Works, Verse 4

Works · Verse 4

p. 71Verſ. 4. But hee anſwering ſaid, It is written, Man liveth not by bread only, but by every word that proceedeth out of the mouth of God.

IN this anſwer of our Saviour repelling the Tempter, four things are to bee conſidered: 1 The manner, 2 The affection, negative, But. 3 The matter of it, a teſtimony of Scripture, It is written. 4 The parts of this teſtimony: 1 Negative: Man lives not by bread only: 2 Affirmative, but by every word that proceedeth out of the mouth of God.

The manner and quality of the anſwer appears in the whole anſwer; that it was 1 A reaſonable, 2 A meek, 3 A modeſt anſwer.

Firſt, it was a reaſonable anſwer: our Lord did not ſhake off the Temper without an anſwer, though he deſerved none; but, to ſhew that hee did not refuſe the motion, of a wilful mind, but upon juſt ground, he makes him a ſufficient anſwer: whence our Saviour would teach us, that

Doct. If we be to deal with our moſt deadly adverſaries, Chriſti… muſt be reaſ…able to moſt …nreaſonable …dverſaries. Reaſons.ſuppoſe them as malicious as Satan to Chriſt, yet we muſt doe nothing, nor ſpeak nothing of a wilful mind, but take the guide of reaſon, and the ground of conſcience with us. For, 1 The will of man not ordered by reaſon, is like a wilde Colt without a Rider, moſt untamed and untractable, moſt hateful to God, and moſt hurtful to men: and a note of man reſerved to the Judgement of the Great Day to bee puniſhed, is, to bee preſumptuous and ſtand in his own conceit, 2 Pet. 2.10.

2 Reaſonable men muſt have reaſon for their actions at the leaſt: for herein is a difference between the beaſts and men, they are lead by ſenſe and appetite, but men by reaſon, from which if men depart, they degenerate into beaſts, being lead with ſenſuality, 2 Pet. 2.1….

3 Our Saviours example carrieth us further, that we ſhould not only bee lead by reaſon in our affairs, but by reaſon ſanctified and renewed, reaſon directed by the word: and this not only here, but in all his courſe of life, Mar. 10, 40. when he refuſed the unreaſonable requeſt of the Sons of Zebedeus, p. 72hee gave a juſt reaſon, ſaying, It is not mine to give, but ſhall bee given to them for whom it is prepared: I muſt not give the chief ſeats in my Kingdom according to kindred and affection, but according to my Fathers election.

When he rebuked Peter, and called him Satan, he giveth a reaſon for ſuch unwonted ſharpneſs; For thou art an offence unto me, thou ſavoureſt not the things of God, thou wouldeſt hinder mans Redemption, and Satan could have done no more, Matth. 16.23. Acts 1.7. when the Diſciples would know of Chriſt at his aſcenſion, when he would reſtore the Kingdom to Iſrael, he denies their requeſt, and gives a reaſon, It is not for you to know this, my father hath put times and ſeaſons in his own power: yee have another task, to bee witneſſes to me, &c. intend this, look to your Apoſtleſhip.

Vſe. This reproves the frowardneſs and unreaſonable wilfulneſs of men, and eſpecially in their dealings with their adverſaries, taking violent courſes, not reſpecting conſcience, religion, nor reaſon it ſelf, but ſtanding upon their will, and ſaying, This I will doe, let ſee who ſhall hinder me, and let him undoe it if he can. Now perſwade this man, Oh, but let not paſſion guide you, but ſhew your ſelf a man, caſt away this impotent and womaniſh reaſon, to ſuch as are bruitiſhly deſtitute of reaſon, I will becauſe I will; No, hee is an enemy to all your perſwaſion, his will out-runs his wit and reaſon, his luſt is his law, his conſcience, and his religion. But if any thing can reclaime ſuch a man, if he be not rather an Heathen than a Chriſtian, let him ſet Chriſts example here before him, who would not be wilful without reaſon to the Devil himſelf in a moſt devilliſh motion; and wilt thou to thy brother, to thy neighbour, yea to thy wife, children? &c. Either ſet thy ſelf to walk in thy Lords ſteps, or get thee another Maſter.

Five reaſons of Chriſts meekneſs to Satan.Secondly, this anſwer of Chriſt was a moſt meek anſwer. Chriſt was omnipotent, able with a book to have confounded the Devil; hee might by his power have driven him back to Hell, and made him actually know and confeſs he was the Son of God; but he would not for ſundry reaſons:

Chriſtians muſt overcome adverſaries rather by patience than by power.1 To teach us, that (as he did) we muſt rather overcome Satan by humility and patience, than by power; as Chriſt obtained his full victory not by majeſty, but by abaſement and paſſion.

2 To teach us, that when wee ſuffer indignity and wrong of evil men, as Chriſt here of the evil one, wee ſhould rather turn our ſelves to Doctrin, and convincing them by the Word, than to revenge: ſo did Chriſt.

3 That we might hence know the power of the VVord of God, a part of our ſpiritual armour, even the ſword of the Spirit, put into our hands by God to foyl and vanquiſh him by: for the whole Combate of Chriſt was exemplary, nay hee ſuſtains here our perſon, and wields our weapon for us.

4 Chriſts humility and meekneſs was now a fitter weapon than power and glory, in two reſpects: 1 To the greater vexation of the adverſary, who thought himſelf ſo ſtrong and cunning, as no fleſh was ever yet able to reſiſt him, only he knew God had him in chains; but now he is foyled by the ſeed of the VVoman, by the wiſdome and weakneſs of Chriſt as man, and not by his Divine power as God. 2 Chriſts meekneſs lets him goe on, and paſs thorough all his temptations, to his greater and utter overthrow and ſilence: for if Chriſt by his Divine power had cut him ſhort at the firſt, hee would have ſaid, that God fearing his weakneſs would not ſuffer him to be tempted, or not to abide in temptation: Now his mouth is ſhut, Chriſt the Son of man foyls him.

5 To comfort us: 1 By ſhewing us that there is ſomething elſe beſides Divine power, to overcome all helliſh and Satanical power withall: for elſe p. 73wee that want divine power, and are weaker than water, could have ſmall comfort: but now wee ſee Satan may bee overcome of weak men, by the means that Chriſt uſed, as faſting, prayer, and the Word of God. 2 By perſwading us, that if Chriſt in his humility and abaſement could encounter and foil Satan, much more can hee now help us, being in his glory and exaltation. If hee can reſcue us out of the mouth of the roaring Lyon, when himſelf is as a Lamb before the ſhearer, much more when hee ſhall ſhew himſelf the mighty Lyon of the Tribe of Judah. Hence note, that

Doct. Christ cut not Satan here ſo ſhort as hee did ſundry wicked men, nay, Chriſt not ſo rough with Satan as with ſome wicked men, nor as with ſome of his dear Diſciples. Reaſons.as hee did ſome of his beloved Diſciples. Peter, how ſharply was he checkt for diſſwading Chriſt from Jeruſalem? and Joh. 21.21. when hee asked curiouſly concerning John, what hee ſhould do; Chriſt ſaid, What is that to thee? ſo he might have ſaid to Satan, what is that to thee, whether I be the Son of God, or no? but hee doth not.

1 Not becauſe hee loves his Diſciples and Gods Children worſe than Satan, but becauſe the Devil and wicked ones muſt bee let go on to the height of impiety, as Satan here: and Judas, how patiently did Chriſt bear him all the while; yea, at his apprehenſion calling him friend? they go on to confuſion without check or bands almoſt in their life and death: But he will take up his children in the beginning, they muſt not bee let run too far, as good Parents reclaim their children timely.

2 God declares his power in taking the wicked at the height, as Pharaoh, Rom. 9.17. For this cauſe have I ſtirred thee up, that I might ſhew my power in thee, and that my Name might bee declared to all the world: if Pharaoh had been taken at the firſt, the Lord had never had ſuch glory of his overthrow.

3 The Lord hereby declares his long patience to veſſels of wrath, Rom. 9.22. all which bountifulneſſe and patience, becauſe they abuſe, and are not lead to repentance by it, they are excuſeleſs, and condemned juſtly, as having heaped coals of wrath on their own heads. Who could ſo long have indured Pharaoh, but patience it ſelf?

4 The Lord hereby declares the riches of his glory upon veſſels of mercy, whom hee hath prepared to glory, Rom. 9.23. for as hee hath prepared them, that is, decreed to glorify them, ſo hee daily prepares them to glorious uſes. as wee do our veſſels by rubbing and ſcouring, ſeparating corruption from them, and the ruſt of ſin by his rough handling them, judging them in the world, not to condemn them with the world.

Uſe 1. If the Lord bee not ſo quick with thee in his corrections as with others, thou hadſt need bee the quicker with thy ſelf to judge thy ſelf, The greateſt judgement of all, not to be judged at all.and ſee what eſtate thou ſtandeſt in, that thou bee not in the upper ſtairs and room of ſin. Take heed of thy ſelf, when God lets thee alone to thy ſelf. The greatteſt judgement of all, is, not to bee judged at all. When a man hath caſt off his Son, and lets him run his own riotous waies, as careleſs what becomes of him, it is a certain ſign hee ſhall never injoy his Land: ſo is it with God, and the ſinner pacing on without controul in his ſin.

Vſe 2. If Chriſt bee thus meek and patient with Satan himſelf, and God uſe ſo great patience to veſſels of wrath, this commendeth unto us the grace of meekneſſe towards our brethren much more. 1 This is the Commandement of our Saviour, who was a ſpecial School-maſter of meekneſſe, Learn of mee, for I am lowly and meek: Hee was herein teſtified to bee the Son of God, becauſe the Spirit deſcended on him in the likeneſs of a meek and harmleſs Dove: and thus wee muſt teſtify our ſelves the Sons and children of God, by the lighting of the ſame Spirit of meekneſs upon us, Gal. 6.2. 2 A meek ſpirit is much ſet by of God, and preſerveth peace with men, by ſoft anſwers, and readineſs to forgive and paſs by offences.

p. 74Vſe 3. This reproves men of a fiery and furious diſpoſition, men as meek as rough Eſau; right Iſmaels, their hand is againſt every man, and every mans hand againſt them; like Lamech, who if hee bee provoked, will revenge a word with a blow, a ſcoff with a ſtab. But others, let them alone, offend them not, you ſhall have them meek enough, tractable enough: but move ſuch a one but a little by a word, or the leaſt neglect as may bee, Oh he is preſently as meek as David at Nabals churliſh anſwer, hee will kill and ſlay, even all, preſently in his hot blood. But is this Chriſtian meekneſs, to bee ſo boiſterous like a ſuddain wind, which thy ſelf ſcarce knows whence it is, or whither it tends? no, but a brutiſh meekneſs; for even the beaſts will ſcarce ſtir unprovoked; nay, wee ſay the Devil is good ſo long as hee is pleaſed; and thou art good no longer. But thou that art ſo impatient, and thus betrayeſt thy meekneſs towards thy brother, what wouldeſt thou do, if thou hadſt the Devil in hand, as Chriſt had here? Alſo this makes againſt railers and ſcoffers of others: for Chriſt railed not on the Devil himſelf, nor would overcome him otherwiſe than by humility.

Chriſts anſwer moſt modeſt.Thirdly, This Anſwer of Chriſt was a moſt modeſt anſwer. Satan would have him confeſs himſelf the Son of God, this hee denyeth not, nor yet affirmeth, but modeſtly acknowledgeth himſelf a man, Man liveth not by bread onelyonly. The like wee may note elſewhere, being called to his confeſſion before the Governours; If hee were the King of the Jews, Matth. 27.11. If hee were the Chriſt, Luke 22.67. If hee were the Son of God; hee did not directly affirm it, but either, Thou ſayeſt it, or, yee ſay that I am, not denying, but modeſtly aſſenting; and ordinarily hee called himſelf the ſon of man, not the Son of God: teaching us by his example, when wee ſpeak of our ſelves, Note.to ſpeak modeſtly. Paul being to ſpeak of great things of himſelf, ſpeaketh all in anothers perſon, 2 Cor. 12.2. I know a man in Chriſt above fourteen years ago, &c. taken into Paradiſe, &c. and John, ſpeaking of himſelf, ſaith, And when Jeſus ſaw his mother, and the Diſciple whom hee loved: and, who leaned on Jeſus at ſupper, chap. 19.26.

