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
renewed in knowledge wait at the gates of Wisdom shut not thy heart and eyes from the beams of this blessed light 3 Grow up in holiness and righteousness as God himself is not only free from all evil but infinite in goodness most just most holy and as hee letteth his light shine before men so must thou let thy light shine before men that they may see thy good works Matth. 5.16 2 Cor. 7.1 cleanse your selves from all filthiness of flesh and spirit that yee may grow up to full holiness This holiness must not only fence the heart from uncleaneness but the eye the ear the mouth the hands and feet and all the members when they bee ordered according to the Word prescribing rules for them all Rule 2. VVhen thou feelest grudgings of diffidence arise and Satan will urge thee how thou canst think thy self respected of God being beset with such a world of trouble and almost drowned in a sea of vexations without bottom or bank Now call to mind and set before thee Christs blessed example in whom as in a glass thou mayest see the sharpest of thy sorrows in any kind not only sanctified and sweetned but mingled with admirable love of his Father VVhat evil befalls thy body and soul or thy estate inward or outward which he hath not born and broken and yet never the less loved of his Father Thou wantest comforts of body House Land Meat Money hee had not a foot of land not a house to hide his head in not any money till he borrowed of a fish not a cup of cold water till he had requested it of the Samaritan who would give him none Thou wantest friends respect in the world yea where thou well deservest yea where thou mightest justly expect it Remember it was his case his friends became his foes his scholar a Traytor the world hated him causeless he came to his own and his own received him not he was without honour in his own Countrey hee had evil repayed him for good he wept over Jerusalems misery but Jerusalem laught at his Thou wantest peace of conscience canst not see a clear look from God nor feel any ease from the sting of thy sins thy sorrowful mind dries up thy bones all outward troubles are nothing to this But remember that never was any so laden with the burden of sin as Christ when his bitter torment expressed such words as these My God my God why hast thou forsaken mee 3 Rule From these crosses by which Satan would drive thee from God Sundry waies of God drawing neer his Saints in their troubles labour to see how near and graciously God draweth towards thee and thus beat him with his own weapon 1 The Lord helpeth forward our salvation by them being sour sawces to bring us out of love with our sweet sins and of this evil world plowing of ground kills the weeds and harrowing breaks the clods they be the Lords sharp salves to draw out our secret corruptions and the Lords sope to wash foul linnen white they bee the Lords ushers to teach us his statutes to teach by a little smart both what thou hast deserved in the life to come and what Christ hath suffered for thee in bearing the whole punishment of all thy sins to teath thankfulnesse for contrary blessings by poverty sickness trouble men learn to bee thankful for wealth health peace to teach pity and compassion towards the misery of others to teach circumspection in our waies and more care of obedience to all Gods Commandements 2 The Lord by crosses tryeth and exerciseth the faith patience and sincerity of his servants whether they will hold out as Job for as a man by wrestling knows his own strength better than before so is it here 3 The Lord is never nearer his children than in trouble in fire and water in six troubles and in seven to support them with strength and patience to give a blessed issue and useâ— and turn it to his own glory in their mighty deliverance and to their best all things are turned to their best to recompence their light afflictions with an eternal weight of glory As Christ said of Lazarus This sicknesse is not to death but that God may bee glorified John 11.4 so wee may say This poverty loss disgrace c. is not to the utter undoing of a man but that God may have glory in his deliverance and glorification So much of the third drift of Satan in this first temptation now of the fourth In that the Devils last drift in it is to have Christ in his want and hunger to use an unlawful means of supply note that Doct. 4. It is an ordinary instigation and temptation of the Devil To use unlawful means to help our selves is diabolical or a Devillish spirit to use unlawful means in our want to help our selves Because Christ had no ordinary means of getting bread hee must provide for himself by extraordinary Gen. 25.29 32. Esau comes out of the field weary and hungry and almost dead for meat how must hee supply his want Sell thy birth-right said Satan and so hee did Peter was in great danger in the High-Priests Hall how must hee help himself out of their hands Deny thy Master said Satan forswear him and curse thy self and thus hee gat out Saul was in great straights God was gone from him hee was not answered by Urim nor Oracle how shall hee do for counsel hee must go to the witch of Endor and so the Devil sends him from himself to himself who can tell him more than all his Vrim his Dreams his Prophets Sarah wanted a Child shee had a promise of one but shee laught at that Gen. 16.2 yet must she have one another way shee gives her maid to her Husband and shee brings an Ismael a mocker and persecutor of the promised seed Reasons 1 Satan sees how easily hee can weaken our confidence in God seeing wee are ready to trust more in the means than in God hee knows our infidelity which makes us hasty and soon weary of waiting 2 Hee knows how derogatory this is to the promise truth power and providence of God who can sustain his children as well above means without means yea against means as with them His hand is not shortened that he cannot help 3 Hee easily draws on this temptation under of a colour of necessity which wee say hath no law but falsly Hence is the common speech of the world to defend any injustice Why I must live I must not put forth my wife and children to beg I must so exercise my calling as to maintain my wife and family I must utter my wares though I lye and swear and exact and deceive and so under a colour of good and pretence of necessity no wickedness comes amiss in the course of ones trade Use 1. This teacheth us to bewail the pittiful estate of numbers of men taken in this snare of the Devil as 1 Numbers of
in Jerusalem and the severity of Gods judgement lyeth heavily upon them till this day in that both a mighty God and innocent man was with all extremity of rage and fury pursued even unto the death Fourthly note in these Jews The malice of the wicked against Christ and his members is never without matter to work upon what an imbred malice there is in wicked men against Christ and his Members for it is never without matter to work upon if it cannot accuse justly of evil it can unjustly condemn for doing good this Christ sheweth Joh. 10.32 Many good works have I done for which of them do yee stone mee They answer him no but they stone him for Blasphemy so something shall bee pretended as Blasphemy Treason Mutiny faction or some such thing and a form of Law shall bee followed nothing in the world is more easy than to finde out a Law to put Christ to death by for that is the conclusion of all wicked Laws Christ and his members must dye by them but whatsoever bee pretended against them it maketh much for the glory of God the patience of his Saints and the just overthrow of his enemies that whatsoever the godly suffer at the hands of the wicked it is for most part causles in themselves and consequently unjust in the other Let such as professe the Lord Jesus take notice hereof and content themselves if they finde return of evil for good it was their Lords case and the servant can look for no better entertainment than his Lord findeth Let us not bee weary of well-doing although it breed us hatred of the World as knowing that the same spirit of malice is gone out into the world and doth breath in numbers