces sorrow into our hearts for the sins of our youth and of our age against the law the rule of righteousness but especially against the glorious Gospel which of all other are least of served 3 In desire of that blessed fellowship of his when and where wee may never sin against him any more accounting one day within his holy of holies better than a thousand besides and much more to bee ever with the Lord and to injoy the pâ—easures at his right hand for evermore to bee at home with him and sit down with Abraham Isaac and Jacob yea with Jesus Christ himself should make us groan in our souls and say with David Oh when shall I appear in this thy presence The Spirit saith Come and the Spouse saith Come Even so come Lord Jesus come quickly The love of men by which Faith worketh discovereth it self not onely in just dealing with them as wee would bee dealt by which many civil men indued onely with civil righteousnesse have excelled in nor onely in merciful distribution of outward comforts for the releeving of the bodies of our brethren yea and of our enemies which hardlier goeth down with the unconverted than the former but also in shewing most love unto their souls in helping forward their conversion and salvation For so soon as any man is converted hee will strengthen the brethren Faith wheresoever it liveth it loveth and love being an hand giving out moveth men converted to counsel exhort rebuke admonish comfort pray and wait when God will give unto others the grace of Repentance As soon as Andrew was called hee bringeth his brother Simon to Christ No sooner had Christ found Philip but Philip finding Nathaniel hee bringeth him to â—hrist The woman at the well no sooner heareth that Christ was the Messiah but shee bringeth all the City In finding this treasure the Christian cannot hide his joy neither can any mans joy bee so full unlesse hee with others rejoyce together For it is not here as in earthly things which the more they are communicated the more are they diminished and every mans share is the less but heavenly
judgement and punishment of that sin but that now at this present time hee would bee pleased to appease his great anger so justly conceived and desist from that great judgement of the utter destroying of them threatned v. 12. as may appear both by the arguments used by him as by that hee expresly noteth the manner of this foâ—giveness vers 19. as thou hast forgiven this people even from Egypt till now and forgive them even according as thou hast spoken v. 17. but how the Lord had after they came out of Egypt forgiven them appeareth Exod. 32.35 when they had made a calf and the Lord wished Moses to let him alone that hee might consume them yet by Moses intercession the Lord did not consume them but plagued them with a great plague and destruction and yet the holy man prayeth hee would forgive them as hee had done from Egypt till now And what was it the Lord had said which Moses taketh hold on namely in verse 34. of that 32. of Exod. Go now bring the people unto the place which I commanded thee behold mine Angel shall go before thee but yet in the day of my v sitation I will visit their sin upon them So as this place rightly interpreted yeeldeth no patronage to any such Popish and wicked collection Further for the second objection That death remaineth though the sin be pardone Though death remain after sin is pardoned both the fault and pun shment is removed I Answer it remaineth not as any satisfaction to the justice of God to beleevers nor as a punishment of sin to such as have their sins remitted but it hath lost his sting which is the guilt of sin and is become a remedy rather than a punishment physick rather than poyson an end of their misery and an entrance into a better life So as it still abideth firm against all such detestable devises of Popery that remission of sins carrieth with it the removal of all the guilt and punishment of sinne to such as have their parts in the same And it is lastly to bee observed in this description that I say the guilt and punishment of all sin is taken away for if any bee not remitted they bee either greater sins or lesser to remit the lesser and not the greater what were wee the better how could our salvation bee effected or perfected how could grace bee every way grace or do wee pray for remission of lesser and not of greater also seeing our selves must forgive our Brethren not only lesser offences but even the greatest Aâ—ain to remit the greater and retain the lesser were to say that the Lord is either not sâ— able or so willing to forgive lesser sins as greater Shall a maâ— frankly forgive a debt of thousands of pounds and will he not forgive also to the same party a few pence The Popish Church confidently avouch A bundle of Pâ—p sh blasphemies that many sins need no remission as concupiscence which they say is not prop rly a sin albeit indeed it is the mother sin of all And all the heap of their venial sins which they say are not against but besides the commandement because they are not attended unto or deliberately done with full consent oâ— reason because they cannot hinder the habâ—â— of vertue but the act of it and that a very little nor turn us from our end but hinder so much as it is our progress unto it and because they though themselves displease God yet they make not God displeased with the party committing them for they can stand with grace and have