Alas! how far are wee degenerate from this our pattern, who if wee bee but the ſons of mean men, we will ſtand upon it much more than Chriſt did upon being the Son of God? we will pride it out, and ruffle, and brag, and bear our ſelves upon our anceſtors, if they bee ſtept but one ſtep above the loweſt: Chriſt, when hee had good occaſion, would not ſcarce profeſs himſelf the Son of God, being of another manner of ſpirit than that which breathed out that brag in the temptation afterward, All theſe will I give thee.

II. Now to come to the ſecond point in the anſwer, namely, the affection,

But Jeſus anſwered, and ſaid,]

The conjunction diſcretive ſheweth our Saviours diſagreement from Satan, and that his Anſwer is negative to the temptation: for although Chriſt both might by that miracle of turning ſtones into bread, have ſhewed himſelf the Son of God, and now needed bread being hungry, yet hee would not yeeld to Satan.

Queſt. But ſeeing Chriſt, who as God could have turned ſtones into ſons of Abraham, could much more turn ſtones into bread, ſo eaſily by his word (for if hee had ſpoken to the ſtones, as Satan deſired, certainly they would have had ears to hear him) why would hee not do it? what hurt had it been?

Why Chriſt who could turn ſtones into bread would not five reaſonsAnſw. 1 Miracles muſt confirm faith in Beleevers unto ſalvation, John 2.11. but Chriſt knew the Devil could not beleeve, if hee had all the miracles in the World. Beſides, hee had even now heard the Fathers voice, teſtifying Jeſus his beloved Son; and Chriſt knew, if hee would not beleeve p. 75the Fathers voice, he would not beleeve for the Sons miracles.

2 Chriſt would not by this miracle give the leaſt ſuſpition, that either he diſtruſted his fathers ſeaſonable providence, or that he would depend for his preſervation upon the means, but upon his Fathers word: hee was in his fathers work, and lead by the Spirit into the wilderneſs, and therefore knew he ſhould not want neceſſaries.

3 It was an unſeaſonable motion, it was now a time of humiliation, of temptation, of affliction, wherein it was fit to avoid all ſhew of oſtentation, which was the ſcope of the temptation: for Satan would onelyonly have him to ſhew what hee could do for a need, for a vaunt of his power. Now in a time of ſerious humiliation to advance himſelf by a miracle, had been as ſeaſonable as Snow in harveſt.

4 Chriſt would not give the leaſt credit to Satan, nor do any thing at his deſire, were it good and profitable which hee ſuggeſteth: for his end and iſſue is ever wicked and devilliſh: yea, hee would ſhew, how he contemned the will of the Tempter; for hee is not overcome, unleſſe hee bee contemned.

5 Chriſt Jeſus being the wiſdome of his Father, well knew, that Satan groſſy diſſembled with him: for hee ſpake as if hee wiſhed well unto him, and would have his hunger ſatisfied: but could hee indeed reſpect the releef of Chriſt? did hee deſire Chriſts preſervation and welfare? knew hee not that hee was the promiſed ſeed, that muſt break his head, and deſtroy his works? and therefore ſeeing Chriſt knew, that Satan muſt needs ſeek his deſtruction in all his attempts, hee had juſt cauſe to yeeld to none of them all, though they ſeemed never ſo beneficial.

In that Chriſt here would not make his Divinity known to Satan, neither by word nor miracle, wee may note, that

Doct. Chriſt will not purpoſely make himſelf known to ſuch as hee knows will make no right uſe of him. Luke 23.8. When Herod ſaw Jeſus, Chriſt revealeth himſelf only to ſuch as make right uſe of him.hee was exceeding glad: for hee had heard many things of him, and hoped to have ſeen ſome miracle: But Chriſt would not work any ſign in his preſence, becauſe hee had wrought workes enough already to prove him the Son of God: neither was it fit to proſtitute the power of God, to the pleaſure of a vain man, who would have made no right uſe of it. Matth. 12.39. This evil and wicked Generation ſeeketh a ſign, and none ſhall bee given them ſave the ſign of the Prophet Jonah? Why? had they not infinite ſignes, and miracles both then and afterwards? Yes, but they had none ſuch as they would have: for they would have ſome extraordinary ſign; as Mat. 16.1. Maſter, ſhew us a ſign from heaven: as if they had ſaid, Either cauſe the Sun to ſtand ſtill or go back, as in Joſhuahs and Hezekiahs daies, or the Moon to ſtand, as in Ajelon, or call for an extraordinary tempeſt of thunder and rain, as Samuel did, which made all the people to fear the Lord and Samuel exceedingly, 1 Sam. 12.18. or call for fire from heaven, as Elijah did. Theſe and the like they thought beſeeming men of God: as for turning water into wine, reſtoring of ſight and legs, &c. thoſe they ſaw little power in.

But why would not our Saviour give them ſuch a ſign as they deſired? Surely hee had juſt reaſon, the ſame in this our doctrin; for they did not deſire it for a good end, but (as Luke ſaith expreſly) to tempt him: not to help their infirmity, but to feed their curioſity: neither to increaſe and ſtrengthen faith, but to nouriſh their infidelity. For had that been their end, had they not beſide the doctrin of the Prophets, and the fulfilling of the promiſes, the bleſſed Doctrin of the ſon of God, of whom ſome of themſelves ſaid, Never man spake like him; and for the confirmation of that, many and mighty powerful miracles, which were ſigns from heaven, ſhewing that hee was from heaven? And yet for all this they beleeved not.

p. 76So Matth. 27.42. the High Prieſts, Scribes, and Phariſees ſaid. If hee bee the King of the Jews, let him come down from the Croſs, and woe will beleeve him. No doubt, Chriſt could, but bee would not; not onelyonly becauſe it was an hour of darkneſſe; but becauſe hee know they would never have beleeved him, Pſal. 22.2…, 23. I will declare thy name to my brethren, to the ſeed of Jacob, to Iſrael.

Reaſons. 1 This practice of Chriſt is anſwerable to his precept, Matth. 7.6. Caſt not holy things to doggs, nor pearls before ſwine. By holy things and pearls, are meant the things of Gods Kingdom, Chriſt and his merits, &c. ſo called, both to ſhew the excellency of them in themſelves, being above all pearls, Prov. 3.14. as alſo our duty, to prize and lock them up in our hearts, and keep them (as we doe our pearls) ſafely in our memories. By Doggs and Hoggs, are meant malicious and obſtinate enemies, convicted of enmity againſt Gods Word, of whoſe amendment there is little hope: every man naturally is an enemy to God and his Word, and ſo a dogg and a ſwine; as Chriſt called the Heathens and Gentiles, It is not lawful to take the children bread, and caſt it to doggs. Now to ſuch as theſe we muſt preach and offer the Sacraments yea Chriſt offered himſelf and came to call ſinnets: but when his Word and Miracles were rejected, and himſelf evil intreated, as among the Phariſees, then ſaith Chriſt, Let them alone, they are blind leaders of the blind.

2 Chriſt ſhews himſelf unto none but ſuch as he loveth, and love him, Joh. 14.11. and this was the ground of Judas his ſpeech, Lord, what is the cauſe, that thou wilt ſhew thy ſelf to us, and not to the world? the world ſees him not; for none ſeeth him but to whom he ſheweth himſelf; and he ſheweth himſelf to none but ſuch as love him; and none love him, but ſuch as love his word, and keep it, verſ. 23.

3 This was one cauſe, why Chriſt ſpake ſo many things in Parables, that ſuch as would be blind might not ſee; and ſuch as would not make a right uſe of his holy doctrin, might not underſtand, Matth. 13.13. For many that heard them, let them goe without further queſtion in a careleſs manner, whereas the Diſciples of Chriſt inquired of him his meaning, and one learned of another; and ſo that which for the difficulty drave others away, became in this manner of teaching, much more eaſie and familiar, yea much more perſpicuous and clear than any other.

4 Never could extraordinary means, convert ſuch as beleeved not the word, the ordinary means: and therefore Chriſt never or ſeldome gratified the Scribes and Phariſees with Miracles or extraordinary means, becauſe they reſiſted his Doctrin, Perſon, and Works: or if any wicked men ſaw any of his mighty VVorks and Miracles, they ſaw not himſelf in them; as Pharaoh, what a number of Miracles ſaw he? yet he was never the better, he would not acknowledge God nor his ſervants: and in the Wilderneſs, they who ſaw Miracles every day and moment, yet not beleeving the VVord of God in them, were never the better; the arm of the Lord was not made bare unto them.

Vſe 1, Ignorant perſons, that know not Chriſt, nor deſire to know him, are in a woful eſtate, being ſuch as Chriſt counts unworthy to reveal himſelf unto: and therefore he either keeps the means from them, or leaves them without grace to make an holy uſe of them.

Numbers of men to whom Chriſt never revealeth himſelf.Vſe 2. In worſe caſe are they that have the means, and yet no taſt of them, no reformation by them: their covetouſneſs, their pride, their drunkenneſs and uncleaneneſs will not be left; as many that come to Church to hear the VVord, and receive the Sacraments, and yet are no better than Doggs and Swine, and altogether unreformed in their lives and courſes. Some draw the VVord of God into queſtion, and would be taught by Angels, or Miracles, as p. 77Satan here: but Chriſt will not make himſelf known to them no more than to him: ſo ſaith Abraham to Dives in Hell, when he denied his requeſt, They have Moſes and the Prophets, if they will not beleeve them, neither would they beleeve if one ſhould riſe from the dead. Some are reſolved to live as they liſt, let the Preachers ſay what they can: whereas he that is in Chriſt, to whom he reveals himſelf, is a new Creature: for Chriſt ſpeaks to the heart, not to the ear only.

Others ſay, they are decreed to life or death, and therefore, doe what they can, they cannot change Gods mind, and hence never goe about to change themſelves: But, had Chriſt ſhewed himſelf to theſe, he would have directed them to the means of ſaving knowledge, namely to the Scriptures which teſtifie of him, Joh. 5.29. and to faith, which unites to him, and to the fruits of faith, which teſtifie the truth of it, to his glory and their comfort. Others will be ſaved by ſaith alone, and by a profeſſion of the Goſpel, and ſo neglect the works which juſtifie it, and the power of godlineſs: whereas, if Chriſt in the Miniſtry had revealed himſelf to ſuch, he had quickned their faith, and not left it as a Carkaſs: for faith without works is dead. Others, poor ſimple people, will be ſaved by mercy alone, and never labour for knowledge, faith, or true feeling of their own eſtate, and care not how ſin abound, that mercy may abound much more: But, had Chriſt met with them, hee would let them ſee their miſery in the cauſes and effects, and teach them to hunger after mercy in the means, and having obtained it, to goe and ſin no more, leſt a worſe thing follow.

Others, diſclaiming the doctrin of mortification, and ſelf-denial, therefore diſlike the VVord as too ſtraight a Doctrin, ſtripping them of their pleaſures and profits: and hence ſome hold on in their luſts, ſome return with the Swine to their wallowing in the mire, they cannot dye to ſin, they cannot live without laughter, mirth, and ſports: Whereas, had Chriſt revealed himſelf unto them, he would have taught them, that his yoke is an eaſier yoke than the yoke of ſin, Three properties of ſuch as to whom Chriſt will make himſelf known.and that there is no ſound comfort but in mortified affections and actions.