that follow the way of Cain who slew his brother because his works were good as all those titles of reproach cast upon Gods Children lowdly convince as that they are Church-gadders holy Brethren too nice and precise persons the which and the like tearms if a man sing but a Psalm in his Family hee cannot avoid well needs must Christians suffer let their care bee to suffer onely as Christians and for well-doing for it is no shame to suffer as a Christian 1 Pet. 3.17 and seeing it is the will of God that they must suffer it is better saith the Apostle to suffer for well-doing than as evil doers 1 Pet. 4.16 many receiving indignities from men will say if I had deserved such and such things it would never have grieved mee but Christians must be in a contrary note it would grieve mee if I had deserved such things as I suffer at the hands of men but I rejoyce in that I have not deserved them The third point is the manner and kinde of Christs death in these words and hanged him on a Tree Quest Why was Christ rather to dye on the Cross than by any other kinde of death Answ Some say that because mankind was foyled in the first Adam Why Christ was rather to dye on the Cross then by any other death by means of a Tree it was meet it should bee restored by the second Adam upon a tree which although it be but inconsequent yet this the Scripture affirmeth that Christ on the Cross as upon a glorious Chariot of Triumph rescued his Church foyled the Devil spoiled Principalities and Powers and made an absolute conquest against all the enemies of mans salvation Col. 2.14 and that it was meet hee should thus do by this manner of death wee want not stronger reasons out of the Scriptures As First This was the counsel of God Act. 2.23 for the Jews did nothing against him but by the determinate counsel and fore-knowledge of God which Counsel of God over-ruled the matter and brought it to this pass strangely for the High Priests had accused Christ with blasphemy had produced witnesses against him in that cause yea had his own confession that hee was the Son of God which they took for blasphemy yet for this could they not put him to this kinde of death seeing the blasphemer by the Law of God must bee stoned not crucified and so had Christ been if the power of death had been in the hands of the Jews as not long before it was but the providence of God over-ruleth the matter so as hee must bee brought before the Romane Governour and a new action of treasonable affecting the Kingdome bee laid against him whence it was that Pilate asked if hee were the King of the Jewe and hee answered yea upon which answer hee was condemned to the most cruel death that was in use among the Romanes for of those three kindes of death burning heading and crucifying this last was the most severe and shameful Christ reputed an arch-Traytor in his life and death to which the chief malefactors were sentenced and that Christ was executed as an Arch-traytor the inscription on the Cross containing the crime for which he was condemned plainly sheweth Jesus of Nazaret the King of the Jews that no man could look upon or read that writing but hee should presently conceive Christ a malefactor in the highest kind of treason and rebellion Secondly This kinde of death was anciently prefigured as also fore-prophesied it was prefigured by Isaac laid bound upon the wood and the other sacrifices which all were laid on the wood to bee consumed by fire by the lifting up of the shoulder of the peace offering Levit. 7.30 by the shaking of the breast of the same to and fro which as some say signifieth the spreading of our Saviours hands upon the Cross but especially by the lifting up of the brasen serpent in the wildernesse which as Christ saith shadowed his own lifting up upon the cross Joh. 3.14 Again this kind of death was also fore-prophesied Psal 22.16 they peirced or digged my hands and feet it was also foretold by himself Mat. 20.19 They shall deliver him to the Gentiles and they shall mock him and scourge him and crucify him and that it was necessary that this word of Christ should bee fulfilled see Joh. 18.32 Thirdly This kinde of death carried with it a more special infamy than any other as at this day wee count hanging a dogs death that is an infamous kinde of death because it was especially execrable by the Law which accursed every one which was hanged on a tree not that this death by any Law of nature or in it self was more accursed than burning or pressing nor by the Sword for then neither the Thief on the Cross could bee saved nor any of our fellons thus executed whereas the scripture in the one and our own experience in the other speak the contrary but it was onely accursed by the Ceremonial law of Moses so that every Malefactor of the Jews that was hanged was in the Ceremony accursed and was the type of Christ the substance of all Ceremonies who on the Cross was really and truely accursed sustaining the whole wrath
Motives to look to our Tongue 1 BEcause a good man cannot bee an evil speaker Motives to govern the tongue if the speech bee naught the Religion is vain Jam. 1.29 Lying and accusing is the devils work 2 Watching of good speâ—ch keeps out evil words which ingendreth to evil Take up Davids resolution Psalm 39.1 I thought I will take heed to my wayes that I sin not with my tongue I will keep my mouth bridled while the wicked is in my sight And this is necessary because the tongue is an unruly member as fire and by this means shall become our glory James 2.6 8. and our brothers shield 3 God hath a time to call to reckoning the words that are thought but wind Psalm 50.20 21 even every idle word Matth. 12.36 CHAP. XVI Rules of Wisdome concerning our actions that in all of them wee may shew forth Chrstian prudence and circumspection and first in general FIrst Every Christian is to examine the work hee is to do whether hee Rules for our actions in general 1 Examine what thou art doing bee about a good work whereof hee may expect comfort Gal. 6.3 Let every man prove his own work and so hee shall have comfort in himself And good reason for his work must bee trâ—â—d afterwards and therefore it is wil some to try it before hand This Trial stands in four thinâ—â— 1 Whether go d in the mattâ—â— Deut. 12.32 〈◊〉 1.12 And the lamâ—â—â—â— of examining it is now and shall bee hereafter This triaâ— stanâ—â— in four things 1 Whethâ—r it bee good in it self and in the matter of it if iâ— beâ— lâ—wful if it bee commanded The rule for the goodness of any action is the word of God What I command thee that do onely Or else it will â—ee aâ—ked Who required those things at your hands And for the matter of our aâ—tions wee have a speâ—ial rule Phil. 4.8 Whatso ver things are true honest just pure Whatsoever things pertain to love and are of good repâ—â—t if there bee any vertue or praise think on these things And Rom. 12.17 and 1 Cor. 8.21 Provâ— as things that are honest noâ— onely before the Lord but a so befâ—re men â— It gâ—â—â— in he manner 2 Examine wh ther it bee good in the doer undâ—rtaken by vertue or a special calling and answâ—rabâ—e to that â—â—â—y which himsâ—lf owâ—â—â— to God or man God upholdeth tâ—e societâ—â—â— of men by order which is when every man kâ—â—p his own standing and every one mâ—â—◠〈◊〉 the sâ—vâ—ral â—â—ars but every one in his own sphere nâ—â— troubling the motion of â—â—â—ner S. publick mâ—n should 〈◊〉 the publick offiâ—â— and privatâ— mâ—n 〈◊〉 in private but lâ—t the publick alone For Christ reproved Peters curiosity in asking What John should do Joh. 21.21 And the 〈◊〉 of Scena waâ—ted calling for an action that was good in 〈◊〉 and 〈…〉 were 〈◊〉 and wâ—â—â—ded of the Devil Act. 19 15 16. 