not properly and simply the reason and respect of sin or offence therefore are they not to bee punished with eternal but only temporary punishment These need not the blood of Christ nor Grace nor confession in particular nor absâ—lution nor any new habit of charity but these are easily wiped away with a little holy water or any meritorious work or by the Sacraments received or by general Confession or by a small humiliation as knocking the brest fasting almes the Lords Prayer an ave Maria or by entring into a consecrated Church or by a Bishops blessing or if all these help but a little presently after death they are all consumed in the fire of purgatory Oh horrible blasphemies derogatory to the blood of Christ which purgeth us from all sin and to the truth of the Scriptures which teach us that when wee had nothing to pay our Master forgave us our whole debt Matth. 18.32 But I have followed them too far were it not that the discovery of their impieties may bring some profit to suâ—h as are not so well acquainted or exerâ—ised in their writings Thus much of the description of this Grace The second thing propounded is what it is to receive remission of sinnes which because it implyeth a gift or oblation therefore we must know that pardon of sin is offered generally to all in the word of grace publikely preached and conferred unto beleevers not onely in the beginning of their conversion but through their whole life Now to receive this remission How remission of sin is received is when a capable that is a contrite heart by Faith which is an hand taking in receiveth Christ and all his benefits among which remission of sins is the chief Preached and published in the Gospel And this it doth on this manner 1 Upon a touch of sin and sence that without this gracious pardon there is nothing bâ—◠〈◊〉 pâ—rdition the heart beaten down beginneth seriously to meditate of the promise of m rcy in Christ and of the means of deliverance from this woful estate 2 It desireth to beleeve and wisheth that mercy to belong to it self it sendeth groans to God it hopeth for pardon and weakly applyeth the general promises of grace 3 After such desires and groans of the heart the Lord most gratiously answereth by his Spirit and by little and little settleth and quieteth the heart perswading it that Christ himself and consequently reconciliation with God doth indeed belong unto him so as he resteth in that assurance Thus the Lord will not only give us mercy but letteth us know that he doth so that our joy and peace and boldness in him might be more full Thirdly the persons receiving this remission are all beleevers Whosoever beleeve in his name whose faith intitles them to the main promise of life and all other depending thereupon Beleeve in the name of Christ why they must beleeve in his name For 1 There is no other name to be saved by In him alone is the matter of our salvation seeing remission is obtained by his bloud Ephes 1.7 2 Hee alone is God and man both which natures are necessary to our Surety by the former he hath power by the latter a right to us not only more general of propriety as the Father and Holy Ghost also have but more special of propinquity being our brother and first-born of our
Family the next of our Kindred and therefore of right belongeth to him to recover our weak estate as was figured in that Law Levit. 25.25 If thy brother be impoverished and sell his possession then his redeemer shall come even his near kinsman and buy out that which his brother sold 3 He only was deputed of God to derive life and grace into us as the head into the members and therefore most meet it is that whosoever would suck and draw of his fulnesse should beleeve in his name Now from these words we learn two instructions 1 What is the chief thing which every Christian must strive to obtain while hee liveth in his world namely remission of sins 2 What a his estate and condition that hath attained it The chief duty of every Christian while he is in this world For the first it is grounded in the text because howsoever remâ—ssion of sins is here only named yet in it are included all the other gracious mercies of God not only all deliverances and freedom from the evils and punishments that attend upon sin but even all our redemption and salvation with the means of it and blessings accompanying the same And indeed this is the sum or epitome of all Gods mercy in which the Lord crowneth his Saints with compassion a mercy which reacheth up to heaven and draweth them out of the most miserable thing in all the world which is to lye under the curse and danger of sin and consequently under the endlesse displeasure of the Almighty Which point being even as the one thing necessary to be known and attained I will stand a little longer upon it hoping to spend my time well in setting down these five points 1 The necessity of remission of sins 2 The benefits of it 3 The Letters of it 4 The helpes to it 5 The companions of it by which as by so many notes we may know we have it and so we will adde the use of the whole doctrin 1 Necessity of remission of sins in three points First the necessity of it will appear if wee consider 1 The multitude and abundance of our sins which are to bee remitted being for number as our hairs and as the sand of the Sea which is numberlesse which cannot bee other seeing we drink in sin as the Fish doth water Job 15.16 that is incessantly