all other mens And here is to be observed a plain difference between Christs anointing and all mens besides For whereas all other shadowed anoyntings were imperfect and some had more gifts bestowed and some lesse but none all nor all in one degree Christ was perfectly anoynted and even in his Human nature was adorned with gifts without measure for God gave not him the Spirit by measure Joh. 3.34 and not only with gifts but all gifts in the highest degree above all his fellows Psal 45. men or Angels in none of which ever dwelt the fulnesse of the God-head bodily as it did in him Coloss 2.10 2 Whereas all other received gifts only for themselves and could not by their gifts make others Kings as they were or Priests or Prophets Christ was so anoynted with the Holy Ghost and with power that he could impart his gifts to others in such manner and measure as they might become like unto himself that look as the oyl which was poured out upon Aarons head run down by his beard even to the skirts of his garment and so sweetned his whole body even so such abundance of grace was poured as out of a full horn upon Christ the head of his Church as it distilleth from him to the sweetning and perfuming of all his body to make the same acceptable in the sight of God This the Evangelist expresseth Joh. 1.16 Full of grace of truth and of his fulnesse we receive grace for grace Coloss 2.10 In him dwelleth the fulnesse of the God-head bodily and yee are compleat in him Quest But when was Christ thus anoynted Ans The anoynting of Christ is two-fold 1 In respect of his gifts and with these he was anoynted by the very union of his two Natures into one Person in the Wombe of the Virgin from the first moment of his conception for being admirably conceived by the Holy Ghost his Humane nature was anoynted by the Divine uniting it self thereunto 2 In respect of his calling to the exercise of those gifts and this was then compleat when in the thirtieth year of his age at his Baptism he was solemnly inaugurated by a voyce from Heaven by the opening of the Heaven and the descending of the Spirit of God in a visible shape abiding upon him not that be wanted the Spirit before but that herein as in the former respect also a main difference might be put between his and the anoynting of all that went before who neither were anoynted in the Wombe nor by the union of the Deity nor by any other than material oyl whereas hee was anoynted with the Holy Ghost lighting upon him And this was that which was prophesied before of him Isa 61.1 The Spirit of the Lord is upon me because hee hath anoynted me that I should preach c. In the exposition of which place when Christ begun his Ministery in Galilee he said This day is this Scripture fulfilled in your ears Luk. 4.17 Hence we learn None can bee capâ—â—le of the Office of a Redeemer or Mediator but Châ—ist because none was so anoynted as he 1 That Christ was and is an all-sufficient Saviour and Redeemer for being to this purpose anoynted with the Holy Ghost and with power he cannot but be able fully to work and absolve the work of mans redemption This is not a work to be committed to any King or Emperour nor the greatest state and Potentate in the earth no nor to any Angel or Archangel in Heaven none of these are fit for it because none are capable of this anoynting with the Holy Ghost and with power but hee alone who therefore is able to subdue all the Devils of Hell though they come rushing upon him all at once to overthrow all the armies of Hell Sin Death and Damnation assaulting himself and members with all their might and force in a word able to make his enemies although principalities and powers never so mighty and never so cruel his very foot-stool 1 A greater King than Salomon is here who not only can tread down his enemies but give us strength also so to doe who not only can give us Laws but of his fulnesse grace to keep them God hath anoynted him King and set him upon his Throne and endued him with rare Gifts fit for government in all which regards wee owe unto him simple and absolute obedience 2 A farre more excellent Priest also than Aaron is here he is not anoynted to offer the bloud of Bulls or Goats but to offer himself a sweet smelling Sacrifice and that not often but once for all Heb. 8.6 neither doth he offer only this sacrifice but by this spirit and power with which he is anoynted he applieth it to his Church neither need he offer for himself as they because he was a holy harmlesse and undefiled High Priest Heb. 7.26 neither doth he only pray for his Church but meriteth also to be heard is never denied neither ever dyeth but liveth for ever to make intercession for them vers 25. 3 A more famous Prophet than Moses is here anoynted he was but a servant in the house this is the Son Moses was but the Instrument this is the Author of the word he delivereth Moses could teach but the ear this Prophet teacheth the heart Moses was a Minister of the outward Circumcision this Circumciseth or rather baptizeth with the Holy Ghost and with fire let not us therefore despise him that speaketh from heaven for if they escaped not which refused Moses that spake on earth much more shall not we escape if we turn away from him that speaketh from heaven Heb. 12.25 And can we want reason 1 In his anoynting we are commanded by a voyce from Heaven hear him Mat. 17.5 2 He delivereth the whole will of his Father we shall therefore be perfectly taught if we hear him 3 We may safely rest in his Doctrin because with him are the treasures of wisdome 4 In a word hee hath only the words of life everlasting and whither should we goe Joh. 6.68 Secondly hence we learn That seeing every beleever is anoynted with Christ Every Christian must partake of Christ his anoynting and in Christ we must all be careful to find this holy oyl running down from the head upon us the members 1 Joh. 2.27 The anoynting which yee receive of him dwelleth in you And indeed our very name of Christians putteth us in minde that we must have our measure of that oyl of grace which was poured on Christ without measure so as if we carry the name and title of Christ wee must see that the nature and gifts of Christians appear in our lives Revel 1.6 hee hath made us Kings and Priests unto God And it was long before prophesied of the Church of the New Testament that the sons and daughters of it shall Prophesie Joel 2.28 and all this by vertue of this anoynting Adde hereunto that Christ is not perfectly anointed till his Church bee for Christ
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
distinguish between being tempted and being led into temptation in our Saviours sense the former is a work of Gods mercy to try exercise or chastise any of his Children the latter is a work of Justice in which God leaves a man to himself so as the temptation is prevailing against him Now wee pray onely against the latter which is to bee left and so overcome in temptation neither doth God so lead us into temptation but to make us in the end more than Conquerors so as still wee may bid Temptations welcome and with cheerfulness submit our selves unto them Vse 3 In every tryal see that the Spirit lead thee for this is a sure ground of comfort and hath assured hope in it of a good end Christ was not led into temptation by private motion neither did hee thrust himself unto it no more must wee rashly run into or pull dangers upon us or through presumption object ourselves unto temptations if wee do Wee must not thrust our selves into tryals but expect the leading of the spirit wee must needs fall and cannot expect safety because wee tempt the Lord and provoke him to with-draw his Fatherly protection from us whereas there is no danger in following the leading and guidance of the Spirit Many a man is of so strong a faith that nothing can harm him hee is for all courses and all companies But how can a man bee safe where Satans throne is Peter thought himself strong enough to go into the High-Priests Hall but hee found in the end it was no fit company for him Others through vain presidence of Gods protection run in times of contagion into infected houses which upon just calling a man may but for one to run out of his calling in the way of an ordinary visitation hee shall finde that Gods Angels have commission to protect him no longer than hee is in his way Psalm 91.11 and that being out of it this arrow of the Lord shall sooner hit him than another that is not half so confident Others are bold-hardy to set upon the Devil in his own holds they dare enter into and lodge in houses given up by God to the Devils possession which is if it bee out of ones lawful Calling to cast a mans self into most probable danger for whereas wee ought to use all good and lawful means for the preventing of imminent danger this is to seek danger and hurt and commonly they that seek it justly find it The issue of such presumption wee may see in the sons of Sceva Act. 19.16 who took upon them to do as the Apostles did namely to name Christ over those that were possessed but the Devil seeing their want of calling thereunto ran upon them and overcame them so as they fled out of the house naked and wounded Others through temerity and rashness bring on themselves much woe who follow the motions of their own spirits in their courses and never or seldome consider whether they have Gods Spirit before them or no they look not for warrant out of Gods Word in the things they do or speak they begge not Gods direction and assistance they spy not in what ambush Satan lyeth what advantages hee easily taketh and so for want of Christian watchfulnesse lay themselves open to many evils and dangers wherein they can meet with no great comfort because they cannot say with a good conscience Lord thou hast led mee into this estate but rather I have cast my self into this danger If therefore thou wouldest finde comfort in troubles keep thee in thy way that thou mayest never bee without the leading of the Spirit Three notable effects from assurance of the spirits guidance in trials and then this will bee the issue 1 Being led by the Spirit thou wilt follow willingly thou wilt lay aside all reasonings excuses and delaies as Christ did hee murmures not delaies not doth not first return to Nazareth bids not his Parents and friends farewel consults not with flesh and blood but was driven out with a strong motion ot the Spirit This is the same free Spirit which dwelleth in the hearts of Christians hee leads them too and they obey and follow Abraham follows him from his own Countrey and Moses into Egypt 2 If thou see the Spirit leading thee thou shalt not faint under the Cross no not when thou lookest upon the greatest danger that can be threatned because the other eye is upon the Spirit which helpeth thy infirmities and according to the measure of affliction ministreth a sound measure of comfort 1 Pet. 4.14 therefore the Saints rejoyce in affliction because the Spirit of glory and of God resteth upon them A valiant Captain leading the way incourageth the most timorous souldier to follow with courage and resolution So this Spirit which leadeth is a spirit of strength and of power not in himself alone but supplying with new strength those that give up themselves to bee led by him 3 If thou see the Spirit leading thee into tryal it will keep thee from seeking to winde thy self out by any unlawful or unwarrantable means thou wilt follow him to bee led out by him as well as thou wast led in by him thou wilt wait his leisure for the removal of thy Tryal in whose good pleasure it lyeth most seasonably to deliver thee This is often the reason why God giveth his children to bee led by the Spirit to try whether they will abide with him in temptation or no. And those who will shift themselves out of trouble by lying swearing and the like or avoid crosses and losses by wicked means as poverty by breaking the Sabbath sickness by sorcery and witchcraft what spirit soever led them in certainly the evil spirit hath led them out the remedy is worse than their disease and their escape is made only by breaking the prison Vse 4. As Christ was led by the Spirit in all his course of life so should Christians for as many as are the Sons of God are led by the Spirit of God Rom. 8.14 So the Apostles in their Ministry went hither and thither stayed or departed preached and prophecyed by the Spirit They were forbidden by the Holy Ghost to preach the Word in Asia and Bithynia Act. 16.6 7. 21.4 certain Disciples told Paul by the Spirit that hee should not go up to Jerusalem And it is the duty of all true Beleevers to resign themselves in subjection to Gods Spirit Quest How shall I know when I am led by the Holy Ghost Answ By these rules 1 Gods Spirit works in and by the Word therefore if thou enquirest in every thing what is the good and acceptable wil of God Three rules to know a mans self led in every thing by the Holy Ghost Rom. 12.2 thou art led by the Spirit 2 Discern his guidance by the mortification of the deeds of the flesh for the life of the Spirit is opposed to the life of the flesh Rom. 8.13 Therefore
to carry our selves Nunquam minus solus quam cum solus as we may say with Scipio Wee are never less alone than when we are most alone and with our Saviour Joh. 16.32 I am not alone the Father is with me The faithful need never bee alone because they may ever be in conference with God then may they goe close to God and sharpen their prayers and meditate on his Word and VVorks to fit them better for their callings then may they enlarge their hearts to God in confessions and praises and thus he that is led by the Spirit into these solitary places is in safety because as the hills compass Jerusalem so doth the Lord his people while they are in his service thus shall Satan bee most disappointed who while hee hopes to make our solitariness his advantage wee shall by it draw nearer unto God and bee set so much the more out of his reach 4 Directions for solitariness Directions for solitariness 1 VVatch the benefit of time to spend it best in musing upon heavenly things and enjoy the sweet liberty of conversing with God 2 Know that no time must be spent in roving and ranging thoughts but must be redeemed from evil and unprofitableness and therefore choice must bee made of objects presented and as little time as may be spent in worldly and indifferent things and then with as little delight as may be Holy wisedome is ever diminishing the love of earthly things 3 Consider the danger of sin in thy solitariness when fear shame witnesses and counsellers are removed and that there are no open sins which are not secretly first hatched and warped and therefore if we muse on any sin let it be to overcome it and beware of secret allurements 4 Consider the slipperiness and business of the heart which is a wandring thing like a Mill ever grinding ever in motion still setting us on work with more Commandements than ever God did and therefore giving it leave to muse we must the better watch it To be tempted of the Devil This is the fift circumstantial point namely the end of Christs going into the wilderness Here consider two things 1 The Author of the temptation the Devil 2 The end it self to be tempted of him The Devil that is a wicked spirit the Prince and Captain of the rest as we may gather out of Matth. 25.41 A wicked spirit not by creation but by defection Full of wickedness whence Elimas the Sorcerer is called the child of the Devil Act. 13.10 because he was full of deceit and wickedness Full of malice a red Dragon full of poysons seeking nothing but destruction Full of craft an old Serpent more crafty than all the beasts of the field Full of power called the Prince and God of the world and the power of darkness the strong man keeping the hold Principalities powers c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trajicio calumnior and signifies an accuser calumniator or slanderer having his name from his continual practice For so he is called the accuser of the brethren which accuseth them before God day and night Satan accuseth man 1 To God Rev. 12.10 and no marvel seeing he durst accuse God himself as an envier of mans happy estate and careless of Christs estate here But especially he accuseth 1 Man to God as he did Job that he served God in Hypocrisie and upon affliction would curse him to his face chap 1. vers 9. 2 Man to man 2 To man stirring up strife and contention from one against another and by this means he worketh effectually in the children of disobedience Ephes 2.2 VVhere strife and envying is there wisdome is sensual and devillish Jam. 3.15 An example hereof wee have in Saul who when the evil spirit was entred into him all manner of accusations came against innocent David and were received that he was a Traytor and one that sought Sauls life c. 3 Man to himself 3 To himself when he hath drawn a man to many loathsome sins then he stretcheth them beyond all the measure of mercy aggravates Gods justice extenuates his mercy and all to bring the Sinner to despair Thus he accused Cain Achitophel and Judas whom hee brought to confess their sin but to deny Gods mercy Whence note 1 The miserable estate of wicked men that serve such a Lord and Master as the Devil is Satan◠best wages to his most diligent Servants who in stead of standing by them for their diligent service will stand against them to accuse them to God to men to their own Consciences will reckon up all their faults and deprave whatsoever was best intended While he can draw them along in his service hee will lye close like a crafty Fox and Serpent in one corner or other to devour their souls but afterwards will terrifie them and roar like a Lion on them setting in order before them the villanies to which he himself tempted them crying out on them as damned VVretches and making them often cry out so of themselves even in this life and for ever in the life to come And yet alas he is the Prince of this World to whom generally most men yeeld their subjection and homage yea the God of this world to whom men offer themselves and whatever they have or can make in sacrifice yea men sell themselves as slaves and bond-men to be ruled at his will How should this one consideration move men to get out of his power and out of the service of sin and come to Jesus Christ who is meek and merciful one that covereth sins acquitteth and dischargeth one that answereth all accusations and crowneth our weak endeavours which himself worketh in us in such sort as a cup of cold water shall not goe unrewarded 2 Note how expresly Satan hath stamped this quality as his own mark upon his Children who so lively resemble him as that they have his name also given them Tit. 2.3 and 2 Tim. 3.3 and 1 Tim. 3.11 For how quick and nimble are men to goe between man and man with Tales and accusations to cast bones of enmity Sometimes charging men openly or secretly with things utterly untrue and false as Ziba dealt with Mephibosheth 2 Sam. 16.3 sometimes blazing infirmities which love would have covered sometimes aggravating with vehemency of words facts or speeches which charity would give a favourable construction unto as Doeg pleaded against Ahimelec 1 Sam. 22.9 sometimes depraving the truth by adding to mens speeches and this cost Christ his life his enemies adding I will destroy this Temple and make another in three days made with hands or diminishing it by concealing that which might make for a man All which are Satanical practices who being the Father of Lyes would chase all truth out of the world Let all Gods Children labour to express Gods Image 7 Rules or means against false accusation in hating this hateful
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
stake Secondly of the company of Christ and how he was attended Mark addeth that circumstance chap. 1. vers 13. He was also with the wilde beasts VVhich is not to be passed without use because the Spirit of God pleased to record it The Popish VVriters say that the cause hereof was that the wilde beasts should come and doe homage to him their Lord as they did to Adam But this is a devise of mans brain for although Christ deserved honour and homage from all Creatures men and Angels yet this is not the time and place to receive it yea they forget that Christ went into the Wilderness to be humbled in a special manner Besides the text mentioneth other business wherein Christ was for those forty days imployed as in the next branch wee are to hear Why Christ was with wilde beasts Four Reasons But the true and proper causes were these 1 To shew what kind of wilderness this was namely not such as that in which John preached of which there were many in Palestina which were distinguished by their special names as the Desert of Judea of Ziph of Maon c. and such as were not altogether desert and without people or incommodious for men to dwell in but were here and there inhabited But this Desert wherein Christ was tempted not noted by any addition but the Desert was remote from all company of men and full of wilde beasts by which it is plain it was unpeopled and had no inhabitants but the wilde beasts If any ask which Wilderness it was I answer it is not determined in the Scripture but it is not unlikely but it was that great VVilderness in which the Israelites wandred fourty years called by eminence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Wilderness And we know that there were some figures which might shadow the temptation in this place as Exod. 17.7 it is called the place of temptation Massah and Meribah because of contending and tempting the Lord here the Lord was contended with and tempted Again Exod. 16.4 this was the place wherein the Lord shewed them that man liveth not by bread alone but by every word that proceedeth out of the mouth of God compare it with Deut. 8.3 This also was the VVilderness in which Moses and Elias fasted forty days and if it were not the same it must needs bee figured by it But it is no Article of Faith to be stood upon or contended about 2 This circumstance of History is added to shew how helpless Christ was without all help and comfort of man where hee could look for no succour from any earthly creature or worldly means nay all the means against him 3. To shew that his power was so much the more manifest in that when Satan had him at the greatest advantage and all the means set against him yet he goes away victor and that none could share with him in the praise of the victory but it belonged to him of all the seed of women 4 To shew the power of the Son of God who could live peaceably among the wilde beasts who if he had been a common and weak man had been certainly eaten up of them Quest How could Christ live peaceably and safely among the wilde beast◠Ans VVhen Daniel was cast into the Den the Lions spared him but not through the disposition of their nature for presently their devoured his enemies but the text ascribeth it to two causes 1 To the Angel of God that stopped their mouthes 2 Because he beleeved in his God which besides the faith whereby he was justified was even a faith in the miracle by which hee was strengthened at this time But I take it another reason may bee given of Christs peaceable converse among the savage creatures namely because hee was endued with the perfect Image of God and they did acknowledge him as their Lord even as they did Adam before the fall which is a special priviledge of the state of innocency Hence observe 1 That wicked men are worse than brute beasts Christ hath more peace among wilde beasts than among wicked men they will not acknowledge Christ when the wilde beasts will Christ shall have no peace among them If he come in Judas his hands he will betray him the Jews will accuse him Pilate will condemn him the common sort will beat and buffet him the Souldiers will crucifie him A great deal more security shall he find in the VVilderness among wilde beasts than in places inhabited by wicked men And the reason seems to bee that the higher the fall the greater the wound the Devil falling from such a height of glory is most desperately wicked against Gods Image especially in his Son wicked men falling from a blessed estate of holiness and renewed reason are desperately malicious too so as the poor creatures in their proportion retain more goodness in their nature than man doth in his they still serve God in their kinds man still rebelleth they fell from subjection to man but man from subjection to God Vse This should both humble us to see the little good that is left in our nature and also urge us to seek the renewing of it And it should terrifie wicked men who resisting Christ in his word members graces yea persecuting him in his Saints shew themselves more savage than the Creatures the wilde beasts will acknowledge him that doth him good but the wicked man spurns against him Daniel was more safe among the Lions than his enemies and David was compassed with ramping Lions Psal 22.13 Note 2. This affordeth us a ground of comfort that when the state of the Church is afflicted led into the Wilderness environed with men for their dispositions as wilde and fierce as Tygres Lions Leopards Cockatrices for so natural men are described Isa 11. yet it is in no worse state than Christ himself once was and as Christ was in the midst of wilde beasts and was not hurt so shall his members be they may be molested and afraid of danger by them yea assaulted and slain but not hurt If the Spirit lead thee into the Wilderness as hee did Christ thou mayest bee secure if for good conscience and Gods religion thou beest set upon thou shalt not bee hurt as the Martyrs were not Note 3. In that our Saviour now is safe enough when all the means of safety and comfort are set against him we must learn to depend upon him if we shall come into the like case when we have no way to help our selves all means fail nay all means are against us Christ as able to defend us as himself both from wilde beasts and Devils like so many wilde beasts about us then he is able to succour us as he was to defend himself alone not only from the rage of wilde beasts but furious Devils And this is the true trial of faith when we have no means yea when means are against us It is an easie thing to trust God upon a