Vſe 3. VVhoſoever would have Chriſt reveal himſelf fully unto him, muſt labour to be thus qualified: 1 He muſt be humble: for he teacheth the humble in his ways, Pſal. 25.9. but the proud hee ſends empty away; as rain makes vallies fruitful, but falls off the mountains, which are therefore barren. 2 He muſt long and deſire to meet Chriſt in his Ordinances: for Chriſt is the ſcope of the VVord and Sacraments: therefore deſire to know nothing but Chriſt Crucified; goe to the tents of Shepheards where he hath told thee thou ſhalt meet him. And this deſire, if it bee ſincere, will vent it ſelf in earneſt prayer, to be taught of God, Teach me thy ſtatutes, O open mine eyes, that I may ſee the wonderful things of thy Law. And it hath a promiſe to bee anſwered, Joh. 14.21. I will love him, and ſhew my own ſelf to him. 3 Hee muſt have a conſcionable indeavour and induſtry to obey that part of Gods will, which he revealeth unto him, Joh. 7.17. If any man will doe his will, he ſhall know whether the doctrin be from God or no.

III. The third part in the anſwer is the matter of it, a teſtimony of Scripture,

It is written.]

Chriſt might have oppreſſed the Devil by his Divine power, but being as man to be tempted, he would as man overcome. 1 To magnifie mans nature. 2 To torment Satan the more: and 3 To teach us how to overcome him. And by this his practice he gives to underſtand, that,

Doct. 1. The Word is a principal weapon of our Spiritual warfare. Reaſons.The word written is a chief part of our ſpiritual armour to foyl Satan by; yea indeed the principal weapon of our ſpiritual warfare is the VVord of God.

1 Epheſ. 6.17. Take unto you the ſword of the Spirit, which is the VVord p. 78of God: and therefore, as a ſword, it ſerves 1 To defend us: 2 To wound Satan: 3 To cut aſunder all his temptations: ſo it did ſerve Chriſt here. Neither is it a Carnal weapon, but the ſword of the Spirit, that is, a Spiritual weapon as the fight is ſpiritual, not made by man, but tempered, framed, ſharpned, and put into our hands by the Spirit of God himſelf: for whoſe VVord elſe is it? or whence hath it power but from Gods Spirit? Revel. 1.16. It is called the two-edged ſword, which goeth out of the mouth of Chriſt: becauſe it is ſharp and piercing, to wound all his enemies: it pierceth to the very bones and marrow. VVith this ſword he ſlayes the wicked, Iſa. 11.4. with this he viſits Leviathan, and ſlayes the Dragon, that is, the mightieſt enemies of his Church, Iſa. 27.1. with this ſword he conſumes Antichriſt, 2 Theſſ. 2.8. and with this ſword he ſoyls the Devil here: with the ſame he ſlayes corruptions, and Satanical temptations in the hearts of his own children.

2 This part of our armour was ſignified by the Shields wherewith Salomons Temple was hanged, Cant. 4.4. and by the ſmooth ſtones, whereby David ſmote the Phitiſt…m, 1 Sam. 17.40. here the Sons of David, and Davids Lord, ſmites the Goliah of Hell with a deadly wound: Sauls Armour is here refuſed, worldly weapons, wiſdome, and ſubtlety, and one ſtone is taken from the fountaines of holy Scripture, out of the bag of his holy memory, and by it Satan falls. Yea, it is the armory of the Church, whence all other parts of Chriſtian armour are to bee had.

3 All the contention and fight of Satan, is to faſten ſome error and falſehood upon us: now therefore the onelyonly fence from error, is to bee girded with the girdle of truth: now the title of truth is often given to the word of God, Pſal. 19.10. The judgements of the Lord are truth: and Joh. 17.17. Thy Word is truth: to ſhew, that ſo long as wee hold to the word, wee are ſufficiently armed againſt all falſhood and error, both in judgement and practice. And the like may bee concluded from that it is called light, diſcovering and chaſing before it all miſts and darkneſs.

The word a compleat armour.4 The Word is a compleat armour, covers every part of the ſoul, gives fence, and direction to the minde, underſtanding, memory, thoughts, all the affections, and all the faculties of the ſoul: it covers every part and member of the body, teacheth the eye to look, the ear to hear, the tongue to ſpeak, the feet to walk: It directs us in all our converſation and actions of life towards God and men, even to all conditions of men, ſuperiours, equals, inferiours, poor and rich: further, it guideth us in all conditions of life, in all times, in all places, in all ages, preſcribing rules to children and men, young and old: in all exerciſe and uſe of things indifferent, as meat, drink, apparel, recreation: in a word, in all things concerning this life, or the life to come. So as here is a ſufficient defence for all occaſions.

5 Never did any man receive any hurt from Satan, or his own corruptions, or from this evil world, but either becauſe hee did not draw out this ſword, or did not …ightly uſe it. What other was the cauſe of the deadly wound of our firſt Parents, and ours in them, but that they drew not out this ſword of Gods word, but ſuffered the Serpent to wring it out of their hands? How could Peter have been ſo greivouſly wounded in the High Prieſts Hall, but that hee forgat the word of Chriſt, which had admoniſhed him of it, the power of which was ſuch, as it healed his wound as eaſily as it had done Malcus his ear, which hee had ſtruck off; and therefore wanted no power to have preſerved him, if he had remembred it? What a fearful wound befell Lots wife, becauſe ſhee caſt off this armour, and forgate the Word, charging her ſhee ſhould not look back? The like of Solomon, all his wiſdome could not ſence him if hee caſt off the word of God, which had charged him not to meddle with out-landiſh wives; but neglecting that, muſt fall by them.

p. 79Vſe 1. This is a confutation of Romiſh Teachers, who diſarm men of the Scriptures, and wring this ſpecial weapon out of the peoples hands: Papiſts by ſuppreſſing the ſcriptures, w…ing the weapon out of mens hands.common people may not have the Scripture in their vulgar tongue; for this (ſaith Harding) is heretical. But this place is ſufficient to prove the contrary: whence I conclude thus: The weapons whereby people are ſenced from Satans temptations, are not to bee taken from them; but the ſcriptures are the weapons of defence againſt Satans temptations: and again, if all the common people bee aſſaulted and wounded, and all have to do with Satan, then all have need of this fence and cover againſt this moſt capital and deadly enemy: But the aſſault is made againſt all, and Satan ſeeks without exception whom hee may devour; and therefore all without exception need the fence of the Scriptures. And further, whoſoever turn the people naked unto all Satans temptations, and diſarm them ſo as they cannot but bee overcome, are guilty of all the wickedneſs of the people, to which Satan draws them; and alſo of their deſtruction, unto which they be drawn: But Popiſh Teachers by deſtituting the people of the Scriptures, turn them naked into temptation, and diſarm them; and therefore are guilty of their ſin and damnation.

But this practice of theirs is, 1 Againſt the Scriptures: This practiſe, 1 againſt the ſcriptures.for God would therefore have the ſcriptures written, and commended to men in their own Language, not onelyonly for the learned, but unlearned alſo, that it might bee familiar to all ſorts of men, Deut. 31.11.12. Thou ſhalt read the words of this Law before all Iſrael, that they may hear it, and learn to fear the Lord: and hee names their men, and women, children, and ſtrangers.

Object. But this belongs to the Jews alone.

Anſw. No, The reaſon is perpetual, all of all ages muſt fear the Lord, and therefore have the means, the word of God, Jerem. 36.6. Jeremy commanded Baruch to read the word of the Lord, in the hearing of all Judah, and in the audience of the people, Joh. 5.39. Search the ſcriptures.

Object. Chriſt spake to the learned, the Scribes and Phariſees.

Anſw. But the reaſon of the precept belongs to all, who deſire life eternal, Col. 3.16. Let the word of God dwell plentifully in you: and 1. v. 9. hee prayeth they may be filled with the knowledge of the will of God, in all wiſdome, and ſpiritual underſtanding: now all the Coloſſians were not Clergy-men. And how doth the Lord incourage all his people to underſtand and obey the words of the Law? Deut. 4.6. OnelyOnly this people is wiſe, and of underſtanding, &c.

2 It is againſt the example of Chriſt and the Apoſtles: 2 Againſt the example of Chriſt and his Apoſtles.Chriſt taught in a known tongue, ſo the Apoſtles were indued with divers Tongues to preach to every Nation in their own Tongue, and all the writers of holy ſcriptures did write them in the tongue beſt known, moſt vulgar and common, whereby it might more eaſily come to every ones knowledge: for whatſoever was written, was written for our learning, Rom 15.4Rom 15:4that wee by patience and conſolation of the ſcriptures might have hope: ſo our Saviour ſaith, Theſe things are written, that yee might beleeve: ſo as whoſoever muſt have faith, hope, patience, comfort, muſt bee acquainted with the ſcriptures: and if theſe be entailed onelyonly to learned men, ſo may they.

3 It is againſt common ſenſe, 3 Againſt common ſenſe.and as if one ſhould adviſe another who is to meet his enemy in the field, that if hee would drive away his enemy and get the victory, hee muſt lay down his weapon, or leave it behind him.

Object. But the Popiſh Doctors put other weapons into their hands to fight with, as croſſes, holy-water, charmes, and conjurations, wherewith the vnderunder ſort yet content themſelves.

Anſw. Theſe are weapons of the Devils own forging; the Leviathan of Hell accounts of theſe ſpears but as ſtraw, and laughs at them: as if a man p. 80being to encounter a moſt furious and furniſht enemy, ſhould cover himſelf with a cob-web, and think hee were well furniſhed: No, no, Satan puts theſe into mens hands, to keep them from the word, which is the only charm, the only croſs, the onelyonly hallowed water, that can conjure him, which our Lord by his bleſſed example hath taught us to uſe.

4 Againſt the Fathers. Ad Voluſianum Epiſt. 3 Contra Valent. lib. 3. cap. 124 It is againſt the Antient Fathers: Auguſtine ſaith, Deus in Scripturis quaſi amicus familiaris loquitur ad cor doctorum & indoctorum: The Lord in the Scripture speaketh familiarly to the conſcience of the learned and unlearned. Irenaeus ſaith, Hac omnia contulit eis Scripturarum Dei ignorantia: The Valentinians fell into all their hereſies through their ignorance of the ſcriptures: But how ſhould Papiſts beleeve Irenaeus, when they will not beleeve the Son of God, who tells the Sadduces, that they erred becauſe they knew not the ſcriptures? Chryſoſtome hath theſe words, Ad Coloſſ hom. 9Audite quotquot eſtis mundani, & uxoribus praeeſtis ac liberis, quemadmodum vobis Apoſtolus Paulus praecipiat legere ſcripturas, idque non ſimpliciter, neque obiter, ſed magna cum diligentia, and again, Audite omnes ſeculares, In Epiſt. ed Coloſſ cap. 3. v. 16. In Iſa. hom. 2Col 3:16comparate …obis biblia, animae pharmaca. And Hieroms gloſs is good: Hic oſt enditur (ſaith hee) verbum Chriſti non ſufficienter, ſed abundanter Laicos habere debere, & ſe invicem docere vel monere. Laſtly, Origen ſhews his judgement in this affectionate ſpeech, Vtinam omnes faceremus illud quod ſcriptum eſt, ſcrutamini ſcripturas: Oh that wee would all do as it is written, ſearch the ſcriptures.

5 Againſt learned Papiſts themſelves.5 It is againſt the Popiſh writers themſelves. Cajetan, a very ingenuous man, and a great ſcholar, ſaith, Hinc diſcamus arma noſtra eſſe ſacras ſcripturas, Let us take this for a good leſſon, that the holy ſcriptures are our onelyonly weapons. Diez a Portugal Fryer ſaith, That as Laban in the night deceived Jacob, by giving him inſtead of fair Rahel, blear-eyed Leah; ſo Satan deceives us in the night of ignorance, with vain traditions for divine Scripture. Yea, and Bernard himſelf, whom Harding brings in as a favourer of his cauſe herein, ſaith, That at Bethlehem the common people ſang Pſalms and Halelujahs, yea, in the fields as they were plowing and mowing, &c.

