be the issue 1. Beeing led by the spirit thou wilt follow willingly thou wilt lay aside all reasonings excuses and delayes as Christ did he murmures not delayes not doth not first returne to Nazareth bids not his parents and friends farwell consults not with flesh and blood but was driuen out with a strong motion of the spirit This is the same free spirit which dwelleth in the hearts of Christians he leads them to and they obey and follow Abraham followes him from his owne countrey and Moses into Egypt 2. If thou see the spirit leading thee thou shalt not faynt vnder the crosse no not when thou lookest vpon the greatest danger that can be threatned because the other eye is vpon the spirit which helpeth thy infirmities and according to the measure of affliction ministreth a sound measure of comfort 1. Pet. 4.14 therefore the Saints reioyce in affliction because the spirit of glory and of God resteth vpon them A valiant captaine leading the way encourageth the most timerous souldier to follow with courage and resolution So this spirit which leadeth is a spirit of strength and of power not in himselfe alone but supplying with new strength those that giue vp themselues to be led by him 3. If thou see the spirit leading thee into triall it will keepe thee from seeking to winde thy selfe out by any vnlawfull or vnwarrantable meanes thou wilt follow him to be led out by him aswell as thou wast led in by him thou wilt waite his leisure for the remoouall of thy triall in whose good pleasure it lyeth most seasonably to deliuer thee This is often the reason why God giueth his children to be led by the spirit to try whether they will abide with him in temptation or no. And those who will shift themselues out of trouble by lying swearing and the like or auoid crosses and losses by wicked meanes as pouerty by breaking the Sabbaoth sicknesse by sorcerie and witchcraft what spirit soeuer led them in certeinly the euill spirit hath led them out the remedie is worse then their disease and their escape is made onely by breaking the prison As Christ was led by the spirit in all his course of life so should Christians for as many as are the sons of God are led by the spirit of God Rom. 8.14 So the Apostles in their ministerie went hither and thither stayed or departed preached and prophecied by the spirit they were forbidden by the Holy Ghost to preach the word in Asia and Bythinia Act. 16.6.7 and 21.4 certaine Disciples told Paul by the Spirit that he should not goe vp to Ierusalem And it is the dutie of all true beleeuers to resigne themselues in subiection to Gods spirit How shall I know when I am led by the holy Ghost By these rules 1. Gods spirit workes in and by the word therefore if thou enquirest in euery thing what is the good and acceptable will of God Rom. 12.2 thou art led by the spirit 2. Discerne his guidance by the mortification of the deedes of the flesh for the life of the spirit is opposed to the life of the flesh Rom. 8.13 Therefore in any strong motion examine thy selfe whether it tend to thy owne profit credite or lusts if it doe suspect it and cast it off the Apostles in all the motions of the Spirit respected the publike good of the Church not their owne ease and reputation The guidance of the Holy Ghost requires deniall of our owne wills strife against the spirit that beareth rule in the world and against the spirit of a man that lusteth after enuie 3. Know it by the excitation of the spirit which still stirres and mooues the will and minde and raiseth it from vnder the oppression of the flesh and thus preserues and maintaines the gift of regeneration and effectually bends a man to obedience And this duty is necessary 1. in regard of the vnregenerate who are blind and in darkenes and without a guide know not what way to goe the naturall man perceiues not the things of God 2. in regard of the regenerate who are but as little children weake and feeble and cannot goe without a leader And therefore all of vs need the leading of the spirit Into the wildernes This is the fourth circumstantiall point A wildernes is taken in the Scripture two wayes 1. For a place inhabited although not fully peopled as Iosh. 15.61 six cities of the Priests in the wildernes and Iohn Baptist came preaching in the wildernes of Iudea because Zacharie his fathers house was there and 1. King 2. Ioab was buried in his owne house in the wildernesse 2. For a place vtterly desolate not inhabited or frequented of men but possessed onely of wilde beasts and thus it is here to be taken as Mar. 1.13 he was with wilde beasts vtterly separate from the society of men This place Christ makes choice of by the motion of the spirit for these reasons 1. In opposition to the first Adam who was tempted in paradise a place in all the world strongest and fittest to resist temptation in and beeing ouercome was cast out thence into the wildernes as all the world was in comparison But the second Adam to recouer this losse encountreth with Satan in a wildernesse the fittest place in the world to be ouercome in and ouercomming restoreth vs to the heauenly paradise againe 2. That Christ might manifest both his willingnes to be tempted and his courage against his enemie the former in that hee appointeth a place wherein Satan might take al aduantage against him the latter in that like a champion hee challengeth the field where they two alone might try it out A coward will be ready to draw in the streets that dares not looke a man in the face in the field But Christ appoints a field where Satan may haue all his power against him and he no helpe at all and by both these hee shewes himselfe the promised seed appointed to bruise the serpents head 3. That Christ beeing knowne to be the onely combatant and maintainer of the fight all the praise of the conquest ouer Satan might be ascribed to him alone and to bring in no compartners with him as the Papists doe the Virgin Mary and other Saints whereas Christ was therefore the onely conquerour because he was of infinite power as they are not 4. In imitation of Moses at the giuing of the law and Elias at the restoring of it the one beeing 40. dayes in the mountaine the other 40. dayes in the caue of Horeb Christ at the bringing in of the glorious Gospell would be answerable to those figures of him who as they commeth now out of a sequestred place wherein he was fitting himselfe to vndertake so weighty a busines as this is 1. Note hence that no place in the world is free from Satans temptations but he layes his snares in euery place Lot is caught in the caue his wife in the
was not for our imitation Ans. True it was not in the extent but in the end it was in the former Christ is to be admired in the latter to be imitated 3. To set out his miracles and diuine power for the honour and authority of his person and doctrine to shew himselfe the Sonne of God Obiect Moses and Elias fasted this fast and yet were meere men Answ. They did it by his power he by his owne they were vpheld by the power of God but hee by his diuine power their fasting was but a type and shadow of this But to make euery man able to imitate this fast obscures Christs glory and this miracle and the Gospell it selfe 4. That hereby he might bid battell offer opportunity and prouoke his aduersary to the combate for this was the end both of his fasting and going into the wildernesse and of his hunger Wherein also this fast of Christ may not be imitated for we are not to offer any opportunities or aduantages to Satan who is ready enough to seeke and take enough as we may not tempt God so we may not tempt the tempter but pray that we may not be lead into temptation by him and watch least we fall into temptation Mark 14.38 yea we must cut off and preuent his aduantages and shunne all occasions wherein he might assault vs as knowing our owne weakenes The third thing in Christs fast is the continuance of time forty dayes and fortie nights Quest. Why did he fast so long why no more nor no lesse Answ. For these reasons 1. To be answerable to the types As Moses fasted 40. dayes at the institution of the law and Elias at the restitution of it so would Christ here at the manifestation of the Gospel 2. Hee exceeded not this number least