either in one calling or the other as much blessing as they seek they have So what other reason can bee given that many lingring evils and want of Gods blessing is in so many families but because men omit the chief means of procuring the one and repelling the other Men think they have nothing to do with this duty but when publike authority enjoyns it and that it is onely the fault of Magistracy it is so out of use as though every Master of a family were not a Magistrate and Bishop in his own house or as if that were not a means for private blessings which is so mighty for publike Oh deceive not thy self that which thou canst not do publikely thou maiest do in thine own house and therefore if thou wantest any grace or blessing blame thine own idleness that seekest it not in Gods means Vse 2. This should move us to perform so needful a duty as this is Motives to fasting 6. and thereunto to consider of these reasons 1 Consider the Promises that are made and have been made good to fasting and fervent prayer Remember that one example of good King Jehoshaphat against whom came the Moabites Ammonites and they of Mount Seir whereupon hee proclaimed a fast throughout all Judah and prayed earnestly 2 Chron. 20.2 17. and before they had ended their Prayer the Spirit of the Lord came upon Jahaziel a Levite who by the Spirit of Prophecy foretold the victory saying Yee shall not need to fight in this battel O Judah and Jerusalem Fear yee not but to morrow go out against them and the Lord will bee with you and so it came to pass for the enemies slew one another and the Jews gathered the spoil and returned and praised God in the valley of Beracha that is of blessing so called ever after 2 The ordinary prayers of Gods children have prevailed much and much more can their fasting and prayer bring greater blessings When Peter was in prison sleeping between two souldiers the night before he should bee brought out to death being bound with two chaines and the Keeper before the door watching the Prison at the ordinary Prayer of the Church an Angel smote Peter saying Arise quickly and his chains fell off and hee was delivered Act. 12.5 much more can Extraordinary Prayer joyned with fasting prevail 3 Many things are not obtained but by that prayer which is joyned to fasting Matth. 17.14 this kind of Devils is not cast out but by prayer and fasting that is by a most fervent kind of Prayer to which fasting is joyned as a whetstone to sharpen it and set an edge on it Some things as those that are pretious cost a greater price and some sutes must bee obtained of men not without long and instant supplication so here many things are long sought by ordinary prayer which being extraordinary favours might by extraordinary prayer have been sooner had 4 God hath rewarded the wicked who have used this Ordinance in Hypocrisy and much more will hee those his servants that use it in truth 1 King 21.21 Ahab fasting for the destruction threatned by Elijah humbled himself and this fast of his not joyned with true repentance but onely kept in the outward ceremony in abstaining from meat in sackcloth and giving some testimony of outward sorrow was not unrewarded but obtained a reprieve of the execution of the sentence till his Sons dayes How much more respect shall wee obtain of God if wee joyn to the outward fast the inward graces of humility repentance faith and fervency 5 Were this exercise in request sometimes in families it would prevent many judgements and many sins the procurers thereof in governours children and servants as adultery fornication drunkenness swearing riot and prophaneness these might bee kept out as well as cast out by this means and unspeakable were the good that might hereby be procured as release from many evils life health c. 6 We have the example of the Jews who besides all other moveable fasts upon special occasion must have one set fast in a year Levit. 16.29 1 Because many great sins of all sorts might be committed in a year for which they needed to be humbled 2 Once a year God might shew some tokens of displeasure publick or private that they might know that once a year they had cause to be humbled Obj. That was a Ceremony Ans The day was not the thing the equity of which binds us as well as them because the ends and causes bind us And in the Gospel wee have the example of John and his Disciples who fasted often and Christs Disciples must fast when the Bridegroom is gone and causes of mourning come Beside these we have sundry other motives to religious fasting as 1 Shall Christ fast for us and not we for our selves 2 Shall the Pharisees fast twice a week in hypocrisie and wee not once in our lives in sincerity 3 Can we cheerfully betake us for our bodily health to fasting diet or abstinence so long as the Physician will prescribe and will we doe nothing for our souls health 4 Can worldly men for a good market fast from morning to evening and can Christians be so careless as to dedicate no time to the exercise of fasting and prayer to increase their gain of godliness 5 Is not this a seasonable exhortation hath not God sounded the Trumpet to fasting Matth. 9.16 when the Bridegroom is taken away it is time to fast But now 1 Sins abound as Drunkenness Pride and high wickedness and there is no more fear of Gods wrath in the Church and Land 2 The Word and Ministery is more despised than ever and less loved Preachers and Professors of the Gospel are scorned as in the days of Noah the heavenly Mannah is contemned and the contempt of it threatneth a final departure ot the Bridegroom 3 Papists increase in numbers in boldness in pride in power and are so farre from being converted by the light as they are daily more perverted and perverse notwithstanding the glorious Gospel of God and the wholsome Laws of the Land Adde unto these the swarms of Atheists Machevilians carnal and cold Protestants among us 4 Who hath not smarted in the common judgements of the Land lingring by many years in plagues unseasonable weather fires waters and the like all of them fore-runners of greater misery Who can forget the warning of Gun-powder and the present unfeelingness of it And were not these publike evils how may every one of us bewail Christs hiding of himself from our souls His gracious beams shine not on us with such comfort as they might his Word is not so fruitful in the best as it should dulness and conformity with the times creep in upon the best the Sun and Moon great Lights in the Ministry are darkned and the Starres lose their light among professors Is it not time to awake our selves if ever and to betake our selves to sack-cloth and ashes to fasting
the Jews his works hee did What a number of Devils are now in the World continual instruments of wickedness alluring and drawing men from God and goodness yea their Trade is to allure unto evil as those that draw men to strumpets and are bawds to that filthy sin so to Ale-houses and there provoke them to drink and to excess Those that draw men to ordinary gaming houses such as stir up mens spirits to revenge such as with-draw men from Gods house and good exercises such as disswade from Religion and strict courses such as commend onely loose and disordered mates for boon companions In all these the speech is true Homo homini daemon one man plaies the Devil with another All of them are plain devils incarnate tempters and as the devils company is to bee avoided so is theirs Use 5. That wee may bee most unlike unto Satan wee must bee continually provoking and moving one another to love and good works Heb. 10.24 and exhort and edify one another 1 Thess 5.11 Every Christian must by holy example and holy admonition bring one another forward in goodnesse if they bee weak to confirm them if slow to provoke and quicken them if astray to revoke and recall them Hereunto consider these motives 1 Shall Satans vassals exhort and perswade one another to evil Four motives to stir up one another to good as Satan doth to evil and bee more diligent to help one another to Hell than wee to set forward Gods work and help one another to heaven 2 Consider the bonds between us and our brethren 1 The bond of nature all are one mold and one flesh and the Law of nature binds us to pitty and releeve their bodily wants and much more their souls if wee can If their beast lay under a burden thou wert bound to help it up but thy brothers soul is under the burden of sin A good Samaritan will not pass by the wounded man like the Priest and Levite but will step near him and have compassion on him 2 The bond of the Spirit which yet ties us nearer for if wee must do good to all much more to the houshold of faith this bond makes Christians to be of one body and therefore as members of one body to procure the good and salvation one of another they are children of one father brethren in Christ who have one faith one hope one food one garment and one inheritance will one member refuse to impart his help his life his motion and gifts to another 3 Consider the excellent fruit that ensueth this godly care of provoking one another to good hee that converteth a sinner from going astray shall save a soul James 5.20 and the fruit of the righteous is as a tree of life and hee that winneth souls is wise Prov. 11.30 4 Consider these dull and backsliding times full of deadnesse and coldnesse wherein wee see a general decay of zeal love delight in the Word sin bold and impudent and piety almost ashamed of her self and name Ah wee have great cause to quicken one another as Travellors will call forward the weary and faint and encourage them both to speed and perseverance and as souldiers will animate and incourage one another against the common enemy so must wee in our spiritual fight against sin and Satan The tempter is so much the more busy because his time is short and wee must bee the more diligent because the time is so dead Came to him Here may a question bee moved How Satan came to Christ being a spirit Satan cometh to a man two waies I Answer Satan commeth two waies 1 Inwardly and more spiritually and that either by suggestion troubling the heart and understanding and thus hee put into Judas his heart to betray his Lord John 13.2 or else by vision worketh upon the phantasy 2 Outwardly and corporally either by some instrument as to Christ by the Scribes Sadduces Herodians and Peter or else by himself in some assumed bodily shape Now after what manner was Christ tempted I answer Howsoever some good men think Christs temptation was onely in motion inwardly and not externally and visibly yet I think it was chiefly externally and in a bodily shape assumed Their Reasons for their opinion are two 1 Because in the words following the Devil shewed Christ all the Kingdomes of the world in a moment which to do in a corporal manner were impossible and therefore it was but in motion and cogitation But that is but to insist in the question and when God shall bring us to that place wee shall see that even this was done really and not only in imagination 2 Reason out of Heb. 4.19 where it is said that Christ was tempted in all things like us now say they our temptations bee inward by cogitations and suggestions and therefore so was his But this is much weaker than the former for if hee were in all things tempted like unto us it is plain hee was externally tempted as wee bee Adam by Sathan in the external shape of a Serpent Saul by Satan in Samuels shape and it is the general confession of witches that their spirits appear in an external shape of cats mice c. Our reasons which probably conclude the contrary for it is no fundamental point necessarily and stiffely to bee held because the Scripture is not plain in it are these Christs temptation external and in a bodily shape assumed for four reasons 1 As Satan in his combate overcame the first Adam in a bodily shape And external temptation so it is likely hee came against the second Adam in some bodily shape And that hee thus externally assaulted him by outward objects is probable by these things in the text 1 Hee spake often to Christ and Christ truely spake and answered 2 Hee said command these stones not stones in general but either offering holding or pointing at them being real stones as Mr. Calvin saith 3 He wills Christ to fall down before him and worship him even by bodily and outward gesture and citeth Scripture for his second temptation 4 He took him and led him to the pinacle of the Temple by local motion neither was the second temptation in the wilderness as the former was but in the holy City Jerusalem and on the pinacle of the Temple as after wee shall see 5 Christ bids him depart 6 How could hee hurt himself by his fall if it were onely in vision 2 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth imply a corporal access by which these temptations differed from the former wherewith hee was exercised in the forty daies of his fast for they were lighter skirmishes and lesser onsets by suggestion sent out like scouts but now hee comes in person with all his strength and thus he now came and not before 3 Some good Divines make difference between Christs temptations and his members which giveth good light in this question that whereas our temptations are chiefly inward
brought them to take their own ways as if God had quite forgotten them Abraham thought God had left him to the cruelty of the Aegyptians and that there was no way to help him but by lying and teaching his VVife so to doe also Lot was so invironed by the Sodomites as to avoyd their fury he saw no way but to offer his Daughters to their abuse and filthiness David was so hunted by Saul as hee must shift for himself by feigning himself mad An heart now cleaving unto God and resting in his assured love and providence would have waited till God had come unto it and not turned it self to carnal counsels Use This condemns their folly who judge themselves and others by outward things which fall alike to all who may see by this what spirit it is that suggesteth them It is a delusion of Satan and general in the world to make men deem themselves and others happy and in Gods favour because they prosper in the world and Gods people infortunate because the world crosseth them for the most part For 1 By this conclusion Christ himself the Son of God Outward things make neither happy nor unhappy four reasons who had all his Fathers love poured upon him should have been most hated of his Father and a most unhappy creature He was in want of house of money of friends of food the world had no malice in it which was not cast upon him and hee was not only forsaken of men but in such distress on the Cross as he complained hee was forsaken of God And yet all creatures were not capable of that love wherewith his Father loved him when he loved him least 2 Neither the testimony of Gods love nor the dignity of his Children stands in outward things nor in the abundance of worldly comforts for then the rich Glutton should have been farre better than Lazarus Abraham Isaac Jacob who for famine were glad to fly their Country should be in less grace with God than the wicked Kings to whom they went The Apostles who were the lights of the world who were in hunger thirst nakedness buffeted without any certain dwelling place reviled persecuted accounted as the filth of the world and the off-scouring of all things should have been in no better account with God than with men The Saints in Heb. 11.36 to 39. who were tried by mockings and scourgings by bonds and imprisonment were stoned hewn asunder tempted slain with the sword wandred in sheep-skins c. being destitute afflicted and tormented should have lost both their dignity in themselves and their favour of God But they lost neither of these For the same text saith that the world was not worthy of them being men of such worth and that by faith they received a good report namely from God and all good men 3 The beauty of Gods children is inward that which argueth Gods love is the gift of his Son faith hope a joyful expectation of the future inheritance 1 Joh. 3.1 Behold what love the Father hath bestowed upon us that we should be called the sons of God In which words the Apostle calleth our eyes back from beholding earthly dignities and prerogatives which we are ever poring into and have Hawks eye to see into the glory of the world But hee would have us behold Gods love in other things than these Difference between the love of God as God and of God as a Father namely in the inward notes and marks of Gods children And here is a main difference between that love which comes from God as God and that which cometh from him as a Father between that which he bestoweth on his enemies and that which he bestoweth on his sons that which Bond-children receive which are moveables and that which the sons of the free-woman receive for this is the inheritance let Isaac carry that away and no scoffing Ismael have a foot in it 4 Whereas Satan from crosses losses afflictions anguish and durable sorrows perswades that men are not Gods children the Apostle Heb. 12.6 8. makes a clean contrary argument that afflictions and crosses are signs of Gods love rather than of hatred and marks of election rather than of rejection Whomsoever the Lord loveth he chasteneth and scourgeth every son he receiveth If yee bee without correction whereof all are partakers then are yet bastards and not sons And 2 Tim. 3.12 All that will live godly in Christ must suffer persecution the world must rejoyce while they must be sorrowful and cannot but hate them because they are not of the world It is the condition of Christian hope that those who will be conformable to Christ in glory must be conformable to him in his sufferings Rules to withstand this dangerous temptation Rules to confirm the heart in the love of God notwithstanding outward crosses Rule 1. Labour to confirm thy self in the assurance of thy adoption which Satan would have thee stagger in as Christ here and if thou beest assured thou art Gods child it will draw on another assurance namely that God will be careful of thee to releeve thy want and deliver thee in thy distress whose love surpasseth the love of most natural Parents to their children as appeareth Isa 49.15 Can they that are evil give their children good things how much more shall God our heavenly Father give good things to his children which he seeth good for them Quest How shall I confirm my self in my adoption Ans By thy resemblance of God as the natural child is like his natural father In Adam we lost the excellent image of God let us labour now to find it restored in the second Adam Means to confirm to a mans self his own adoption three 1. Examine the life of God in thee who art naturally dead in sin the breath of this life is heavenly thoughts meditations affections the actions of this life are spiritual growth and increase in grace and vertue Christians duties in general and special the maintenance of this life is the hungring and thirsting alter the heavenly Mannah and water of life the Word of God the very being of it is our union and communion with God by his Spirit which is as the soul to the body 2 Examine the light of God in thee for he is light and in him is no darkness and if thou beest his child thou art one of the children of light As thou growest in understanding what the will of the Lord is so thou growest in this Image and art like unto Christ thy elder Brother upon whom the Spirit of wisdom and understanding the Spirit of counsel and strength the Spirit of knowledge and the fear of the Lord doth rest Isa 11.2 whereas on the contrary these two things goe together as in the Heathens darkness of understanding and estranging from the life of God Ephes 4.18 Wouldst thou be confirmed in assurance that thou art Gods child then labour for this part of his image which is