By all this wee conclude with our Saviour, Joh. 3.20. They do evil, and therfore they hate the light: They have a long time deceived the World, by holding it in ignorance, a principal pillar of their Religion; and labour ſtill to hold it in blindneſs, dealing no otherwiſe than the Philiſtims dealt with the Iſraelites, 1 Sam. 13.19. who to hold them in baſe bondage and ſervitude, took all their weapons from them, and left them not a Smith in Iſrael, leſt they ſhould get weapons, and ſo get from under their power.

Uſe 2. If the word of God bee a principal part of our ſpiritual armour, then ought we alwaies to have the Scriptures in a readineſs; not onelyonly the Bibles in our houſes (which many have not, who have their corſlets hanging by the wals) but put on upon us, Eph. 6.17. and that is, when by diligent reading, hearing, meditating, and ſtudy of it, but eſpecially by earneſt prayer, that God would open our underſtandings to ſee his good pleaſure in it; wee have attained ſuch skill, as wee can wiſely ſhape an anſwer to the nature and quality of any temptation.

Alas, how lamentable is their eſtate, that regard not the ſound knowledge of the Word, but content themſelves in their ignorance, whereby Satan holds them under the power of darkneſſe? for impoſſible it is, till men come to know the truth, that ever they ſhould come out of the ſnare of the devil, and to amendment: ſee 2 Tim. 2.25, 26. Many ſpend their daies in reading fables, or profane Hiſtories, or cannot tell how to paſs their time, but by taking in hand the Devils books and bones, (as one calleth them) cards and dice, or ſome other unwarrantable exerciſe; all which give Satan more power over them. But the armour of proof, againſt Satan and their own corruption, p. 81which is the Word of God, lies in the book untouched, untoſſed, as if men were at league not to diſturb Satan at all, but let him blind them, bind them, and lead them at his pleaſure. Others will defy and ſpit at Satans name, but they have no word againſt him, but do as a fooliſh and inconſiderate perſon, that will quarrel with a man of might, and defye him, as though hee could make his party good, but being without any weapon, carries away the blows, the ſmart of which makes him feel his folly, which formerly he could not ſee.

Others are enemies to ſuch, as would teach them the uſe of this weapon: men of valour and ſtrength will pay liberally ſuch as take pains with them, to teach them the skill of their weapon, and willingly take their directions: but ſuch cowards a number are in this field, that as they dare not look an enemy in the face, ſo have may reſolved, never ſhall weapon come in their hands; they are enemies to ſuch as would furniſh them. Others would fight with Satan, and with the Word, but in the wicked abuſe of it, making charms and exorciſms of ſundry words of ſcripture, highly taking Gods name in vain: ſome write the Lords-prayer in Hebrew, Greek, and Latine: ſome the words of ſome of the Goſpels; ſome the names of God and Chriſt: But all this is ſorcery and Magick, and a fighting for the Devil, yea, a ſhooring in his own bow. Others will have the Scriptures to reſiſt with, but they bee not ready nor at hand, they bear many blows before they can recover their weapons: when they get a Scripture againſt him, for want of exerciſe and experience it is but as a ſword in a childs hand, who can neither well help himſelf, nor yet much hurt another more than hee is like to hurt himſelf.

Doct. 2 Thou the Word of God is uſed aright, The right skill of Gods word, is to cut off temptations by it.when a man hath skill thereby to cut off temptations, and contain himſelf in his duty: Pſal. 119.11. I have hid thy promiſe in my heart; that I might not ſin againſt thee: Prov. 2.10, 11, 12. When Wiſdome (that is, Gods Word) entereth into thy heart, and knowledge delighteth thy ſoul, then ſhall counſel preſerve thee, and underſtanding ſhall keep thee, and deliver thee from the evil way, and from the man that ſpeaketh froward things.

1 The Word of God is the Law of God: now what is the uſe of a Law, Reaſons. but to keep a man within the bounds of godly life? then he lives according to the Law, when hee ſaith, I muſt, or muſt not do ſuch a thing, becauſe the Law willeth mee ſo: ſo hee is a good Chriſtian, that can ſay, I muſt do this, becauſe Gods Word commandeth it; or not do it, becauſe it forbiddeth mee.

2 It is called, A light to our feet, and a Lanthern to our paths: now what is the uſe of light, but to ſhew a man the right way, and direct him to avoid the wrong, and keep him from falling?

3 It is called the Oracle or teſtimony of God, wherein hee teſtifieth what hee alloweth, and what not▪ and then wee life it aright, when wee ſtraiten all our paths according to this rule.

Uſe 1. Therefore let us keep us to Scriptures in all Satans temptations: whereof wee may ſay as David ſaid of Goliahs ſword, 1 Sam. 21.9. Oh give mee that, there is none to that: put off all Satanical ſuggeſtions with, It is written. Now it will not bee amiſs, to ſhew in ſome Inſtances how a Chriſtian may by the Word furniſh himſelf, and cut aſunder by this Sword every temptation, though Satan bee never ſo inſtant in tempting him.

Theſe inſtances are four: 1 Temptations to deſpair: 2 To preſumption, or prophaneneſſe: 3 To pride and ambition: 4 To injuſtice and wrong.

1 In temptations to deſpair, Satan overthrows many who want this ſword p. 82of the Spirit, In temptations to deſpair, how the word ſenceth.by theſe motions which wee muſt by it reſiſt.

Object. 1 What haſt thou do to do with God, or God with thee? how is hee thy Father as thou profeſſeſt? ſeeſt thou not his hand againſt thee, yea, his wrath upon thee?

Anſw. Yet it is written, that even when the whole wrath of God (ſuch as I cannot bear, if I had all created ſtrength) was laid upon Chriſt, hee remained the dear Son of God, and could ſay, My God, my God; and Rom. 5.8. God ſetteth out his love towards us, ſeeing that while wee were yee ſinners, Chriſt dyed for us, much more now, being juſtified by his blood, ſhall wee be ſaved from wrath.

Obj. 2. Satan being thus put off, goeth on, and ſaith, Thy ſins are infinite in weight and number, thy debt is above ten thouſand talents, how can God ſave thee? thou haſt not a farthing to pay: what? is it juſtice, thinkeſt thou, for God to remit ſo many ſins without ſatisfaction?

Anſ. It is written, Iſa. 43.25. I, even I am he that puts away thy ſins for mine own names ſake, and not remember thine iniquities for ever: and again, Where ſin hath abounded, grace hath abounded much more: and the Parable ſaith, that the Maſter forgave all the debt to the hopeleſs Servant.

Obj. 3. Well, if thou haſt thy ſins forgiven thee, where is thy joy and peace of reconciliation? the Kingdom of God is peace and joy, but alas poor fellow! thou art penſive and melancholy, and God hath left thee without comfort.

Anſ. It is written, Pſal. 97.11. that light is ſowen to the righteous, and joy to the upright of heart: and, they that ſow in tears, ſhall reap in joy.

Obj. 4. What ſpeakeſt thou of joy? why, thy croſs is imolerable, ſickneſs and diſeaſes eat thee up, poverty pincheth thee, and reproach every where meets thee.

Anſ. But it is written, Heb. 12.6. whom he loves, he chaſtens: and that no man knows love or hatred by all that is before him, Eccleſ. 9.2.

Obj. 5. Thine are tedious afflictions, durable and liſting ones, thou haſt prayed thrice, yea a long time to have them removed, and art never the bitter: why wilt thou goe on, and ſtill loſe all thy labour? why, thou knoweſt not, whether, or when thou ſhalt be heard?

Anſ. It is written, Pſal. 50.15. Call upon me in the time of trouble, and I will hear thee, and deliver thee: and Hab. 2.3. If the viſion ſtay, wait: for it ſhall ſurely come, and ſhall not ſtay: and, The juſt ſhall live by faith: and, He that beleeveth, maketh not haſte.

Obj. 6. But wert thou not better to goe to this wiſe man, or that cunning woman? thou ſhouldſt quickly recover thy health, or ſtollen money, or things that are loſt: thy loſs is great, and thou muſt uſe means for thine own.

Anſ. It is written, Levit. 20.6. If any turn after ſuch as work with Spirits, or after South-ſayers, to goe a whoring after them, I will ſet my face againſt ſuch a perſon, and will cut him off from among his people: and it is written, that Saul was caſt off for this practice.

II. The ſecond ſort of inſtances, is in motions to preſumption or prophaneneſs.

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?

p. 83Anſ. 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 p. 84to 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 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.

p. 85Anſw. 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 le…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.

p. 86In 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 Parents 1 Cor. 7.14.

In communion in one kind.6 If they will adminiſter the Communion but in one kinde;

Againſt this their ſacrilegious practice, wee have Chriſts inſtitution, and the example of the Apoſtles, beſides the Primitive Church.

Vſe 3. This mighty effect of the Word in the right uſe of it, ſhews the Scriptures to bee of God, and the authority of God, and not of man (as the Papiſts teach us) not of the Church of Fathers, Counſels, Popes in Peters fictitious chair, or the company of Cardinals. What writing of man can have authority over mens conſciences as Gods Word hath? Or who will beleeve the Church, that will not beleeve the Scripture? Is not the Word Truth, and all men lyars and ſubject to error? Now ſhall that which is not ſubject to error, bee ſubject to that which is ſubject to error?

Vſe 4. Whatſoever writing doth indeed confirm error, is not Canonical Scripture: for this confutes all error, in practice and in judgement: therefore Apocryphal Books are not Canonical and divine Scripture; 1 becauſe in every of them there is ſome repugnance to the Scripture: 2 becauſe they were not written by any Prophet, nor in Hebrew; not 3 given to the Jews as Gods Oracles, as all the Old Teſtament was, Rom. 3.1, 2. 4 becauſe Chriſt and the Apoſtles cited not any of them. This I ſpeak not againſt the books (which contain in them many good Morals, and, in my judgement, m… of all humane Hiſtories bee beſt uſed) but againſt the Papiſts, who would thruſt upon us Invocation of Saints, and Prayer for the dead, &c. from their authority.

Vſe 5. See hence the Reaſon, why Satan and all his inſtruments were ever enemies to the true Preaching and profeſſing of the Word; namely, becauſe in the right uſe it is the onelyonly hammer of the Kingdome of darkneſs. Hee ſtorms not at frothy and fooliſh delivery, or at profeſſors that are looſe and ungirt, and can take liberty for any thing they liſt. OnelyOnly faithful Preachers and Profeſſors, that rightly preach and profeſs, bear the burden of Satans and the Worlds malice: Chriſts innocency, and the Apoſtles power could not fence them from it.

Uſe 6. Laſtly, acknowledge it a ſingular priviledge of the Church ſo beſet with enemies, to have ſo ſufficient and perfect a word, 1 written, that all men might have the benefit of it: 2 Preached, and rightly divided according to every mans particular neceſſity. It is a great comfort, that poor as well as rich, baſe as well as noble, have a ſhare in it in an equal large manner. The chief priviledge of the Church of the Jews, was, to keep Gods word in the letter, Pſal. 147.19, 20. and Rom. 3.2. but it will bee our preheminence above p. 87them, if wee lock up the true ſence of it in our hearts, Job 22.22. and Prov. 22. It is a ſure ſtay, and a ſhield to them that walk uprightly. No theef, nor robber can ſteal it, no it cannot bee taken away with our lives; It is Maries good part, which was never taken from her, neither can bee from us, being a perpetual freehold.

IV. Now followeth the fourth thing in this allegation of Chriſt, to wit, the parts of the Divine teſtimony: 1 Negative, Man lives not by bread only: 2 Affirmative, But by every word that proceedeth out of the mouth of God.

Firſt. Of the ſence of the negative part. Man] that is, a meer common and ordinary man, and much leſs I that am the Son of God.

Liveth not] that is, preſerveth not the natural life of his body.

By bread] is meant all neceſſary and ordinary means of meat, drink, reſt, ſleep, phyſick, recreation: for ſo it is alſo uſed in the fourth petition of the Lords prayer:

OnelyOnly] here bread is not oppoſed to other means of ſuſtenance, as fleſh, fiſh. &c. but to Gods bleſſing, without which it cannot ſuſtain our bodies.