he should seeme too inhumane and cruell against himselfe for he did no more then Moses and Elias had done men subiect to infirmity In our time he is no man that cannot straine one tricke aboue others but Christ being in the shape of a seruant takes not vpon him aboue his fellow-seruants 3. He would not fast lesse because he would not seeme lesse then the Prophets nor vnlike them 4. He would not fast more because he would not haue his Deitie now acknowledged by the deuill 5. He would not giue occasion to heretikes to doubt of the truth of his body and humane nature If he had fasted longer then Moses and Elias he might haue beene thought no true man but onely in show incarnate Quest. Why is it added that he fasted fourty nights Answ. For these reasons 1. To shew that it was not such a fast as the Iewes vsed to keepe who fasted many dayes together but ate at nights as Daniel fasted for 3. weekes of dayes chap. 3. v. 10. Nor like the Turkish fasts who so soone as they see a starre eat any thing on their fasting dayes but that which is strangled or hogges flesh Nor yet like the Papists fast who though they say they fast 40. dayes both to imitate Christ to giue God the tithe of the yeare yet can feed wel fare deliciously euery night 2. To shew that Christ had a care to spend his nights wel aswell as his dayes not spending them out in sleep but in watching and prayer as well as in fasting for by the same power his bodie was preserued without sleep as it was without meate Far vnlike the Papists who in their fasting-dayes spend the night in gluttony luxurie and all vncleannesse This example of Christ teacheth vs of what great necessitie this exercise fasting is both for the entrance comfortable continuance of the duties of our calling both generall and speciall This Nehemiah knew well when hearing of the calamitie of Ierusalem and his brethren the Iewes he fasted certaine dayes and prayed before the God of heauen c. 1. v. 4. And Ezra proclaimed a fast to seeke the right way homeward and safe from their enemies c. 8. v. 21. see also Act. 13.3 1. Fasting in an holy and religious manner helpeth forward graces that are necessarie for our calling as 1. the grace of conuersion and therefore is made an adiunct of it Ioel. 2.12 Turne you with all your heart with fasting and weeping 2. the grace of prayer for as prayer sanctifieth fasting so fasting strengtheneth praier Otherwise to place Gods worship in fasting is to make the belly the God 3. it helpes forward the knowledge of the mysteries of God and godlinesse Dan. 9.3 conferred with 20.21 as Daniel was praying and fasting Gabriel was sent to instruct him and reuealed to him the mysterie of the 70. weekes 4. it addes strength and courage in the Christian combate betweene the flesh and the spirit it is as a third that comes in to take the spirits part and so helpeth to the victorie by subduing the flesh 2. The necessitie and profit of this exercise appeareth in respect of our selues for 1. If we want publike or priuate benefits fasting ioyned with prayer is the meanes wherein God will haue them sought and obtained The Beniamites after two sore ouerthrowes by this meanes got the victory Iud. 20.28 Annah by the same obtained her Samuel and Dauid fasted for his childs life 2. If we be in danger of publike or personall iudgments by the same means they are to be diuerted religious fasting is a cheife part of the defensiue armour of the Church as we may see in the examples of Hester sauing her people from Hamans deuise and of the Niniuites turning away the destruction threatned by Ionah by fasting and humbling themselues 3. If wee be to attempt publike or priuate duties hereby we must fit our selues and obtaine successe and blessing So did Nehemiah and Ezra as we saw before and when Paul and Barnabas were separated to the worke of the ministerie they fasted and prayed Act. 13.3 Yea Christ himselfe spent a whole night in fasting and prayer before he chose his Disciples Luk. 6.12 13. 3. Daily experience shewes the necessity of religious fasting for 1. How may men obserue in themselues that for want of this duty they grow dull in their profession and heauy in holy practises yea empty of grace so as they may thinke the spirit is departed from them yet when they haue renewed this exercise they finde themselues more ripe and ready more quicke and able to good duties as if they had new soules giuen them 2. Doe woe not see that the more conscionably a man carrieth himselfe the more busily Satan doth bestirre himselfe against him and had he not need so much the more fence himselfe with coat-armour and flie to God for strength and protection If a good Magistrate or Minister be to be brought into any place how doth Satan storme and bend his forces against him because he thinkes that then his kingdome must downe Therefore if a man meane to be seruiceable to God in any place it is meet
mettall consume away the drosse and refine his chosen ones to become vessells of honour 2. Because the fewell of the consuming fire of Gods wrath are slaues not sonnes those wicked brambles which if they escape one fire saith the Prophet they fall into another which shall consume them but not this bush which is onely made brighter and better by the flame but not blacker not worser The chaffe and stubble must feede the fire of wrath neuer to come foorth more but the pure mettall is cast into the furnace to come foorth so much the purer as it hath beene the longer tryed 3. Because the Angell of God is in the bush This Angell was Iesus Christ the Lord of the holy Angells and the great Angell of the Couenant For Moses saith expressely of this vision The Lord appeared vnto Moses and God called vnto him out of the middest of the bush and S. Luke recording the same vision after that he had called him an Angell bringeth him in saying I am the Lord of Abraham c. This same presence of the Sonne of God was noted the cause why cast vpon one kinde of serpent they kill him so much more 〈◊〉 it is that the leaâ—es of Gods word which properly belong to the bush of the church and opposed to Satans poysoned temptations ouercome and master them And thus as Moses requested that the blessing of him that dwelt in the bush might come upon the head of Ioseph euen so the good will of him that dwelt in the bush come vpon your head vpon the head of your vertuous Lady vpon the heads of your children to the sweetning and crowning of your age And blessed of the Lord be your portion for the sweetnes of heauen and for the sweetnes of the earth till you be satisfied with fauour and filled with the blessing of the Lord. Amen Reeding Octob. 28. 1618. Your Worshipâ— in the Lord to 〈…〉 THO. TAYLOR In CHRISTS Temptation consider 1. The preparation parts 3. 1 Christs entring the lists Here 1 Time Then 1 When he had been baptized 2 When he vndertooke his high office 3 When the Spirit had descended vpon him 4 When he had receiued testimonie from heauen that he was The Sonne of God The Teacher of the Church 2 Person Iesus 3 Guide of his way was lead of the Spirit Here 1 The Guide the Spirit 2 The manner was lead 4 Place into the wildernesse 5 Ende to be tempted of the Deuill Here 1 Author the deuill 2 End it selfe to be tempted 2 His expectance of the enemie Here three things 1 How he was furnished He was filled with the holy Ghost Luk. 4.1 2 His companie He was with the wilde beasts Mark 1.13 3 His employment 1 He was tempted within that time Luk. 4.2 with lighter onsets 2 He fasted in his fast 1 Time forty daies and forty nights 2 Effect he was afterward hungry 3 Entrance of the aduersaaie where 1 The time then when Christ had fasted and was hungry 2 The name of the aduersarie the Tempter 3 The manner of his entrance he came in an assumed shape externally 2 The combate it self in 3 fierce onsets First consists of an 1 Assault in it 1 The ground If thou be the Sonne of God 2 The inference Command these stones to be made bread Here 1 Facilitie Commaund 2 Readinesse of obiect these stones 3 Vtilitie to be made bread 2 Repulse in it 1 The manner it was 1. reasonable 2. meeke 3. modest 2 The affection negatiue But coniunction discretiue 3 The matter a testimonie of Scripture It is written 4 Parts of the testimonie 