for the Fish ceasing to drink in water ceaseth to live neither can we cease to sin till we cease to live Nay seeing our very best actions hold no correspondence with the Law of God and in strict justice are no better than so many sins this consideration exceedingly multiplieth our sins in that not only in fayling in but in doing of our duties wee sin incessantly against our God 2 If we look upon the danger of sin we shall better see the necessity of remission It is a filthy Leprosie which infecteth the body and soul the thoughts speeches and actions it maketh a man a loathsome creature in the eyes of God it maketh God our enemy who is the fountain of life and whose lightsome countenance is better than life yea it maketh God depart from his Creature and destroy the works of his own fingers it layeth the sinner open and naked to all the wrath of God to all the Curses of the Law in this life and in the life to come It setteth him as a butt against whom the Lord in anger shooteth out of his quiver all the arrows of his displeasure It is the only thing which unremitted maketh the sinner absolutely unhappy and every way most accursed Neither doth the whole heap of sin only make the sinner so miserable but any one sin even the least unpardoned would for ever hold the sinner under perdition And more all the men that ever were or shall be in the world were never able to rise from under the burthen of one sin if it were imputed unto them and yet the most of the world see no part of this danger of sin and therefore no such necessity of the remission of it 3 Consider thy own insufficiency if thou hadst the strength and power of all men and Angels to satisfie for the least sin and if we cannot satisfie for any what remaineth but a fearful perdition from the Lord and from the glory of his power if all be not remitted In one word the sinner who hath not got his discharge sealed is without all safety in his life all sound comfort in his death and at the Judgement Day shall have the sentence of everlasting torment with the Devil and his Angels awarded him before men and Angels The second point is the benefits issuing from it and these are Benefits flowing from remission of sin four 1 Peace of conscience an immediat fruit of our justification by faith and reconciliation with God Rom. 5.1 Being justified by faith we have peace with God and it was ordinary with our Saviour to joyn them together as Luk 7.47 Thy sins are forgiven thee goe in peace This benefit the most know not what it meaneth but he that hath the feeling of the wrath of God against his sin and seeth nothing but an angry face of God burning like a consuming fire hee that is so straitned as hee can think no other thing but that the Lord in his just judgement hath cast him quite away this man as of all other torments that can be suffered in the world he lyeth under the greatest so nothing in the earth can content or comfort him but only the sence and perswasion of Gods favour Now the conditions of peace with his God are the most joyful tidings in all the world as is the unexpected news of a Pardon to a Malefactor ready to execution for high Treason against his Prince 2 The right and possession also of life everlasting For if wee bee estated unto life eternal by our justification and righteousnesse before God then are we so also by remission of sins because these two are confounded in the Scriptures and are the same Whence it is that the Apostle Rom. 4.7 being to prove the point of justification of a sinner before God without the works of the Law citeth the text Psal 32.1 Blessed are they whose iniquities are forgiven and whose sins are covered And further If our whole redemption put us in possession of everlasting happinesse so doth also remission of sin seeing the Apostle in sundry places confoundeth these two and expoundeth one by the other Ephes 1.7 By whom we have redemption through his bloud even the forgivenesse of our sins Col. 1.14 In whom we have redemption through his bloud that is the forgivenesse of sins And it must needs follow that if they who are justified and sanctified are also glorified then they have attained the beginnings of their glory who have attained remission of sins 3 The benefit of Christs intercession which meriteth all our good for hee prayeth not for the world but those that
That God is to bee loved above all and that for himself being the chief good This is the scope of the whole first Table the first and the great Commandement Mark 12.33 To love God with all the heart all the understanding all the soul and all the strength is more than all burnt offerings and sacrifices as the Scribe confâ—ssed whereupon the Text infers hee answered 〈…〉 cordate discreetly wisely and that in Christs Judgement This is wisdome to give God the first place first thoughts first service chief praise and precedency for of him and through him Rom. 11.36 and from him are all things 2 Anâ—ther chief point of spiritual wisdome in the things of God is 2 Purchase Christ above all gain to purchase Christ and Remission of sins above all things in the World The sound Christian is that wise Merchant that sells all to buy the Pearl that is Christ and his Righteousness that wise builder that lays Christ a sure foundation in his heart Hee is of the number of those Wise Virgins that will bee sure what ever they lack to furnish themselves of Oyl in their Lamps to meet their Bridegroom Wisdome will procure the best commodities and chief gain which is Christ both in life and death Phil. 1. â—1 Paul was a wise Merchant who esteemed all things as dross and dung in comparison of Christ So were the Disciples saying Master wee have left all and followed thee John 6.63 So were the Martyrs whom the world accounted simple fools in following Christ with the loss of life and all Happy is that soul and filled with sound and saving Wisdome that comes to Christ with this resolution Master thou hast the words of eternal life and whither shall I go 3. Let us prefer in our election and choise things of higher nature 3 Chuse best things first before things of inferiour for wisdome keeps a method by which it ever subordinateth lower things to higher This rule our Saviour prescribeth Matth. 