3 If good in circumstances 3 Examine whether it bee good in the circumstances sâ—asonaâ—â—â— and â—â—nvenient or whether the seasonâ—â—â— not for some better action than that For wisdâ—me will intend of 〈…〉 the most necessary and 〈…〉 most profiâ—able 4 If good in the ends 4 Examine whether the 〈…〉 done bee good in the â—nds 〈◊〉 it which espâ—cially are twâ— 1 Gâ—â— glory 1 Cor. 10.3 Let 〈…〉 the glory of God 2 The good and edâ—fiâ—ation of our brethr n 1 Cor. 14 2â— Let all bee done to edifying yea â—â—king their profit in some 〈…〉 own Then 2 â—inding the action good spoyl it noâ— by ill handling The right manner of doing a good actiâ—n in three things Secondly Iâ— by examination wâ—◠〈…〉 â—â—tions good in themselve 〈◊〉 us in circumstanâ—â—â— and â—â—ds wâ—e must bee carefull 〈…〉 not good â—â—â—ons by ill handling but in 〈…〉 do good actionâ— well aâ—d to 〈◊〉 matter adde a good manner of doing Now the right manner of doing a good aâ—tion well standâ—â—h three things To undertake thâ—m holily To do them sincerely And to finish them humbly The first iâ— when wee begin them with prayer For as in all matterâ— small and great wee are to take counsel at Gods mouth so wee are to beg leaâ—e and blessing at 〈◊〉 secretly to our selves without which nâ—thing is sanctâ—fied unto it Tâ—â— second is when wee do things sincerely as in Gods sight with a good 〈◊〉 and keeping good conscience that a man if hee bâ—â— questioned in any 〈◊〉 may bee able to say with Abimeleâ—h Gen. 2â— 5 With an upright heart aid I this thing And whatsoever may befall him for well-doing hee may appeal to God with Hezekiah Isa 38.3 and say Lord remember that I have walked uâ—rightly before thee The third is when in effecting all our bâ—st action◠〈◊〉 labour to see our defects and wants and mourn that wee â—â—â—ther do that wâ—e should do not in the manner wee should Whâ—râ—of there will bee thâ—â—â— notable fruits 1 This will breed and nourish humiâ—iâ—â— It will drive 〈…〉 Christ to get a covering 3 It will make us ascribe all the glory of our a tions to God of whom wee have not onely all the power but eveâ— the will and purpose Phil. 2.13 For it is God that worketh in you both the will and the deed according to his good pleasure CHAP. XVII Rules to carry works of Mercy wisely IF our actions concern others then they bee works either of Mercy Rules for works of mercy 1 Mercy must pâ—â—câ—ed from faith and love or of Justice For works of Mercy much wisdome is required and that is shewed in these particulars 1 See thy charity come from a good ground namely from a heart qualified with two graces 1 Faith For whatsoever is not of faith is sin Rom. 14.23 Thou must first give thy self to the Lord and then to his Saints 2 Cor. 8.5 Thy mercy must issue from the sense of Gods mercy in Christ to thine own soul apprehended by faith in Jesus Christ Joh. 15.1 Bring forth fruit in this vine 2 It must proceed from love Works of mercy must come from the fountain of a merciful heart Rom. 12.8 Hee that distributeth let him do it of simplicity that is out of meer compassion not out of any by aâ—d sinister respeâ—ts For if I feed the poor with all my goods and want love it profiteth mee nothing 1 Cor. 13. The reason is because the Lord looks more at the affectiâ—n than the action Whence many not giving out of a tender heart sympathizing and fellow-feeling their brethrens misery lose both thâ—ir gift and reward What comfort or help is in that work of mercy which iâ— wrung out by importunity or by strength of law or for shame lest a man should bee noted or by terror of conscience when a man would heal the gripes of a galling and accusing conscience by giving away at his death a little ill-gotten goods to the poor which were none of his to
4.7 her oyle was increased till she had enough for her creditors and her self CHAP. XX. Rules of Wisdome for our own necessary actions in respect of their first Order Secondly Subject THe fourth sort of rules for actions Rules for necessary actions 1 Ground Thou wâ—â—â— sent inâ—o this World f r necessary business respecteth such as concern our selves and these are either necessary or indifferent actions Wee wâ—re sent inâ—o this world to do some necessary business which wee must intend and not waâ—e our time in impertinent things The master that sent his servants into the Vineyard sent them in to work Do we think that God sent man into the World to sport and play for his recreation sake or idleness yea or to eat and drink and onely to get what to maintain himself by No but for something beyond all these else his end were not beyond the brute-beasts Or can wee think that God hath given men gifts of reason understanding judgement and means of nature and grace for the culture of all these onely to enjoy outward things to feed their pleasure and appetite which they might fully injoy without all their gifts No but the master gave his servants talents to traffick withall to make their Lord and themselves gainers Wee must therefore acknowledge some thing to bee absolutely necessary unto which all other things are necessary but respecttively and carry our selves unto every thing accordingly If wee would know what that is which is absolutely necessary our Saviour tells us Luke 10.42 One thing is necessary namely to know how a man may come into Gods favour and bee saved and all earthly things are respectively necessarie so far as they conduce to this To know the vertue of Christs death and resurrection is absolutely necessary all things are to bee counted but dross and dung unto this Phil. 3.10 But in all necessary actions 2 For the order the most necessary things m st bee done fiâ—st the rule of Wisdome requires that the most necessary action be done first and most Eccles 9.10 Whatsoever thy hand shall finde to do do it with all thy might Nothing in the world is so necessary as to repent us of sin past and the reason for it is the present time to day Nothing so necessary as amendment of life for time to come therefore do it now Delaies in all things are dangerous in this often deadly And this most necessary business must bee done most Well said Augustine Deficit in necessariis qui redundat in superfluis August hâ—e must needs fail in necessaries who over-flowes in superfluities How then can men answer the wasting of their lives and time in pleasures recreation eating drinking buying selling and seldome finde in their hands the business which ten is unto eternal life A good rule therefore it is often to examine our selves thus What am I doing And whether in all inferiour things do I aim aâ— the chief in earing I must not forget the bread of life In recreation and pleasure I must châ—â—fly affect the pleasures of Gods house In buying and seâ—ling I must specially help forward my purchase of eternal life In my earthly calling I must express the calling of Christianity 3 For the subject The most necessary actions of evil men are evil This is the way to do the one necessary thing most of all 3 Most necessary actions in evil men are evil the best actions of the unregenerate are sins And therefore it is most necessary to bee a good man The truth hereof appears because a man may do what God commands and omit and forbear a work prohibited and yet sin in both For example Aristides practised justice most strictly yet herein hee sinned because it was no work of faith Alexander conquering Darius violated not the chastity of Darius his wife and daughters but forbare this prohibited and sinful action yet therein hee sinned because hee forbare not of good conscience But wee must know that this sin lyeth not in the substance or matter of the work which is materially good but in the vice of the doer and manner or end of doing Neither are these sins in themselves but onely by accident CHAP. XXI Rules for necessary actions in respect of the meanes and the order of the two Tables 4 For the means The best action may not be thrust on by evil means Rom. 3.8 NO action is so necessary as it must bee thrust on by evil means Wee must not do the least evil for the greatest good which was Lots sin to procure good by evil neither yeeld to a less evil to prevent a greater in evils of sin In civil things it is a most necessary thing to preserve life but not with a lie usury sabbath-breaking or going to Witcheâ— Life is not so necessary as without separation to cleave to that which is good In spiritual things to preach the word is so necessary 1 Cor. 9.26 as Paul cries Wo unto himself if hee do not because the flock of God depends upon him But if I may not preach unless I wound my conscience by compounding with hereticks and blending truth with errour I must never preach but leave the care of the Church to God who without my lie will provide for the good of it Thus Elijah fled and left his Ministry because hee could not exercise it unless hee would have received Baals ceremonies and flattered with the Baalites And if hee had not thus forsaken his place hee had forsaken the Church Great Athanasius chused rather to leave his Church than to yeeld any thing to the Arrians Act. 20.29 Saint Paul knew that after hee went from Ephesus grievous Wolves would come in not sparing the flock And yet because hee could not stay to preach unless hee would have restored some pharisaical observations and unless for peace sake hee would have yeeldâ—d to the rites and image of Diana he left the place because he must not do the greatest good by any evil meanes Never let any think to thrive by means which God hath accursed and upon which himself cannot pray for a blessing For the order of the two Tables All necessary actions must bee done according to the order of the Tables ever esteeming the duties of the first Table more necessary than they of the second This is Christs own rule Matth. 