1 Negatiue Man liueth not by bread onely 2 Affirmatiue but by euery word which proceedeth c. Second consists of 1 Preparation here 1 The time then 2 The place set downe 1 in generall the holy Citie Luke expresseth it to be Ierusalem 2 in speciall a pinacle of the Temple 3 The manner how Christ was conueied thither in 2. things 1 Hee tooke him vp 2 Hee set him on the pinacle 2 Temptation in it 1 Assault in it 1 The ground If thou be the Sonne of God 2 The matter Cast thy selfe downe Here 1 the action Cast downe 2 the agent thy selfe 3 the place whence from hence saith Luke where mean 3 The argument to perswade him a testimonie of Scripture in which 1 Generall consideration It is written 2 Speciall matter 1 As abused by Satan 2 In his right vse Here 1 Angels ministerie keep thee 2 Who seales their commission He 〈◊〉 3 The limitation in all thy wayes 4 The manner they shall beare thee in 〈◊〉 2 Repulse in it 1 Resistance Iesus said vnto him 2 Reason 1 Scripture alledged for it is written to the contrarie 2 In the allegation 1 who must not tempt thou 2 who must not be tempted The Lord. Thy God 3 action of tempting Third in it 1 Assault in it 1 Preparation in it 1 Choise of a fit place Here 1 What place it was the toppe of an exceeding high mountaine 2 How Christ came thither the deuill tooke him unto c. 3 Why he chose that place 2 A vision represented Here 1 What it was All the kingdomes of the world and the glory of them 2 How he represented them Hee shewed him 3 How long the fight lasted in a moment saith Luke 2 Dart it selfe in it 1 A profer All these will I giue thee 2 A reason for they are mine and to whom I will I giue them in Luke 3 The condition in it 1 the matter worship me 2 the manner fall downe if it be but externally 2 Repulse in it 1 The deniall But Iesus answered 2 The manner Auoid Satan sharpe in the Title Satan Commaundement Auoide 3 The reason from a testimonie of Scripture in it 1 Allegation It is written 2 Precept in it 1 Person to whom thou euery man the whole man in soule bodie 2 Matter shalt worship and serue .i. diuine worshippe 3 Obiect the Lord thy God and him onely 3 The issue 1 Christs victorie 1 The time when the deuill left him Then 1 When Christ had stoutly resisted 2 When all the temptations were ended in Luke 3 When Christ had said Auoid Satan 2 The manner he departed from him 3 How long for a season saith Luke 2 His triumph 1 A note of attention set as a starre before it And behold 2 What we must behold 1 The comming of the Angels vnto Christ here 1 When they come 2 To whom they come 3 Manner of their comming 2 Their ministerie vnto him where 1 How they ministred vnto him by Adoring him as Conquerour Comforting his Soule 〈◊〉 Bodie 〈◊〉 2 Why they did so Not for necessitie on Christs part But their owne duty as to Their Lord. The Head of 〈◊〉 MATTH 4. VERS 1. THen was Iesus led aside of the spirit into the wildernesse to be tempted of the deuill 2. And when he had fasted fourtie daies and fourtie nights he
all the while hee was in the wildernesse wherein would they tie themselues to imitate him they would soone grow weary of their holines and deuotion Accursed therefore be this monkish and anchorish life which professeth open hostility to humane society which thrusts them out of their lawfull callings wherein they ought to be profitable to men in the societies of Church Common-wealth or family What are these the lights of the world that flie the light like bats and owles and prison themselues in cloysters whereas they should lighten others and not thrust their light vnder a bushel or vnder the table Are these the salt of the earth who neuer apply themselues to season the fleshly and vnsauoury manners and behauiours of men The Apostle teacheth them another lesson Heb. 10.24 saying Let vs prouoke one another to loue and to good workes not forsaking the assemblies as the manner of some is implying that to be an vnlawfull calling which cannot but faile against such duties of charity as these be It were to be wished that because the world receiueth no seasoning from them the vnprofitable burdens of the earth were cast out vpon the dunghill the place which Christ himselfe assigned vnto them Vse 2. It teacheth those that are troubled with temptations to beware of solitary and secret places because Satan is there the strongest and much lesse must they thrust themselues into desert places forgetting their weaknesse as though they would with Christ offer battell and tempt the tempter for this his practise is no warrant for vs but they must auoide the place so soone as they can and get into the society and fellowship of men Ioseph when he was alone with his Mistrisse tempting him fled out of the house so if there be none but the tempter with thee take the benefit of company so soone as thou canst but see thy company be good for bad company is farre worse then solitarines as many finde who beeing troubled in minde or tempted by Satan run to lewd company to cards dice drinking sporting and so by Beelzebub will cast out the deuill But this enlargeth the griefe and they finde in the end the remedy nothing inferiour to the disease Whereas had they resorted into the society of the godly by godly and religious communication and conuersation they had been much comforted and confirmed according to the promise of Christ Wheresoeuer two or three are gathered together in my name I will be in the midst of them Vse 3. Yet if God shall by vertue of our calling draw vs into solitary places we must be carefull so to carry our selues as wee may say with Scipio We are neuer lesse alone then when we are most alone and with our Sauiour Ioh. 16.32 I am not alone the father is with mee The faithfull need neuer be alone because they may euer be in conference with God then may they goe close to God and sharpen their prayers and meditate on his word and workes to fit them better for their callings then may they enlarge their hearts to God in confessions and praises and thus he that is led by the spirit into these solitary places is in safety because as the hills compasse Ierusalem so doth the Lord his people while they are in his seruice thus shall Satan be most disappointed who while he hopes to make our solitarines his aduantage we shall by it draw nearer vnto God and be set so much the more out of his reach Directions for solitarines 1. Watch the benefit of time to spend it best in musing vpon heauenly things and enioy the sweet liberty of conuersing with God 2. Know that no time must be spent in rouing and rangeing thoughts but must be redeemed from euill and vnprofitablenesse and therefore choice must be made of obiects presented and as little time as may bee spent in worldly and indifferent things and then with as little delight as may be Holy wisedome is euer diminishing the loue of earthly things 3. Consider the danger of sinne in thy solitarines when feare shame witnesses and counsellers are remooued and that there are no open sinnes which are not secretly first hatched and warped and therefore if we muse on any sinne let it be to ouercome it and beware of secret allurements 4. Consider the slipperines and busines of the heart which is a wandring thing like a mill euer grinding euer in motion still setting vs on worke with moe commaundements then euer God did and therefore giuing it leaue to muse we must the better watch it To be tempted of the deuill This is the fift circumstantiall point namely the end of Christs going into the wildernes Here consider two things 1. the author of the temptation the deuill 2. the end it selfe to be tempted of him The deuill that is a wicked spirit the Prince and captaine of the rest as we may gather out of Matth. 