Obj. 1. But it is in vain to serve the Lord and what profit is there in his ways Word cutteth off temptations to presumption the worse the man is the better is his estate and the more godly the more crossed in the world Ans It is written It shall be well with them that fear the Lord not so to the wicked and again that the light of the ungodly shall be put out when the light of the godly shall rise brighter until perfect day and the end of the just is peace Obj. 2. What need so much fear of Condemnation seeing there is no condemnation to them that are in Christ Jesus Ans It is written that such must walk after the Spirit and not after the flesh and that such must work out their Salvation in fear and trembling Obj. 3. But if thou beest predestinate what needest thou care and if thou beest not all thy care will not avail thee Ans It is written that I must study to make my election sure 2 Pet. 1.10 and that I must beleeve in the Lord Jesus Christ and bring forth fruits worthy amendment of life Obj. 4. But what needest thou be so strict shall none come to Heaven but such strict persons thinkest thou why God requires no such strictness Ans It is written that the Master is a hard man who will stand strictly for justice and that we must walk precisely Ephes 5.15 Obj. 5. But why shouldest thou respect these Preachers so much doest thou not see how they take upon them to disgrace thee for such and such courses and they are men as well as others no better many of them worse Ans It is written 1 Thess 5.12 Have them in singular love for their works sake and that our Saviour said He that heareth you heareth me and that the least Minister in the New Testament is greater than John Baptist who yet was greater than any Prophet Matth. 11.11 and that God did send two Bears and destroyed forty two of those wanton children that mocked and reviled the Prophet Elisha 2 King 2.23 Obj. 6. But thou art young thou mayest swear and game and swagger and be wanton these are but tricks of youth and sowing the wilde oats c. Ans It is written As a man sowes so shall he reap and remember that for all this thou must come to judgement Obj. 7. Oh but thinkest thou that God sees or takes notice of every thing or if he should hee is merciful and easily entreated and thou hast time enough to repent Ans It is written that all the ways of a man are before the eyes of the Lord and to him day and darkness are alike and that to abuse the patience of God is to treasure up wrath against the day of wrath Obj. 8. Oh but thou hast now a fit opportunity and occasion to take thy delight the Husband is gone a farr journey Bathsheba is at hand and now it is twilight why shouldst thou deprive thy self of thy pleasure take thy time thou canst not have it every day Ans It is written Prov. 5.3 8. The end of a strange woman is more bitter than worm-wood and keep thy way farr from her and come not neer the door of her house and that neither fornicators nor adulterers shall enter into heaven 1 Cor. 6.9 and Ephe. 5.3 but fornication and all uncleanenesse and covetousnesse let it not once be named among you as becometh Saints III. The third rank of instances is in motions to pride and self-conceit The word cutteth off temptations to pride wherein sin hath great strength Obj. 1. You are a man rich and high well friended well monied why should you stoop to such a one this were a base thing indeed let him seek to you or doe you crush him Ans It is written God resists the proud 1 Pet. 5.5 and in giving honour goe one before another and pride goes before the fall and that the haughty eye is one of the six things which the Lord abhorrs Prov. 6.17 Obj. 2. But you are a man of knowledge wise and learned what need you be so diligent in hearing Sermons especially of such as are farr your inferiours you can teach them not they you Ans It is written Isa 5.21 Woe be to them that are wise in their own conceits and Christ hath said Hee that despiseth you despiseth me Luke 10.16 and that Job despised not the counsel of his maid much less must I of the least Minister and that we know but in part and are to consider not who but what is spoken and that the same Spirit is mighty in one and in another Obj. 3. But you are a man of gifts and authority and these will carry you through all and you may rise and tread such and such under your feet who dare say any thing to you Ans It is written Matth. 18.6 Whosoever offendeth any of these little ones that beleeve in me it were better for him that a Milstone were tied about his neck and he cast into the midst of the Sea and He that doth wrong shall receive according to the wrong that hee hath done and there is no respect of persons Coloss 3.25 Obj. 4. But you may follow the fashions of the world in strange apparel ruffian behaviour monstrous tyres who may else how else should you be known to be a gentleman or a gentlewoman Ans It is written 1 Pet. 3.3 That even womens apparrelling must not bee outward as with broydered hair and gold c. but the hid man of the heart must be uncorrupt for Sarah and other holy women trusting in God did so attire themselves and again Fashion not your selves according to this world but bee renewed in the spirit of your mind Bee ever of the newest fashion there Obj. 5. But it is a small matter and of great credit to swear and curse and speak bigge words it is away to get reputation and bee respected as a man of spirit Ans It is written Levit. 24.16 Hee that blasphemeth the name of the Lord shall be put to death all the Congregation shall stone him and Jam. 5.12 Above all things my brethren swear not neither by heaven nor earth nor any other oath but let your Yea be Yea and your Nay Nay IV. The fourth instance is in motions to wrong and injustice The word cutteth off motions to injustice Obj. 1. Thou art a great man thou hast Tenants thou mayest and must live by them they are thy Servants and thou must enrich thy self by them rack their rents bind them to sute and service they cannot resist thee Or thou art a Master keep thy Servants wages from him make thy use of it weary him poor Sneak what can he doe pay him at thy pleasure hee will endure any thing rather than lose thy work Ans It is written Jam. 2.13 Judgement mercilesse belongs to them that shew no mercy and those that grinde the faces of the poor shall one day bee
evening solemnly on our knees making confessions of sins and requests to God together with thanksgiving Psalm 55.17 Evening and morning and at noon will I pray and make a noise Daniel three times a day prayed and praised God in his house as hee was wont chap. 6. v. 10. The excellent use of which is the opening of the door of Gods treasury to the family by which it is inriched with the best blessings of God Besides the Lord shall hereby have some honour that is due to his mercy upon the family 5 In edifying the family with Psalms and melody to the Lord as it is Col. 3.16 In these daily duties doth the sanctification of a family consist Whereunto wee may bee perswaded by these motives 1 In that they are the practises of men fearing God such as Joshua and his house Cornelius and his houshold 2 In that by these exercises the family shall not only be sanctified but also blessed as Obed Edom and his house for the presence of the Ark. 3 What madness is it to reject and banish Gods word and worship out of doors and yet think God is there Nay where found grace comes there is the Spirit of Prayer and Supplication in every family apart Zach. 12.14 and where the worship of God is not set up in families there is nothing but a conspiracy of Atheists and a wicked brood bringing Gods judgements on themselves and the business passing through their hands Use 3. Jerusalem is called holy being once sanctified to the Lords use which teacheth us that wee should reverently both conceive and speak of all such things as are set apart to the Lords use 1 Some persons are consecrate to the Lord as the Tribe of Levi of whom the commandement was Thou shalt not forsake the Levite all thy daies And the Prophets Touch not mine annointed and do my Prophets no harm So in the New-Testament The Minister that rules well is worthy of double honour Yea if the widows which were set apart to inferiour offices about the poor must be honoured 1 Tim. 5.3 much more the Minister that standeth in Gods place and stead Heb. 13.17 Obey them that have the oversight of you Thus Cornelius reverenced Peter and the Eunuch Philip. Nay not onely the Minister but every beleever is separate to God and sanctified to carry the Covenant and hath the annointing of the Spirit which the Lord acknowledgeth on them and speaketh reverently and lovingly of them calling them his holy ones yea the apple of his eye They see not this who can persecute and revile them for hypocrites and count them as the Apostles whose doctrin they profess the scum of the world 2 Some places are for their use to bee accounted holy because God is there present in his worship as the places of our meetings not that any inherent holiness is annexed to the place or cleaveth to it out of the action of Gods worship but while God is present in his Worship wee must account it holy ground and the house of God When God appeared in Bethel to Jacob hee said How fearful is this place surely it is no other than the house of God Wee must therefore put off our shooes with Moses that is our base and vile our sinful and sensual affections yea our lawful if earthly thoughts when wee come to this holy place Look wee bring no thoughts with us unbeseeming the place where God is separated from other common places to holy uses Look that in this place wee use no gesture or behaviour unbeseeming a man that hath business with God being present To sit talking or sleeping or laughing or gazing sutes not with this place And further if God please to account the very places holy for the use and presence of God in this use what shall wee think of them that conceive so basely of them as they would love a Parish better in which is no Church Others prophane them with base practices and unconscionably suffer them to fall or decay and will bee at no charge to make or keep them handsome sweet and beautiful Styes were fit for such swine As their affection is so is their devotion 3 The holy Ordinances of God must not bee touched but with holy respect and reverence of which it is said It is not safe to play with holy things 1 The word must bee received read heard spoken as the holy word of God To make jests of Scripture is a wicked practice God looks graciously on him that trembles at his word Isa 66.2 as good Josiah whose heart melted hearing the words of the Law So the names and attributes of God are never to bee used in frivolous admirations but every knee must bow unto him Phil. 2.10 Neither ought wee to laugh at Gods judgements on others 2 An Oath is one of the holy Ordinances of God and to swear in common talk vainly is not to shew reverence to this holy Ordinance Swear not at all that is uncalled Mat. 5.34 35. neither being called but in truth justice and judgement for an Oath is appointed to decide controversies which other means cannot How few consider whether the matter bee worth an Oath or whether they bee called to it or whether it might not have been better passed by Yea or Nay or by a bare asseveration A wicked man is described by being a Swearer Eccl. 9.3 but a godly man not only not swears from which a man by education or civility may abstain but also fears an oath in what company soever hee is or what occasion soever hee hath 3 A Lot is another special Ordinance of God to decide a controversy from heaven by God himself when all means on earth fail Therefore Lots must not be used without great reverence and prayer because the disposition of them commeth immediately from the Lord Pro. 16.33 and not but in great matters not for recreation for it is said to cause contentious to cease among the mighty Prov. 18.18 neither do wee read that it was ever used but in very great things as the dividing of the land of Canaan the election of High Priests and Kings and the surrogation of Matthias into the place of Judas Hence it follows if dice and cards bee Lots as I think they bee that all play by them is unlawful 4 Some times are sanctified above other as the Sabbath day all which must bee passed holily with much reverence and respect both remembring it before it come yea rejoycing in the approach of it and when it is come to sanctify it 1 In our hearts for external observation of the Sabbath without inward holiness and affection to the duties of Gods service is hypocrisy 2 We must not meddle with any part of the duties of our ordinary calling for that is no holy thing 3 Much less travel to Markets or Fairs but every man must stay in his own place Exod. 16.29 Neb. 13.15 to 19. 4 Least of all must wee set any part of it apart
and set him on Ans It must necessarily be one of these two wayes either Satan must lead him or else must carry him The former that Satan took him as a Companion or a Leader seems not so probable 1 Because Christ of his own will would not goe for as wee have heard the Spirit led him into the Wilderness to bee tempted and hee would not of himself goe elsewhere because the Spirit of God called him thither and no whither else 2 Christ would not doe it at Satans instigation whom he knew to be the Tempter for neither must we doe any thing at Satans request be it never so lawful for whatever wee doe wee must have a word of God to doe it in faith 3 If Christ had yeelded to be lead as a Companion he might have seemed to have sought temptation and been a Co-worker with Satan against himself but it was enough to yeeld himself a Patient in it 4 The distance of the holy City from the Wilderness which was as those say that make it the least twelve miles from Jerusalem admitteth not that Christ being hungry and ready to faint should follow Satan so many miles The latter therfore seems to be the right manner of Christs conveiance namely that he was carried by Satan through the air who by Gods and Christs permission took him up and transported his blessed body to Jerusalem and set him on the battlements of the Temple For 1 The words he set him on the Temple signifies he set him down who had formerly taken him up and if he had power to set him there why should he not also have power to carry him thither And if he had not carried him thither but Christ had followed him the Evangelist would have said When they came to the pinacle of the Temple and not set him on the pinacle 2 This was the hour of the power of darkness wherein Satan was allowed to take all advantages to further his temptations and he might think this violent transportation a means either of shaking Christs faith with terror and fear what might become of him being now delivered into the hands of Satan or else to make him swell with pride and insolency that he was able to flie in the air or to be conveyed in the air from place to place without hurt which an ordinary man could not and this would well fit the scope of the temptation ensuing Quest But how could Satan carry the body of Christ being a spirit Or if he could why should hee Answ Hee is a Spirit 1 Of wonderful knowledge and experience to dive into secrets of Nature to work strange and hidden things 2 Of exceeding great power to shake the Earth move the mountains and confound the Creatures if God should not restrain him 3 Of Admirable agility and quickness proceeding from his spiritual nature whereby hee can speedily convey himself and other creatures into places far remote and distant one from another 4 Hee knows to apply himself to the creatures and to move them not onely according to their ordinary course but with much more speed and quickness 5 Hee is able to appear in the form of a creature or any person not by deluding senses but by assuming to himself a true body and move it by entring into it and to utter a voice in a known Language as hee did in the Serpent and so hee can in other creatures which have instruments of speech And thus it is not difficult to him to transport a body Witches and Wisards have been often by their own confession transported into remote places by wicked spirits which they call familiars Besides good Angels being in their nature Spirits as Satan is are able to transport men hither and thither as Christ was in the air Act. 8.39 The Spirit of the Lord caught away Philip and carried him from Gaza to Azotus which was about thirty six miles Some understand it of an Angel of the Lord as Mr. Beza noteth But if God by himself miraculously did that the additions to Daniel to which as much credit is to bee given as to any History which is not Scripture affirm that the Angel of the Lord carried Habbakkuk out of Judea into Babylon by the hair of the head Now why must Christ be thus carried by Satan Answ 1 It was not against the will of Christ but willingly hee puts himself into the hands of the Devil to pluck us out of his hands 2 It was not impotency or weaknesse of Christ but power and resolution who would not recoil nor shun any place where Satan would appoint for his assault or would carry him being as well the God of the Mountains as of the Vallies Here therefore wee must not admire the power of Satan but the patience of Christ that suffered himself to bee carried of the Devil being it tended to the greater confusion of Satan and the glory of his own victory 3 Our blessed Lord would be tempted in all things like unto us that as a careful Head hee might sympathize with his members God for the tryal of his children sometimes suffers Satan to have power even over their bodies and therefore Christ to sanctify this affliction to his members would suffer even his own blessed body for a while in the hands of Satan 4 What marvel if Christ suffred himself to bee carried by the Devil to temptation that suffered himself to bee carried by his instruments to execution How was hee haled and carried by the Devils limbs from place to place from Annas to Caiaphas from him to Pilate from him to Herod from him to Pilate again and from him to the place of execution Satan in himself might as well carry his body into Jerusalem to be tempted as his limbs carry it out of Jerusalem to bee crucified and as well might he suffer Satan to lead him into the mountain and tempt him as his instruments to lead his body unto Mount Calvary to kill him Vse 1. Consider the wonderful love of God to mankind who would give his onely Son and the Son of his love to such abasement to deliver him not onely into the hands of Satans instruments to mock to spit upon him to buffet yea to condem and kill but to deliver his blessed body into his own hands to carry and recarry at his Pleasure Adde hereunto the wonderful love of the Lord Jesus who was a willing patient in the hands of the Devil himself Hee knew it was the will of his Father and therefore submitted himself unto it Hee knew it was a part of that whole Righteousnesse which hee was to fulfil and therefore hee resisteth not Hee knew it to bee as great an indignity as never could bee the like yet for our sakes hee is well content with it Now as Christ was content because hee loved us thus to bee tossed of Satan here and of his instruments afterwards so let us shew or return our love to him If wee be tossed by Satan
in searching till that age were all wasted none of which should come into the Land except Caleb and Joshua vers 40. then they up betimes in the morning and they were ready against the Word of God to goe Moses forbids them tells them God was not with them yet forty four presumed obstinately to goe and were pitifully consumed 2 King 14.10 Amaziah King of Judah having gotten a notable Victory against Edom presuming of Gods hand and help with him but not asking God counsel would also make warre against Israel but unhappily as such attempts prove for he was overcome and Jehoash King of Israel took Amaziah and broke down Jerusalems wall and spoyled the house of the Lord and the Kings house of all the Treasure there Josiah a good King presuming of Gods assistance without his word undertook an unwarrantable warre against the King of Aegypt hee might have thought God would help him who sought the Lord with all his heart against an open Idolater but not seeking the Lord in this he was mortally wounded and left his Kingdom in great trouble and confusion 2 King 23. Reasons Now Satan is most usual in temptations to presumption for these reasons 1 He hath experience how easily we are foyled with this kind of temptation how soon hee foyled our first Parents in the state of innocency how good David was overthrown presuming of his own strength when he forced Joab to number his people And those whom hee could never shake with distrust he hath quite overthrown with presumption 2 Satan knows that of all temptations this is most agreeable to our corrupt nature It is pleasing to us to conceive of Gods mercy and power towards us in any course our selves affect whereas temptations to despair are irksome and grievous to the flesh and have not ordinarily so much help from the flesh to set them forward as this hath and therefore the Devil is sometimes but not half so often in them Again hee knows it goeth with our nature and stream to presume of our own goodness strength and vertue Peter and the rest of the Disciples presumed they should not be offended at Christ nor forsake or deny him but yet not long after even they who professed they would dye with him rather than deny him lest him and fled away Matth. 26.33 c. 3 He knows that presumption is an extream of faith and hope and doth no less extinguish faith than despair nay more often doth foyl it seeing a man in despair is more fearful more watchful but a presumptuous man is fearless careless and will easily thrust himself upon any adventure as fearing no sin 4 Satan knows that presumptions are great sins prevailing sins Psal 19.13 a tempting of the Lord as the answer of our Saviour implies when wee leave his way and means and will try our own a sin which doth much provoke God to displeasure we see it in Peter who fell fearfully above all the Disciples Ubi dixisti sufficio ibi desecisti ubi tibi placuisti ibi periisti Aug. because hee was most presumptuous of all of whom Augustine saith When thou beginnest to say I have enough thou beginnest to fayl when thou hast an over-weening opinion of thy self thou art undone Quest What may we think of Jonathans action who himself alone with one man his Armour-bearer went out against a whole army of the Philistims Was it not a strange tempting of God and a great disorder in time of pitched battel 1 Sam. 14. Ans It may seem so at first but indeed it was not temerity in him for 1 He was guided by a secret and strong instinct of Gods Spirit 2 He had a general promise that so long as his people feared God one should bee able to chase a thousand and two ten thousand and therefore took no more with him than one being fully assured that God would goe out with him and fight for him against Gods and his enemies 3 Hee set God before him with whom he said it was not hard to save with many or with few ver 6. Besides he knew they were Gods enemies saying Let us goe to the uncircumcised 4 The event was a singular deliverance of God in that needful time for God sent a fear among the enemies and an earth-quake c. and armed Jonathan with such a spirit and power that the enemies fell before him for fear even at the sight of him Object But the instinct of the Spirit is strong and not doubtful as this was vers 6. It may be the Lord will be with us Ans The first instinct drew him to the place where hee was to receive a sign of confirmation from God as vers 9 10. If they say Come up wee will goe a sign they were lazie If they say Tarry till we come we will not that was a sign of their courage And this was a certain sign which strongly assured him vers 10 12. Quest Is it lawful now for any so to doo Ans No it was a singular fact not to be drawn into example unless a man can alleadge a new promise seeing all the ordinary promises of Scripture joyn the means and end together Use 1. We must conceive all this doctrin of Christs temptations above an ordinary History not only relating a thing done but belonging also to us to make our use of it as of other Scripture And hence let us learn to beware of these temptations to presumption which are many ways darted against us both in things spiritual and temporal I. In spiritual things 1 When men cast aside the known Word of God they dare swear and curse and blaspheme they dare adventure to break the Sabbath dare lye and be unjust against their conscience they dare doe any thing against the Justice of God though they know his will to bee contrary and all because they presume of Gods mercy which in their conceit hath eaten up all his justice But in Job 19.11 Christ inlargeth the sin of the Jews and Judas because it was against their conscience He that delivered me hath the greater sin he was warned he heard my Doctrin saw my Miracles and so did you And thou that knowest thy Lords pleasure and darest goe against it shalt know how fearful a thing it is to fall into his hands It thy Conscience condemn thee God is greater than thy conscience 2 Others are perswaded that Christ dyed for all and therefore they may be the bolder in their sins grace hath abounded what though sin abound much more Christ hath bloud enough and merit enough what need they fear But here is presumption without warrant For in Christs death before it can be fruitful to us there must be two things 1 An actual accomplishment 2 An effectual application to the soul in particular Physick though never so soveraign if it be in the pocket unapplied doth the Patient no good And if the death of Christ be applied to thee it worketh the death of thy sin