But by every word] that is, every thing, a common Hebraiſme, verbum for …es, and more ſpecially for the decree and ordinance of God, appointed to ſuſtain man: ſo the words following imply.

That commeth out of the mouth of God] that is, whatſoever God hath decreeed, commanded, or promiſed, that it ſhall preſerve life.

Now the ſum of Chriſts anſwer, in more words, is this: Thou ſayeſt I muſt now have bread to ſatisfy my hungry, or elſe I cannot live: but thou ſpeakeſt like thy ſelf: If my Fathers word bee to ſuſtain mee without this means, I ſhall live thereby without bread, my Father is not tyed to ordinary means for preſerving of life, who is all-ſufficient, and Almighty, and doth what and how hee will. And this cannot bee doubted of, ſeeing it is written in Deut. 8.3. by Moſes, that when the Iſraelites were in the wilderneſs, as I am, hungry, and having nothing to eat, no more than I have, hee fed them with MAN forty years, to teach them that man liveth not by bread onelyonly (for they had none) but by every word and means which himſelf appointed. Beſides, if I ſhould diſtruſt my Fathers providence, and turn all theſe ſtones into bread, yet, if his word come not to give vertue and life unto them, all this would not help, all this bread would bee no better than ſtones, as it was before, And therefore I will ſtill expect his word, and not turn ſtones into bread at thine.

The negative part affordeth us this leſſon, that

Doct. Outward and ordinary means are not of themſelves ſufficient to ſuſtain and preſerve the life of man, Luke 12.15. mans life ſtandeth not in abundance. Outward means not ſufficient to ſuſtain the life of man.If wee make an induction of all the chief means, either of the being or well being of mans life, wee ſhall eaſily ſee their inſufficiency.

1 Bread is a ſpecial means appointed to ſtrengthen the heart, Pſal. 104.15. 1 Bread.but yet there is a ſtaft of bread, which is another thing than bread, and this being broken, wee ſhall not bee ſtrengthened, but fade in the middeſt of bread. Hence is the ſentence accompliſhed againſt many, Lev. 26.26. Ye ſhall eat, and not hee ſatisfied: The Lord gave the Iſraelites Quails in the wilderneſſe, enough to maintain ſix hundred thouſand footmen for many daies: but a ſecret poiſon was in it, that the more they had, the more they dyed, as of an exceeding great plague; ſo as the place was called the graves of luſting, Numb. 11.33. Yea, although our bread did not grow out of the earth, but fell from heaven as Mannah did, yet our Saviour ſaith, Job. 6.49. Your Fathers did eat Mannah in the wilderneſſe, and are dead.

2 Clothes are a ſpecial means to preſerve a man in natural heat: 1 Cl…thes.but yet raiment of it ſelf cannot keep him warm, Hag. 1.6. Ye clothe you, but yee bee not p. 88warm: and of David in his age it is ſaid, that they covered him with clothes, but no heat came to him, 1 King. 1.1.

3 Phyſick.3 Phyſick is a remedy appointed by God to regain health and ſtrength, diſtempered or decayed: but Aſa goes to the Phyſician, and pines away for all that, 2 Chron. 16.12.

4 Money.4 Money is a good means to provide neceſſaries for the ſuſtenance of mans life; and therefore men labour, and take much pains for it. But, both labour is in vain, except the Lord build the houſe, Pſal. 127.1. and, thou ſhalt earn money, and put it in a broken bagge, or a ſecret ruſt ſhall conſume it, Hagg. 1.6.

5 Strength.5 Strength is for the warre, and a good means for the defence of life and right: but ſtrength alone is weakneſs: Pſal. 20. An horſe is a vain thing in battel: and therefore David goes againſt Goliah, not with a ſword or a bow, but in the name of the Lord, that was his ſtrength.

6 Counſel.6 Counſel and policy is for a State both in peace and warre: wee ſee how ſoon Rehoboam ran through ten parts of his Kingdom, by the bad counſel of the young men. But yet there is no counſel nor policy that can prevail againſt the Lord. Many are the devices of mans heart, but the counſel of the Lord ſhall ſtand. The counſel of Achitophel, which was like unto an Oracle of God, was turned into folly.

Reaſons. 1 The means themſelves are without life, and in a very ſhort time rot away of themſelves; or if they be living things, as Sheep, Oxen, Beaſts, Birds, and Fiſhes, they muſt loſe their lives before they can come to be helps of ours; how can they then give life, or keep life in us by themſelves, being dead? The death of the Creatures ſheweth, that our life is not from them, but from ſomething elſe.

2 God hath preſcribed means of life, and tied us unto them, but not himſelf: he is able to doe whatſoever he will, and his providence is of equal extent and latitude with his power, which cannot be reſtrained to means, theſe being finite, that infinite. And hence it is, that means are ordinarily neceſſary, but not abſolutely, ſeeing God in his abſolute power can feed us with ſtones, as well as raiſe men out of ſtones.

3 If means alone could ſuſtain a man, how comes it that the ſame wholſome meat that feedeth ſome, ſhould poyſon others? How comes it that men uſing means, as men in a Conſumption eat as much as others, and yet pine away, and are famiſhed? that men labour and toyl, and get money, and yet thrive not, but their ſtate is in a Conſumption ſtill? How comes it that they who are beſt fed, as great Perſonages, are leſs lively and healthful? Poor day-labourers, who fare hard and coarſe, laugh at rich men for maintaining Phyſicians, and yet are ſtill ſick: poor mens Children thrive better, and look fairer, with Daniel and his fellows, feeding only of coarſe pulſe, than many that fare daintily with the Kings Children. See wee not the Fathers before the Floud, living ſome ſeven hundred, ſome eight hundred, ſome nine hundred years and above, of greater ſtrength and ſtature by farre, and they carried near a thouſand years upon their backs, more lightly than we can carry half an hundred? and yet they lived upon herbs only: we have alſo fleſh and fiſh, of all ſorts. with the beſt and moſt exquiſite Cookery: ſo that if our Lives were pinned upon the means only, where they lived near a thouſand years, wee ſhould by our means live many thouſands.

4 God is the God of life, it is hee that continues our lives, and not the means; and all means are in his hand, to be either bleſſed, or blown upon at his pleaſure. What can an Hammer or Saw doe, without the Artificers hand? no more can the means, which in Gods hand are as a Tool in the Work-mans, whoſe hand can doe many things without tools, but they nothing without his hand.

p. 895 What means that Petition, which every man muſt daily uſe for daily bread, even he that hath the moſt, but becauſe he may have bread, and want that in bread which may doe him good and help?

Vſe 1. Learn hence how to conceive of means aright, Means not to be ſet above their own placenamely as things not to be truſted to, becauſe by one blaſt of God, they may become unprofitable and unſucceſſeful, eſpecially when men are loath to raiſe their thoughts beyond them. Aſa his Phyſick ſhall not help him, becauſe hee truſts in the Phyſicians. Iſrael ſhall dye of that fleſh, wherein they thought their life was. And it is juſt with God, that when the means ſtep up into his place, and men aſcribe that vertue unto them, which only Gods bleſſing addeth unto them, he deprives men either of the means, or of the right and comfortable uſe of them. And were not the means too too much magnified, and ſet above their own place, men would not ſo ſpend their days in carking cares for them, with ſuch inſtance and neglect of all things elſe, as if they were ever to live by bread only; not ſo wiſe as the Fool and Churle in the Parable, who when he had goods enough for many years, would have his ſoul take his reſt; but theſe men having bread and means enough for many ages, are as reſtleſs and inſatiable, as ever before; their life ſtands in ſeeking and holding abundance.

Uſe 2. Let us learn to truſt God without the means; which the worldling cannot doe. In plenty, in health, when the barns be full, and the cheſts ready to break with treaſures, the moſt earthly churl can bee content, and praiſe God for all: but in poverty and ſickneſs his heart lets him down, as though God is not as able and willing to help in one eſtate as in another. But now faith were it preſent, would moſt ſhew it ſelf: it is a dead faith, that withdraws it ſelf from the living God, and ſets it ſelf on dead things.

Uſe 3. Learn we to moderate our care for the things of this preſent life, as ſuch who value them according to their right eſtimate, without which a ſuperiour vertue can do us no good: for what is food, apparrel, and the like, but baſe things without Gods bleſſing, which men of thouſands enjoy abundantly, and yet by a ſecret curſe either upon the wicked getting or holding them, want the comfort that many poor men have, whoſe portion is but a mite to the others ſuperfluity? And what is the reaſon, that men bury themſelves alive in the graves of their luſtings and earthlineſs, but that they falſly conceive of the means, and place them above their worth or work? What ſaith the worldling? is it not my living? and muſt I not look to that? I tell thee no, it is not thy living, unleſs thou liveſt by bread alone, or haſt that animam triticiam, that wheaten-ſoul of the rich man in the Goſpel, who thought hee muſt now live many years, becauſe he had wheat enough.

Obj. But you ſpeak as though we were to expect Miracles for our maintenance, or to caſt off our Callings, to neglect the means, and live by the Word of God.

Anſ. 1. Miracles are ceaſed, and yet if God bring us into an eſtate wherein all means fail us, God remains as powerful and able, as merciful and willing, to help as ever he was, and rather than his children ſhall miſcarry, he will ſave them by miracle. 2 Our callings and means are not to bee neglected, becauſe, 1 Chriſt denies not but that man lives by means, but not only by them. 2 They are a part of that (every word of God) whereby man lives; and if ordinary means be offered, we may not truſt to extraordinary, without ſome ſpecial promiſe or revelation. 3 It is a tempting of God, to pull poverty on our ſelves, or caſt our ſelves into danger, and is a breach of his ordinance, who injoyns every man to get his living in the ſweat of his blows. But one thing is a Chriſtian care, another a carking care for the things of this world: one thing is the care of the world in Mary, who eſpecially minds the one thing neceſſary, another in Martha, who diſtracts her ſelf with many buſineſſes, p. 90neglecting the good part which ſhould never bee taken from her: one thing to poſſeſs the world, another to bee poſſeſſed by it: one thing to uſe means, another to truſt in them.

More care muſt be had of Gods bleſſing, than of means.Vſe 4. If man live not by means alone, bee more careful for Gods bleſſing than for the means; bee more thankful for that, than for theſe: elſe hee that made bread, and gave it thee, can break the ſtaff of it; elſe he can make thee great and rich, but lay a ſenſible curſe on thy perſon and eſtate, either in thine own time, or in thy heirs. And as for thankſgiving, Chriſt never uſed any means but by prayer and thankſgiving, and taught us to pray for daily bread, The comfort of the creatures, a greater mercy than the creatures them ſelves.i.e. for a bleſſing upon bread. It is a greater mercy of God to give us comfort of the creatures, than the creatures themſelves: Yet a number, as if they lived by bread only, come to their tables as the hog to his trough, or the horſe to his provender, without either prayer or thankes. A wonder, that every crum choaks them not: for without Gods bleſſing it might.

But by every word that proceedeth out of the mouth of God.]

On … the word yet every word of God prefer…eth the life of man.Doct. This affirmative part of the teſtimony, alledged by Chriſt, teacheth us, That, It is only the word of God, and every word of God that preſerveth the life of man. But firſt wee muſt diſtinguiſh of mans life, which is either ſupernatural or natural; and alſo of the word, which is put forth either for the life natural or ſupernatural. The former is a word of Gods power and providence, creating and governing all things according to their natural courſes, called in the Text, a word that goeth out of the mouth of God: for no word of the creature, can produce the being or well-being of any other. The latter is the word of Truth, whereby hee doth quicken the ſoul, and repair it to his own likeneſſe: and this word proceedeth not onelyonly out of the mouth of God, but of his Prophets, Apoſtles, and Paſtors: and this word begetteth and preſerveth a ſupernatural life in man, as the other doth a natural, Jer. 15.19.