25.41 A wicked spirit not by creation but by defection Full of wickednes whence Elimaâ— the sorcerer is called the child of the deuill Act. 13.10 because he was full of deceit and wickednes Full of malice a red dragon full of poysons seeking nothing but destruction Full of craft an old serpent more craftie then all the beasts of the field Full of power called the Prince and God of the world and the power of darkenesse the strong man keeping the â—old Principalities powers c. The word comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 traijcio calumnior and signifies an accuser calumniator or slanderer hauing his name from his continuall practise For so is he called the accuser of the brethren which accuseth them before God day and night Reu. 12.10 and no maruell seeing he durst accuse God himselfe as an enuier of mans happy estate and carelesse of Christs estate here But especially he accuseth 1. Man to God as he did Iob that he serued God in hypocrisie and vpon affliction would curse him to his face chap. 1. â— 9 2. Man to man stirring vp strife and contention from one against another and by this meanes he worketh effectually in the children of disobedience Eph. 2.2 Where strife and enuying is there wisedome is sensuall and deuillish Iam. 3.15 An example hereof we haue in Saul who when the euill spirit was entred into him all manner of accusations came against innocent Dauid and were receiued that he was a traytor and one that sought Sauls life c. 3. Man to himselfe when he hath drawne a man to many loathsome sinnes then he stretcheth them beyond all the measure of mercy aggrauates Gods iustice extenuates his mercy and all to bring the sinner to despaire Thus he accused Cain Achitophel and Iudas whom he brought to confesse their sinne but to deny Gods mercy Whence note 1. the miserable estate of wicked men that serue such a Lord and Master as the deuill is who in stead of standing by them for their diligent seruice will stand
late repentance he reiected Nay we want not examples of Gods deare children who not watching their naturall appetite haue beene fowly foyled How did Lot suffer himselfe to be drunken time after time and then how strongly did Satan assaile him and preuaile against him to commit incest with his owne daughters It is a natural desire to seeke and lay together the things and wealth of this world and herein how doth Satan striue to bring in inordinacy vpon euery man who is he that weakens not himselfe much and giues aduantage vnto the aduersarie by sinfull and inordinate desires of riches for this is a roote of all euill and those that will bee rich saith S. Paul fall into diuerse temptations and snares Whence our Sauiour aduiseth vs to take heed that our hearts bee not oppressed with surfeting drunkennesse or the cares of this life with which many are become as drunk as others with beastly quaffing It is a naturall desire for a man after labour of body or mind to vnbend and refresh himselfe with some recreation or sport but here how doth the deuil watch either to thrust some vnlawfull exercise into mens hands or if lawfull to vse them vnlawfully wasting their time and goods louing pleasure and pastime or choosing swearing drinking or idle company and then they are presently ouermastred When did Satan set vpon Peter not so long as he was among good company of Christ or his fellow-disciples whose presence might haue vpheld him but when he runnes among a company of rake-hels and sits him downe among the high priests seruing-men by a warme fire now he is fit to bee wrought vpon and be brought from denying his Lord to forsweare him from that to curse himselfe Many such knockes are they sure to meete with who turne themselues out of their way and calling and promiscuously runne into all companies and all exercises where God and Christ is not but Sathan and his instruments with a whole band of temptation 4. Watch thy selfe narrowly in thy outward estate what euer it be for in all estates Sathan hath his baites laid and indeed few there be that can vse their estate aright God giues a man prosperitie honour and wealth in the world here now is an opportunitie to set forth the glorie of God to do good to others that need and to further his owne reckoning by being rich in good workes and laying vp in store a good foundation against the time of need 1. Tim. 6.19 but how doth Satan peruert it to be an occasion of forgetfulnesse of God when he most remembers vs to enuie our betters and equals to disdaine our inferiours to mischiefe our selues by securitie presumption pride wantonnesse and all riotous behauiour Contrarily God disposeth a meane and poore estate vnto others here is a fit opportunitie to bring to a man the knowledge of himselfe to traine him vp in humilitie to whet vp his prayers to vrge him to make God his portion to a diligent seeking of heauenly treasures to exercise his faith patience hope diligence in his calling and other graces But Sathan by his malice vseth this as a small opportunity to drawe men to grudging murmuring impatience despaire iniustice stealth wronging men and blaspheming God And all this comes to passe because men haue no care to learne S. Pauls lesson Phil. 4.11 to bee full and hungry to abound and to want to be abased and to bee aduanced and in euery thing to be content Iob when he had lost his goods and children and was sore afflicted then the deuill set vpon him by himselfe and Iobs friends to distrust God 5. Keepe thy watches in the performance of the parts of Gods worship for euen then as here he dealt with Christ when by fasting and prayer he had prepared himselfe to his ministeriall function he set on him he will assaile thee he will be with thee to keep thee from Church and if thou must come for shame he will come with thee to make prayers preaching and all vnprofitable he came with Iudas before Christ so that all his holy doctrine was intercepted from his heart the sower sowed good seed he sowed tares We shall be sure of him not onely when we are idle as Dauid but when we are best occupied which is the cause that when we haue most strictly kept the Sabbath and endeauoured our best in all our duties publike and priuate we haue much matter of humilitie and this may serue as an hammer against spirituall pride The Tempter II. The second thing in the entrance of this aduersarie is his name which is here changed before he was called a deuill now a Tempter but with emphasis that Tempter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to distinguish him from other tempters For first God tempteth man sometimes by afflictions which are called temptations Iam. 1.2 sometimes by some speciall commandement as he tempted Abraham sometime by occasioning obiects as 2. Tâ—ess 2.11 God sends strong delusions that is obiects enticing and deluding But neither is this to tempt to sinne nor a stirring vp to it but rather a proofe what is in vs and a tryall what we will doe this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secondly man tempteth God when he makes triall of Gods power and iustice whether he can or will helpe or hurt Exod. 17.2 Wherefore doe ye tempt the Lord this is by curiositie presumption or distrust as vers 7. Thou shalt not tempt the Lord thy God Thirdly man tempteth man by seeking matter and occasion against an other to accuse and reprehend so the Pharises and Herodians tempted Christ by captious and subtile questions to bring him into danger or by perswading to sinne as Iosephs Mistresse euery day tempted him But Satan is called a tempter by eminencie because 1. He was the first tempter to sinne moouing and stirring vp Adam and Eue in Paradise to sinne an olde serpent 2. He makes a trade of tempting euer since it is his profession and no maruell if he be denominated froÌ„ his profession he spends his whole time policie strength in tempting to euill and the scope of all his actions is to bring men to sinne against God As he begun betime so he will continue as long as time lasteth 3. He is the author or abettor of all other euill temptations for he tempteth not onely by himselfe but by his instruments as Eue by the serpent Adam by Eue Ahab by his Prophets 4. He is furnished and stored with all arts to deceiue he can change himselfe into an Angel of light he takes occasion from our selues to seduce vs and lead vs away by our own concupiscence he hath the world his faithfull armour-bearer in it he hath false doctrine heresie wicked counsell wicked company wicked example on the right hand wealth honour power on the left contempt persecution vaine presumption and rash confidence despaire c. he hath all sinnes that are neere of kin to