22.38 This is the first and great Commandement Duties of the first table must bee done first and the second is like to this both in respect of the necessary binding and of the end for even these are a worship of God if they bee performed in faith and for his commandement sake Wherefore else did the Lord deliver two Tables whereas hee might have put all into one but that hee would prefer and claim the first place to duties that immediately concern his worship From whence Divines gather that rule of Antinomy and truth that when the two Tables are opposed and both
can expect immunity from the Tempter Reason 1 This life is the time of warfare and the world is the great field of God in which Michael and his Angels fight against the Dragon and his Angels and can the Captains and Leaders of the rest that go before them in grace in strength in knowledge in holiness escape the onset seeing the sharpest and most keen assaults of every battel is upon the fore-ward and forelorn hopes 2 Satans malice being the greatest sin in the world and the sin against the Holy Ghost is directly and professedly against God and consequently against those that appertain to God 〈…〉 venâ—â— self 〈…〉 od in 〈◊〉 â—nts 〈◊〉 22. because they do so That hee hateth the Godly it is because hee hateth God and in us would bee revenged on him in the servants hee persecutes the Master in the members the head whereas his chief quarrel lyeth against the Master and Head This cannot bee new to him that considereth either Christs prophecy Yee shall bee hated of all men for my sake that is of all wicked men that carry Satans image and properties or else the Saints experience of the accomplishment of it For thy sake are wee killed all the day long Psalm 44.22 Whence it must follow that the nearer any man is to God more graced or more like him the more is Satans malice kindled against him and hee is lesse exempted from temptation the nearer Christ the more desirous is hee to winnow him 〈…〉 grea◠〈◊〉 â—se 3 Gods Providence so ordereth the matter that where hee gives greater strength and grace there should bee greater exercise to prevent pride to keep grace on work and to make his gifts known to the world Vse 1 If Satans malice and impudency set upon the green tree what will hee do to the dry If hee dare make tryal of Christs strength will hee fear our weaknesse If bee dare encounter with perfection can wee impotent and infirm Creatures look for exemption No wee had more need arm our selves and expect our adversary and the rather because the Prince of the World comes upon Christ and findeth nothing to help his temptations by but to us hee needs bring no weapons hee findes in our selves a whole armory of weapons by which hee may fight against us bee findes a rebel within us an old Adam of our corrupt nature that giveth him strength and help against us and therefore his boldnesse will bee so much the more against us when hee sees our own wicked inclinations yielding strength to his wicked temptations Many men say they are of so strong a faith and of such grace that they defie Satan they were never troubled with him 〈◊〉 â—ce â—ouble hee hath nothing to do with them Alas poor soules the more grace the more trouble If strength of faith and grace had given priviledge from temptation our Lord Jesus had not been tempted hast thou more than hee or hast thou more than Adam in innocency yet Adam in innocency was tempted Oh take heed lest the strong man have carried all away and so thou hast peace thinkest thou that hee durst assault Christ and dares not come neer thee dares hee encounter with a Lyon and will hee stand in fear of a fearful Hare 〈…〉 â—on 〈…〉 deâ—â—d not 〈◊〉 Vse 2. Temptation is no sign of Gods hatred but of the Devils It is the weaknesse of flesh to think that a mans own or other mens temptations proceed from an angry God and thence to give false witnesse against himself or others being assailed by Satan See wee not here Christ proclaimed the Son of God and in whom his Father is well pleased yet subject to temptations by the Devil wilt thou now conclude that Christ is suddenly cast out of favour Nay our Duty is if wee see any buffered by Satan rather to pray for them and pitty them than pass sentence as Judges upon them considering that our selves also may bee tempted And if our selves bee not molested and troubled let us take heed wee have not given Satan peaceable possession which makes him now fawn upon us Many will spit at the mention of the Devil who are linked to him sure enough and lulled asleep with the pleasures and profits of this world and are never diseased or disquieted because they go on pleasantly with full sail and gale to destruction Vse 3 This Doctrin confutes that Romish delusion of driving away the Devil and exorcising him with holy water of Baptism The holiest water that ever was did not drive away the devil For the holiest water that ever was was that which washed the holiest Son of God and yet the Devil was never a whit afraid of that but immediately Christ must go forth to bee tempted Papists use the name of Jesus uttered in so many letters and syllables to bee powerful to hinder the entrance of Devils and to drive them out being entered For say they when it is uttered the authority of Christ is present which they cannot resist But I answer 1 Never did the Apostles acknowledge any great miracle or work to bee done by the name Jesus but as Peter saith Act. 3.6 13. By Faith in his name which goes beyond the bare repeating of it 2 Satan delights to see silly people being deluded to abuse both this name and all the names of God to sorcery which is the cause that when hee is raised by the Sorcerer bee is content to bee adjured by all the holy names of God in the Scripture as though they bound him whereas hee deludes them the more and exerciseth his malice against God in an high measure and his holy titles If Satan fear not the person of Jesus he less fears the name of Jesus 3 If Satan fears not the person of Jesus but dares set upon him certainly hee fears not the name and word Christ might easily according to Papists have shaken off the Devil and said What knowest thou not that my name given mee in my circumcision is Jesus how darest thou bee so bold with mee And surely if that Name in the mouth of a wretched man would by any vertue in it make him fly then much more in the mouth of Christ himself But all this is but diabolical and Antichristian delusion Object But must not every knee bow at the name of Jesus Phil. 2.10 even of things under the earth by which are meant the Devils Ans They wickedly abuse that place for the name Jesus is not only a title of Christ but of his Power Majesty and Authority sitting now at the right hand of his Father which if they had to command they might command all creatures in heaven earth or hell Whence wee see that the literal understanding of that place is the ground of Magick The like they speak of the reliques of Saints bones apparel c. which the Devil cannot abide I answer 1 They have few or no true reliques of Saints but false collusions