Now our Saviour meaneth here the natural life of the body, and the word of Gods power and providence, generally ſuſtaining the being and life of all creatures: How the ſoul liveth by the word of God.and not that a man can live by the written word without meat and drink. It is true, that the ſoul of man liveth by Gods Word of Truth: for, 1 Hee is begotten a Chriſtian by it, and born of this immortal ſeed, Jam. 1.18. 2 Hee is nouriſhed by it, as by ſincere Milk, 1 Pet. 2.2. 3 As bread increaſeth the body in all dimenſions, ſo the Word ſtrengtheneth the ſoul in faith, patience, comfort, hope, love; as children grow by Milk. 4 Bread ſtrengthens the heart, and all the ſtrength of a Chriſtian is in the word; it preſerves the natural heat, and the word makes his heart burn within him, and keeps it in a readineſs to every good word and work.

But yet this is not the proper meaning of this place, neither can it agree with the meaning of Moſes, who plainly ſpeaks of the bodily hunger of the Iſraelites, and the feeding of them with Mannah, that they may know that man liveth not by bread onelyonly: nor yet with the mind of our Saviour Chriſt; nor with his preſent condition; nor with the drift of Satans temptation; nor with the ſound repelling of his dart, which was, that Chriſt for the appeaſing of his bodily hunger, after his forty daies faſt, would turn ſtones into bread.

How man lives by every word of God.And now, wee knowing what is meant by the Word of God, even the powerful word of Gods providence, in creating and governing all things; wee are further to conſider, that our Saviour addeth an univerſal particle, every word: the reaſon is, becauſe this word is twofold, ordinary and extraordinary. Ordinary, when God changeth not his ordinary courſe, but by means proportioned unto the ends (which are a part of his ordinary word) preſerveth and maintaineth the life hee hath given; as daily bread, p. 91ſleep, and the like. Extraordinary, when by his word and decree, he pleaſeth to preſerve man either above, or without, or againſt all means.

I. Above the means, ſundry waies; 1 Above all that man can expect: The word ſuſtaineth, 1 Above all means three waies.thus God gave the Iſraelites Mannah in the wilderneſs, and water out of a Rock: thus hee tyed a Ram to bee ſacrificed in ſtead of Iſaac: thus he brake the cheek-tooth that was in the jaw, and water came thereout for Sampſon, Judg. 15.19. and by his word provided a gourd to come over Jonas his head to ſhadow him, and deliver him from his grief, chap. 4.6. thus hee fed Elias by Ravens.

2 When hee makes a little means go beyond themſelves, as Chriſt made ſeven loaves and two fiſhes, to ſerve ſeven thouſand perſons, and much left: thus hee made a few clothes ſerve Iſrael forty years, ſo as their ſhooes did not wear out: Thus the Word of God made a little meal and oyle ſerve the Prophet and a widow a long time; 1 King. 17.14. Thus ſaith the Lord God of Iſrael, the meal in the barrel ſhall not bee waſted, nor the oyle in the cruſe diminiſhed, till the time that the Lord ſend rain: and ſo it was, though they are nothing elſe all the while. 2 King. 4.42. Eliſha had twenty loaves ſent him, and ſome ears of Corn: hee commanded his ſervant to ſet them before the people: Oh (ſaith he) what are theſe to an hundred men? but the Prophet ſaid, The Lord hath ſaid, they ſhall eat, and yet there ſhall remain: and it came to paſs according to the word of the Lord.

3 When the means are not ſo ſmall in quantity, as baſe in quality, and yet have by this word an extraordinary bleſſing; as the coarſe fare of Daniel.

II. Without means Gods word cauſeth man to live; as Moſes, Elias, II. Without all means.and Chriſt himſelf, who had immediately before ſeen the word of God preſerving him already forty daies and nights, and could further if hee pleaſed.

III. Againſt means, as the Diſciples ſent out, III. Againſt all means.were promiſed if they drank any deadly poyſon, it ſhould not hurt them: ſo fire burnt not the three children, though caſt into it, when it burnt their enemies, and their own bands. All this is meant by that our Saviour ſaith, every word: and thus moſt aptly hee returneth the temptation; Man lives not onelyonly by bread, that is, the ordinary means; but by extraordinary alſo, even above and beyond means, yea, without and againſt means; And therefore, where thou ſayeſt I muſt have means, Gods word ſaith, there is no abſolute neceſſity of them: my Fathers word can ſtill ſuſtain mee without bread, as hee hath done theſe forty daies already.

1 The word of God is it, Reaſons. which gave being and beginning to all things when they were not, and much more doth it continue the being of them now when they are. Pſal. 104.30. If thou ſend forth thy ſpirit, they are created. By Spirit, here is not meant the eſſence of God, but a power and ſecret vertue proceeding from God, all one with this word of God, by which things were not onelyonly created at the firſt, but are ſtill renewed, and that daily, and yearly, as it were again created. Joh. 1.3. In that word was life, that is, not onelyonly inherent in the Son of God himſelf, but as an efficient to communicate life to all living things.

2 The Word of God is as it were the prop and ſtay of the world, without which all things would fall into confuſion. Every man knows by nature, that God maintains and preſerves all things; that it is he that ſtretcheth out the heavens like a curtain; that hee ſends forth the winds out of his treaſure; and raiſeth the waves of the Sea like mountaines; which are great things: but nature teacheth not, how God doth theſe things, by what means: only the Scriptures teach that hee doth all this by his word; that as in the creation God ſaid, Let there bee light, and there was light, and ſo of all other things Gods word was his work: ſo in upholding and preſerving it, hee doth it by his p. 92word, as Heb. 1.2. who upholdeth all things by his mighty word; which word when God calls in, the Creature falls to nothing. Act. 17.28. In him we live, and move, and have our being.

3 The ſame word of God, which gives vertue and force to the Creatures in themſelves, doth alſo ſanctifie them unto us: every creature is ſanctified by the Word and Prayer, 1 Tim. 4.6. the word ſhews how to get them, how to uſe them, and prayer obtains of God a right tenure, and a pure uſe, which indeed is the bleſſing or ſanctification of them.

4 The ſame word carries them beyond the ſtrength of their nature to doe us good: Bread and VVine in their own nature can but nouriſh and feed the body, but Gods VVord in the inſtitution of the Sacrament, makes them feed the ſoul to eternal life.

Queſt. But how may we conceive of this Word, whereby God doth govern and preſerve the creatures?

Anſ. By Gods VVord we muſt not only conceive his decree and will, but a powerful Commandement, and effectual, to which all his Creatures yeeld free and willing obedience. This commanding word was put forth in the Creation, Pſal. 148.5. He commanded, and they were all created. Men when they attempt, and perform any great matter, becauſe their power is ſmall, muſt uſe great labour, and many inſtruments and helps: But by the word of the Lord the heavens were made, Pſal. 33.9. He ſaid the word, and all things were done. This commanding word is put forth in the daily government of God: Pſal. 147.15. He ſends out his Commandement upon the earth, his word runneth very ſwiftly: that is, nothing can withſtand and hinder the power of his word: here the VVord and Commandement are all one. The ſenſleſſeneſs and deadneſs of the Creatures, their vaſtneſs and fierceneſs hinder not his word, but without delay, yea with marvellous celerity and ſwiftneſs they execute his word: Pſal. 148.8. If God ſpeak to the Heavens, they ſhall hear, and cover themſelves with darkneſſe at noon day, as in Chriſts paſſion. If hee command the Sun, it ſhall hear his word, and goe back, or ſtand ſtill: If hee command the VVinds or Sea to be ſtill, they ſhall be ſtill; and preſently there ſhall be a great calm: If he ſend forth his VVord, the Mountains of Ice ſhall melt, Pſa. 147.18. If he command the VVhale, he ſhall ſet Jonah on dry land, cap. 2. ver. 10. If he command the ſolid and ſenſleſs earth, it ſhall hear, and rend to ſwallow up Corah, Dathan, and Ab…ram. If hee command the fire not to burn, it ſhall hear, and not burn the three Children. If he command dead men, they ſhall hear, and come out of their Graves, as Lazarus, &c. and all men at the general judgement. But as God can ſee without eyes, and reach without hands, ſo alſo doth he ſpeak without a tongue, as the Light, the Firmament, the Heavens, and other his VVorks can hear his voyce without ears: neither wanteth he a means to make his mind known, and his pleaſure manifeſt, to the moſt ſenſleſs creatures.

Uſe 1. This ſhould teach us to depend upon this Word of God, for our lives, and means of maintaining them: for ſo our Lord Jeſus did in this barren wilderneſs; he would not ſuſtain himſelf but by Gods Word▪ Doeſt thou want means of living and maintenance? Conſider, that man lives not by bread alone: The word of God made the … light without the Sun, and the earth fruitful without the rain.This word can make the Air light, without and before either Sun, Moon, or Star, Gen. 1.3. This word can make the earth fruitful, before the rain had ever fallen upon it, Gen. 2.5. Wanteſt thou bread? God hath not locked up thy life in bread, it may be hee hath another word, which if thou heareſt with Moſes and Elias, thou ſhalt live without bread. Aſa, when hee was in a great ſtraight, 2 Chrp. 14.11. (for he was with five hundred and fourſcore thouſand, to encounter with an Army of ten hundred thouſand, and three hundred Chariots) hee looked up to this word of God, and ſaid, that the Lord could ſave, by many, or few, or by none. Haſt thou means of living? p. 93yet depend on this word, thy life ſtands not in bread, or in abundance: if God with-draw his word, neither reſtorative Quails, nor heavenly Manna, if thou hadſt them, ſhall preſerve thy life. How often doth God blow upon the ſecond means, to bring us to this word?

Vſe 2. The faith of this truth doth fence the heart with ſound comfort, when all outward means doe fail: if the heart can ſay to it ſelf, What if God doe not give me my deſire by this means or that? Faith in this word ſtrengthneth the heart many ways.I know God hath more words than one, more bleſſings than one, and man liveth by every word. And faith ſtrengthens the heart,

1 By ſetting before the eye Gods power in this word; how that one word of his mouth is enough to help us: one word is able to create innumerable armies of Angels and Creatures; one fiat is enough to make all Creatures, and all this to come, or goe, or ſtand ſtill, as moſt dutiful ſervants to their Maſter: Matth. 8. the Centurion coming to Chriſt for the health of his Servant, deſires him not to come within his roof (for he was not worthy of that favour) nor to ſend him any receit or phyſick to doe him good, but only to ſpeak the word, and he was ſure his ſervant ſhould be healed: A ſtrong faith, in a ſtrong word. It is but a word with God; then how eaſily, how preſently, how certainly will God doe me good, if he ſee it good for me?

2 By aſſuring the heart, that his will is as ready to doe us good, as his word is able: and it ſets the promiſe before us, that nothing ſhall be wanting to them that fear God. The former, in the example of the Leper, Matth. 8. Lord, if thou wilt, thou ca…ſt make me clean: and in the next words, to ſhew he is as willing as able he ſaith, I will, be thou clean; by which word proceeding out of the mouth of God, his Leproſie was inſtantly cured: his will was his word, and his word was his work. The latter in the example of Abraham, whoſe faith ſet before his eyes Gods promiſe, that in Iſaac his ſeed ſhould be called, and that by Iſaac he ſhould be a Father of many Nations, and therefore when at Gods word he went out to offer Iſaac, and Iſaac asked him where was the Sacrifice, he anſwered, God will provide: One eye was on Gods word commanding him to ſlay his Son; another upon this other word, that God was able to raiſe him up from the dead, whence after a ſort hee received him; and that hee alſo would doe ſo, before his promiſe ſhould bee fruſtrate.