of friends of food the world had no malice in it which was not cast vpon him and he was not onely forsaken of men but in such distresse on the crosse as he complained he was forsaken of God And yet all creatures were not capable of that loue wherewith his Father loued him when he loued him least 2. Neither the testimony of Gods loue nor the dignity of his children stands in outwards things nor in the abundance of worldly comforts for then the rich glutton should haue been far better then Lazarus Abraham Isaac Iaacob who for famine were glad to flie their countrey should bee in lesse grace with God then the wicked Kings to whom they went The Apostles who were the lights of the world who were in hunger thirst nakednes buffeted without any certeine dwelling place reuiled persecuted accounted as the filth of the world and the offscouring of all things should haue beene in no better account with God then with men The Saints in Heb. 11.36 to 39. who were tried by mockings and scourgings by bonds and imprisonment were stoned hewne asunder tempted slaine with the sword wandred in sheep-skins c. beeing destitute afflicted and tormented should haue lost both their dignity in themselues and their fauour of God But they lost neither of these For the same text saith that the world was not worthy of them beeing men of such worth and that by faith they receiued a good report namely from God and all good men 3. The beauty of Gods children is inward that which argueth Gods loue is the gift of his Sonne faith hope a ioyfull expectation of the future inheritance 1. Ioh. 3.1 Behold what loue the Father hath bestowed vpon vs that we should bee called the sonnes of God In which words the Apostle calleth our eyes backe from beholding earthly dignities and prerogatiues which we are euer poaâ—ing into and haue hawkes eies to see into the glory of the world But hee would haue vs behold Gods loue in other things then these namely in the inward notes and markes of Gods children And here is a maine difference betweene that loue which comes from God as God and that which commeth from him as a Father between that which he bestoweth on his enemies and that which he bestoweth on his sonnes that which bond-children receiue which are mooueables and that which the sonnes of the free-woman receiue for this is the inheritance let Isaac carrie that away and no scoffing Ismael haue a foot in it 4. Whereas Satan from crosses losses afflictions anguish and durable sorrowes perswades that men are not Gods children the Apostle Heb. 12.6.8 makes a cleane contrarie argument that afflictions and crosses are signes of Gods loue rather then of hatred and markes of election rather then of reiection Whomsoeuer the Lord loueth he chasteneth and scourgeth euery sonne hee receiueth If ye be without correction whereof all are partakers then are ye bastards and not sonnes And 2. Tim. 3.12 All that will liue godly in Christ must suffer persecution the world must reioyce while they must be sorrowfull and cannot but hate them because they are not of the world It is the condition of Christian hope that those who will be conformable to Christ in glory must be conformable to him in his sufferings Rules to withstand this dangerous temptation 1. Rule Labour to confirme thy selfe in the assurance of thy adoption which Satan would haue thee stagger in as Christ here and if thou beest assured thou art Gods child it will drawe on an other assurance namely that God will be carefull of thee to releeue thy want and deliuer thee in thy distresse whose loue surpasseth the loue of most naturall Parents to their children as appeareth Isa. 49.15 Can they that are euill giue their children good things how much more shall God our heauenly Father giue good things to his children which he seeth good for them Quest. How shall I confirme my selfe in my adoption Answ. By thy resemblance of God as the natural child is like his naturall father In Adam we lost the excellent image of God let vs labour now to finde it restored in the second Adam 1. Examine the life of God in thee who art naturally dead in sinne the breath of this life is heauenly thoughts meditations affections the actions of this life are spirituall growth and increase in grace and vertue Christians duties in generall and speciall the maintenance of this life is the hungring and thirsting after the heauenly Mannah and water of life the word of God the verie beeing of it is our vnion and communion with God by his Spirit which is as the soule to the body 2. Examine the light of God in thee for he is light and in him is no darkenesse and if thou beest his child thou art one of the children of light As thou growest in vnderstanding what the will of the Lord is so thou growest in this image and art like vnto Christ thy elder brother vpon whome the Spirit of wisedome and vnderstanding the Spirit of counsell strength the Spirit of knowledge and the feare of the Lord doth rest Isa. 11.2 whereas on the contrary these two things goe together as in the heathens darkenes of vnderstanding and estranging from the life of God Eph. 4.18 Wouldst thou be confirmed in assurance that thou art Gods child then labour for this part of his image which is renewed in knowledge wait at the gates of wisedome shut not thy heart and eyes from the beames of this blessed light 3. Grow vp in holinesse and righteousnesse as God himselfe is not onely free from all euill but infinite in goodnes most iust most holy and as he letteth his light shine before men so must thou let thy light shine before men that they may see thy good workes Matth. 5.16 2. Cor. 7.1 cleanse you selues from all filthines of flesh and spirit that ye may growe vp to full holinesse This holinesse must not onely fence the heart from vncleannesse but the eye the eare the mouth the hands and feete and all the members when they be ordered according to the word prescribing rules for them all 2. Rule When thou feelest grudgings of diffidence arise and Satan will vrge thee how thou canst thinke thy selfe respected of God beeing beset with such a world of trouble and almost drowned in a sea of vexations without bottome or banke Now call to minde and set before thee Christs blessed example in whom as in a glasse thou maiest see the sharpest of thy sorrows in any kind not onely sanctified and sweetned but mingled with admirable loue of his father What euill befalls thy body and soule or thy estate inward or outward which hee hath not borne and broken and yet neuer the lesse loued of his Father Thou wantest comforts of body house land meat money he had not a foot of land not a house to hide his head in not any money till he borrowed of a
part of that word of God by which a man must liue Quest. How may I carrie my calling according to Gods word Answ. By these meanes 1. Wee must make choise of such callings for our selues and ours as bee profitable for the Church or Commonwealth there be many vain and new-fangled inuentions which rather maintaine sinne then bring any good to the Church or Commonwealth But God therefore bestoweth varietie of gifts to furnish men to the variety of callings all for the common and euery ones priuate good 2. Seeing not the hauing of a calling but the right vse of it glorifieth God we must vse our callings with the practise of sundry vertues 1. In faith and obedience to God faith makes our persons obedience makes our actions approoued of God yea euery dutie of our calling ought to be an obediēce of faith looking at the commandement and promise the commaundement keepes vs within the compasse of our callings the promise secureth vs of good successe A good action not warranted by a calling is sinne 2. In diligence not wilfully neglecting but seruing and redeeming the means of Gods prouidence Euery man must abide in his calling and keep him in his way for so long he is sure to be prouided for thus hee auoides idlenesse and destruction and maintaines the order and ranke wherein God hath set him 3. In chearefulnesse not carking or excessiuely carefull but doing the labour and leauing all the successe to God Some are heart-lesse in their callings because it brings in so little profit and returne and labour an the oxe who must goe out his iourney but without chearefulnesse or heart which God lookes for in all our duties Such should consider 1. that