stand in vallies not on mountains Joseph was raised out of Prison to be the second man in the kingdom David was by little and little raised from a Shepherd to a Warriour from thence to a Kings Son from thence to a Kingdom Mordecai was first in danger of his life and in great distress and afterward his head was lifted up This humility 1 will not suffer a man to affect pinacles as seeing their danger but content himself in a mean estate which is safest 2 It will make a man rejoyce rather in Gods humiliation than in Satans advancing the former tending to exaltation the latter to ruine and down-fall Rule 3 As Satan is ever plotting to cast thee down so be thou ever raising thy self up 1 By means of the VVord which is the staff of a Christian raising him in his falls and strengthening him in his standing 2 By Prayer which gets Gods hand with thee to uphold thee so as the hand that must cast thee down must be stronger than Gods 3 By heavenly conversation lift up thy soul and affections daily seek the things that are above minde heavenly things Satan would not have a man mount above the Pinacle nor will suffer him if he can hinder to get up to Heaven therefore in regard of his malice we must put more labour to this business Our affections are like the leaden plummets of a Clock by their own weight ever tending downward and Satan often hangs his weight upon them and therefore we must every day be winding them up 4 By fostering nor quenching the motions of the Spirit Thy self Quest Why doth not the Devil cast Christ down Did hee want power who had now carried and set him on that dangerous pinacle or did hee want will to throw him down Ans There wanted no will in Satan any way to mischief our Lord to which purpose he strained all his wits in these temptations but 1 He wanted power and strength being bound in chains and bridled by God so as it is as farre as he can now goe to tempt Christ to cast down himself His Commission went no further than to carry his holy body to the pinacle and there set it 2 For him to have cast down Christ and Christ to bee a meer Patient had not furthered him a whit in his drift and scope he intended to bring Christ to sin and if Christ cannot be gained to be an Agent or a voluntary Patient he cannot sin Besides he specially intendeth to bring Christ to the sin of presumption in throwing himself down which he could not effect by his casting him down unless himself bearing himself upon his Fathers protection can be brought to cast himself down 3 Although afterward Satan had power by his instruments to put our Saviour Christ to death yet now he could not by casting him down the pinacles doe it no more than the people could when they attempted to cast him down the hill for his hour was not yet come he had not yet done that great work which he came into the world to doe and the hour for the power of darkness was not yet Hence hee is a suter to Christ to cast down himself Doct. 2. Satan can tempt and perswade us but he cannot force us to sin or Hee cannot cast thee down unless thou cast down thy self He setteth Christ on the pinacle he cannot throw him down but perswades him to throw down himself He crammed not Eve with the Apple nor gave it into her hand but perswaded her to reach and eat it He did not kill Saul himself but perswaded him to cast down himself upon his own sword He did not put the halter about Judas his neck nor was his Hangman but was of his counsel and made his own hands his own executioners therefore it is said Acts 1.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 factus praeceps he threw down himself from an high place not only of his Office but from off the Tree whereon hee hanged himself 1 This comes to pass by Gods restraining power Reasons which suffers not Satan to doe what he list for then he would suffer no good thing or person upon earth but destroy all the order and government of God both in Church and Common-wealth then should every man not be a Wolf only but a Devil to a man Hence he is fain to take out a new commission and power from God for his several designs and cannot goe beyond the limitations of it though the greediness of his prey be never so great 2 No man is hurt but from himself Dico peccatum non esse si non propria voluntate peccetur August contra Forum Manich and out of the voluntary inclination of his own mind unto evil which Satan knows well enough and therefore he ever worketh on our corruptions and cannot poyson us unless either hee get us to drink of his cup or entoxicate us by our own 3 God hath made the will of man as a fountain of all humane actions whether Natural Civil Moral or Divine and herein hath given a man a kind of power under God over himself by investing every mans will with this natural property that his will is free from co-action and force for a man to say Voluntas cogi non potest Arist the will can be forced is to speak a contradiction and as much as to say that the will in the same time and thing can be willing and nilling which if it could be forced were true To understand this better wee must know that there bee onely two waies to move change or bend the will First from an internal agent or principle and this is twofold 1 God himself the Author of all naturall faculties in whose hand the heart of Kings and all men bee to turn as he pleaseth as the Riverâ— 2 The man himself to whom God hath committed this will who hath power to dispose it to this or that object as Adam in innocency had freedome in things Divine and Humane and now wee his posterity in the latter Secondly by external movers and these are either 1 The natural object of the will which is some good so apprehended in the understanding and strongly urged upon the will or 2 some passions Lusts Affections and Appetites which incline the will this way â—or that Quest How then is it said that the Devil filled Ananias his heart to lye to the Holy Ghost Act. 5.3 and of Judas that the Devil entered into him and put into his heart to betray his Lord if he cannot move the will Answ It is not denyed but that something besides God can move the will but the Question is of the manner God moves it by his own and absolute power even without our selves and against our selves as when hee changeth an heart of stone into an heart of flesh But others without us cannot move our hearts neither by any proper power that they have over them nor yet without our selves first gained unto
searched whether the things spoken were so We take no coin without due tryal Quest How shall I try the spirit that brings a sentence of Scripture Answ 1 By diligent study and reading of Scripture diligently searching out the truth for the determination of every truth must bee by scripture Dubiuâ—â— and though scripture seem to bee opposed to scripture wee must not with Papists draw determination of matters from scripture so saith the Apostle in Eph. 4.14 Let us not bee carried about as children with every wind of doctrin how should wee do other but follow the truth in love Examine the places circumstances antecedents and consequents confer with other scriptures to all which it must agree 2 Follow and frequent the Ministery as not content with the knowledge of the scriptures without the true understanding of them Non in legendo sed in intelligerdo Hieron for they consist not in the bare letters but in the pithy sense said the Father And this true understanding wil help us to lay it to the Analogy of faith wherunto it must bee agreeable and will make our senses exercised in the word 3 Adde hereunto prayer which procureth the spirit to lead us into all necessary truth David never ceased to Pray to bee taught as we may see through the whole 119. Psalm 4 Consider the end and scope of the scripture alledged If it lead thee into an action condemned by the law of nature or against other direct scriptures or principles of religion it is of the Devil the father of Lies for Gods Spirit never alledgeth scripture but to lead us into the knowledge and practice of some truth This is Moses his rule Deut. 13.1 If a false Prophet rise up see what hee aimeth at if it bee to draw thee from the Lord his worship or word take heed of him so if Satan by any instrument of his shall bring the word and pretend great zeal if the end bee to draw thee to superstition Idolatry or Popery beware of him his scope discovers him If a doctrin or scripture be alledged to nourish any fleshly delight or to hold men in sin though the words bee Gods the allegation is the Devils as At what time soever a sinner repenteth c. and the Theef was saved at the last hour and therefore if thou canst say two or three good words at thy death all shall bee well here is the Devil saying It is written for all scripture truely cited by Gods Spirit aims at mortification and the furtherance of Repentance If a Scripture bee alledged and urged to threaten and discourage such as fear God and shew forwardness in good waies or to animate the sinner promising him peace and life it is Satans allegation for if Gods Spirit alledge scripture that word is good and comfortable to him that walks uprightly and the threats of the law are fit provision for impenitent persons Vse 2. This teacheth us not to content our selves to know the Scripture and bee able to speak of it or to alledge it for the Devil knows the word and can alledge it readily yea hee is expert in it Many men deceive themselves in their estate and think themselves sure of salvation if they can get a lirtle knowledge of the scripture above others as though Satan could not alledge it or as though the wicked could not preach it as Judas did or ungodly men profess it who take the word into their mouth and hate to bee reformed Psal 50.16 17. Use 3. But let us take heed wee come not behind the Devil himself while wee thus highly conceit our selves for 1 Are there not a number of ignorant men almost as ignorant as if the scriptures had never been written and shall not the Devil condemn these who hath gained so much knowledge in the word which containeth not one word of comfort for him but judgement that makes him tremble Yet these whom they would make wise to salvation and to whom they offer the joyes and comfort of life eternal are utterly ignorant of them 2 Many read the Scripture but as Satan not to inform or reform themselves nor to make themselves better but both themselves and others far worse as not only Hereticks and learned Papists who bend all their knowledge to suppress and hide the truth but all such as by the scripture seâ—k to maintain their own errors and sins which they will not part with And these are no better than the Devil 3 Others will read Scripture and hear and know it but without all special application and grace in the heart wherein they should differ from the Devil and wicked men who know the word but affect it not do it not nay cannot abide the special application of it to do them good and this doth nothing but increase sin and judgement sin Jam. 4.17 to him that knoweth to do well and doth it not it is sin a great sin without excuse or cloak Joh. 15.22 judgement for such shall bee beaten with many stripes 4 Others brag of their knowledge they read the Bible at least Davids Psalmes and they know as much as any Preacher can tell them But stay the Devil reads the Psalter as well as thou and can quote Davids Psalms more readily than thou hee can read the Bible hee knows as much yea more than any Preacher can tell him what sayest thou more of thy self than the Devil can do of himself and more truely And what hast thou gained by all this challenge but thine own conviction of great sin without excuse but not without witnesse Is not thine own mouth thy judge who professeth so much knowledge and so little grace love practice To sin wilfully and presumptuously against the light is an extraordinary conformity with Satan Rules of reading and hearing the word religiously 1 Consider the excellency of the Word above all pretious things and how dangerous it is to take Gods name in vain which is then when the word is frustrate of his right end 2 They are called holy Scriptures not only in regard of that holy truth contained in them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but because they are instruments by which the Elect are sanctified and made holy John 17.17 and therefore are never to bee used without holy affection nor without indeavour to grow up in holiness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3 They are the Word of faith therefore wee must mingle the Word with faith and lay up the precepts and promises thereof to beleeve it 4 The Scriptures being the rule of life wee must submit our whole man to the obedience and practice of it with all sincerity and constancy Hereby we shall go beyond the knowledge of the Word in Devils and ungodly men NOw for the place it self wee must consider it two waies 1 As abused by Satan in his allegation 2 As wee find it holily set down by the Spirit of God In Satans abuse of this Scripture wee may see many particulars 1 Hee wrongs
of subjection to the thing adored and a note of inferiority in deed or in will by this gesture this person makes himself inferiour to a Creature and giveth worship and preheminence to that which in his knowledge hath neither life nor sense which is sensless and against common reason 5 A plain difference between Civil worship and Divine is that all Divine worship is absolute and immediate which is plain in this instance God in all his Commandements must be absolutely and simply obeyed with full obedience never calling any of them into question never expostulating or reasoning the matter with God seem they to us never so unreasonable As Abraham against the Law Moral and even against the Law of Nature without all reasoning riseth up early to kill his own son when God bids him who will be simply obeyed for himself But all obedience to men is respective to God in God and for God and as farre as God hath appointed them to be obeyed and no further God must be obeyed against the Magistrate the Magistrate not against God but so farre as his Commandements are agreeable to Gods Man as man is not to be obeyed but because God hath set him over us in the Church Common-wealth or Family Whence we see that Civil worship hath his rise and ground in the worship of God and what is the cause that so little reverence is given to superiours whether Magistrates or Ministers Masters or Parents in these dissolute and unmannerly days but because Gods worship decays and is not laid in the hearts of inferiours the force of whose Commandement would force reverence to superiours What other cause is there that inferiour impudent persons of both sexes take such liberty without all respect of conscience truth or manners to chatter against Gods Ministers and the Kings towards both whom God hath commanded more than ordinary respect yea with all bitterness to scoft rail curse threaten with horrible damnable and incessant Oathes more like Furies than men even to their faces but that Gods fear is utterly shaken out of their hearts and where Gods fear is absent how can we expect any fear of men The Heathen Priests were honoured because Heathen gods were feared which shall condemn Christians among whom neither Gods Priests and Ministers nor the Ministers of the King Gods Vicegerent and consequently not God himself is feared and honoured Doct. All religious worship whether outward or inward is due to God only For inward worship it is most express Joh. 4.24 God being a Spirit hee must bee worshipped in spirit and truth And it might be proved in all the parts of inward worship as 1 Love Thou shalt love the Lord thy God with all thy heart and all thy soul 2 Fear Isa 8.13 Let him be thy fear and dread Fear him that is able to cast both body and soul into hell 3 Trust and confidence Prov. 3.5 Trust in God with all thy heart 4 Faithful prayer Psal 50.15 Call upon me in the time of trouble and How can they call on him in whom they have not beleeved But of this there is little question As for outward worship if religious all of it is his due only Psal 95.6 Come let us kneel before him and bow down to God our Maker Whence it is manifest that all the gestures and signs of religious worship as bowing of the body of knees lifting up of eyes or hands and uncovering the head with religious intention is not to bee yeelded to any but the true God 1 A reason hereof is in the text because he only is the Lord our God Reasons our Lord of absolute command and we his servants whos 's our souls are and our bodies also to be at his beck in religious use and none else and our God by the Law of Creation and daily preservation as also by the Covenant of Grace and Redemption he hath not only created but preserveth yee redeemeth our souls and bodies also and no Creature hath any right unto us as David saith Christ refuseth here to bow to the Devil not only because he is a Devil but because he is a Creature 2 In our text wee see that Satan will yeeld God is to be served but not only he would have a little service too Nebuchadnezzar would bee contented God should be served but he would bee served too if they would but fall down and bow to his Image he desires no more Let Christ be as devout towards his Father as he can inwardly Satan desites no more but a little outward reverence But the three fellows of Daniel tell the King they will worship their God only and Christ tells Satan the chief Idolater of all that hee must serve God only even with external and bodily service 3 If outward religious worship were due to any Creature then to the Angels the most glorious of all but they have refused it and devolved it only to God as his Prerogative Judg. 13.16 Manoah being about to worship the Angel that appeared to him the Angel hindred him saying If thou wilt offer any sacrifice offer it to God And Paul condemneth an outward humility in worshipping of Angels Col. 2.18 Revel 19.10 the Angel refused Johns worship and chap. 22.8 when he fell down at his feet to worship him being amased and perhaps not knowing whether hee might not bee the Lamb himself of whose marriage he was speaking and the reason in both places why he refused even that outward reverence was 1 Taken from the Angels condition hee was but a fellow-servant 2 Because it was proper to God Worship God who is there opposed to all Angels good and bad 4 Idolatry may bee committed onely in the gesture neither can wee set our bodies which ought to bee presented as living and reasonable sacrificeâ— to God before Idol-Worship without the crime of Idolatry no external dissembled honour can be given to an image with safe conscience for which cause Origen was excommunicated by the Church for offering a little incease to an Idol though hee were forced thereunto by a suddain fear 5 Some things must bee had alone and admit not of a second No man can serve two Masters One woman cannot have two husbands at once her Husband is jealous of any partner or corrival Now God alone is our Master and Husband and therefore hee alone must have religious honour This serves to confute the Popish doctrin and practice of their image and Saint-worship and of giving many other waies Gods peculiar worship clean away to the Creatures not onely bowing to images of wood and stone and metal but invocating them vowing unto them offring gifts unto them lighting candles before them offring incense dedicating daies fasts feasts unto Saints departed c. Wherein they commit most horrible idolatry against this express Commandement which commandeth the service of the true God onely As wee shall see further in these grounds Grounds against image Worship 1 No image may bee made of God Thou
idlely or laying themselves to sleep and take a nap some part of the Sermon or sitting unmannerly in prayer-time without all reverence that should they come so and behave themselves towards their Prince they should bee taught a lesson for their rudenesse Is this to confesse a mans own basenesse and the humble conceit hee hath of himself Is this the fruit of acknowledging Gods infinite Majesty Surely that soul which feelingly sees it self to deal with God will make the body either kneel as a Petitioner or stand as a servant ready to hear and know and do the will of his Lord. And him onely shalt thou serve Doct. God must not onely bee worshipped but also served The distinction is easily observed For a man may in heart and gesture honour another to whom hee owes but little service And this word in the Hebrew is taken from Servants who besides inward reverence and outward worship owe to their Masters their strength labour and service yea frank and cheerful Obedience And suppose any man have a Servant who will bee very Complemental and give his Master cap and knee and very good words yet when his Master commands him any thing hee will not do it here is honour but no service and denying service hee plainly shews that his honour is but dissembled and hypocritical So as this service to God as to earthly Masters stands 1 in fear and reverent inward affection 2 in dutiful and ready obedience in all holy and civil actions For 1 These two God in the Scriptures hath every where joyned together Reasons and therefore no man may separate them Deut. 5.29 Oh that there were in them such an heart to fear mee and to keep my Commandements Josh 24.14 15. Now therefore fear the Lord and serve him in uprightnesse else chuse you for I and my house will serve the Lord. Eccl. 12. ult Let us hear the end of all Fear God and keep his Commandements which is all one with fear God and serve him 2 This service is a fruit of fear and a true testimony of it for fear of God is expressed in service and if a man would make true trial of his fear hee may do it by his service It is a note and branch also of our love unto God all which the holy Prophet Moses declareth Deut. 10.12 when hee expresseth that walking in all Gods waies is a consequent of fear and the service of the Lord a fruit of love And now Israel what doth the Lord thy God require of thee but to fear the Lord thy God and to walk in his waies and to love him and to serve the Lord thy God 3 Hee justly calleth for our service in regard of the relation that is between him and us as hee is the Lord our God and Master and hath authority over us to whom wee owe simple obedience and wee are his servants to whom wee owe of right our whole strength and service Now hee becomes our Lord and wee his servants not onely by right of Creation and preseâ—vation but by expresse Covenant that as the Jews servants were said to bee their Masters money so wee are not our own but bought with a price 1 Corinth 6.20 Our wages are set and our Promise passed our earnest-penny received and no other Lord can lay claim unto us 4 There is no Creature exempted from the service of God all Creatures in their kind serve him and much more ought man to whom hee hath appointed all creatures to serve him and hath exempted him from the service of them all to serve himself alone All the Saints ever gloried that they were the Servants of God The honourable mention of Moses is that hee was faithful in all the house of God as a servant And David saith often Lord I am thy â—ervant keep thy servant c. Paul Peter Jude the servants of God The Angels professe themselves our fellow-Servants and are called Ministring spirits sent forth for the heirs of Salvation Adam in innocency was not exempted from this service but must serve God in dressing the Garden as a servant his Lord and Master Nay Christ himself the second Aâ—am was not onely stiled the beloved Son but the righteâ—us servant of God Isa 53.11 5 Our Talents our gifts our strength our work our wages all are his received from him and for him and therefore must be returned again unto him in his service Quest What is this service which God requires at our hands Answ The service of God is either Legal or Evangelical The former stands in a perfect conformity with the whole Law of God when the creature can present unto God a personal and total righteousness Of this kind is the service of the blessed Angels Of the same kinde was Adams in innocency Of the same was Christs service when hee was made obedient to the death that by the obedience of one many might bee made righteous This is that by which wee shall serve God in heaven when wee shall once again recover perfect sanctification and the whole Image of God which we have now lost This now wee cannot attain unto yet wee must ever carry it in our eye as our scope and aim Evangelical service is when the heart being regenerate by Gods Spirit and purified by Faith hath Christs obedience imputed unto it which is accepted as its own perfect obedience and now indeavours to obey God sincerely in all things In a word that is Evangelical service which is perfect in Christ begun and inchoat in us in him compleat in us sincere and upright which is Christian perfection And to know this service the better wee will set down the conditions of it I. It must bee willing and free a free-will offering for hereby it is distinguished from the service of Devils and wicked men who are all subject unto the power of God and do him service in executing his will whether they will or no but one thing it is to bee subjected another to subject ones self the one is fâ—â—â—an inward principle even the Spirit of Goâ— which reneweth the will and makes it of unwillingly willing and pliable the other is onely by some outward force The service of the godly resembles the Angels in Heaven who are said to have wings by which their will and readiness is figured in doing the bests of God David had not such wings to flye swiftly yet hee would run in the way of Gods Commondements so fast as the burden of flesh would suffer him This condition our Lord and Saviour commends unto us in his own example when hee professeth it is his meat and drink to do the will of his father 2 It must bee hearty and sincere Rom. 1.9 whom I serve in my spirit not in body and ostentation but in soul and sincerity not in hypocrisy and coldnesse but in soundnesse and fervency not co-acted or compelled but chearfully and without dispute The Apostle requires love out of a pure heart 1 Tim. 1.5