3 By ſetting before the Chriſtian heart, the bleſſed iſſue and ſucceſs of unwavering confidence in the word of God.

The Iſraelites going out of Aegypt, and wandring in the Wilderneſs ſo many years, by the appointment of Gods word, he did ſupply all their wants by his Word, and it became all things unto them, which their hearts could deſire: 1 He paved them a way in the Sea, and ſuddainly made the waters a wall unto them. 2 He gave them bread from Heaven, even Angels food, and that (in our text) was by his word. 3 He gave them water out of a rock, and that by his word; he bade Moſes ſpeak to the rock. 4 Having no means for clothes, his word kept their garments for forty years from waxing old. But what need we goe out of our text; in which the example of our Head and Lord may beſt confirm us? for, wanting bread in the Wilderneſs, hee would not turn ſtones into bread, but waited on the word of his Father, till the Angels came and miniſtred unto him: even ſo the adopted Sons of God treading in the ſteps of our Lord, ſhall by vertue of the ſame word, always find relief one way or other.

Who would have thought, that ever Job ſhould have ſwum out of that miſery, having loſt all his Cattel, ſubſtance, and Children? but becauſe, when the Lord was a killing him in his own ſence, hee truſted in him, the Lord raiſed him and doubled the wealth and proſperity he had before. Who would have thought that ever Daniel ſhould have eſcaped the Lions denne and p. 94teeth, being caſt in amongſt them? or that Peter ſhould have eſcaped Herods ſword being bound in Chains, and watched of Souldiers, to be brought out to death next day? But truſting in the Lord, this word ſhut the mouthes of the Lions; and opened the Priſons iron doors, and brake in ſunder the chains, and ſo both of them were wonderfully delivered.

Surely this Doctrin well digeſted, is full of comfort and quietneſs, and would ſet the heart at reſt, and make all outward troubles eaſie. If a man could once get his heart to truſt in the word, as David did, Pſal. 119.42. it would ſuſtain the ſoul in many troubles, and bring in ſo ſweet a contentment as the world is a ſtranger unto. On the contrary, whence is it that mens hearts fail them, and they ſink in their troubles, but becauſe they truſt to the means, and not to the Word of God, at leaſt not to every word of God? If God croſſe them one way, they think hee hath no other way to doe them good.

Vſe 3. If man live by every word of God, then take heed of making that a means of living, which God hath never warranted; but ſee that what thou liveſt by, proceed out of the mouth of God. How doth hee live by every word of God, that gets his living either in whole or in part contrary to Gods word?

Obj. But we ſee, ſuch as uſe no good means, but maintain themſelves in good eſtate by robbing, ſtealing, oppreſſing, uſury, gaming, falſe wares or weights; it ſeems that even theſe creatures have a word of God to ſanctifie them, and put vertue in them to ſuch perſons; or elſe they could not live by them.

Anſ. We muſt diſtinguiſh between the things themſelves that are gotten, and the unjuſt manner of getting them. The creatures themſelves are by a general word of God ſanctified, and ſet apart by God to feed and maintain good and bad, as well the wicked as honeſt getters of them, even as the Sun and Rain ſhines and falls upon the juſt and unjuſt: And the unrighteouſneſs of particular perſons cannot alter Gods general decree. But if wee conſider the ſpecial manner of getting ſuch goods, that is not ſanctified, but condemned by the word of God: 1 Becauſe the perſon is not in Chriſt, who reſtores our right unto us, and then he is but an uſurper and a bankrupt, who builds his houſes, goes fine in apparel, decks up himſelf and his, and ſpends moſt liberally, but it is all with other mens money: He that knows not this, thinks him a rich man; but he that doth, knoweth that he is not either thrifty or wealthy: the Creditor comes, and caſts him into priſon, and makes his bones and body pay the debt. 2 As his perſon, ſo his courſe is accurſed: for the only way to get a bleſſing from God on the means, is to uſe his own means: who hath commanded firſt to ſeek the Kingdom of God, and then other things; and hath accurſed all that wealth and maintenance of the body, for which a man doth hazard or loſe his ſoul. 3 When a man doth live by bread, againſt the word that proceedeth out of the mouth of God, it is rather a death than a life; his bread becomes poyſon, and as Ratſ-bane in his bowels, becauſe he hath it without a promiſe, and without bleſſing.

Obj. I ſee no ſuch thing.

Anſ. Many poyſons are long a working, but the end of ſuch is death, and the more ſlowly they work, the more ſlily and certainly they kill: And if the Lord doe not invert the order he hath ſet in nature, by curſing the particular creatures be ſure he hath in his juſtice reſerved a curſe for the unjuſt perſon, and he ſhall not avoyd it.

This doctrin ſpecially applied laies hold upon ſundry ſorts of men, who live contrary to the word. They are theſe:

I. Such as live out of lawful callings, which are one part of the word of God, that we ſhould get our living in the ſweat of our browes: and ſo long as we are in our way, we have his word we ſhall bee provided for. And the p. 95word proceeding out of the mouth of God, is, that he that will not labour, muſt not eat, becauſe he eats not his own: and ſuch as will not live after this word, by Gods word they ought not to live, becauſe they are idle and unprofitable burdens of the earth; who 1 abuſe Gods providence, who ties the ends and means together: 2 infringe that good order, which God hath eſtabliſhed for the avoiding of confuſion in Church or Common-wealth, namely that every man ſhould ſerve God in the ſervice of man, in ſome warrantable and profitable civil calling: 3 As hee is no better than an Infidel, that depends only on means, ſeeing man lives by every word of God; ſo he that in a lawful courſe of life provides not for his family, is worſe than an infidel. Of this ſort are our knots of companions, of drinking, and gaming company, and wandring rouges and beggers: I knit them together, becauſe they are all of a ſtrain, and either are Beggers, or ſhall be. Theſe commonly come not to Church, to hear their duties, and therefore they muſt bee taught by correction and diſcipline of thoſe that are the executioners of juſtice.

II. Such as think they live well enough, and yet it is by deceiving others by ſtealing, oppreſſion, extortion, lying, ſwearing, and falſhood in buying, and ſelling: and why (ſay they) may not a man help and ſhift for himſelf? But conſider, 1 What a poor help it is, when a man will uſe unlawful means, and to ſhift out of one evil by another: Hee doth, as the Prophet ſpeaks, avoid a Lyon, and a Bear meets him. Pilate would keep his place by unlawful means, the delivering of Chriſt to bee crucified: but, beſides that hee brought innocent blood upon himſelf, hee loſt his place, and flew himſelf. 2 Conſider, That if Gods Word of bleſſing go not with the means, his word of curſe doth: and ſo the Prophet Zachary ſaith, that the curſe entereth into the houſe of the ſwearer, and of the theef, chap. 5. v. 4. and this curſe ſhall remain in the midſt of his houſe, and conſume the very timber and ſtones. This curſe often ſcatters ill-gotten goods as faſt as they were ever haſtily gathered, if not in his own daies, yet in ſome unthrifty heir after him. 3 Conſider, how God croſſeth the vain conceit of unjuſt perſons; they think all that is any way gotten, to bee gain and profit; but the word is, Prov. 10.2. that treaſures of wickedneſſe profit nothing, they cannot help a man from the hand of God; nay, when the evil day comes, they are gone, and leave a man alone to grapple with death and judgement, and turn a man naked to the ſentence of condemnation for his wicked getting and holding of them.

III. Another ſort of men, who live not by the Word of God, Vel minimu… fructus ex pecunia pe…cip… non poteſt ſine Dei offenſione & proximi inju…. 2. Calv. Epiſt. 226.but againſt it, are Uſurers, who pull themſelves out of all lawful callings, and ſet up a trade for the publike evil, and their own private good; which, were there nothing elſe againſt it, proves it not to bee of Gods deviſing: for every calling of Gods deviſing, is helpful to men in general; but the Spirit of God hath given this a name from biting and hurting. But wee have the Scripture moſt expreſly againſt it, whether it bee manifeſt, as is a contract for gain, as for ten pound to pay eleven at the years end; or covert, whereby men find devices (which they call myſteries) to defeat the laws, and ſeem to contract, and either not to lend, or not for gain.

The word that proceedeth out of the mouth of God, ſaith, Exod. 22. v. 25. If thou lend money to my people with thee, thou ſhalt not be an Uſurer, thou ſhalt not oppreſs him. Mark how uſury and oppreſſion is all one. And, Deut. 23.19. Thou ſhalt not lend upon uſury to thy brother, the uſury of money, meat, or any thing that may bee lent. But the Uſurer that will live by his money, and not by Gods word, ſaith, Yea, but of the Gentiles they might, though not of a brother: To which I ſay, that now the partition wall is taken away, and neither Jew nor Gentile remains, all are our brethren in Chriſt; and therefore of no man muſt uſury bee expected, unleſs thou beeſt p. 96worſe than a Jew. Let the Uſurer anſwer this if he can. Again, thoſe Gentiles were of thoſe nations of the Canaanites, Ab hoc uſuram e…ig…. quem non ſit crimen occultic. Amb.which they were commanded to deſtroy, and uſury was as teeth given them, and allowed by God to eat them up withall. Seeſt thou a man, whom thou mayeſt lawfully kill? take uſe of him, but not of thy brother.

Object. I will not take uſury of the poor, but of the rich.

Anſw. But the text is, Thou ſhalt not take uſury of thy brother, bee he poor or rich: though the rich bee better able to ſuffer wrong yet thou art not by any word enabled to offer it.

The word, which proceedeth out of the mouth of God, ſaith, Pſal. 15.5. Hee that giveth not his mony to uſury, ſhall dwell in the Lords Tabernacle, and reſt on his holy hill: and, Ezek. 18.17. Hee that hath not received uſury and increaſe, &c. wherein it is plain, without all tricks, that either to give out, or take in uſury excludes out of heaven.

Object. Hee means, to oppreſſe a man with uſury.

Anſw. Every uſury is oppreſſion, and every Uſurer fears not God. Levit. 25.36. Thou ſhalt not take uſury, but fear the Lord.

Object. But that Law was judicial, not moral.

Anſw. That is falſe, for our Saviour renewed in it the Goſpel, Luke 6.35. Lend freely, looking for nothing again: Therefore it is moral. Beſides that, uſury is condemned amongſt the great tranſgreſſions of the Moral law, Ezek. 18.13.

Object. Wee may do as we would bee dealt by, and it is charity ſo to lend as another may benefit himſelf.

Anſw. No man in need would borrow but freely, unleſſe hee were madd; neither is it charity nor humanity to take money for a duty, the nature of which is to bee free. Charity ſeeks not her own, and much leſs other mens; but of theſe ſorts of wicked men the ſpeech is true, Their mercies are cruel. As charitable as that Uſurer is, ſo conſcionable is hee that follows: His conſcience will not ſuffer him to take above the law, not above ten in the hundred, and that he hopes he may according to the wholeſome laws of the Land.

Anſw. Where were his conſcience, if the Law of King Edward the ſixth were revived, whereby it was utterly forbidden, according to the Canon of Gods Word, and the ancient Canons of the Church? but for the Statute now in force, enacted Eliz. 13. c. 8. 1 I ſay, it alloweth no uſury, but puniſheth the exceſs of it. 2 The title of the Act is, An Act againſt Uſury. How then is it for it? 3 It calleth uſury a deteſtable ſin: how then can it ſecure thy conſcience? 4 All uſury above ten in the hundred is puniſhable by the forfeit of the uſury. 5 What if the Laws of men ſhould permit what Gods Law condemns? is it not plain, that this conſcionable man flyeth Gods law to ſhelter his ſin under mans? as though the Laws of man were the rule of conſcience, and not Gods laws; or as if the law of an inferiour can diſpenſe with the law of the ſuperiour; or as if Moſes permitting one evil in the Jews (namely, the putting away of their wives, for preventing a greater) did allow thereof, or warrnnted the ſin to the conſcience of the hard-hearted Huſband.