callings were not onely ordained to get money but helpe vs chearefully through our way and containe vs in a course wherein to please God 2. that the goodnes and worth of a calling is not to be measured by that profit it brings in to vs but by the publike benefit and as it is rightly vsed God may be serued as well in the basest as in the best Others see no likelihood of doing any great good and so either draw backe from their calling or else heauily and vnchearefully goe on But we must renew our strength and courage and knowe that our labour shall not be 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 generall and heauenly things of the Christian calling yea it makes vs expresse our spirituall calling in the vse of the ciuill it wil make a man sometime for religions sake heare the word in the six dayes vnles some other necessary occasion come between euer preferring the more necessary businesse 3. It keepeth in the heart 1. a loue of God aiming at the preferring of his glorie aboue all it suffers not a man to esteeme his calling a preferment of himselfe or a reward of his seruice past but a meanes of aduancing Gods glorie in further seruice 2. a loue of men who partake in the benefit of our labours with whom we must exercise charity iustice meeknes c. The second rule concerneth our wealth and maintenance namely not to content our selues that we can liue by such o◠such meanes vnlesse we can say Gods word doth warrant me that this i◠my meat my drinke my apparrell my money my house my land c. Quest. When can a man say this Answ. 1. When a man hauing nothing of his owne nor right to any thing becomes a beleeuer ingrafted into Christ and so owner of that he hath A man may haue warrant and title from man that his house and land is his and he is a robber that shall defeat him of it But all men and Angels cannot giue me a possession and true title before the liuing God but onely his Sonne who is Lord and heire of all First knowe thy selfe a member of Christ and then his right is thine 2. When the manner of getting them is lawfull and that is first when it is iust when a man hath vsed no indirect meanes but they are either lawfully descended or else by faithfull and painfull 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 prouideth for earth as he especially storeth vp for heauen first seeking Gods Kingdome and the one thing necessarie without couetousnesse and the loue of this life nay accounting all things dung in comparison of Christ. 3. When the manner of vsing them is warrantable that a man shewes himselfe a good steward in the holy dispensing of them vsing them as furtherances of pietie as pledges of loue towards men and as testimonies of sobrietie in himselfe and euery way making them seruants to his Christian calling Prou. 3.9 Honour the Lord with thy riches 4. When his affection is indifferent both in the hauing and holding of them that a man may say These bee mine I am not theirs I haue them they haue not me I am their Master to command them they commaund not me And why should wee not draw our affections from them seeing 1. the wicked are as rich yea richer in these things then the best at the best they make not their Masters better 2. they be no inheritance they bee but mooueables changing their Master as the giuer will and while we haue them they are but lent vs 3. we are but stewards we sit not in our owne but haue a large account to make yea we are very pilgrims and trauellers and shall goe lightlier and lesse loaden 4. we must not measure or tie God vnto them nor esteeme of his loue by them Thus a man may vse the mercies of God with comfort for his necessity and for his delight in the dayes of his pilgrimage thus may he dispose them to his heires as the right owners with hope of Gods blessing to stand with them nothing of which can bee 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 farre better to want meanes then to procure them by any other meanes then that which proceedeth out of the mouth of God Yet numbers will maintaine their liues health and estate not by Gods word but directly against it for example they that seeke to witches and sorcerers for health or goods lost or stollen or vpon any other occasion whatsoeuer Whereas the word proceeding out of Gods mouth Leu. 18.10 is this Let there be none found among you that vseth witchcraft or is a regarder of times or a sorcerer charmer soothsayers or that counselleth with spirits Obiect But Gods word and ordinance is with them to doe vs good and much good they do which none else can doe Answ. God hath a twofold word 1. of blessing 2. of iudgement the former proceedeth
against vs and for their power they are called the Angells of God power farre stronger then the wicked Angells and powers that are against vs. And when we shall consider that God hath giuen a charge and that not to one or two Angels but to the whole blessed company of them ouer euery godly man how can we but assure our selues that we shall be defended and protected If a man were to passe by shippe ouer a dangerous sea full of gulfes sands rocks and robbers if the King should giue him â—etters of safe conduct it would much comfort him and helpe him through his voyage but if this King should send a great nauie to conduct him ouer yea and should not onely goe in his owne person but call out all his men of warre to see him safely arriued this were so comfortable as he could not wish more But thus doth the Lord with his children not onely himselfe going with them through the world but guarding them with his holy Angells who willingly affoard their ministery because of their loue to man but in respect of Gods word and charge much more willingly that of Gods Angells they become our Angells Matth. â—8 10 What an vnspeakeable comfort is it that when we loose the watch ouer our selues many wayes through sleep of soule or body the Angells watch ouer our safety Matth. 2.13 Ioseph was asleepe and thought not of that danger which was euen vpon him by meanes of Herods cruelty but euen in that sleep the Angell watched and admonished him by a dreame both of the danger and the meanes to escape How great a comfort is it that when we see such difficulties betweene vs and our desires as we can neuer ouercome then we haue Gods Angells present to doe it to our hands Mark 16.3 when the good women that came to embaulme Christs body were very much troubled how to come to his body and asked who shall roule away the stone for it was a very great one when they looked they saw the stone rolled away it was done by the Angel as Matth. hath it Gods Angels roll away all stones and impediments and make our way smooth to all good duties No lesse comfort is it that when Satan beginnes to insult and makes as if hee would trample vpon vs we haue a stronger guard about vs any one of the Angells beeing as able to shut the mouth of this roaring lyon as they were to shut the mouths of those hungrie lyons into whose den Daniel was cast And for the further strength of our faith and comfort in this doctrine the Scripture notes three things further concerning Angells worth obseruing 1. Their wisedome and prouidence in pitching about vs so as we lie open no where Ex. 14.19 when Israel was gone out of Egypt the Angell of the Lord who went before them to lead them out now remooued and went behinde them because now Pharaoh and his people pursued them The power of the Angell was no lesse if he had staied before them as he was beeing Christ himselfe but for the comfort of Israel and our instruction the Angell changeth his place and stoppeth betweene them and the danger 2. Their vniting of themselues and strength for our safety one of them readily will help another in helping vs Dan. 10.13 one Angell beeing resisted by the Prince of the kingdome of Persia Michael one of the cheife Princes came to help him who whether he were an Angell or as it is more likely the Prince and Lord of the Angells euen the Angell of the great couenant Christ himselfe it is euery way full of comfoâ—t 3. Their patience towards vs who if they should be gone from vs aâ— often as we by sinne prouoke them we should perish euery moment But as God is long-suffering so hath he charged his Angells to be and therefore they