it is but an infirmity what need a man bee so precise and scrupulous as to stand upon such small trifles all which is but to plead for Satan against our own safety He was afterwards an hungry In these words is set down the effect of Christs fast After he had fasted forty days and forty nights he began to be hungry all the while before he was not hungry neither did he want power to have fasted longer and by his Divine power upheld his human nature if hee pleased but now the miraculous fast being finished he begun to hunger Quest How could Christ be hungry seeing he was able to feed so many thousands with seven Leaves and two Fishes Besides Joh. 4.34 he saith My meat is to doe the will of him that sent me and to finish his work Or if he could be hungry why would he Ans Some have thought that Christ needed not to eat sleep c. as wee need when our bodily strength is exhaust by labour by fasting and watching And some of the Fathers as Ambrose and Theophylact upon Mar. 11.12 hold that Christ only by dispensation gave his body leave to be hungry when he pleased as though he neither was wont nor could nor ought to bee ordinarily hungry as other men nor necessarily forced to eat But wee must know that Christ took upon him a true human body and the form of a Servant in which he was obnoxious to all our infirmities only sin excepted And the infirmities which he undetook not are these What infirmities our Saviour took and took not in three propositions 1 He was not to take any which might hinder the perfection of his soul or body Of his soul as vices sins proneness to evil heaviness to goodness Christ took miserable infirmities in his soul as Augustine saith such as are natural negative ignorance as of the day of Judgement and the time of figges fructifying but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Damascene saith damnable and detestable Of his body because it was extraordinarily conceived and created of the Holy Ghost who being of infinite wisdome and power could not eâ—re or not bring his body to perfection Therefore he was not to bee blind lame deaf c. which are infirmities in many other men 2 Christ was not to take all infirmities in general Christ took not all infirmities of every particular man for three causes for 1 Some arise of particular causes which could not be in Christ as namely some hereditary infirmities and diseases as the Leprosie Falling-sickness Stone c. some from redundance of matter in generation have some monstrous or superfluous part some from defect want some part or have some part withered or scanted None of this can agree to Christs most perfect conception of the Holy Ghost 2 Some infirmities are acquisite as by Surfeits Feavers and Gouts by fulness These could not befall Christ who never exceeded the mean his whole life being a continual exercise of sobriety neither had hee ever any acquisite infirmity but voluntarily undertaken 3 Some defects and infirmities are the fruit of some special judgement of God as Uzziah his Leprosie was a special stroke of Gods hand for a special sin so some are born fools and simple Neither could these belong to Christ who had no sin nor cause of judgement in him 3 Christ was to take upon him all natural and indetractable infirmities as the School-men call them and only them Natural that is such as follow common nature infirmities common to all men And indetractable or inculpable which detract not from the perfection of his person nor of his grace nor of the work of our redemption Of this kinde are hunger thirst labour weariness sleep sorrow sweat and death it self all these are common to all men Now hunger being a common infirmity incident to all men yea to Adam in innocency who was hungry and did eat as Gen. 1.39 every tree bearing fruit shall be to you for meat and slept chap. 2. vers 21. a heavie sleep fell on the man yet without molestation therefore Christ did necessarily hunger as other men do not by an absolute necessity for 1 he needed not have taken our nature or been incarnate 2 As he was God he could have exempted himself from all the abasement and miseries that he suffered neither by a coacted necessity for he willingly submitted himself to this necessity But by a necessity ex hypothesi or conditionate having taken our nature to redeem it he was necessarily to take on him all our weaknesses sin only excepted for these reasons Reasons why Christ took on him our infirmities five Mans nature is known by defects Gods by perfection 1 He was not only to be like a man and in the shape of a man but also a very true man like unto his brethren in all things except sin therefore it is said Heb. 2.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to assure the truth of his incarnation against all Anthropomorphites and such like Hereticks 2 This was a part of his obedience and consequently of our redemption that he suffered the same thing as we do both in body and in mind Vere pertulit langâ—ores nostros he hath truly born our infirmities Isa 53.4 3 That he might sanctifie unto us these infirmities and take away the sting of them lest we should be wearied and faint in our mindes Heb. 12.3 and that we might have an example in suffering 1 Pet. 2.21 4 That he might be a compassionate High Priest Heb. 2.17 18. touched with infirmity yea cloathed with our frail nature that we should not doubt of his grace who vouchsafed to be so abased for us 5 Himself confirmeth the same in that he took not on him such a body of ours as Adam had before sin but such a one as he retained after his fall so far as it was obnoxious to all incriminal pains of sin namely such as was subject to weariness Joh. 4.6 to sorrow tears and weeping as over Jerusalem Luke 19.41 and at the raising of Lazarus Joh. 11.35.38 and in his Agony when he shed tears and used strong cries Heb. 5.7 to sweating water and bloud in the garden yea to death it self from all which Adams body was free before the fall And by these his body was by a true necessity overcome as ours are and this not for a short time or space at his pleasure but all the time of his life till he breathed out his holy spirit yea thirsting upon the cross it self John 19.28 Neither was this onely to confirm the truth of his humane nature but to fulfill all righteousnesse and carry away all the punishment of our sinnes and so work a perfect salvation for us Therefore Christ truely and necessarily was hungry as wee use to be Obj. Christs meat was to do the will of his father As for that place in Joh. 4.34 I answer 1 It must bee meant comparatively in that the execution of his
from our selves to seduce us and lead us away by our own concupiscence he hath the world his faithful armour-bearer in it hee hath false doctrin heresie wicked counsel wicked company wicked example on the right hand wealth honour power on the left contempt persecution vain presumption and rash confidence despair c. he hath all sins that are near of kin to us Quest Why is Satan thus restless in tempting Ans 1. Because of his infinite malice by which Satan restless in tempting for three reasons seeing hee cannot hurt God he rushes upon his Image in man 2 Because of his envie that man should climbe by Christ to that estate which himself is fallen from irrecoverably He would have him everlastingly unhappy like himself 3 Because of his special enmity against the godly for all contraries tend to the destruction of contraries Use 1. If Satan be so restless a tempter it behoves us so much the more to watch and pray against him The former the Apostle Peter commends unto us that seeing our adversary goeth about continually seeking to devour us we must watch and resist 1 Pet. 5.8 If our adversary were capable of end of days or end of malice we might be secure or if he were wearied with continual ranging or did take rest or truce But the Apostle tells us that so long as there is a world there shall be a Devil and so long as he is a tempter he will continually compass us whatsoever we are about if a good thing to hinder it as he stood at Jehoshuahâ— right hand if an evil to hatch contrive and thrust it forward and