6.33 First seek the Kingdome of God and his righteousness and then the things of this life First provide for heaven and then for earth By which rule of wisdome 1 All profits and pleasures must give place to piety for all is but pidling gain to godliness 2 By this rule of wisdome the special calling and trade of life must give place to the general calling which is the trade of Christianity 3 By this rule a Christian must chuse to bee rich in God and good works rather than in the world which because the Rich man in the Gospel neglected hee is called fool for his labour Luke 12.10 4 By this rule we must with David Psalm 4. more affect one glimpse of Gods favour and countenance than all Corn Wine and Oyl that is the most necessary and delightful profits in the World 5 By this rule wee must make more account of pardon of sins looked up in our breasts than of the whole treasury of a Kingdome in our chests 6 By this rule wee must esteem a grain of grace above a million of gold And 7 a poor godly man above a wicked Prince Eccles 4.13 Better is a wise Child than an old foolish King which will not be admonished 4 Fear God and keep his Commandements for this is the whole duty of man 4 Fear God keep his Commandements Eccles 12.13 This is to apply our hearts to Wisdome to set our hearts to keep Gods commandements and do them This is our Wisdome Deut. 4.5 Who is a wise man among you indued with knowledge Let him by good conversation shew his works in meekness of wisdome Jam. 5.13 A Wise man will attend the mouth of the King and will fear the danger of the Law So a wise Christian will walk in the Law of the Lord Psalm 119.1 and will bee sure to keep him to this rule and warrant contained in the word of God Gal. 6.16 And as a Wise man is careful to keep his Assurances and Evidences for the certainty of his Lands and earthly Livelihoods and is loath to forfeit any of them by failing in any of the conditions So it is the Wisdome of a godly man to keep the word safely in his heart which assureth him of his estate in heaven and which hee is loath to forfeit by failing in the conditions and clauses of it CHAP. VIII Containing Rules of Wisdome concerning the Inner man and first of the Mind Thoughts and Will BEing to entreat of the Rules of Wisdome concerning man and the things of man good order requireth that wee bâ—gin with such as concern first Ones self And secondly others They which concern a mans self respect either the inner man of the outward The inner man in five particulars 1 In his Mind 2 Thoughts 3 Will. 4 Conscience And 5 Affections Rules for the Minde 1 To inlighten it For the Minde these rules of wisdome are necessary to bee remembred 1 To furnish it with necessary profitable and humble knowledge The wise mans eyes are in his head Eccles 2.14 This is a wisdome to sobriety Rom. 12.13 where also the Apostle condemneth curiosity and conceitedness which wastes our time and brings infinite idle questions wherein men presume above that which is meet The Prophet David professed hee medled not with things too high for him Psalm 131.1 1 Cor. 2.2 And the Apostle Paul desired after his conversion to know nothing but Jesus Christ and him crucified As for humbleness in knowledge Solomon saith The way of a Fool is right in his own eyes Prov. 1â— 15 and A wise man in his own conceit is more hopeless than a Fool Prov. 26.12 16. Our rule therefore must bee to grow up in wisdome and as wee grow in knowledge so to grow in humility for the more sound knowledge a man attains the more shall hee see in himself to humble him 2 To deck 2 To deck and adorn the minde with humility holiness modesty shamefastness c. 1 Pet. 3.4 5. and Col. 3.12 As the Elect of God put oâ— tender mercy kindness humbleness and meekness but above all things put on love verse 14. Rules for the Thoughts The second sort of Rules concerns a mans Thoughts The general is in Prov. 4.23 Keep thy heart with all diligence for it is slippery and deceitful more than necessary to watch and suspect it and to set time apart to check and reclaim it But for the better keeping of thy thoughts in order think on these particulars 1 Give God the first thoughts 1 Give God thy fiâ—st thoughts that hee may hold the chief part in thy heart and this will sweetly rellâ—sh thâ— heart and by estranging it from worldly impediments fit it and keep it in preparedness for all good occasions Psa 108.1 2 3. David prepares his heart and will awake early to praise the Lord The way to walk safely and comfortably all the day is first to reform that which is
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.