Wee conclude then, that the Uſurer lives not by any word of God, but againſt it. And to theſe adde the bands of this ſin, the Brokers to Uſurers, that live or raiſe gains by letting out other mens mony: I will ſay no more to them, but if hee bee ſhut out of heaven that lends his money to uſury, be ſhall hardly get in, that is his Agent. And humane Laws condemn theeves and acceſſaries. It is a Statute of Henry the 7. Anno. 3. that all ſuch Brokers for uſury, ſhall pay for every default twenty pounds, and ſuffer half a years impriſonment, and bee brought to the open ſhame of the Pillory. It is juſt with God, that Saul and his armour-bearer ſhould fall together, and dye on their own ſwords.

p. 97IV. Such live not by any word of God as encroach upon the Sabbaths of God, by labouring either in themſelves, or in their ſervants, as, 1 by buying or ſelling wares, Neh. 13.18. 2 By works of the ſix daies, whether in harveſt or caring time, Exod. 16.29. & 34.21. & Neh. 13.15. 3 by travelling for gain or pleaſure. For the Sabbath was made for our ſpiritual profit: it is a day to give and collect almes, and not gain. Manna it ſelf muſt not bee gathered on the Sabbath, much leſſe muſt more ignoble ſuſtenance: if it bee ſought, it ſhall not bee ſound.

Object. 1 May I not do a little to ſet forward my work for the beginning of the week?

Anſw. No: Manna might not bee ſought, though early in the morning, and though it was but a little way off, and required little labour.

Object. 2 May I not take a fair day when it comes, the weather being uncertain and catching?

Anſ. Thou mayeſt as well ſay, May I not take a purſe when it comes? wilt thou bee a theef, and rob God of his due? Should not ill weather and Gods judgements rather force thee to Repentance and obedience, than to ſin?

Object. 3 It lies me upon a bond, my eſtate, and many poor men depend upon mee.

Anſw. Firſt, pay thy bond to God; ſaith, and obedience never brought loſſe with it; and better were it to looſe a little commodity, than Gods favour, and a good Conſcience; nothing is ſo heavy as Gods curſe for this ſin.

V. Common Gameſters, and ſuch as make a gain of play, live not by any word of God; it is a common theft, and they come directly under the eight Commandement, and that Precept of the Apoſtle, Eph. 4.28. Let him that ſtole, ſteal no more, but rather labour with his hands. And as they live out of a calling, ſo their courſe is an unjuſt taking into their poſſeſſion, that which no law of God or man doth warrant them by any manner of lawful contract; See Auguſt. Epiſt. 54.and the Civil law and Fathers condemn that gain which is gotten by play. In the ſame rank of theeves, are they that live by keeping dice-houſes or gaming houſes, and ſuch places of lewd reſort.

Uſe 4. Let us take ſome rules, whereby wee may comfortably paſs our lives according to Gods Word, and avoid all theſe ſins againſt it. There are three, 1 Concerning our calling: 2 our ſtates: 3 Our maintenance of life.

The firſt Rule concerning our Calling is this: The carriage of our calling according to Gods Word, is a ſpecial part of that word of God by which man muſt live.

Queſt. How may I carry my calling according to Gods word?

Anſw. By theſe means: 1 Wee muſt make choice of ſuch callings for our ſelves and ours, as bee profitable for the Church or Common-wealth: there bee many vain and new-fangled inventions, which rather maintain ſin, than bring any good to the Church or Common-wealth. But God therefore beſtoweth variety of gifts, to furniſh men to the variety of callings, all for the common, and every ones private good. 2 Seeing not the having of a Calling, but the right uſe of it glorifieth God, wee muſt uſe our callings with the practice of ſundry vertues.

1 In faith and obedience to God: Faith makes our perſons, obedience makes our actions approved of God; yea, every duty of our calling ought to bee an obedience of faith, looking at the commandement and promiſe; the Commandement keeps us within the compaſs of our callings, the promiſe ſecureth us of good ſucceſs. A good action not warranted by a calling is ſin.

p. 982 In diligence, not wilfully neglecting, but ſerving and redeeming the means of Gods providence: Every man muſt abide in his calling, and keep him in his way, for ſo long hee is ſure to bee provided for: thus bee avoides idleneſs and deſtruction, and maintains the order and rank wherein God hath ſet him.

3 In cheerfulneſs, not carking or exceſſively careful, but doing the labour and leaving all the ſucceſs to God. Some are heart-leſſe in their calling, becauſe it brings in ſo little profit and return; and labour as the Oxe, who muſt go out his journey, but without cheerfulneſſe or heart, which God looks for in all our duties. Such ſhould conſider, 1 That Callings were not onelyonly ordained to get money, but help us cheerfully through our way, and contain us in a courſe wherein to pleaſe God. 2 That the goodneſſe and worth of a calling is not to bee meaſured by that profit it brings in to us, but by the publike benefit, and as it is rightly uſed: God may bee ſerved as well in the baſeſt, as in the beſt. Others ſee no likelihood of doing any great good, and ſo either draw back from their calling, Jer. 20.9Jer 20:9or elſe heavily and uncheerfully go on. But wee muſt renew our ſtrength and courage, and know that our labour ſhall not bee loſt, Iſa. 49.4.5.

4 In holineſſe, which 1 ſanctifies our callings by the word and prayer, 1 Tim. 4.5. 2 Subordinateth all earthly and ſpecial things, to the general and heavenly things of the Chriſtian Calling; yea, it makes us expreſs our ſpiritual calling, in the uſe of the Civil: it will make a man ſometime for religion ſake, hear the word in the ſix daies, unleſs ſome other neceſſary occaſion come between, ever preferring the more neceſſary buſineſſe. 3 It keepeth in the heart, 1 a love to God, aiming at the preferring of his glory above all: it ſuffers not a man to eſteem his calling a preferment of himſelf, or a reward of his ſervice paſt; but a means of advancing Gods glory in further ſervice. 2 A love of men, who partake in the benefit of our labours, with whom we muſt exerciſe charity, juſtice, meekneſs, &c.

The ſecond rule concerneth our wealth and maintenance, namely, not to content our ſelves, that wee can live by ſuch or ſuch means, unleſs wee can ſay, Gods Word doth warrant mee, that this is my meat, my drink, my apparrel, my money, my houſe, my land, &c.

Queſt. When can a man ſay this?

Anſw. 1 When a man having nothing of his own, nor right to any thing, becomes a beleever, ingrafted into Chriſt, and ſo owner of that bee hath. A man may have warrant and title from man, that his houſe and land is his, and hee is a robber that ſhall defeat him of it. But all men and Angels cannot give mee a poſſeſſion, and true title before the living God, but only his Son, who is Lord and heir of all. Firſt, know thy ſelf a member of Chriſt, and then his right is thine. 2 When the manner of getting them is lawful, and that is,

Firſt, When it is juſt, when a man hath uſed no indirect means, but they are either lawfully deſcended, or elſe by faithful and painful walking in an honeſt calling, God hath added them as a bleſſing of a mans labour.

Secondly, When it is moderate and retired, when a man ſo provideth for earth; as hee eſpecially ſtoreth up for heaven: firſt, ſeeking Gods Kingdome, and the one thing neceſſary, without covetouſneſſe, and the love of this life; nay, accounting all things dung in compariſon of Chriſt.

Thirdly, When the manner of uſing them is warrantable, that a man ſhews himſelf a good ſteward in the holy diſpenſing of them, uſing them as furtherances of piety, as pledges of love towards men, and as teſtimonies of ſobriety in himſelf, and every way making them ſervants to his chriſtian calling, Prov. 3.9. Honour the Lord with thy riches.

4 When his affection is indifferent, both in the having and holding of p. 99them, that a man may ſay. Theſe be mine, I am not theirs; I have them, they have not me; I am their Maſter to command them, they command not me. And why ſhould we not draw our affections from them, ſeeing, 1 The wicked are as rich, yea richer in theſe things than the beſt? at the beſt they make not their Maſters better: 2 They bee no inheritance, they bee but moveables, changing their Maſter as the giver will; and while we have them, they are but lent us: 3 We are but Stewards, we ſit not in our own, but have a large account to make: yea we are very Pilgrims and Travellers, and ſhall goe lightlier and leſs loaden: 4 Wee muſt not meaſure or tye God unto them, nor eſteem of his love by them.

Thus a man may uſe the mercies of God with comfort, for his neceſſity and for his delight in the days of his pilgrimage: thus may he diſpoſe them to his heirs as the right owners, with hope of Gods bleſſing to ſtand with them: nothing of which can be expected in goods ill gotten, or ſpent, to which nothing but Gods curſe is intayled.

The third rule concerneth our health and ſuſtenance, namely, that it is far better to want means, than to procure them by any other means, than that which proceedeth out of the mouth of God. Yet numbers will maintain their lives health, and eſtate not by Gods word, but directly againſt it: for example, they that ſeek to Witches and Sorcerers for health, or goods loſt, or ſtollen, or upon any other occaſion whatſoever. Whereas the word proceeding out of the mouth of God, Levit. 18.10. is this, Let there bee none ſound among you that uſeth Witchcraft, or is a regarder of times, or a Sorcerer, Charmer, Sooth-ſayers, or that counſelleth with ſpirits.

Obj. But Gods Word and Ordinance is with them to doe us good; and much good they doe, which none elſe can doe.

Anſ. God hath a two-fold word: 1 Of Bleſſing. 2 Of Judgement: the former proceedeth out of the mouth of God, who is goodneſs it ſelf; the latter ſometimes hee permitteth to proceed out of the mouth of the Devil, giving him power to work lying wonders, that the ſeekers of him might beleeve in him to their final deſtruction. Thus the Devil, who can doe nothing againſt Gods word, doth what he doth by Gods word ſpoken in Judgement and Juſtice. Whence I conclude,

1 It were better for a man to want cure than have the Devil his Phyſician: better for a man to want health of his body, than procure it with the death of his ſoul: Better had it been for the Iſraelites to have wanted Quails, than procuring them, by murmuring, to be choaked with them: Better for a man to want the world, than winne it with the loſs of his ſoul: Better had it been for Ahab to have wanted Naboths Vineyard, than to loſe the whole Kingdom for it: Better for Judas to have wanted the thirty pence, than to hang himſelf for them: for Ananias and Saphira to have wanted the third part of their poſſeſſion, than to dye for it.

Rule 2. Better it were to want the means of health and maintenance, than not to uſe them according to the word which proceedeth out of the mouth of God, as food, apparel, phyſick, health, and life it ſelf. Had it not been better that Aſa had wanted Phyſick, than be ſtruck with death becauſe he truſted in Phyſitians? Better had it been for Gehazi to have gone in raggs, than to apparel himſelf by lying and deceit, which apparelled himſelf and all his poſterity with Leproſie. Whether was the ſtate of Lazarus (that dyed for want of means) or of Dives better, that ſared deliciouſly every day? Leſs have men to anſwer for, who have no meat to ſtrengthen nature, than thoſe that have abundance, which they pervert to ſtrengthen themſelves in ſin, ſacrificing their ſtrength to the ſervice of the Devil, and to their luſts. Wee our ſelves know numbers in all corners, who were better continually to be bed-ridd, and ſick, or maimed, than to abuſe their health and lives in ſuch ryotous and ungracious p. 100courſes, to the deſtruction of themſelves and others. Nay, as our Saviour ſaid of Judas, it had been good for him hee had never been born; ſo may we ſay of numbers of graceleſs perſons, better they had never ſeen the Sun, or enjoyed life, than ſo to have conſumed their lives in the ſervice of ſin, and Satans temptations.

Vſe 5. Laſtly, If we live by every word of God, then let us be thankful to God for our lives, and for his word of bleſſing upon the means: and ſeeing our lives hang upon his word, to prolong them, or cut off the thread of them, we muſt labour to live to him and his glory. It becometh the juſt to be thankful. A great unthankfulneſs were it to rebel againſt him, by whom we hold our lives, and all the comfort of them: See we not how thoſe that hold Land in Copy, are willingly bound to ſute and ſervice to the Lord, who is often but a mean man? The Sidonians would not warre againſt Herod, becauſe they were nouriſhed by his Land: and ſhall we be in warre againſt our Lord, by whoſe hand and word we live, move, and have our being? And even this thankſgiving is his gift alſo: for as the matter which, ſo the grace by which wee are thankful, is all from him; ſo as we muſt depend on him both for bleſſings, and for grace to be thankful.