being done to draw and spin out as much wickedness from it as may be So where ever we be wee are not without a tempter at home or abroad in the street or in the field alone or in company in our callings or recreations in our eating and drinking in our preaching or hearing reading or praying the Tempter spares no attempt against us The latter our Saviour teacheth us namely to pray that we be not lead into temptation that seeing our enemy is mighty subtile and every way furnished for the assault God would give us strength to resist evil and persevere in good ways to the end Use 2. It justly reproves their folly who as if there were no tempter are tempters of themselves care not what occasions and weapons they minister to Satan run into such company and courses as if for want of Satans malice they would lay snares and hooks for themselves that Satan may easily draw them to all evil Of this sort are they that haunt Ale-houses and Taverns seekers of excess drinkers down of health and wealth drowners of sobriety and honesty what need this man any other tempter that sets himself to save the Devil this labour yet lest he should be alone in his sin he will fit him and send in before or after him some swearer or scorner or Atheist and they together shall swill in oathes and scoffs and impiety with their liquor and notably confirm each other in lewdness and prophaneness Of this sort also are they that watch the twilight to frequent lascivious company or the houses of light persons men or women or the society of such as are foul in their speeches and wanton in behaviour a secret poyson infecteth the heart hereby and this is to seek the tempter how hath he fenced himself with watching and prayer against temptation that thus goes out to meet it Joseph fled these occasions and ran out of the company of his lascivious Mistris Of this sort are they that use wanton and light attire and those that goe to Mass and say they keep their hearts to God and those that set up Images before them flat monuments of gross Idolatry Of this sort are they that run to Enterludes and Playes which are the Devils bellows and blow no few sparks into the gunpowder of our own corruptions It was wont to be said that there was no play without a Devil but there is never a one but there is a great many more Devils than one than seen every part person action speech and gesture almost is a notable tempter and corrupter what need these be driven of Satan that thus run before him Of this sort lastly are they that seek to Witches and Sorcerers these run to the tempter as Saul when God was gone from him took great pains to goe to the Witch yet he went in the night but our Witch-hunters run in the day the tempter need not come to them they will find him if he be in any corner of the country Vse 3. This is a special use to Ministers to bee careful and watchful over their people against this tempter 1 Thess 3.5 The Apostle from this ground provoketh and testifieth his care over them For this cause when I could no longer forbear I sent to know your faith lest by some means the tempter have tempted you And how jealous was hee over the Corinths 2 Corinth 11.3 saying I fear lest as the Serpent beguiled Eve through subtilty so your mindes should be corrupt from the simplicity of Christ and having written against the incestuous person that hee should bee delivered to Satan to humble him he writes in his second Epistle chap. 2.11 that they should now receive him again lest Satan circumvent us for wee are not ignorant of his wyles The Apostle knew there was a tempter that did mightily and continually assay to bring in corruption of doctrin and manners that would hinder them from the Word and choak it in them and therefore he was the more careful Thus should every good Shepheard watch his Flock against this ravening Wolf and reside and abide with them as he is sure the tempter doth How unsafe and destitute are many people left to the tempter by the absence of them who have taken their charge is plain by the Parable of the tares that when the Husband-man slept the envious man sowed tares hee slept a little and slumbred but he was present and if the tempter take the advantage of a little negligence in the presence of a Pastor how will hee bestir him in his absence what an harvest of tares must be reaped by that It is sure the tempter will not bee absent neither moneth nor quarter and therefore the Pastor had need not only to be still present but also watchful to espy the state of his people to help them out of sin and teach them to resist the tempter Vse 4. Beware of tempting any to evil or of with-drawing any from good for this is a Satanical practice Our Saviour Christ when Peter disswaded him to go to Jerusalem said Come behind mee Satan in which words hee shews that none can tempt to evil or from good but Satan or one led by him So the Apostle Paul calleth Elimas who sought to disswade the Governour from the faith the childe of the Devil Act. 13.10 because as Christ said of
ground under the milstone of Gods heavie displeasure and Levit. 19.13 Thou shalt not robb thy neighbour the Work-mans hire shall not abide with thee till the morning The reason is in Deut. 24.15 Lest thy Servant cry against thee to the Lord surely it shall be sin unto thee Obj. 2. But thou mayest make the best of thine own commodities by hoysing the prices and diminishing or corrupting the quantity or quality No man can force thee to sell thy own in dear times unlesse thou wilt and much lesse to give it away to the poor and needy then shut up thy heart live to thy self let others shift for themselves as thou doest for one Ans It is written that covetousness is the root of all evil and that it is Idolatry and the Lord hath sworn by a great oath even by his own excellency Amos 8.4 that he will never forget any of their works that swallow up the poor and make the needy of the Land to fail that were weary of the Sabbath because it hindred their setting of Wheat to sale that made the Epha small and the shekel great and falsified their weights and sold corrupt corn that is took all courses for gain Besides the fearful fruits of covetousness in Achan Gehezi Ahab Judas Object 3 But thou lendest thy money too freely ten in the hundred thou maiest take by Law but if by cunning tricks and devices thou canst get twenty in the hundred thou shalt grow rich the sooner Answ It is written Luke 6.35 Lend freely looking for nothing again and Deut. 23.19 Thou shalt not give to usury to thy brother and Exod. 22.25 If thou lend mony to my people thou shalt not bee an Usurer and Levit. 25.36 Thou shalt take no usury nor advantage neither lend him money nor victuals to increase and What shall it profit a man to win the whole world and lose his own soul Object 4. But thou art a poor man and defraudest thy self of profit thou mayest by an oath or a lye or a little cunning and sleight get good gains and why needest thou be so nice Answ It is written Prov. 22.2 The rich and the poor meet together and the Lord is the maker of them both that is in their persons and in their estates and Levit. 19.11 12. Yee shall not swear by my name falsly neither defile the name of the Lord thy God and That the curse entereth into the house of the swearer and thief and Yee shall not steal nor deal falsly nor lye one to another and that all that love abomination and lyes shall bee kept without the gates of the holy City with dogs Rev. 22.15 and that I must not lye for Gods glory much less for my own profit Object 5 But thou maiest revenge thy self upon thy enemy and make him know whom hee hath in hand broach some untruth or other upon him and thou shalt at least disgrace him and if thou leâ—st him go with this every one will scorn thee Answ It is written Vengeance is mine and I will repay saith the Lord and Thou shalt not bear false witnesse and Matth. 