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
the Lord sometimes for a time leaveth his own Children into the hand of Satan so as he may tempt them and prevail over them to the committing of fearful sins as we see in David and Peter which sins often blind and harden them and damp their conscience that for a time they see no displeasure of God but lye secure and impenitent as David well-nigh a year But all this desertion of God was to a certain measure at length the cloud was gone the mist dispersed the light returned Satan resisted and forced to fly away And this is the ground of that prayer of David and the Saints Lord forsake me not over-long not fearing that the Lord would quite take away his grace from him as the violent Lutherans teach but that hee should not with-draw his second grace over-farre or over-much Which prayer is grounded on a promise of God by vertue whereof wee may conclude that the battel of Beleevers is not for the over-throw but the exercise of their faith Vse 2. This should stir up the Christian to cheerful resistance which is the condition of Satans flight Obj. Alas he is a spirit I am flesh which is great advantage He is a legion I am but one man he can oppress me with number He is a principality as strong as a roaring Lion I am a weak Worm Hee is subtile as a Serpent I am foolish and unwise Hee is cruel and fierce how can I have any heart to resist him Answ 1. There is in every Christian a Spirit stronger than hee Joh. 4.4 2 There be more with us than with him 2 Chron. 32.7 fear him not Satan potens omnipotens Christus Callidus serpent sapiens Christus sapientia 3 He is mighty but what can a strong man being disarmed doe 4 He is subtile but in our Lord are treasures of wisdom and he is made wisdome to us of God 1 Cor. 1.30 5 Hee is cruel but what hurt can a Lion doe being in Chains or a Grate Secondly in thy resistance strive lawfully How Two ways 1 By good means 2 In a good manner First the means of resisting the Devil must not be such as are of the Devils own devising as Crosses Reliques Holy-water Exorcisms nor seeking to Witches and Sorcerers which is to cast out the Devil by Beelzebub but by means appointed by our Captain who was best acquainted with this warre as 1 The Word of God the holy Scriptures by which Christ made the Devil fly and so must we 1 Joh. 2.14 I write unto you young men because yee are strong and the word of God abideth in you and yee have overcome the Devil which plainly sheweth that not by Spells and Charms of Scripture but by the abiding of it in the heart to rule and order the life Satan is overcome Satan is subtile but the word giveth wisdome to the simple which overcomes his subtilty 2 Faith in Gods promises 1 Pet. 5.9 whom resist stedfast in the faith Christ here sets himself stedfastly in the word of his Father and so conquers the Devil The victory that overcomes the world is by faith to lean on the promises of God Faith keeps in sight Christ our victorious Captain and sets the crown of life in our eye which is laid up for them that are faithful to the death 3 Prayer joyned with fasting and watching Christ entring this combate armed himself with fasting watching and prayer for many days together David when Goliah drew near took a stone out of his scrip and smote him in the fore-head that he fell down This stone that overthrows the hellish Goliah is prayer While Moses hands are lifted up all the Armies of the Amalekites fly before Israel And St. James in his Epistle tells us that if wee would resist the Devil we must draw near God chap. 4. vers 8. and never doe wee draw nearer God than in effectual and fervent prayer Let the Disciples use any means without this the Devil will not fly whereof if they ask the reason Christ tells them the Devil is not cast out but by fasting and prayer 4 The practice of true godliness and resolution against all unrighteousness Righteousness is called a brest-plate Ephes 6.14 which is not only that imputed righteousness of Christ but that inherent righteousness of our selves which is the study and endeavour in a godly life and the Apostle James among other directions in resisting the Devil chap. 4. vers 8. giveth this for one Cleanse your hearts yee sinners and purge your hearts yee wavering minded and the reason is good seeing by every sin and lust being nourished Satan is let in and the yeelding to any corruption is to give him so much ground in stead of beating him out of our borders He that is in a fight abstaineth from whatsoever would hinder him 1 Cor. 9. and therefore from sin which presseth down and hangeth fast on Let us meditate on that Law Deut. 23.9 When thou goest out against thine enemies to fight abstain from every evil thing For this weakens us and turns God against us and drives his good Angels from us 5 Gods Spirit Be strong in the Lord and in the power of his might our own strength will easily be turned against us our own counsels cannot but cast us down God resisteth the proud and assisteth the humble As therefore Moses said to Israel at the red sea being naked and weak not knowing what to doe so may we in this case Stand still fear not behold the salvation of the Lord Grieve not the Spirit nor quench his motions who is the Spirit of power of wisdome of fortitude and counsel of strength and direction and goe forth in the boldness of that Spirit as Jer. 20.11 The Lord is with me like a mighty gyant therefore mine enemies shall be overthrown and shall not prevail but shall be mightily confounded Secondly the good manner of resisting the Devil that hee may fly is this 1 Resist the first temptation and break the Serpents head dash the heads of Babylons brood against the stones Wise men will not let the enemy come near the walls or the gates much less into the Market-place It is a great advantage to give the foyl at the first on-set Give no place to the Devil give sin no room in thy heart or if Satan inwardly suggest any there close it up let it dye and never come out as a man that hath a Serpent in a vessel stops it up and there it dyes 2 Resist the least evil motion contemn not the least temptation for Satan can tell how by one grain of poyson to kill the soul and by one dead fly to corrupt a whole box of oyntment The weakest man yea or woman is strong enough to kill a sleepy Sisera The weakest temptation is too strong for a careless and secure adversary Eve should have resisted Satan in an apple and Lots wife in a look No sin is so light and venial that is not worth resistance
power ruling all Creatures and over-ruling in all things The latter is the power of his Office as hee is Mediatour and King of his Church and this power differeth from the former 1 in that it is a power received Matth. 28.18 All power is given mee in heaven and in earth Phil. 2.9 God hath given him a Name above all Names whereas Christs power as God is not received but his own proper power being God 2 That power is essential infinite and incommunicable to any creature this is personal communicated by dispensation of grace after a singular manner unto Christ as God-man and our Mediatour 3 That power is immutable unchangeable everlasting this power shall after a sort bee determined for hee must give up his Kingdome to his Father 1 Cor. 15.24 not that Christ shall ever cease to bee a powerful head of his Church nor that hee shall cease to reign with his Father for all eternity but look as the Father now doth not rule the Church namely as Mediatour but the Son so the Son shall not then rule his Church in the manner as hee now doth as Mediatour but in the same manner as his Father shall Now hee rules and puts forth his power in fighting against his enemies but then all his enemies shall bee trodden under his feet and made his footstool Now hee manifesteth his power in gathering a Church by the Word and Sacraments but then all the elect shall bee gathered Now at his Fathers right hand hee puts forth his power in making intercession for us but then hee shall intercede no more 〈◊〉 us At the end of the World hee shall declare his mighty power in raising all the dead and sitting in judgement on them but then there shall bee no more need of this power when death shall bee swallowed up into victory and a final sentence is given on all flesh So as Christ shall not reign as now hee doth but as his Father Whence it followeth that the power by which Christ subdueth the Devils is not onely that essential power of his Divine nature but the power of his Office whereby even in our nature and flesh hee subdueth them And this power may bee distinguished according to the subjects into two kindes first that power by which hee sweetly ruleth the Church as the head the members or a King his Subjects and this is either directive or coercive Secondly that coercitive and judiciary power which hee exerciseth against his enemies wicked and ungodly men as a King against rebells and foes to his state and person And this power is properly raised against the Devils and his instruments against which they cannot stand Reasons 1 Christ was prophecied to bee the seed of the Woman that must bruise the Serpents head which prophecy plainly shews that Christ as Mediatour in our flesh must disperse all Satans forces planted against us and for this end the Son of God appeared to destroy the works of the Devil and the work doth properly and singularly belong unto Christ although the fruit and benefit of it by communication of grace flow unto the Church as the body of Christ Object But did not others beside Christ command the Devils Act. 8.7 when Philip preached in Samaria unclean spirits crying came out of many and Act. 16.18 Paul turned about and commanded the unclean spirit to come out of the maid Answ 1 Christ did it by his own power they by his 2 The power of Christ is one thing faith in his power is another they did it not so much by power as by faith in this power whence S. Paul chargeth the foul spirit In the Name of the Lord Jesus Christ to come out 3 Common men were able to discern a difference between Christs power and others in casting out Devils Mar. 1. and Luk. 4.36 fear came on them and they said among themselves With authority he commands foul spirits and they come out that is by his power and divine authority and not as other Exorcists did 4 Hee did work his as a person that was God other his Disciples as persons with whom God was working and confirming the doctrin with signes and wonders that followed Mar. 16. ult 2 All things are given him and put under his feet Joh. 3.35 The Father loveth the Son and hath given all things into his hand Heb. 2.8 Thou hast put all things in subjection under his feet And as if that were not plain enough hee setteth in the next words a large Comment upon it And in that he hath put all things in subjection under him he left nothing that should not be subject only except him which did put all things under him as it is 1 Cor. 15.27 So as it is plain that excepting God himself nothing is not subject to Christ as Mediatour Now this may bee enlarged by a special induction of all things Angels are subjected to his word 1 Pet. 3.22 to whom Angels and Powers and might are subject with a reason For hee is the Lord of the holy Angels and set far above all Principalities and Powers Eph. 1.21 Unreasonable Creatures hear his word and obey him Luke 8.25 Who is this that commands the winds and the Seas and they obey him Diseases obey him to the Leper hee saith I will bee thou clean and hee is clean immediately Matth. 8. To the Lame man hee saith Take up thy bed and walk and hee doth so Matth. 9.6 Hee meets a blind man Joh. 9.7 and bids him go wash in Siloam and hee comes again seeing Yea death it self heareth and departeth at his word Joh. 11.44 At that word Lazarus came forth bound hand and foot and the time commeth when they that are in the graves shall hear the voice of the Son of God and come forth In one word the Apostle ascribeth to Christ that he is able to subdue all things to himself Phil. 3.21 All Creatures all Enemies sin Satan the Grave Hell Death Damnation and whatsoever resisteth his glory in himself or any of his members 3 Christs Kingdome must bee set up against and above all the Kingdoms of the World Dan. 2.45 The little stone cut out of the Mountain without hands breaks in pieces the Clay the Iron Brass Silver and gold that is the Kingdome of Christ shall break all those great Kingdomes and the God of Heaven raiseth a Kingdome to his Son which shall never bee destroyed And therefore for the upholding of this Kingdome hee must bee invested with power which neither the Tyrants of the World nor the god of the World can ever prevail against For never were all the Kingdomes of the World so opposed by the World and the Devil as the poor kingdome of Jesus Christ but this power of Christ is as an hook in Nebuchadnezzars jaws and a chain in which hee holdeth Leviathan limiting him how far he shall exercise malice against the Church and no further 4 Christ as Mediatour was to perform those works which no other creature
liberty than hee affords if thy affections be rough and stirring against Gods children thou hast not yet subjected thy self to Christ 4 A mighty work of power in Christ was that he was able to soyl temptations and stand out against all hellish powers so that the Devil found nothing in him Now findest thou the power and strength of Christ in the spiritual combate Doest thou chase Satan afore thee and the whole band of his temptations Wouldest thou refuse a whole world rather than sin against God or gratifie Satan and thy self with the least displeasure of him All the power of Christ was set against sin and Satans Kingdom And if thou hast part in this power of Christ it abolisheth sin in thee and strengthneth thee with full resolution against all sin 5 A mighty work of Christs power is to enrich his children with all necessary graces tending to salvation and to lead them into the fruition of their eternal inheritance It cost Joshua some labour before he could bring Israel into the good Land that abounded with good things it cost our JOSHUA more Findest thou this fruit of Christs power that thy face is set towards Heaven and is it with thee as with those that entred into that good Land who tasted of the fruits aforehand Hast thou received the first fruits of the Spirit Doest thou grow in grace Doest thou with patience expect the promises and begin the heavenly life already Hast thou hope joy love of God zeal for God constancy in the truth for these are purchased by this power of Christ Then here is a creating vertue put forth a fruit of Christs mighty power magnifie this grace of God and hope for the accomplishment and finishing of the same work by the same power the which shall preserve thee to salvation 6 A mighty work of Christs power was the perfect fulfilling of the Law Whether doest thou partake in this power art thou perfect in the way sincerely obeying God in all his Commandements Doest thou subject thy self to the Law as the rule of thy Law Doest thou aym at the perfection thereof Christ loved his Father with all his heart and his Neighbour as himself yea above himself and if this power of Christ prevail with thee this will bee the scope and aym of all thy actions For though the obedience of the Law bee not necessary to Justification yet it is requisite to Sanctification 7 Another work of Christs power was that it set him free from all corruption and infirmities which hee undertook for us without sin Labour to finde this power of Christ in thy soul daily freeing thee from the corruption of thy sin and daily infirmities If the Son set you free you are free indeed not only the reign of sin is thrust down but the corruption of sin is lessned David desired the Lord to give him again his free Spirit Psal 51.10 11. he well knew that where the Spirit of the Lord is there is liberty that is not only a redemption from Damnation by our justification but from corruption and vain conversation by our sanctification 8 Christs power was mighty in ruling and ordering his own powers and faculties his understanding was able to see God perfectly his will only just right and wise never bowing from the will of his Father Not my will but thy will be done His memory could never forget any good thing but he retained his whole duty ever before him His affections were ordered according to right judgement His appetite never exceeded the bounds of sobriety and moderation His speech was gracious his actions all exemplary no spot in him from top to toe And this same power of Christ is in some measure manifest in all his members this power enlightneth the minds of beleevers formerly blind to see God in part and perswadeth the will and boweth it to obey Gods will which before was captivated to the will of the Devil it inspireth godly desires and gracious resolutions and strengthens the memory to retain good things being before as rimy as a five it guideth and altereth the affections making the beleever to love good things and good men and whatsoever sets forward Gods glory and to hate zealously the contrary Christs power in the soul orders the appetite to sobriety in the seasonable and thankful use of outward mercies makes a man speak the language of Canaan and his whole course savour of Christ Whence it is plainly concluded that ignorant persons malicious persons Libertines intemperate Drunkards Gluttons filthy talkers Swearers loose in their behaviour open enemies to this power of Jesus Christ not submitting themselves to the rod of his mouth shall bee laid under his rod of iron Use 4. This teacheth us to goe on fearlesly in good duties seeing this power of Christ is with us and for us He is of power to protect us against enemies and dangers Of power to strengthen us in our duties when we are weak and feeble he will perfect his power in our weakness 2 Cor. 12.8 Of power to make us invincible in our sufferings Phil. 4.13 I can doe all things through him that inableth me Of power to reward our least labour of love undertaken for him Of power to answer our prayers and to doe abundantly above all we ask or think Of power to perform all his gracious promises which shall be made good to us in due time Of power to supply us with all good means in his service hee can give wealth and make the latter end better as he did to Job the Divine power giveth all things pertaining to life and godliness 2 Pet. 1.3 Of power in death it self to keep that which wee commit unto him till the last day Of power to rebuke Diseases and command Death and after death to raise our bodies to eternal life being cloathed with corruption and wrapped with deaths garments 1 Cor. 6.14 God hath raised up the Lord Jesus and shall raise us also by his power Vse 5. Lastly this doctrin assureth us of our perseverance in grace begun Christ by his power lays such fast hold on us no seducer is able to deceive the elect nor pluck them out of his hands for the weakness of God is stronger than men 1 Cor. 1.25 and when we cannot comprehend him so fast as wee would he comprehends us and preserves us by his power to salvation 1 Pet. 1.5 Neither doth this Doctrin maintain any security but the security of faith which is ever attended with the fear of God and fear to sinne The Second thing in the victory of our Saviour is the manner of Satans leaving him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith St. Matthew St. Luke more plainly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which implies a bodily departure and sensible as we have formerly shewed his presence to be Quest What kind of departure was this it seems to be a willing and voluntary subjection to Christ he bids him depart and he is gone Ans Indeed it seems obedience