Motives to look to our Tongue 1 BEcause a good man cannot bee an evil speaker Motives to govern the tongue if the speech bee naught the Religion is vain Jam. 1.29 Lying and accusing is the devils work 2 Watching of good speâ—ch keeps out evil words which ingendreth to evil Take up Davids resolution Psalm 39.1 I thought I will take heed to my wayes that I sin not with my tongue I will keep my mouth bridled while the wicked is in my sight And this is necessary because the tongue is an unruly member as fire and by this means shall become our glory James 2.6 8. and our brothers shield 3 God hath a time to call to reckoning the words that are thought but wind Psalm 50.20 21 even every idle word Matth. 12.36 CHAP. XVI Rules of Wisdome concerning our actions that in all of them wee may shew forth Chrstian prudence and circumspection and first in general FIrst Every Christian is to examine the work hee is to do whether hee Rules for our actions in general 1 Examine what thou art doing bee about a good work whereof hee may expect comfort Gal. 6.3 Let every man prove his own work and so hee shall have comfort in himself And good reason for his work must bee trâ—â—d afterwards and therefore it is wil some to try it before hand This Trial stands in four thinâ—â— 1 Whether go d in the mattâ—â— Deut. 12.32 〈◊〉 1.12 And the lamâ—â—â—â— of examining it is now and shall bee hereafter This triaâ— stanâ—â— in four things 1 Whethâ—r it bee good in it self and in the matter of it if iâ— beâ— lâ—wful if it bee commanded The rule for the goodness of any action is the word of God What I command thee that do onely Or else it will â—ee aâ—ked Who required those things at your hands And for the matter of our aâ—tions wee have a speâ—ial rule Phil. 4.8 Whatso ver things are true honest just pure Whatsoever things pertain to love and are of good repâ—â—t if there bee any vertue or praise think on these things And Rom. 12.17 and 1 Cor. 8.21 Provâ— as things that are honest noâ— onely before the Lord but a so befâ—re men â— It gâ—â—â— in he manner 2 Examine wh ther it bee good in the doer undâ—rtaken by vertue or a special calling and answâ—rabâ—e to that â—â—â—y which himsâ—lf owâ—â—â— to God or man God upholdeth tâ—e societâ—â—â— of men by order which is when every man kâ—â—p his own standing and every one mâ—â—◠〈◊〉 the sâ—vâ—ral â—â—ars but every one in his own sphere nâ—â— troubling the motion of â—â—â—ner S. publick mâ—n should 〈◊〉 the publick offiâ—â— and privatâ— mâ—n 〈◊〉 in private but lâ—t the publick alone For Christ reproved Peters curiosity in asking What John should do Joh. 21.21 And the 〈◊〉 of Scena waâ—ted calling for an action that was good in 〈◊〉 and 〈…〉 were 〈◊〉 and wâ—â—â—ded of the Devil Act. 19 15 16. 3 If good in circumstances 3 Examine whether it bee good in the circumstances sâ—asonaâ—â—â— and â—â—nvenient or whether the seasonâ—â—â— not for some better action than that For wisdâ—me will intend of 〈…〉 the most necessary and 〈…〉 most profiâ—able 4 If good in the ends 4 Examine whether the 〈…〉 done bee good in the â—nds 〈◊〉 it which espâ—cially are twâ— 1 Gâ—â— glory 1 Cor. 10.3 Let 〈…〉 the glory of God 2 The good and edâ—fiâ—ation of our brethr n 1 Cor. 14 2â— Let all bee done to edifying yea â—â—king their profit in some 〈…〉 own Then 2 â—inding the action good spoyl it noâ— by ill handling The right manner of doing a good actiâ—n in three things Secondly Iâ— by examination wâ—◠〈…〉 â—â—tions good in themselve 〈◊〉 us in circumstanâ—â—â— and â—â—ds wâ—e must bee carefull 〈…〉 not good â—â—â—ons by ill handling but in 〈…〉 do good actionâ— well aâ—d to 〈◊〉 matter adde a good manner of doing Now the right manner of doing a good aâ—tion well standâ—â—h three things To undertake thâ—m holily To do them sincerely And to finish them humbly The first iâ— when wee begin them with prayer For as in all matterâ— small and great wee are to take counsel at Gods mouth so wee are to beg leaâ—e and blessing at 〈◊〉 secretly to our selves without which nâ—thing is sanctâ—fied unto it Tâ—â— second is when wee do things sincerely as in Gods sight with a good 〈◊〉 and keeping good conscience that a man if hee bâ—â— questioned in any 〈◊〉 may bee able to say with Abimeleâ—h Gen. 2â— 5 With an upright heart aid I this thing And whatsoever may befall him for well-doing hee may appeal to God with Hezekiah Isa 38.3 and say Lord remember that I have walked uâ—rightly before thee The third is when in effecting all our bâ—st action◠〈◊〉 labour to see our defects and wants and mourn that wee â—â—â—ther do that wâ—e should do not in the manner wee should Whâ—râ—of there will bee thâ—â—â— notable fruits 1 This will breed and nourish humiâ—iâ—â— It will drive 〈…〉 Christ to get a covering 3 It will make us ascribe all the glory of our a tions to God of whom wee have not onely all the power but eveâ— the will and purpose Phil. 2.13 For it is God that worketh in you