7.12 Whatsoever you would that men should do to you the same do you to them and It is the glory of a man to pass by offences Object 6. But the cause is good the Catholike cause it is but a title of rebellion or treason indeed it is a meritorious work and thou shalt bee Canonized a Romish Martyr if thou shalt kill a King or Queen or Prince that is an Heretick but above all if thou canst by one terrible blow not only kill the King Queen and Prince but also the whole Council all the Lords all the Judges all the Laws all the Law-makers yea and blow up the whole Parliament-house and with that three heretical Kingdomes together Answ Here wee can hold no longer but in such a temptation as is so direct a worship of the Devil with our Lord say Avoid Satan bee packing foul Devil for It is written Rom. 13.1 Let every soul be subject to the higher powers and 1 Pet. 2.14 Submit your selves to all manner ordinance of man and the fearful judgement of Corah Dathan and Abiram with their complices betide such Catholike rebels as dare lift up their hands against the Lords annointed not to cut off his lap but his life which is the life and breath of all his people Use 2. The scripture the hammer of heresies Instance in justification by works The like use hath the Scripture in the right use of it against all errors and heresies as wee may see in these instances 1 If the Papists would teach us justification by workes Answ It is written Rom. 3.20 By the works of the Law shall no flesh be justified and the like in Gal. 3.3 4 5. And Paul had as many merits as any yet he would not bee found in his own righteousnesse Phil. 3.9 and our righteousness is but as filthinesse or filthy clouts and after our best indeavours wee are but unprofitable Servants 2 If they urge us with transubstantiation and real presence Answ It is written that after Christ had given the Sacrament In transubstantiation hee went into the garden and suffered which hee could not if hee had been eaten before and not being glorified and 2 remembrance is of things absent 3 He continues in heaven till his comming to judgement Act. 3.21 4 The Fathers are the same Sacramental bread 1 Cor. 10.3 and yet Christ was not then in the flesh 5 There is no alteration in the sign of Baptism and there is the same use of the sign of the Lords Supper In the seven Sacraments 3 If they object unto us seven Sacraments Wee reply against their five bastard ones as in that of Matrimony for the rest thus 1 It hath no sign instituted by God when he brought Eve to Adam here is matrimony but no sign the ring which they make a sign is not 2 It is not proper to the Church as Sacraments are but common to Jews Turkes and Infidels 3 Every Sacrament belongs to every Member of the Church but matrimony belongs not to their Priests and Votaries 4 All Sacraments serve to confirm faith so doth not matrimony Adam in innocency had no need of saith but hee had need of matrimony In orig nal sin after baptism 4 If they tell us that by Baptism Original sin is quite washed away Wee Answer No true Baptism takes away the guilt but not the being of sin and it is written of David Psal 51.5 that hee confessed hee was still in Original sin see also Rom. 7.7 and Jam. 1.13 In absolute necessity of Baptism 5 If they would thrust upon us the absolute necessity of Baptism Answ It is written that Circumcision being the same in signification and use with Baptism was omitted in the wildernesse forty years and that David doubted not of his uncircumcised childs salvation and that children are holy through their beleeving
could ever do and therefore was to bee indued with such power as no other creature could bee capable of Hence hee proveth himself to bee from God Joh. 15.24 If I do not such workes as no other man ever did beleeve mee not Where hee speaks of his Miracles which in respect of the manner and multitude never man did the like in his own name nor so many To which adde those great works of raising himself by his own power from the dead Rom. 1.4 Of satisfying Gods justice for mans sin a work above the reach of men and Angels Of meriting eternal life for all the elect which must bee an action of him that is more than a Creature Of applying his merit to which end hee must rise from death ascend and make intercession Of sending his Spirit Of begetting faith and preserving his people in grace received Of leading them through Death and the Dust into his own Glory These are such things as all power of meer creatures is too weak for All the Angels in Heaven cannot do the least of them All the Devils in Hell cannot hinder them And hence Christ is stiled the Lyon of the Tribe of Judah Michael the mighty God King of glory c. Vse 1. This may bee a terror to all Christ enemies for such is his power as shall make them all his footstool Do wee provoke him are wee stronger than hee 1 Cor. 10.21 Psal 2.9 those that will not bee subject to the rod of his mouth shall bee crushed with a rod of Iron Therefore take heed of being an enemy to Christ or his Word or Servants else thou shalt bee revenged even in that wherein thou sinnest with the breath of his lips hee shall slay the wicked one word of Christ one lie shall turn them all into Hell Is the power of Jesus Christ such in his base and low estate as all the Devils in Hell are not able to resist it but if hee speak the word they give place how desperately do wicked men go on in sin as if they were able to make their part good against him Joh. 18 6. when Christ but said I am he presently his apprehenders fell to the ground Rev. 17.14 they shall fight against the Lamb but the Lamb shall overcome Vse 2. This is comfort also to the godly in that Christ as Mediatour in our flesh is armed with power above all our enemies so as nothing shall hinder our salvation Not Satan for the Prince of this World is cast out hee may have us in the Mountain or on the Pinacle but hee cannot cast us down Not sin Christ hath powerfully triumphed against it on the Cross hath fully satisfied for it and perfectly applied that satisfaction to the forgivenesse of sins Not death Christ hath powerfully foiled him in his own Den and trampled on him saying O death I will bee thy death Not Temptation Christ sits in Heaven as a merciful High Priest tempted once as wee are that hee might bee able to succour them that are tempted Not corporal enemies Hee by his power ruleth in the midst of his enemies Laban shall not speak a rough word nor Esau hurt Jacob nor Saul hit David for hee orders the thing otherwise Not the grave for wee have the assurance of a glorious resurrection by the working of his mighty power whereby hee is able to subdue all things Phil. 3.21 Not hell it self Rev. 1.18 I have the keys of Hell and of Death In one word not any thing present nor to come nothing shall separate between Christ and us none shall pluck us out of his hands for hee hath purchased for us and maintaineth a mighty salvation 1 Pet. 1.5 Vse 3. This teacheth us to submit our selves to this power of Christ or else wee are worse than sensless Creatures who all obey him yea than the Devils themselves who did obey him And then is a man submitted to it when is eyes are opened to see what is the exceeding greatness of his power in himself beleeving as the Apostle prayeth Eph. 1.19 Therefore labour to find Christs saving power in thy soul Quest How may I find it in my self Answ 1 If thou canst finde the work of faith in thee a work of great power a supernatural work beyond yea against the strength of nature What a work of omnipotence is it to raise the dead yet greater power is here to bring in this life of God into him that is dead in trespasses and sins resisting his own raising for so the Apostle implyeth in that place Col. 2.12 2 If thou canst finde in thee the work of sanctification which is a work of great power 2 Pet. 1.3 according to his Divine power he worketh grace and glory This second creation of a man goes far beyond his first in power There was nothing to begin with no more is here no life of God till God call the things that are not as though they were but there was a bare privation here is a resistance and rebellion stiff necks and hearts of adamant Hence regeneration is called a creation and the regenerate new creatures But a difficult work which God works not alone but God and man made one person and not of nothing for nothing as the former but of worse than nothing and for a price even the precious blood of the Son