1.11 to signifie the same And their hands are under their wings by which is meant that their powerful and secret operation also cannot bee discerned with bodily eyes Therefore hath the Scripture expressed their nature under diverse shapes and ascribed unto them many parts both of men and other creatures in which we may see and understand their work and office as Ezek. 1. Angels are described by four beasts not because they are no more in number for thousand thousands sit at his right hand but because they doe the Commandements of God in all the four quarters of the world These beasts have four several faces 1 The face of a man to note that all of them are reasonable and understanding creatures as man is 2 The face of a Lion to signifie that every Angel is strong and powerful and couragious as the Lion among the beasts Psal 103.20 Praise the Lord yee Angels strong in power One of them is stronger than a number of men yea than a number of Devils 3 The face of an Oxe to note their patience assiduity and unweariableness in their service and ministry as the Oxe is a beast most patient and constant and profitable in his pains 4 The face of an Eagle to note their swiftness and alacrity seeing a faire off many hidden things as the Eagle flying strongly and swiftly that is unresistably as the Eagle holding out not fainting but renewing their strength as the Eagle By the same Prophet they are described chap. 10.22 by the shape of Cherubs which were the faces of little fair boys with wings noting unto us under that resemblance their nature to be voyd of deceit as a child simple innocent not proud or arrogant not envious or malicious Having wings to note their readiness and expedition in their ministery and these wings in their four sides to shew that their ministery extended to all the four sides of the world II. By way of dispensation they have often assumed bodies that were true immediately created of God not imaginary or phantastical as Marcion thought whom Tertullian refuted neither generated nor born as mans body is nor hypostatically united to the Angels as constitutive parts as our body is a constituting part of us but taken upon them for the time of some special service and layd down again even as we doe our apparrel to the end they might familiarly conferre and converse with men till that special service were performed Thus did they visibly appear unto Abraham and Lot thus was the Angel of God seen like a fourth man in the Furnace which the three Children were cast into and in this humane shape I doubt not but they came and appeared to the Son of God in this place My reasons are these 1 If the Angels came often in bodily shape to the servants and adopted children of God why should they not much more to the natural Son of God being cloathed with the same flesh 2 We have formerly proved that the Devil came in assumed bodily shape the more to molest and terrifie the Son of God and therefore the Angels came to him also in bodily shape the more to comfort him 3 The present estate of Christ required it who was man and subject to many infirmities and therefore the Angels came corporally to comfort him 4 The phrase of the text implies a more sensible and peculiar manifestation of them than before as in his agony an Angel appeared to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 22. vers 43. In this coming of the Angels note an happy change in the estate of our Lord and Saviour for in stead of the Devil his deadly enemy come the Angels his friends and houshold servants in stead of one Devil many Angels for all are his to attend him in stead of sharp hunger for forty days together now he hath bodily food and comfort in a moment Doct. God may hide his comforts for a time but at length they shall shine out upon his servants as the Sun from under a cloud All the time of the temptation Christ was without food without Angels nay he endured sharpness of hunger in his body and of Satanical vexation in his soul now the Lord comforts him not only in removing evil from him but restoring to him his whole former peace besides the glory of a most victorious conquest And the same is his dealing with his servants Psal 73.1 David being plunged exceedingly with a grievous temptation of Atheism not whether there was a God or no but whether this God were just and merciful seeing things fell out so cross to good men and so prosperously to the wicked at last breaks out into a setled resolution Yet God is good to Israel He was in the temptation as a man cast into the Sea souzed in one billow after another at length hee descries a shore and with extream toyl and peril he gets thither and crawls up and saith Yet I have escaped drowning Or as a man in a pitcht field that in the thick of his enemies had escaped many blows and deadly thrusts being set beyond the danger saith Yet I am alive So the Lord though in temptation he seem to stand farre off yet at last appears with strength and comfort The same David being in great distress a long time hunted as a Partrich by Saul but strangely delivered from him and Achish concludes Psal 34.19 That how great soever the troubles of the righteous be yet the Lord will at length deliver them out of all To this purpose Salomon saith that though the just man fall seven times a day namely into affliction yet hee riseth again Abraham in his great trial saw nothing but sorrow and vexation for the loss of his Isaac yet in the third day when the case seemed desperate God was seen in the mountain as if he had not seen God till he came into the mountain Whence his posterity used it as a proverbial speech In the mount God will bee seen at the farthest he will be seen there if not before Job assured himself that after darkness he should see light and according to his faith wee see howsoever Satan set upon him with all his might to blaspheme God and his friends would needs prove him an Hypocrite and which was worst of all God not only stood a farre off from him but came upon him and against him as one that strove against the Almighty and one that reproved his Maker chap. 39. vers 35. Yet at length he steps out for him acquits him and rebukes his friends and accepts his servant and turneth his captivity and gives him twice as much as before he had chap. 42. Reasons 1 Herein the wisdom of God joyned with his power shineth forth hereby the Lord knows how to bring light into darkness Psal 112.4 To the righteous ariseth light in darkness No darkness or misery can keep God and the comforts and strength of his Spirit from his children Yea hereby the Lord knows how to
bring light out of darkness as once hee did in the Creation Rom. 8.28 we know that all things are turned to the best to them that love God His wisdom and power turns things not only good into good nor only afflictions and trials but even their sins and infirmities like a good Physician that tempers poyson to a remedy and of the Vipers skin makes a remedy to heal the Vipers sting 2 This is the godly mans priviledge above wicked ones to find God sweet to their souls either in afflictions or in the ending of them 1 Because their persons whatsoever their estate is are accepted with God whereas the other are rejected 2 They are sealed with the earnest of Gods Spirit and can goe unto God in fervent prayer whereas the other want the Spirit and cannot pray to be heard Psal 18.41 They cried but there was none to save them even to the Lord but he answered them not 3 They have the grace of repentance which removeth sin the cause of affliction and are come out of Babylon though they live in Babylon being as so many Lots in Sodome Whereas the other are impenitent and never removing the cause the effect lies ever upon them and grows every day heavier than other 4 They have peace of conscience and can sing the new song to God and the Lamb having a set of sweet Musick in their souls and with peace they have patience supporting them unto Gods seasonable deliverance Whereas the wicked are as the raging sea and hath no peace nor patience but a sensless unfeelingness of his estate their hearts being either ignorant ascribing all their smart to Fortune or Constellations or fatal necessity or secundary causes being not able to ascend so high as God the Auhor or descend so low as their own sins the just meritorious causes of their evils or hardned and feared or sensless as Nabals whose heart was as a stone dead within him 3 It is one end of Gods extream humbling and afflicting his children not to sink or forsake them but that at the last the powerful work of God may bee shewed on them both for his glory and for theirs The poor blind man Joh. 9.3 carried his misery a great while from his birth to his mans estate and yet our Saviour witnesseth that it was neither for his sin nor his parents but that the work of God might be shewed upon him in the miraculous cure of him when all the power of Nature and Art could doe him no good Lazarus was extremely humbled dead buried lying in the grave stinking who would have thoughr beyond Mary that he should ever have been raised till the last day and yet our Saviour saith that even that death of his was not unto death but for the glory of God Yea the Lord never bringeth any evil upon his children wherein he intendeth not in the end to shew them some great good as Deut. 8.16 The Lord tryed humbled and proved his people in the Wilderness that he might doe them good at the latter end Job 23.10 Hee knoweth my way and trieth me and what was the issue I shall come forth like the gold And the Apostle affirmeth that the trial of our faith which is much more precious than gold shall be sound to our praise and honour and glory as tâ— appearing of Jesus Christ 1 Pet. 1.7 4 God hereby manifests his care and faithfulness in his promises for hee hath promised how ever he suspend his comfort for a time to return in due season neither can his mercies come to an end nor himself leave his mansion finally Therefore it is that sometimes he fore-tells his children of evils to come that they should not come suddenly on them neither distrust his care in them nor be ignorant of a good issue out of them Sometimes he numbers them out and tells how many and how long they shall be Dan. 9.25 There shall be seven weeks that is thirty nine years and there shall bee sixty two weeks that is four hundred thirty four years and then the Messiah shall come c. And always he that setteth the setting of the Starrs and the bounds of the Sea setteth much more the period of our troubles and the furthest limits of his childrens trials which suppose they reach even to death it self they can follow them no further but then is a rest from their labour a reaping of the fruits of their sufferings a joyful harvest of a sorrowful seed-time wherein the Lord meets them with a full and final deliverance and putteth them in full possession of all his most glorious promises Vse 1. Let the godly consider of their priviledge to provoke their patience and constancy in their greatest trials which cannot make them unhappy For 1 The godly mans present estate is the best for him bee it what it can be the Furnace is the fittest place for gold 2 His trial shall bee turned to good because God hath the disposing tempering and moderating of it 3 His trial shall be but light and momentany not in respect of the present sense but because the time of temptation shall be swallowed up by the time of victory 4 The end of it shall be happy and all is well that ends well here shall be a most blessed issue And therefore let drossie Christians fear the fire who are sure to be wasted in it whilst the godly rejoyce in tribulation and with David walk fearlesly in the valley of the shadow of death because God who led him in was with him to lead him out Vse 2. Let the godly judge of themselves not always according to their present estate or feeling which may occasion their feet almost to step but look to the happy end of their trials And though the smart continue long yet let them be assured that the Lord keeps all their bones so that not one of them shall be broken Neither let us be weary and faint in our mindes for although God seemeth not to hear us yet he hears us well enough And though he seem to stand afarre off us it is but a delay no denial of our request And though he seem to neglect us let us not neglect him but hold on in the prayer of faith Vâ—e 3. Let this serve as a ground of comfort and encouragement to us that when with Israel we stand as it were on the Sea-brink beset with dangers then we may be still and expect the salvation of the Lord. For as the Prophet speaketh Hab. 2.3 The vision is yet for an appointed time but at the last it shall speak and not lye if it tarry wais for it shall surely come and shall not stay Let us not make haste nor limit the Lord in prescribing him a time and means but leave all that to his wisdome lean upon his arm relye upon his word he hath a mind to doe us good and that when it shall be most for his glory and our salvation We are not yet perhaps
not a guard of men about him as the great Princes of the earth but a guard of Princes and not of Princes only but of principalities and powers rules thrones and dominations and therefore hee must deeds bee a mighty God advanced above all Creatures 2 The Angels are in Scripture every where spoken of as the excellency of the Creatures so as when the highest praise of any thing is to be given it is taken from the excellency of Angels Manna is called Angels food Psal 78.25 that is if Angels should need food they could not wish more excellent 1 Cor. 13.1 If I should speak with the tongues of Angels c. that is excellently Yea the most happy and glorious estate that our selves look for after the resurrection is hence extolled that we shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like Angels Now all this advancement of them is not so much in respect of themselves with whom we have no commerce but for the advancement of Christ the Lord of the holy Angels and that in their glory we may behold the glory of Christ to whom they are servants 3 The truth hereof was shadowed in the Ceremonial Law Exod. 25.20 The Cherubims signifying the Angels must lift their wings on high as attending upon God and their faces must be to the Mercy-seat which lively resembled Christ on whom their eyes must bee still cast as the eye of the hand-maid to the hand of her Mistris And chap. 26.31 the vail of the Tabernacle which covered the most holy expresly signifying the flesh of Christ which hiding his Divinity made way for us to Heaven must bee made of broydered work with Cherubims not without Cherubims for these noted the multitude of Angels serving Christ even as man for being in his lowest estate and apprehended to the death he gives this as a reason to Peter to put up his sword because if he would he might pray to his Father and have twelve legions of Angels to rescue him Obj. But this seems not Christs priviledge to have the Angels his ministers seeing all the godly have them ministring spirits for their good Heb 1.14 as Abraham Lot Elias Daniel Ans True they had but this impeacheth not Christs honour because they serve not us after the same manner they serve him for 1 Their service is due to Christ as their Creator and Lord of duty to us as Creatures of charge 2 Their service to him is immediate as the Head of the Church to us mediate only as members of the Head 3 Their service is proper to him and invested in him as his own right to us given by vertue of our communion with him 4 To him as the author and preserver of all the gifts and graces they have and equal it is that whatsoever is excellent in any kind be wholly ascribed to the author and giver of it to us only so farre as the owner hath put them in trust to employ those gifts for our good Faith in Christ interests us in this Ministery of the Angels who love the members because of the head They are his Angels and so called by special propriety Matth. 16.27 when the Son of man shall come in the clouds and all his holy Angels with him because by special prerogative they doe him homage and service And our Angels by special commission and direction from him 5 They never ministred to man but for the honour of Christ Rev. 22.9 Worship God Vse 1. Let us imitate the Angels Doe they honour Christ by their ministery and shall we refuse his service especially seeing hee took our Nature and bound us straighter to him than the Angels They are most expedite and ready having wings to fly withall Let their wings speed us in his service They are unweariable in performing obedience and shall wee bee so heavie and shrinking as to account every thing too much that we do for him They are in all things ruled and moved by his Spirit Ezek. 1.20 Whither the Spirit led them they went Let us also give up our selves to the leading of his Spirit not running of our own heads in any business unsent without our warrant They rejoyce in all good things and in Christs victory the benefit of which redounds to us more than to them and that men by the same are set out of the Devils power And why do not we more rejoyce in this victory of Christ why do we rejoyce in evil which is the Devils sin in sinful courses and company Why do we hate and scorn those who most partake in this victory How unlike is this to the Angels Vse 2. If the Angels be servants unto Christ then we see herein both his love to us and our own honour who hath vouchsafed us his own special servants to attend us For he hath not only charged them with the safety of Abraham Jacob Lot Elias Daniel and other extraordinary holy men but their commission is general Psal 91.11 they shall keep thee in all thy ways that is not only Christ himself but every member of Christ for this honour have all the Saints And what a comfort is it that we so weak Creatures and so beset with spiritual and invisible enemies have appointed to us by the Lord so many spiritual invisible and more powerful ayders and assisters What a comfort is it that no temporal enemy can so soon wrong us in our persons estates or names but the Angels of God are ready to turn it off and keep off the peril and then return to God to complain of the wrong-doers What a care should we have not to forfeit our priviledge to keep us in our ways and walk warily because of the Angels not grieving them by sin nor driving them from about us whose protection under Gods is more safe than if we lay under shield and spear Psal 91.4 with 11. And if our Lord himself received comfort from them how great may be our comfort from them Vse 3. Hence we are to ascribe the glory of Power Majesty and Kingdome unto our Lord Jesus who if he be able to command all the Angels in Heaven much more all the Devils in Hell who are farre weaker than they All power is his in heaven and earth And now we are no longer to esteem of him according to his base estate in the Wilderness in the World but according to his surpassing power manifested through all this History in vanquishing the Devil and in receiving the Divine honour from the most glorious Angels To this great Michael who even without his Angels hath in pitcht battel overcome the great red Dragon and all his Angels be ascribed all power might victory and triumph of all men Saints and Angels in earth and in the highest Heavens for all eternity Amen Amen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 AN Alphabetical Index OR TABLE Pointing To the Principal Points in this Exposition A IN Christs lowest Abasement sparkles of Divinity fly out sundry instances page 233 Actions brought forward
1 possession 2 disposition four reas page 199 God some waies an actor in evil no waies an author page 10 God tempteth man two waies page 20 Godly men shall want no accusation in the world why page 19 The more God graceth a man the more Satan seeketh to disgrace him three reasons page 1 and page 6 Six graces Satan would fain rob us of page 182 H POpish hallowing of water wicked six reas page 8 Headship of the Pope falsly grounded page 149 Little or no Help in injustice three reas page 95 Christ full of the Holy Ghost how page 25 Holiness sweeteneth our callings three ways page 98 To hold out in tryals without hast-making four reas page 234 No sign of Gods hatred to be vexed with the Devil but of the Devils four reasons page 125 Christ able to feed others miraculously was hungry himself page 38 I SAtan can make gross Idolatry seem a small moat page 203 Jerusalem called holy City five reasons page 104 Jerusalem full of corruptions yet called holy why page 107 Importunity of Satan against Christ and his members to draw them to sin four reas page 180 Infirmities which Christ took upon him which in three propositions page 38 Why Christ took our infirmities five reasons page 39 Infirmities of Christ differ from ours in six things page 40 Induction to prove all things subjected to Christs word page 242 Infallible Judge of controveres the holy Scriptures four reas page 157 Incompetent Judges of controversies obtruded by the Church of Rome four page 158 Instance of Satan to draw us to evil must make us more instant in good page 182 Instances of Satans false conclusions in matter of faith three of practice nine page 66 Instances in four kinds of temptations how to use the word against Satan page 81 Instances of many men whose obedience is no better than that of Devils page 249 L. TO know a man led by the Spirit three rules page 12 Christ cometh led of the Spirit Satan cometh of himself page 49 Liberties of religion are better prized in their absence than in their presence page 117 The more light of grace the Lord bestoweth on his children the more doth the darknesse of the world fight against it page 102 Life of a Christian a continual entercourse of peace and trouble four reasons page 251 Love of the world easily maketh a man a prey and spoyl of Satan five reasons page 192 To pull our hearts from the love of the world five means page 195 Four other considerations to the same purpose page 194 Lying is the Devils mother-tongue page 65 A Looking-glasse for Lyars page 202 Lying a hateful sin for three reasons ibid. M. MAgistrates governours not of men only but of Christians page 215 Man tempteth God two ways page 20 Man tempteth man three ways ibid. Man tempteth himself two ways ibid. Manner of Christs temptation external four reasons page 48 Not to be present at Masse with pretence of keeping the heart to God five reasons page 225 Mean estate best three reasons page 5 Means of fortifying faith four page 56 Means to confirm to a mans self his own adoption three page 60 To use unlawful means to help our selves Diabolical three reasons page 61 Means to fence us against Satans wicked inferences three page 67 Means not sufficient to sustain the life of man in six instances and five reasons page 87 Means not to be set above their place page 89 Means not to be neglected where they are three reasons ibid. Better to want means than to enjoy such as proceed not out of the mouth of God page 99 Means to raise our selves being cast down four page 136 To sin against means fearful in things 1 Spiritual 2 Temporal page 143 Means to partake of the Angels ministery three page 155 Means of nourishing confidence in God four page 178 Meeknesse of Christ to Satan himself five reasons page 72 Ministers must bee very watchful over their people because of the tempter page 46 Wicked Ministers hinder some comfort but not all efficacy from the Sacrament page 108 To conceive of dumbe Ministers five grounds page 109 Modesty in speaking of our selves commended in Christs example page 74 Motives to avoyd slandering five page 18 Motives to out-stand temptations three page 27 Motives to stir up one another to good four page 47 Mountains about Jerusalem seven page 186 Mountain chosen for the third temptation three reasons page 184 No mountains to be wished but Gods holy mountain page 186 N. DIfference of Names or Numbers must not make us suspect error in the Scripture but our own ignorance page 171 O. OBjections for Usury answered page 96 Objections for Sabbath-breaking page 97 Chief Objections of the separation answered page 108 Objections to prove Christ on the pinacle only in vision answered page 122 Objects of Senses five warrantable page 189 In opposition of good men and good things consider five things page 102 Ordinances of God not to bee medled with without due respect and reverence as 1 Word 2 Oath 3 Lots page 113 Conditions of sound obedience four page 247 Cheerful obedience four things page 248 Outward things make neither happy nor unhappy four reasons page 59 P. PInacle of the Temple chosen for the second temptation by Satan four reasons page 118 No place in the world free from temptation page 13 Places of Gods worship to bee reverently esteemed and used page 113 No place longer holy than God and his worship are present page 114 Satan usually sitteth his temptation to the place or the place to his temptation three reasons page 118 Places of probable peril and danger to be avoyded especially of four sorts page 119 Men in highest places are in greatest danger of falling three reasons page 184 The higher the Pinacle a man stands on the more busie Satan is to cast him down page 134 Satan helpeth men up to the Pinacle only to cast them down again page 135 The Pope puts down the Devil in boasting page 203 Power of Christ unresistable by all the Devils in Hell four reasons page 241 Power of Christ is of his Office and Essence ibid. They differ in three things ibid. Popes have erred in matters of faith page 162 Fight marks of the mighty power of Christ in us page 244 Power of Christ frustrateth Satans greatest advantages page 124 Power of Satan over the bodies of men great God permitting him page 125 Prayer to be made for Governours especially why page 185 Presence of God in his Word and Worship maketh places holy three reasons page 106 Satan ordinarily tempteth to presumption four reasons page 129 Most dangerous presumption is in spiritual things as in six instances page 131 Presumption in things temporal to be avoyded in four instances page 132 Priviledge of Gods children because of the Angels page 154 A singular priviledge of the Church to have so perfect a direction as the Scripture page 87 Priviledge of the godly to