wait still for our returne and reioyce in the repentance of sinners Luk. 15.10 and abide in their charge and ministery still Againe this doctrine is a ground of manifold instruction 1. Hath God affoarded vs the ministery of Angells then note the priuiledge and preheminence of Gods children whose nature beeing assumed by the Sonne of God giues it dignity aboue the Angells who are the ministers of our humane nature in the head and members Angells are indeed called the sonnes of God but thaâ— is by creation Christ neuer gaue them this honour to call them brethren Nay there is a nearer coniunction between Christ and vs then betweene Christ and the Angells which coniunction doth priuiledge vs with their attendance 1. By reason of his conception and incarnation taking on him the seed of Abraham and not of the Angells by which he becomes flesh of our flesh 2. By reason of his spirituall contract taking vs to be one with himselfe by which we become flesh of his flesh and so nearely set into him as the Angells cannot be who are not members of this Head as the elect be Christ indeed may be called their head but as a Lord and commander not by such spirituall vnion as is between Christ and the Christian. Herein we may see the loue of God in setting his Angells to be our keepers The more noble potent numerous and diligent the custody is the more is the care and loue of the thing kept How great thanks therefore owe we vnto our God who notwithstanding he is daily offended with our sins yet affoards vs the ministry of hiâ— Angells Who and what am I that God is so mindfull of me that he should giue so many glorious creatures charge ouer mee that he should giue me such a priuiledge that euen the holy Angels whose dwelling is in heauen and see the face of God who are all spirit and no flesh who are free from all sinne and misery should so narrowly attend mee a lump of earth a peece of flesh compassed with so many sinnes and miseries as I can looke no way either before or behinde them Dauid in the 8. Psalme burst out into the praise of God when he considered that God had affoarded man the vse of birds beasts and fishes O Lord faith he what is man that thou arâ— so mindefull of him and hast preferâ—ed him ouer the workes of thy hands How much more should we when we see our happines by the ministery of the glorious Angells 2. Let vs learne hence to looke to our conuersation because of the Angels 2. Cor. 11.10 for they are our keepers and obseruers they see all the good and bad we doe and we doe nor speake any thing without many witnesses Sinne makes God take away our hedge Isa. 5.5 it greiues the Angels of God and layes a man naked to all his iudgements Shall we willingly offend them from whom vnder God we receiue so great and daily comforts If we did beleeue or weigh this doctrine we would not but because we see not God nor his Angels we loue neither nor feare to offend either 3. Let vs
humane traditions as the Papists that worship God in images pilgrimages a thousand deuises meere strangers to the Spirit of God in Scripture thrust in by Satan for his owne seruice Conclus 3. Numbers will not be perswaded they worship the deuill when indeed they doe For as then we worship God actually when we serue and obey him so then men worship the deuil when they doe the workes of the deuill Ioh. 8. He that is a slaue a vassall to the deuill is an apparant worshipper of him Yea so neare a seruice is between them that the deuill is said to beget many sonnes in the world Ioh. 8.41 now euery sonne honours his father Thus doe all they that are subtile to peruert the straight wayes of God as Elymas therefore called by Paul the child of the deuill Act. 13.10 because he sought to hinder the word and work of God Thus doe all those tares the children of that wicked one Matth. 13.38 which grow vp in Gods field to the molesting and annoyance of the Lords wheate Thus doe all they who when they should spend the Lords Sabbaths in his worship they worship and serue the world in buying and selling or the deuill in play and gaming in their owne houses falling downe to the worship of the deuill when true worshippers are in Gods house performing their homage and seruice to him Conclus 4. Satan preuailes against numbers by drawing the affections of their hearts from the true God to something besides him to loue trust and follow it more then God as the voluptuous person that makes his bellie his God and so is a louer of pleasure more then of God and the couetous person making his wealth his God whom Paul therefore calls an idolater All these and many moe are worshippers of the deuill and fallen downe to him and cannot possibly worship the true God II. How and by what meanes Satan doth thus preuaile And the meanes are these 1. He hath often the secular arme and humane authoritie 2. Chron. 11.15 Rehoboam ordained Priests for the high places for the deuils and for the calues that he had made Thus Antichrist the beast of Rome Reu. 13.16 by power made all both small and great rich and poore bond and free to receiue his marke in their hands and foreheads So he did in our country by fire and fagot in Queen Maries dayes 2. Sometimes he drawes men to his owne worship by pollicie for he can transforme himselfe into an Angel of light he can preach Christ for a need to ouerthrow the preaching of Christ Mark 1.34 he can be a lying spirit in the mouthes of fowre hundred false prophets 1. King 21. at once and can put on the shape of Samuel beeing still a Sathan 3. Sometimes by faire promises as in our text he will giue a whole world to bring Christ to one sinne Thou shalt haue ease pleasure wealth credite in a word thy hearts desire if thou wilt fall downe and worship mee 4. By perswasion that it is a vaine thing to serue God Malach. 3.14 no ioy for the present no recompence hereafter thus he carries with him innumerable companies with things present not considering the time to come 5. By threatning of crosses losses disfauour as Balaac said to Balaam Thy God hath kept thee from preferment By violent persecutions Reuel 12.13.15 the redde dragon persecuted the woman which had brought forth the man child the serpent cast out of his mouth waters like a flood to cause the woman to be carried away 6. By effectuall delusion by meanes of signes wonders false miracles and sleights which Sathan putteth forth to giue credite to false worshippe as it is spoken of the great Antichrist 2. Thess. 2.9 10. that hee shall come by the working of Sathan with power signes and lying wonders and in all deceiueablenesse of vnrighteousnesse among them that perish and thus shall the beast deceiue all those whose names are not written in the booke of life Thus many are deceiued in Poperie by the iugling and craftie conueyances of the Priests and often by magicke making their images appeare to sweate to nodde to roll their eyes to passe voices through them and make blood appeare in the hoast which they would haue their people beleeue and thus Satan mightily drawes them to the worship of himselfe Here let vs learne to bewaile the miserie of men seduced by the deuill and thrust from their God whether more openly or more secretly as 1. Such as ioyne to Poperie renouncing the worship of the true God and fall downe to the deuill to worship him Reu. 13.4 and they worshipped the dragon and the beast noting that the worship of the beast is the worship of the dragon Now they worship the beast that giue him power ouer the Scripture ouer the consciences of men to make lawes to bind them to pardon sinnes to open heauen hell purgatorie and receiue his bulls and canons before the Canonical Scripture A lamentable thing that Satan gets such great ones daily to fall downe and worship him 2. Such as get liuings by bribery symony chopping and changing and such indirect courses here the Chaplein hath fallen downe to the deuill and worshipped him and he hath bestowed the benefice 3. Such as seeke to witches for help or cunning men and wome◠a plaine and open seruice of the deuill by vertue of a league and compact at least secret Should not a people seeke to their God or can all the deuills in hell remooue the hand of God 4. Such as by flatterie dissembling iniustice lying swearing or