of God Labour to find this change in thy self by faith and holiness Christ did never more manifest his power than by raising himself from the dead and thou canst not have a surer argument of Christs power prevailing in thy soul than by getting daily out of the grave of sin and moving according to the life of God So soon as Christ had called Lazarus out of his grave hee bad loose him and let him go and if thou findest the bands of death thine own sins loosed forsaking thy own evil waies it is a sign that Christ by a powerful word hath quickened thee Therefore put on S. Pauls minde Phil. 3.10 who counted all things dung to know the vertue of Christ his death 3 A mighty work of power in Christ is to gather his Church out of all peoples and nations and to bring them within one roof though they were never so dispersed and alienated from one another and to knit them by faith to himself the head by love one to another and by his own discipline to conform them to his own government It never cost all the Monarchs in the World so much strength and power to settle their Kingdomes and people in peace under them Doest thou then finde thy self brought into the number of Gods people Doest thou love them entirely for Gods image and goodness Art thou serviceable to every member and that in the Head Here is a power put forth that hath reconciled the Woolf and the Lamb Isa 11.6 7 the Child and the Cockatrice But it thou carest not for Christs Ordinances and discipline his Laws are too strict thou must have more
souls 2 When wee labour to put on Christ Jesus as a garment to cover us from the storms and tempests which our sins have raised against us I counsel thee to buy of mee white Garments of Innocency Rev. 3.3 When by girding our Apparel to us wee labour to girt up our loynes and look for our Lord Jesus 4 When by putting off our old Garments wee daily put off some relick of the old man 5 When in adorning the body wee study to adorn the minde with humility holiness modesty meekness c. Not make any superstitious use or put Religion in Garments 2 Civil threefold 1 Health Civil and that is threefold 1 For Health 2 For Honesty 3 For Ornament 1 For Health and necessity to defend us from the injury of weather and to keep us warm To this end God cloathed Adam and it is a curse to put on cloaths and not to bee warm Hag. 1.6 2 For Honesty in two Branches 1 Decency 2 Distinction 2 Honesty in Decency First Decency For nakedness in the state of Innocency was a glorious Ornament but presently after the Fall shame and deformity came in and therefore presently Adam sewed leaves together and God made Coats to hide and cover that nakedness Now Decency requires seemly and cleanly Apparel nor sordid base and slovenly and condemneth that affected nakedness of men and women especially who wear their cloaths so as they discover the nakedness of many parts of their body whereas sin hath cast shame on every part and calls for a cover over all but for necessity Distinction Secondly Distinction of Persons Sexes Ages and Callings The man may not wear the womans Apparel nor the woman the mans Deut. 22.5 Against which Law of Nature and common honesty how manly do women attire themselves and how effeminately do men imitate women as though both were willing to change Sexes How undecent is it to see an old man in a youthful habit to see a Minister in his Ruffians hair Pickadillies and fashion like some Souldier To see a Peasant cloathed like a Prince As all sorts of men almost are confused in Apparel Joseph when hee was set over all the Land of Egypt was distinguished from inferiour Princes by his fine Linnen and golden Chain In times past soft Garments were in Kings houses but now that is no distinction of Courtiers CHAP. XXVII Concerning Ornament in Apparel Wherein three Questions are resolved 3 Ornament THE third and last Civil use of Garments is Ornament Where consider two or three Questions Quest 1. Whether bee Ornaments Lawful to bee used seeing the Apostle commands women that their Apparel bee not outward with broydered hair and gold nor pearls nor costly Apparel which hee opposeth to comely Apparel 1 Pet. 3.3 1 Tim. 2.9 Answ They are For the Apostle simply condemneth not the things themselves which are the good creatures of God nor all use of them in Ornament which Rebeccah and Joseph being advanced and all the Israelitish women ware in Ear-rings and Bracelets which was not their sin Deut. 32. But hee condemns in them 1 The over-common and unseasonable use for Ornaments are not fit for all persons and times but must bee used sparingly not commonly having respect to times and solemnity They bee for great not for common men neither for those every day The rich man in the Gospel is condemned for going in fine purple every day 2 Hee condemns the affected and excessive use of them for they more affected the adorning of the body than of the minde to which the Apostle in both places calleth them Whereas a Christian must chiefly provide for the adorning of the minde inwardly 3 Hee condemns their offensive use of them who did not use them as the sober and grave Matrons of their years and age but being newly converted from the Heathens still retained the Heathenish Ornaments and would not being Christians bee put down by the Heathens but retained the former manner of adorning themselves 4 Hee condemns their end in wearing these things which was to set forth their bodies and pride up themselves with their Ornaments whereas all Ornaments must bee used to Gods glory while wee adorn his Temple and not to draw mens eyes upon us Quest 2. May not a man wear long hair for Ornament Answ The Ornament of a mans head is short hair long hair is an effeminate Ornament 1 Cor. 11.14 Doth not nature it self teach Against lockâ— and long hair in men that if a man have long hair it is a shame for him but if a woman have long hair it is a praise to her Object Wee may use other things for Ornament and why not our hair Answ In Ornament wee must look wee bee without offence and that is when wee frame our selves to the example of the grave and sober who amongst us count the fashion of flaring Locks Effeminate and Ruffian-like Again in Ornament as in every thing else wee must express godliness modesty and sobriety whereas this fashion of men is received as a badge of a sight minde and an intemperate person Object The Nazarites did nourish their hair Answ That was by the special Law of their Profession which Profession and Law and all is now ceased If thou wilt bee a Nazarite thou must drink no Wine nor strong Beer a hard law to many of our Locksters That of Absolom doth not necessarily conclude against it that his hair became his halter yet it is not to bee passed lightly Compare his pride with his fall and wee may observe that God doth ordinarily punish us in that wherein wee sin Quest â— May not a woman paint her face and mend her complexion Answ No Against painting of faces complexions every one ought to be content with their own feature and complexion and to devise artificial forms and favours to set upon their bodies or faces is a most abominable practice For first They are not content with their form which God hath given in them either because they are proud and would not bee inferiour to others in beauty or because they are unchaste and would by Art allure lovers when Nature hath failed them 2 The form of it is a lye it is no beauty but a Picture of it no sincerity no truth in it They dissemble themselves to bee other than God made them What truth may wee expect within when a man may read in their faces lying and dissimulation How is this to abstain from the appearance of evil 3 What a dishonour is it to God that a wretched worm should go about to correct and mend his workmanship How would a mean Work-man take it that a Bungler should offer to correct or alter his work 4 What an indignity is it to take the face of that which they say is a member of Christ and make it the face of an Harlot Wee read but of one in the Scripture that painted her face 2 King 9.30 and that was
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
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