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
may be said to bee anointed two ways Christus totus vel Christus mysticus either properly in his own person as considered in himself or figuratively by the use of Scripture as he is the head of his Church which joyned unto him maketh up whole Christ as the Fathers call him or mystical Christ Thus Paul calleth Christ united with the Church by the name of Christ 1 Cor. 12.12 we must therefore help on the perfection of this latter seeing he is already perfect in the former Every Christian must be a King To this purpose every man must become a King for so he is if hee partake of Christs anointing in being ever in the field in combate against sin in taking up arms against Satans hellish power in getting daily dominion over his own rebellious flesh and wicked lusts For if thou beest a Christian thou hast ten thousand rebels to encounter and as many strong temptations and lusts which thou must stand out to victory and here faith must be thy victory which grace is attained by this anointing But oh the misery of infinite numbers every where meer Bond-men and captive Caytiffs to Satans suggestions and held down under the power and tyranny of their own lusts in whom there is no resistance no fight never a stroak they strike against their own sins the strong man is gone away with all very cowards against the Devil nay couragious Champions for him and yet will be called Christians no no there is never a drop of Christian bloud in such this anointing as yet never came near them here is no spirit no power but such as ruleth in the world And a Priest Rom. 6 13 Again thou that wilt be a Christian must be a Priest to offer up thy self soul and body an acceptable sacrifice of sweet smell unto the Lord to offer up thy prayers and praises the calves of thy lips these are the odours of the Saints Revel 5.8 to offer up thy sins to bee sacrificed and slain by the knife and sword of the Spirit in the Ministery of the word to offer the sacrifices of almes and mercy with which sacrifices God is well pleased to offer the sacrifice of a broken and contrite heart which the Lord despiseth not and lastly to offer if need require thy life and deerest bloud for Christ and his profession But how many titular Christians be there who indeed are no better than Belzebubs Priests who offer their souls their bodies their sences themselves wholly to the service of the Devil in sin and unrighteousnesse for prayer and praise they curse swear and blaspheme most remorselesly fierce and hard-hearted in themselves and unto others and so farre from this anoynting as many of the Heathens who never heard of Christ would be ashamed of them and wonder what kind of God that Christ should bee by whom they will bee called And a Prophet Lastly thou must be a Prophet thou must have the knowledge of God in thy self thou must hold it out and impart it unto others within thy family and without for to this thou art anoynted as also to hold out Christ in a constant profession which tyeth every man to know and acknowledge the truth of God that he may be able to propagate it to others but especially Ministers Magistrates Parents and Masters whose special calling besides the general fastneth this duty upon them These are the chief things to which others might be added wherein every Christian ought to testifie himself anoynted by Christs anoynting that he communicateth as well in his graces as in his name and that he hath received some good measure of that oyl of grace which was poured out upon him without measure for as in the head the God-head dwelleth bodily so in every member 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though not the God-head it self yet a Divine nature is apparent 2 Pet. 1.4 Now this godly nature is nothing else but those excellent renewed qualities and precious gifts which the Holy Ghost bestoweth upon the regenerate by means of this anoynting and is opposed to natural lust and corruption in the same verse Who went about doing good Now we come to Christs execution of his Office according to his former calling and furnishing For no sooner receiveth he gifts and calling from his Father but he manifesteth and putteth forth the same in most painful preaching and most powerful working of Miracles which hee did not for a brunt or by starts and fits but he went aboue doing good By which words is noted his diligence in absolving and finishing his course within his vocation and calling not seeking herein himself nor the praise or applause of men nor the Kingdoms of this world but denying himself and glory spent his whole life in doing good unto others suffering himself to bee subdued under a most shameful and cursed death that hee might bring others to life who were as yet his enemies and lying in the shadow of death Wherein he propounded himself a worthy pattern and example of imitation unto all such as have received gifts Note and calling unto any office in Church or Common-wealth who are not to hide in a Napkin those talents but bring them forth and traffick with them and that not for their private as seeking themselves but for the common good and not for a start or brunt but thus to finish their course holding out in well-doing unto the end Thus if we shall doe we shall be conformable unto Jesus Christ acceptable to God our Father profitable to our brethren here on earth and shall treasure to our selves an excellent weight of glory in heaven But how many bee there who having received many talents and charge to traffick with them bury their gifts and forget their charge against whom the fearful sentence is not only passed but half executed already his talent is taken from the sloathful servant there now remaineth nothing but the binding of him and casting him into hell And would this were not too true not in many Ministers only but even in numbers of private Christians who have had both gifts and calling to teach and pray in their families but have wilfully lost them for want of the careful use of them Now more specially this going about of Christ doing good standeth in two things The former in curing the deadly diseases of mens souls by most holy and saving doctrin revealing his Fathers whole will and teaching the things of the Kingdom not coldly as the Scribes but in most powerful manner so as his very enemies were forced to say Never man spake as this man doth The latter in curing the bodies of men also by most powerful Miracles one kind whereof which was most eminent namely the healing of Demoniaks is put for all the rest in the words following by both which means he shewed himself a merciful Saviour and the chief Physician both of soul and body and in one word the very healing God Of both which
God having in Justice put them under his power Now although Christ did most powerfully spoyl Satan of his dominion which he had in the souls of men this being the of his power but possessed and disposed by him and ruled at his will and pleasure For First who would think him possessed that can fall down on his knees make a solemn profession and confession of Jesus Christ that he is the Son of God and the most high Mark 5.7 and make loud prayers unto him as acknowledging him to be the Lord of glory and yet all these are the speeches and behaviours of a man possessed not with one or two but with a Legion of Devils Luke 8.28 What doe the Devils honour Christ who fear nothing more than that he should be honoured and hate nothing so much as he No but all this confession and worship was by constraint partly because they knew him a Prince and a Judge whose power they could not resist and partly they flatter him to obtain more gentle entreaty at his hands than they deserved so many a man professeth Christ but you shall observe at least he may himself that many foul spirits breath in him for although hee know Christ as the Devils did yet he obeyeth him not he would fain resist him if he were strong enough to make his part good against him which because he cannot doe he will give him fair words and call him Lord and Master he will pray to him in sickness or distress but it is but to get out of his hands and keep his wonted hold still If the power of Christs word come near him he can begin to accuse Christ and Christian profession of unpeaceableness and tormenting him before the time for what time would please these that Christ should come unto them he can ask Christ and his Ministers what they have to doe with him and Christ shall be blamed because he cannot be at peace for him if he would let him alone all should be well and quiet but the Ministery and Discipline are intollerable let Christ preach and he will preach him too so it be such a Gospel as bringeth no repentance or amendment of life to himself but he may remain where he was even in the Graves already lodged with death When hee cannot doe the greater mischief that he would he would doe the lesser if hee can if he cannot hinder the Ministery he can deprave it wherein as in all the rest he shews himself at the command of that wicked spirit who when he could no longer torment the man would drown the swine Secondly although the Devil might be forced through the power of Christ to acknowledge him the holy one of God so as themselves might continue Devils still yet who would think him guided by any other than a good Spirit of God that should extol the servants of Christ their persons their Ministery their doctrin for would any conceive that the Father of Lyes would praise the truth and yet mark what a large testimony the Devil himself in the Maid gave of Paul and Silas These men are the servants of the most high God which shew unto us the way of salvation and this she did many days A t s 16.17 Why did not the Devil know that they were the greatest enemies he had upon earth Yes he did but he must sometimes transform himself into an Angel of Light he must colour all his Lyes with some truth which is undeniable hee can lay all his falshoods upon appearance of truth as his eldest Son Mahomet enlarged the praises of Christ and his Disciples to overthrow Christian religion withall he hath his fetch to make men beleeve there is an agreement between Christ and his Apostles and himself or that they needed his testimony who therefore put him to silence and would receive no commendation from him but for praises returned sharp rebukes Even so many men can praise good men and Ministers before their faces whom they know to bee deadly enemies to their vices not for love of their vertues but lest they should use them and can call them honest men to try if by that they can hinder them from doing the duty of honest men as the Devils called Paul and Silas the Servants of God lest they should shew themselves so by dispossessing them Besides they would seem herein to bee better than they are and therefore will honour the Gospel and bringers with their mouths whereas in their hearts they cannot abide that the doctrin of it should bee in sincerity either published or practised the name of Christianity and of the Gospel pleaseth them well enough so as the power and fruit of it come not neer them But as the Devil had no sooner praised the Servants of God but presently hee changed his coppy and never left persecuting them till hee had cast them into prison got them soundly beaten set fast in the stocks and after sent out of the City even so many who now commend the person and doctrin of the Servants of God presently shewing what spirit guideth them can accuse them to bee mutinous and seditious troublers of their City and State and raise up the whole City and stir up the wrath of the Magistrates against them that so under pretence of the Wâ—rd or Law or Peace or Order the true Ministers of God shall bee wrongfully condemned and cast out Thirdly Who would think that hee could be haunted with a wicked spirit that can see his sin 1 Sam. 24.17 18. confess it with tears and indignation against himself openly justify the righteousness of Gods children and yet in the example of Saul wee see that a soul possessed of Satan may do all this For as it is in bodily possession though the Devils desire is incessantly to hurt and vex the poor creatures yet by Gods over-ruling power hee is forced to give them some respite and though hardly yet sometimes departeth from them and not alwaies but sometimes casts them into the fire and sometimes into the water Luk. 9. So is it in spiritual possession the Lord for the common good bridleth often the rage of the Devil in his instruments that they cannot alwaies exercise it as they would but they have their fits sometimes that is some strong lusts which Satan watcheth and putteth himself into as Judas his Covetousness invited the Devil to enter into him and also sometimes again they have their good moods and seem to bee come to themselves but long stay they not here but in a moment are changed and cast into their fits again Thus in a good mood Saul could confess his wickedness and Davids innocency and lift up his voice and weep and David was now his good Son and who but hee but presently the good spirit went and the evil spirit came upon him and hee became more tyrannous and furious than ever before even so some there are who seem to have remorse of conscience for sin they will confess their
they doe whence have they being so simple and illiterate persons their skill but from the Devil or Diabolical tradition And who made the Devil thy Physician who if he should minister nothing but Natural things thou mightest not accept them from him 3 This remedy is worse and more desperate than the disease because Gods curse followeth it who in his Law hath commanded that whosoever goe a whoring after such should be stoned with stones and if any turn after such he will set his face against them to cut them off Levit. 20.6 And according to this threatning he hath executed visible Judgements against it even against Kings themselves who think themselves most free to doe their pleasure as 1 Chronicles 10.13 14. Saul dyed for his transgression that hee committed against the Lord even against the word of the Lord which hee kept not and in that he sought and asked counsel of a familiar spirit therefore the Lord slew him and turned the Kingdome to David Asa never came oft his bed for this sin 2 King 1.16 and more not only Kings but whole Nations were cast out before his people for this sin and not only they but even his own people were cast among the Nations when they followed these waies of theirs Isa 2.6 Better wâ—â—t therefore to dye of a disease in the hand than be recovered by the hand of â—â—e Devil 4 Mark how the Devil hath circumvented such a party 1 He hath robbed him of his faith in God because he maketh haste 2 Of his fealty and subjection to God because he either denieth Gods government or the equity of it 3 He hath got in him what he desired to win from Christ but could not namely to take up another means of safety than God had appointed 4 He having thus set up himself for such a mans God hee maketh him commit execrable Idolatry in ascribing to the Devil himself that which is proper to God and Jesus Christ First a power of healing which the Devil hath not further than God permitteth him to the just blinding of the sinner Secondly a faith and perswasion in that power that it shall be available to him which is nothing else but a secret confederacy and league with the Devil without which nothing can be done This the Lord implyeth in the bounding of his Laws as Lev. 19.31 Ye shall not seek c. for I am your Lord as if he had said you ought to depend upon me and not upon the enemy of Mankind Levit. 20.6 Yee shall not goe a whoring but be holy as if he had said have nothing to doe with such an impure spirit if you would bee an holy people Why God permitteth a power of curing to them of whom we may not seek cure Quest But if God would not have them to help why doth hee give them such power of curing of fore-telling things to come and revealing hidden things Ans 1. The power of curing is from Satan God justly permitting him to the further deluding of unbeleevers 2 Neither doth the Wizzard fore-tell things to come but the Devil by them such things as he by the quickness of his spiritual nature seeth present in the causes or which God permitteth himself to be the worker of and casie it is for him to discover the Thief which himself tempted to steal 3 The Lord permitteth all this not that we should trust him or use him but to try whether we will depart from our God the case here is the same with that of the false Prophet who must not bee beleeved when hee fore-telleth things that come to pass Why then may some say doth God suffer them to fore-tell such things The text answereth The Lord thy God tempteth thee whether thou wilt cleave unto him or no Deut. 13.3 Let all such persons as have sought to them consider betime how they have broken Covenant with God betaken themselves to Satans help broken prison to their greater punishment and made stones bread let these bewayl the sin and renounce it never was Saul in so fearful a case as when he run unto the Witch by his own confession God was departed from him Let no man lessen this sin or dare to defend such limbs of the Devil under titles of good wise or cunning persons seeing these cursed blessers draw Towns and Countries after them into their own damnation Let none think it a slight matter to counsel others to this sin and remember that by the Law of God they ought to dye that seek to thrust people from their God and drive them to the Devil a farre greater sin is this than that which the Lord maketh capital Fourthly here we have also strong consolation The comfort of the Church is that Christ is stronger than all that Christ is stronger than the Devil 1 Joh. 4.4 stronger is he that is in us than he that is in the world look how strong the Father is so strong is the Son Joh. 10.29 and therefore his strength is as farre above Satans as the Creators is above the Creatures Hence we are sure none can take us out of his hands not the World Be of good comfort I have overcome the world not the Devil The Prince of this world is cast out not sin not death both which are cast into the Lake not temptation nor persecution for by Christ we are more than conquerours All these may molest us but cannot hurt us they may make warre upon us but we may pluck up our hearts seeing we fight against conquered enemies and are through his strength that hath loved us sure of victory before wee strike a blow Let not us forget the consolation in that although our enemies may nible at our heels yet the seed of the Woman hath broken their heads for us Vers 39. And we are witnesses of all things which he did in the Land of Judea and in Jerusalem whom they slew hanging him on a tree THe Apostle having witnessed of such facts of Christ as testified him the great Prophet of his Church affirmeth in these words of himself and the rest of the Apostles that they were witnesses not only of the things formerly uâ—â—â—ed but of all things else not only which Christ did in Judea and Jerusalem but also which hee suffered among them and so descendeth to lay down his Priestly Office in this verse and his Kingly Office in the next That the Apostles were such witnesses of all things which Christ did and suffered in Judea and Jerusalem will appear to him that considereth that it was one of Christs first actions in his Offices after his Baptism to call his Disciples who presently left all and followed him to the end that they might be oculate witnesses of his mighty works of his life of his death and resurrection and that they may be ear-witnesses of all the gracious words which proceeded out of his mouth to which purpose he took them after a sort into his Family that by their