both the will and the deed according to his good pleasure CHAP. XVII Rules to carry works of Mercy wisely IF our actions concern others then they bee works either of Mercy Rules for works of mercy 1 Mercy must pâ—â—câ—ed from faith and love or of Justice For works of Mercy much wisdome is required and that is shewed in these particulars 1 See thy charity come from a good ground namely from a heart qualified with two graces 1 Faith For whatsoever is not of faith is sin Rom. 14.23 Thou must first give thy self to the Lord and then to his Saints 2 Cor. 8.5 Thy mercy must issue from the sense of Gods mercy in Christ to thine own soul apprehended by faith in Jesus Christ Joh. 15.1 Bring forth fruit in this vine 2 It must proceed from love Works of mercy must come from the fountain of a merciful heart Rom. 12.8 Hee that distributeth let him do it of simplicity that is out of meer compassion not out of any by aâ—d sinister respeâ—ts For if I feed the poor with all my goods and want love it profiteth mee nothing 1 Cor. 13. The reason is because the Lord looks more at the affectiâ—n than the action Whence many not giving out of a tender heart sympathizing and fellow-feeling their brethrens misery lose both thâ—ir gift and reward What comfort or help is in that work of mercy which iâ— wrung out by importunity or by strength of law or for shame lest a man should bee noted or by terror of conscience when a man would heal the gripes of a galling and accusing conscience by giving away at his death a little ill-gotten goods to the poor which were none of his to
give but to the right owners or when out of desire of praise or out of superfluity when a man knows not else what to do with his wealth but some must have it If out of any of these respects all is lost 2 Concerning the right subject of works of mâ—rcy Do good unto all 2 The subject of mercy â— In general all Eccles 11.1 but especially to the houshold of faith Gal. 6.10 To all viz. the poor that are noâ— able to recompence us not looking for recompence of man but casting our bread upon the waters where thâ—re is no likelihood of ever reaping it again And to all even our enemies who stand in need of us and such as usually do and will recompence our good with evil Rom. 12.14 Matth. 5.44 And good reason For first all have our flesh Isa 58.7 For four Reasons from which wee must not hide our face 2 All have Gods image on them which wee must not refuse 3 Hereby wee shall bâ—e likest to God who doth good to all and to us being enemies and attain the most difficult practice of the Law 4 Wee shall hereby master the corruption of our own heart which lusteth after revenge and perhaps over-master the malice of our adversaries at least make them inâ—xcusable But espâ—cially to the houshold of faith Because here is Gods image renewed â— In special the faithful here is one of the blood and kindred of Christ And if the good Samariâ—an was commended for mercy shewed to a stranger how much more will the Lord Jâ—sus accept that which is done to one of those little ones that beleeve in him as done to himself Mat. 25.45 3 Concerning the matter of mercy 3 The matter of mercy 1 To the soul The greatest mercy wee can shew to any is toward their souls which stands in instructing the ignorant in counselling the weak in forgiving â—ffenders in admonishing or correcting him that erreth comforting distressed consciences and confirming them that are in good wayes This therefore must bee observed in all corporal mercy to ioyn spiritual labouring in all the other the good of this and especially to pray for such mercies from God for them as neitheâ— wee nor other men can minist r unto thâ—m And though that bee to bee done yet the other also must not be left undone but wee must bee merciâ—ul to the outward man of our brother in giving lending freely cloathing feeding visiâ—ing 2 To the body protecting from violence c. For this is mercy actual and acceptaâ—lâ— fitted to that rule 1 Joh. 3.18 that wee shew mercy not in word and tongue but in deed and in truth This age aboundeth with mouth-mercy which is good cheap but a little handfâ—l were better than a great many such mouthfuls 4 The measure of it to our ability 4 Coâ—cerning them measure of our mercy Wee must bee merciful in the highest degrâ—e that wee can get our hearts unto and bee as like our heavenly Father in mercifulness as may bee This rule is 1 Cor. 1â— 2 that every mâ—n lay up and distribute as God hath prospered him that is according to his abâ—lity Gal â— 7 For hee that sows sparâ—ngly shall reap sparingly Doubtless men would not bâ—e so niggardly and sparing if they knew that what is mercifully bestowed Manus pauperis Chrâ—sti g zâ—phylacium is safest kept the bosomes bellies and mouthes of the poor is the best treasury to lay our goods in and if wee expected to reap after the measure of mâ—rcy at the last day wee would more liberally sow Hos 10.12 Yea a poor man may bee bountiful in a little which was the commendation of the poor widow for her two mites Luke 20. 5 The manner of shewing mâ—rcy 1 Seas nably 5 Concerning the manner of shewing mercy First It must bee donâ— seasonably and speedily when need is Prov. 3.28 Say not unto thy neighbour Go and come to morrow if now thou have it with thee For thou mayest bee cut off from the opportunity or that from thee bâ—sides thaâ— thou omittest a present duâ—y which is enjoyned Gal. 6.10 While wee have time let us do good And life is very uncertain Secondly It must bee done cheerfully God loves a cheerful giver 2 Cheerfully 2 Câ—r 9.7 Nâ—t groaningly or grudgingly as if every penny were too much as many pinch-pennies who have pounds enough for any lust or pleasure do part with pence to the poor Saints as from their joynts or eyes 3 Wisely Thirdly Iâ— must bee done wisely True mercy is dispensed by judgement It spares not where God will punish as Sauls cruel mercy A glass for Magistrates whose remisness can swallow any thing and punish nothing neither drunkennâ—ss nor prophanation of the Sabbath nor swearing nor inordinate walking It is no mercy out of extream necessity to releeve strong Rogues wandring beggats and able idle persons but rathâ—r to punish and râ—dress them nor to keep hospitality for Drunkards Gamâ—sters and riotous persons but a good man is merciful and measures his affairs by judgement 4 Constantly Gal. 6 9. Psalm 112.5 Fourthly Mercy must bee shewed constantly accâ—rding to the precept Bee not weary of well-doing Let not the springs of our compassion bee ever dried up as wee would never have God weary of doing us good 5 Humbly Fifthly Wee must not rest or rejoyce in any work of mercy as meritorious but in the acceptance and covering of it saying when wee have done all we can Wee are unprofitable servants CHAP. XVIII Rules for Works and Actions of Justice In first The Ground Secondly Moderation IN all our civil conversation with men see that our external righteousness Rules for works of Justice flow from inward piâ—â—y Gâ—d in the mâ—ral Law hath coupled the two Tables as the upholders one of another Thou shalt love the Lord thy God and thy neighbour as thy self Wee must love man in God and for God Christ 1 Concerning the ground aimed at boâ—h in the work of our redemption that wee should serve him in righteousness as well as in holiness all our dayes Luke 1.75 Civil righteousness abstracted from piety is Pharisaical and unfruitful Give to Caesar Caesars and to God Gods 2 Concerning moderation of Justice Never stand so upon strict justice 2 Concerning moderati n of Justice but that sometimes for peace wee must depart from our right according to the precâ—pt Phil 4. verse 5. Let your equal minde be known unto all men And the practice of our Saviour Christ Matth. 17.27 who needed not nor could have been compelled 〈◊〉 pay toll but to cut off occasion of offence and contention hee departs from his rightâ— and pâ—yes it hee might have said it is my rightâ— and I will stand upon it and will not losâ— my freedome And mâ—n think they say well if they dâ—mand but their right But our Lord for our example departed from his right and accounted
being of no Religion cannot bee at leasure to give it hearing But wee have seen it to be no novelty to the Spirit of God every where charging it upon us nor to the godly guided by his Spirit who can neither bee idle nor unfruitful in the work of the Lord. Object 6. I like such as can bee so strict and I could wish so to bee but then I must part from the pleasure and joy of my life For this continual watch and circumspection is full of melancholy and uncomfortable it hinders neighbours from sports and merriments breaks off good company and makes the husband and wife often look heavily one upon another and besides I should lose some profits and customers and wrong my estate by neglecting it Answ 1. This is a clean contrary judgement to Gods Spirit Prov. 3.17 Her wayes are the wayes of pleasures Gods wisdome ordering the wayes of man brings true joy and pleasure For is there no joy in God in his word Psal 19. Joh. 16. which was wont to bee as sweet as the hony-comb nor in the Spirit of God which is called the Comforter Is it such a thing of heaviness to live with God Alas What is such an heart made of 2 What delights do wee call men from but such as are carnal foolish perishing and unlawful is stollen waters so sweet and savoury to corrupt flesh the forbidden fruit which a Christian should neither touch nor taste and happy hee were if hee never saw it 3 There is no sorrow in godly life but all the sorrow of Gods servants is that they cannot bee more godly Lay this for a ground that God is thy chief delight and no man may bee so moderately joyful as thou 4 For pleasant companionship thou losest no good company but exchangest for better thou hast now fellowship with God union with