suckest so in temptation to any other sin deny it and say Oh no I see Christ on the Crosse made a curse for my sins already I have done him wrong enough already I will not adde this to the former I see rather an infinite debt due from me towards him and I must rather think of the payment of that than offer to run in further Thus we see both the duty and the means neither of them both are regarded by many some would fain see Christ on the Crosse for the remitting of their sin but not for the crucifying of it their lusts are as strong as ever be-before pride contention hastinesse voluptuousnesse worldlinesse live and thrive in them and yet they say Christ was crucified for them whereas if Christ be crucified for thee the world is crucified unto thee and thou unto the world Others because Christ is come and dead for sinners make a clean contrary argument Christ dyed for sinners and therefore they will live in their sins as though that were the work of Christ upon the Crosse to maintain sin and Libertine courses and not rather to abolish the same what a fearful thing is it that men dare make the death of the Son of God as a common pack-horse to lay all their sins upon while yet hereby they embolden themselves in the multiplication of them Many will not endure to have their lusts pricked in the Ministery and much lesse crucified Others are so farre from crucifying their lusts as they will not endure to have them prickt or touched in the Ministery Oh meddle not with mine eyes I can not endure it or if they endure to crucifie many yet some sweet sins shall be spared they are sweet morsels or fat morsels profitable or pleasurable sins and they must not be let goe but never a one of all these ever tasted in truth the least fruit of the death of Christ The second fruit that must appear in us is the life of Christ 2 Cor. 5.15 He dyed for all that they which live should not henceforth live unto themselves but unto him which dyed for them and rose again Rom. 6.11 12. Likewise think yee also that yee are dead to sin but are alive to God in Jesus Christ 12. Let not therefore sin reign in your mortal body In which places this life of Christ is opposed to the course of our lives framed of our selves and is nothing else but to depend upon Christ in all things to give up all our thoughts words and actions to be guided by his word and directed to his glory and so to order our whole course as his blessed Spirit may appear to breath lead and live in us Now that this fruit should be added to the former is evident 1 Pet. 2.24 He bare our sins upon the tree that we being dead to sin should live in righteousnesse Thus therefore help thy self by this meditation shall my Lord Jesus so willingly forsake his glory for me and shall not I forsake my sin and shame for him shall he contentedly dye an accursed death for me and shall not I as contentedly dye to an accursed life for him Shall he dye to glorifie me and shall not I live to glorifie him Shall not he think his heart-bloud too dear for me and shall I love any thing better than him Thus to behold Christ on his Crosse will help thee forward in this fruit also To which purposes the Lord in wisdome hath instituted the Ministery of the Word and Sacraments No marvel seeing the Papists shuâ— out the preaching of Christ crucified that they must see him in Crucifixes and such Idolotrous representations that wee might have Christ crucified Gal. 3.1 continually as it were hanging before our eyes which ordinance of preaching Christ crucified were it in request in the Church of Rome they should not need their manuary Bables Crosses Pipes Crucifixes their Agnus Dei and the rest neither would they with religious adoration honour the Wooden Crosse to the dishonour of him that dyed upon it but accursed be all such dead and Idolatrous representations against the word let it bee our happinesse with care and reverence to frequent the Word and Sacraments which are blessed means ordained of God not only to set Christ on the Crosse before our eyes but to bring into possession those happy fruits formerly described Vers 40 Him God raised up the third day and caused that hee was shewed openly THE Apostle having delivered the Doctrin of Christ his death hee orderly descendeth to instruct his hearers also of his resurrection without which his death had never been beneficial unto them And the words in general imply one point not to bee omitted For howsoever the Apostle expresseth nothing between Christ his hanging on a tree and his raising again yet because it cannot bee properly said that hee was raised from the Tree or from the Cross which was a kinde of exaltation and lifting up necessarily must bee included a lower estate than that was namely that condition of the dead under which hee lay for a certain time as it were cast from the face of God his Father and of men yea from the face of the earth Christ submitted to the lowest estate of death why when death and sin seemed to triumph over him all the while of his burial when they had him in the grave the house of death This was the low estate from whence hee rose the which hee willingly submitted himself unto for a time 1 That the faith of his Church might bee confirmed in that hee was truely and certainly dead and not in shew or appearance 2 That his victory and conquest over death might bee more glorious in that hee could not hold him down when hee had him in his own house but like a mighty Sampson hee carried away the gates of his enemies 3 To remove by undergoing for us that fearful state of death and damnation which we had otherwise for ever lain under to sanctify unto us our estate under temporal death which is sweetened by his death to make our graves as soâ—t and perfumed beds of rest by his lying in the grave and that wee also therein by being subdued under corruption might put it off and so bee sitted to immortality and glory 4 To teach us that our head being of power to rise from the power of death when the bands of it wrapped him round about can now much more being in glory draw us his members out of the deepest pits of danger or thraldome spiritual or temporal and will in his time set us free This time wee must wait but not appoint it neither distrust his power and grace when wee are in the deepest of our distress 5 That seeing it was his pleasure to submit himself to the lowest estate of humiliation before his exaltation wee might also with more cheerfulnesse content our selves to suffer even any abasement with him and for him before wee look to reign
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
but seeing he who is thy head is in Heaven thou that art a member of him must be there also And as Christ while hee continued upon earth after his resurrection lived a kind of supernatural and heavenly life so if thou be risen with him thou livest not the life of nature but hast begun the life of grace and an heavenly conversation Quest But how shall I know whether I live by this heavenly life or no Heavenly life disceâ—nâ—d by two notes Ans There be two special notes to discern this truth by the former is the dissimilitude and opposition which it hath with the life of sinful natural men upon earth the latter is the similitude and agreement it hath with the life of Saints and glorified men in heaven Concerning the former â— In the matters of this life the Natural man will follow and pursue things which tend to a sensual and natural life he will beat his brains for gold and silver meat and cloth goods and lands for himself and his as for Heaven he will have nothing to doe there till he be dead and for the way thither hee cateth not to know it till he be dying at the soonest But the Spiritual man hee coveteth after Spiritual things the power of Christs Spirit where it is present will lift up his heart be it never so heavie to seek the Kingdom and the righteousnesse or it and hee seeketh after the wisdome of God as for gold and treasures he accounteth of the graces of faith love hope humility and the fear of the Lord above all pearls and precious things he provideth for himself and his the food that perisheth not and thinketh hâ—mself warmly and comely arrayed when he hath put on the Lord Jesus Christ as knowing that only the garment of his righteousnesse can fence him from all the injury of wind and weather The Natural man doth not more seriously listen after great purchases of Lands and Fields as he doth cast with himself to purchase the pearl hid in the field for which he will sell himself as we say into his shirt nay and further how own self liberty life and if he had any thing dearer than that The Spiritual man as for the things of this life if he have them not hee wanteth not his portion If he have them his care is that they have not him or become his portion If riches increase he setteth not his heart upon them If they decrease his heart faileth not with them In abundance he carrieth himself warily and weanedly In want cheerfully and contentedly The things hee hath he useth as not using them the things hee hath not hee knoweth he hath no good use of them or else he should have them And thus as the Natural man bestirreth himself and all his motion tendeth to the bettering of his outward estate at home so contrarily doth an heavenly-minded man accounting himself from home while he is here in the body bend his chief care to settle his estate at home in heaven and all his trading and converse in this strange Country tendeth to the enriching of him in his own Country Further if we look to the Natural mans course in the matter of his religion we shall see as great difference between them For it is clear 2 In the matters of religion that whereas matters of religion are a burthen to the one they are the joy of the other The one as heavie to pray to hear to read and meditate on the Word and of his own estate as a Bear to the stake if Law of shame or some such by-respect moved him not if were all one to him to bee on his Horse-back as in the Church the other would account his life tedious were it not for these meetings of God and his people in the assemblies and those sweet refreshments they bring back from thence The one if he pray sometimes in publick hee maketh little conscience of private prayer in his family and so of other private duties to which God and a good conscience would bind him as straight as to the former The other walketh wisely and religiously in the midst of his house and preserveth the worship of God at home and maketh his house a little Church and house of God The one maketh little or no conscience of such sins as either in comparison of other or in his own corrupt conceit are smaller sins such as are inferior oathes idlenesse gaming sins of omission idle words of hurtful unclean or wandring thoughts words he thinketh to be but wind if he mean no hurt and if he mean hurt but doe none thoughts are free As for the sins of the time he will not be so undiscreet as to swim against the stream hee is here violently carried without resistance into a gulf of known evils and all is well he doth but as others doe and it were worse for him if hee did not The other maketh conscience of all sin lesser sins and secret sins hee can hate all even those which he cannot avoyd hee hateth the evil that himself doth and willingly will not displease God though all men bee therefore offended with him To conclude this point the one seeketh to appprove himself unto man the other to approve his heart to God because he knoweth he made it and knoweth what is in it And this shall serve for a tast of the opposite disposition between Natural and Spiritual life Agreement which it hath with the life of the Saints in Heaven in two things II. The second note to discern this heavenly life by is the similitude or agreement which it hath with the life of the Saints in heaven For the life of the Saints in Heaven must be a counterpane of the beleevers upon earth to which they must be daily framed in sundry regards 1 In respect of the things they are called from 2 In respect of the things they are called unto 1 The Saints in Heaven are called from three things 1 The world it self 2 The corruptions that are in the world through lust 3 The company of the wicked of the world Even so must beleevers in the world in their degree and measure carry themselves as those that are chosen out of the world and such as are bought from the earth Rev. 14.3 medling no more wich earthly things than needs must enjoying them so as they joy no more in them than in things which are not their own but borrowed only for a time using them so as they abuse them not because they are to be countable for them abiding in them earthly businesse and callings What the Saints are called from in three things so as they be never earthly minded in one word so desiring pursuing having holding and parting from the profits of this life as those to whom God hath shewed better things than any below yea and esteeming of their present life it self so indifferently as that they can account the day of their
manner had the promise of the Kingdom but in the mean time he was so traced and hunted by Saul that he said in himself I shall surely one day fall by the hands of Saul but howsoever the Lord still deferred his promise he knew not how to break it the Kingdome was rent from Saul and given to him that was better than he Why God delayeth to answer his children Reasons Now the chief Reasons of this dealing of the Lords with his Children are these 1 In Gods delaies there is a seasonable time for all the graces which he giveth to be set on work such as are faith patience hope prayer all which cease in the accomplishment Secondly hee will have his childrens case often desperate that his own hand may bee acknowledged in giving them unexpected deliverance How could Israel but acknowledge his out-stretched arm in their delivery when they saw nothing but the mountains before them the enemies behind them and the sea as a wall on either side and if the Lord had delivered them before they came into the bottom of the sea as he easily could have done the glory of his work had been obscured which all ages since have admired and extolled till this day How did Jonah and the Ninevites acknowledge the finger of God in calling him to that Ministery when as he seemed utterly cast away being buried in the Whales belly three days and three nights for when by the powerful Word of God the Fish was commanded to cast him on the dry ground what a worthy fruit of conversion it had in them generally the History doth declare What great glory the Lord won to himself by saving Daniel not from the Den but from the Lions teeth in the Den and the three children not from the Furnace but the very fire in the Furnace it appeareth in that the very Heathen Kings themselves made publick Edicts that no God but Daniels and no God but Shadrachs c. should bee worshipped through all their Dominions because no God could deliver their worshippers as hee had done Thirdly the Lord often longer absenteth himself from his own children that when he is returned they might make the more account of him it pleased him to deal herein as a Mother with her child who although she bee tender enough over it will sometimes get her out of sight and behind a door in the mean time the child falleth and getteth some knocks and all this to make the child perceive its own weaknesse and depend upon her so much the more Example hereof we have Cant. 3.4 when the Church had sought her beloved in her bed in the streets among the Watch-men and found him not at last after much seeking and sorrowing after him she findeth him whom her soul loved then she took hold on him and would not let him goe till she had brought him to the house of her mother Vse 1. Tedious and heavie afflictions may not bee an argument of Gods hatred It is a simple opinion of simple people that God loveth not that man who is exercised with any strange crosse especially if it be more lasting and lingring upon him Lingring afflictions no sign of Gods hatred Why dost thou not consider ignorant man that the Lord suffered his own wel-beloved Son to lye in the Grave till the third day before he raised him up What sayest thou to the Israelites in Aegypt did they cease to be the people of God or to be dear to God when the heaviest tasks were laid upon them Whose bloud was it that Manasseh made the streets of Jerusalem run with but the Saints In the Persecutions of the Primitive Church we read of thirty thousand of the dear Saints of God put to death in seventeen days under the Tyrant Maximinian and as many chained under met al 's and mines Who was it that asked if the Lord would absent himself for ever and whether his mercy was clean gone for evermore Was not this the voyce of David a man after Gods own heart Wouldst thou hear the style of Gods children in the Scriptures thou hearest them called worms of Jacob dead men of Israel Isa 41.14 Wouldest thou know their state neither is that unanswerable to that stile read Heb. 11. from verse thirty five to the thirty ninth They wandred in Sheep-skins and Goat-skins and they of whom the world was not worthy were banished the world as unworthy to live in it Impossible therefore it is as Salomon teacheth to know love or hatred by any thing before a man Eccles 9. A man may be a Dives and a Devil or little better another may be a Lazarus and a Saint Fat pastures for most part threaten slaughter when lean ware need not fear the Butcher 2 In tedious and heavy afflictions and graves of misery prescribe not unto God neither the time nor the manner of thy release but leave all to him in whose hand times and seasons and means of deliverance are Wee would not by our good wills lye one day no not one hour under affliction our spirits are as short as Jehorams was what shall I attend any longer upon the Lord is not this evil from him Some crosses more smart and durable why And hence are all those murmurings and complaints Oh never was any in such misery or so long as I am But the Lord knoweth what hee doth and whom hee hath in hand Hee seeth perhaps 1 That thou hast strong hidden corruptions thy hard knots must have hard wedges as hard bodies strong potions 2 It may bee thou wast long in thy sin before thy conversion and thy Cross is the longer to be a means to bring thy old sins into fresh memory that so thou maiest renew thy repentance 3 It may bee thou hast since given some great scandal to the Church and so thy correction abideth till thou hast testified thy repentance 4 Thy heart perhaps can tell thee that some other crosses of some other kinde have been neglected or would not have smarted half so much therefore the Lord will have this to stick by increasing the smart and with-drawing his comforts till thy great heart bee made to stoop 5 Look whether some lust as yet not denyed lendeth not a sting to this cross above all the former whether thy heart bee over-mastered or fretful and peevish for even so wee deal with our Children who when a little smart doth but set them on frowardness wee meeken and overcome with more stripes 6 Or else the Lord in mercy lingringly doth correct as thou are able to bear to bend thee and work thee to good whereas if hee should bring his chastisements roughly and at once it would break thy heart great cause therefore hast thou to subscribe to his wisdome whose waies are all justice and mercy 3 Hence wee fetch our assured comfort The Lord will seasonably remember his children at least the third day That as God delivered his Son the third day so will
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
Hope Patience Repentance Mortification Examine thy self by these notes for if God love thee as his Child thou lovest him and keepest his Commandements thou lovest not sin but hatest it even thy dearest sins and preservest a care to please him in all things Joh. 14.23 If any man love mee hee will keep my word and my Father will love him and we will come unto him 2 Whereas they say that others which nourish this care are as much crossed as any other and therefore they see no reason that they should make their Life so uncomfortable to no purpose let them know that all the crosses Gods Children whose care is to make up their peace with God Godly life not to be feared for the crosses attending it Reasons are exercised with 1 Proceed from the Love of God and not from hatred 2 They are tryals of Graces not punishments of sins 3 Their end is not rejection from God but through their purging and amendment to draw them nearer unto God 4 By this Reason Christ and his Apostles might have been refused and all the Saints of God who through many afflictions are passed into Heaven 5 The way to avoid Crosses and Punishments is to intend this one care of getting sin remitted And 6 If the way to Heaven bee so strawed with Crosses what is the way to Hell If the righteous scarcely be saved where shall the wicked and sinner appear 3 Whereas they object further against this care that men of good note and perhaps Preachers too account it but fantastical and more than needs and onely a few and those despised ones in the World do thus disquiet themselves who make their lives more uncomfortable than they need I Answer this is indeed one of Satans greatest holds Better going to heaven alone then to Hell with company but such a snare as God leadeth his Children out of in safety whom hee teacheth that it is their happinesse to go to Heaven though alone rather than to Hell with company Mary will sit her down though alone at Christs feet if shee cannot get her sisters company shee knoweth it is the good part that shall never bee taken from her And for those especially if they bee Ministers who should most advance this care but disgrace it as a needlesse vexation of the Spirit let them know that the Lord Jesus was of another minde who pronounced blessednesse on those that mourn now and promised that they should be comforted and far are they from the guidance of that spirit who hath taught us that of all Sacrifices none is comparable to that of a broken spirit and contrite heart which the Lord never dispiseth IV. Now follow the helps to the obtaining of remission of sins As Helps to attain this grace of remission 1 Thou must become a member of the Church Isa 33.24 The people that dwell there shall have their sins forgiven And Chap. 62.12 They shall call them the holy people the redeemed of the Lord. Now to know a mans self a true member of the Church the Prophet David giveth two infallible notes Psal 15.2 The former in regard of God to walk uprightly and sincerely as in Gods presence and under his eye and the latter in regard of men to exercise righteousnesse both in word and deed 2 Consider seriously of the nature of sin how odious it is in it self how vile it maketh thy self in the sight of God how it keepeth away all good things how it procureth all evil how proan thy self art unto it yea even after grace received this will bring thee to the judging and accusing of thy self to the confession and forsaking of thy sin which is the high-way to finde mercy Prov. 28.13 for the former Psal 32. I said I will confesse my sin and thou forgavest mee the iniquity of my sin And for the latter it is plainly implyed in Christs reason Joh. 5.14 Go thy waies â—ow thou art whole but sin no more lest a worse thing follow The fellon that hath been in prison endured the misery of his Irons hath been condemned and with the â—ope about his neck in fear of present death if he have escaped hee will take heed of coming into the like misery again and hee that hath found this grace in truth cannot by turning again to his sin turn it unto wantonnesse 3 Carefully use the means which the wisdome of God hath left to beleevers for the attaining and assuring of this grace of Remission As namely 1 The Ministery of the word which in the right use of it is the Ministry of Reconciliation in which the Lord offereth conditions of peace remission of sins and life everlasting 2 As also of the holy Sacram nts which are the seals of rem ssion of sins to all beleevers worthily receiving the same Matth. 26.28 and 3 another special means is fervent prayer for pardon of sin above all things in the World Drowsy Protestants esteemeth slightly of pardon of sin even as they do of sin it self which they think easily blown off with a Lord of mercy But the tender and distressed Conscience that seeeth and combateth with the danger sueth for pardon as one that would speed A poor fellon on the gallows ready to bee turned off would think a pardon the welcomest thing in all the World but the hardness and drowsiness of mens hearts every where argue that they bee a very few that find this rare grace unlesse wee will say that the greatest blessedness that living man is capable of can be given to him that sleepeth on both sides that never thinketh of it and never maketh means after it Companions of remission of sins V. The companions of remission of sins whereby it may easily bee discerned are five 1 The daily exercise of true repentance in all the parts of it as First In judging ones self for sin past and present and this was apparent in Paul himself who looking back to his former estate reckoned himself a Captain sinner and the chief of all sinners hee saw in himself many sinnâ—s and great sins which needed great mercy and much forgivenesse the which one consideration kept him under continually and fostered in him the grace of Humility when as otherwise through his abundance of gifts and revelations he might have exalted himself out of measure Secondly in watchfulnesse and fear of sin in time to come according to our Saviours holy Counsel Thou art now made whole go thy way and sin no more Thirdly In daily purging and cleansing from known and secret corruptions many are the places wherein the pardoning and purging of sins are joyned as inseparable Jer. 33.8 I will cleanse all their iniquity yea I will pardon all their iniquities whereby they have sinned against mee 1 Joh. 1.9 If wee confess our sins faithful is hee to forgive us our sins and to cleanse us from all our unrighteousnesse This was the summe of the Baptisme that is the doctrin which John preached even
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