Jesus Christ the inseparable presence of Gods blessed Spirit the attendance of the Angels the communion of the Saints the benefit of their prayers comfort and example This is a pleasant thing for brethren in the faith to live together in unity And what true joy is therein the company of Gamesters Drinkers Swearers riotous or idle persons who are never merry unless they bee mad and never glad but when they have driven away the remembrance of God 5 As for the loss of any part of thy estate trust God on his word Prov. 3.16 In her right hand is length of dayes and in her left hand riches and glory Never did true piety weaken any mans estate but godliness hath been the true and constant gain this makes a small portion sweet and precious and intails a blessing upon it when it passeth into the hands of our posterity after us CHAP. XXXV Marks of a man walking Circumspectly AND seeing most men beguile themselves with the goodness of their present course and esteem a civil life and external honesty Marks of a circumspect walker not onely unblameable enough but justifiable and sufficiently commendable Bee it known to them that if they examine not the goodness of their course by this Doctrine they are far from Gods approbation whatsoever they may conceive of themselves In which examination I will help them with a few notes and signes of a Circumspect person by whose wayes as by a right line they may both see the crookedness and at length begin to straighten the obliquity of their own 1 A circumspect man watcheth all occasions for his own good and advantage and if they bee offered slips them no So a circumspect Christian looks round about him and thinks it not sufficient to take occasions of grace and well-doing being offered but will seek them How might every moment of our lives make us more stored with grace than other if wee would seek occasions of good to our selves What a rich stock of grace might wee have attained How rich in good works How should wee have furthered our reckoning 2 A circumspect man looks round about him and so ordereth his many businesses as one hinder not the other but all may go forward and so saveth one commodity as another bee not lost or lye in hazard So a circumspect Christian casteth his occasions as seeing every Christian duty is enjoyned him hee hath respect to all Gods Commandements Duties of piety shall not justle out civil duties nor civil duties eat out duties of piety but as â—ne hand helps another so one table shall further the other one calling forward another yea hee looks to the thriving of all his graces Hee will walk very humbly before God but so as hee maintain his joy in God His moderation shall not damp his zeal his zeal shall not out-run his knowledge His providence shall not lessen his faith nor his faith destroy his providence His love with mens persons brings him not into love with their sins and his hatred of their sins impeacheth not his love of their persons His righteousness to men hindreth not his mercy neither doth cruel mercy withstand or thrust down needful justice Thus hee is busie in maintaining all his graces all of them beeing of great use and all of them flowing from the same Spirit 3 A circumspect man will bee sure not to disadvantage himself by his words but will speak to his own profit So a circumspect Christians words make for his own best advantage Hee will speak for Gods glory for good men Gal. 4.6 and good causes Hee will bee sure to profit himself and others with gracious and Religious speeches and bee silent where fruitful speech will not bee heard Exercise to good speeches brings a dexterity and readiness of well-speaking to which every Christian is exhorted Col. 4.6 Let your speeches bee gracious alwayes and powdered with salt that yee may know how to answer every man 4 As a wary and circumspect man proves a good husband for the world so circumspect Christians are the best husbands for their souls Such a one hath wisdome and will to increase his estate of grace by every thing and thinks himself then truly rich when hee thrives in the best Commodities Hee conceives himself rich not when hee hath things about him to leave to his heirs but when hee hath his Wealth personally in himself and for himself such Wealth as hee carries to Heaven with him A circumspect Christian will not win the whole world with the losse of his own soul which is nothing but to make his heirs happy in his own eternal misery A circumspect Christian is not so careful to heap up gold as good works in abundance and by works of Mercy and Love hee makes himself Bags that waxe not old a Treasure in Heaven that can never faile where the Theef commeth not not the moth corrupteth Luke 12.33 A circumspect Christian is not so careful for the soyling tilling and sowing of his ground the mounding of his Pasture the weeding of his Field the pruning of his Trees the feeding of his Cattel as in fencing