breaking the Sabbath obtaine wealth or profit All this the deuill hath giuen thee because thou hast fallen downe and worshipped him Whatsoeuer a man doth against the word against his oath or conscience is a falling down to the deuill and a worshipping of him Take heed of comming vnder the power and seruice of the deuill and to that ende obserue these rules 1. Hold thee to Gods word and will in all duties of pietie and iustice both for matter and manner For we must not onely doe our Masters will but also according to his will 2. Heare and foster the motions of Gods Spirit which are euer according to the word It is a note of a man giuen vp to Sathan to haue continuall disobedience breathing in him Eph. 2.2 The fowle spirit sauours nothing but the flesh 3. Renounce the world daily be not a seruant to any lust neither take pleasure in it For when Sathan findes a man seruing pleasures he halters him with them and clogs him with cares of riches and voluptuous liuing Luk. 8.14 4. Walke in the light loue it and such as walke in it It is a signe of a man in Sathans snare to despise thē that are good 2. Tim. 3.3 to make a shew of godlines denying the power thereof v. 5. Satan himselfe pretends light but walkes in darkenesse and leads such as he rules in the same path 5. Contend
for the faith Iud. 3. and Gods pure worship stand for God be at warre with thy sinne keepe an inward conflict and combate for not to be tempted of Satan is to be possessed by him Luk. 11.21 When the strong man keeps the hold all is at peace VERS 10. But Iesus answered and said Auoide Satan for it is written Thou shalt worship the Lord thy God and him onely shalt thou serue NOW we come by Gods assistance to the answer of our Lord to the deuills third dart In which consider three things 1. the deniall and resistance But Iesus answered and said 2. the manner of it Auoide Satan 3. the reason For it is written Thou shalt worship the Lord thy God c. First our Sauiour would not yeeld to Sathans temptations 2. nay he repels it with great vehemence 3. he hath iust reason so to doe I. Christ would not yeeld to the temptation no not for a world Quest. Why what hurt had been in it Answ. 1. He had taken the honour of God and giuen it to Sathan whereas the Lord hath said I will giue mine honour to none other 2. He had consented to a lie viz. that the world was Sathans in possession and disposition 3. He had partaked and abetted all that iniustice and wrong which Satan would offer to all the inhabitants of the earth if hee had yeelded or accepted any thing from him 4. He had impeached his owne right and present possession of all things whereof he was right heire already inuested by his Father 5. Although the worship required was externall yet it was diuine and so in giuing it to Satan it had bin idolatrous which had intangled the Sonne of God in sinne and vnfitted him to the redemption of mankind So as in respect of God of Christ of vs and the whole Church it had been euery way wofull and dangerous as Satan yea our Lord well knew Hence we learne from the example of our Sauiour Christ to esteeme and preferre Gods glory aboue all the world Christ could not be corrupted with gold nor siluer nor kingdomes nor glory but as a good Physitian sees all diseases and eye-sores without contracting hurt to himselfe the glory of his Father in his eie is an antidote to preserue him without infection And no maruell seeing he had formerly preferred the glorie of his Fathers mercie in mans saluatiō aboue the glorie of heauen it selfe which he left and became a man of sorrowes and was numbred among the wicked to that purpose Here is an example for vs which we cannot attaine but must looke on a farre off for our imitation to come as neare it as infirmity of flesh will affoard vs. Moses that man of God so preferred the glorie of God before the world that he made a strange choise viz. to suffer with Gods people rather then to enioy the treasures and honours of Egypt Heb. 11.24 25. Nay he was so set for Gods glorie as he preferred it before his owne part in the booke of life Exod. 32.32 Rather then thou shouldest not glorifie thy mercy in thy people and rather then thou shalt giue the enemie cause to blaspheme rather blot my name out of thy booke let me haue no part in heauen The Apostles also following the steps of our Lord for Gods glorie and the Gospels cause did glorie in the worlds contempt and reioyced that they were counted worthy to suffer for Christ Act. 5.41 Paul bare in his body the markes of Christ Gal. 6. ver 17. and was a prisoner Eph. 3.1 1. Gods glory is the cheife good and the vtmost extent of all his owne counsells and actions wherein he manifesteth his mercie or iustice Rom. 9.22.23 and so it ought to be of ours 1. Cor. 10.30 whatsoeuer ye eate or drinke or whatsoeuer ye doe do all to the glory of God An earthly child honours his father when he imitats him in good so doe we honour our heauenly Father in this imitation The first thing in Gods intention must bee the first in ours 2. The practise of this dutie is a fruit of faith and a support of faith Heb. 11.24 By faith Moses refused to bee called the sonne of Pharaohs daughter The consideration of Gods faithfulnesse in promising and performing better things makes these inferiour things small in our eye as Moses therefore preferred the rebukes of Christ before the treasures of Egypt because hee looked at the recompense of reward And that the sight of Gods glory worthy to be set aboue all things takes the part of faith to foile temptations is apparant in our text by the practise of our holy Sauiour 3. In the Lords prayer the first petition is that Gods name may bee hallowed set before the desire of daily bread yea before remission of sinnes because all these are but meanes tending and seruing to the maine end of all which is Gods glory All our good spirituall and temporall are or ought to be means tending to that end 4. Gods glory is the dearest of all things to himselfe of which he is most iealous and so ought to be to all his children as we professe our selues to be And what can more reioyce the heart of a gracious and ingenuous child then the honour and high respect of his parent 5. According to our estimation of God himselfe is our respect of his glory and so much as we esteeme his glory so much we esteeme himselfe It is true that Gods glory is eternall and so abides in it selfe not capable of our addition or detraction and God will be euer most glorious though we neuer had been neither need he our help to make him glorious The sunne would shine in his brightnesse and glory if all creatures were blind and no eye saw it But yet he will trie how much glory wee will ascribe vnto him and how we prize it and how industrious we are to magnifie and exalt it not that he can get any good by it but we our selues reape the fruit euen as the fire is not hoter because we stand by it but we are hoter so while we glorifie God not God but our selues are become better more glorious God loueth his glory as he loueth himselfe and we as we loue himselfe so we loue his glory 6. This is the perfection of Christianity and grace here and of our glory and immortality hereafter to preferre his glory aboue all the world The Spous◠Cant. 2.18 calleth Christ her best beloued which he could not be if she loued any thing better then him And our Sauiour cashiereth him as vnworthy to be his follower that doth not at least in affection and full purpose forsake father and mother and wife and children and goods and lands for his sake This perfection of grace the holy Martyrs atteined who rather then they would dishonour God in yeelding the least show of idolatry refused the whole world yea their liues And the perfection of glory in the
Gods word and therefore art not the Sonne of God But the Papists deale more impudently with vs then the deuill did with Christ who said no such thing but yeelded to euidence of truth which they will not In the precept it selfe are three things 1. the person 2. the matter 3. the obiect 1. The person thou the whole man and person which consisteth of a body and soule thou any reasonable creature that challengest God to be thy God 2. The matter shalt worship and serue Worship is twofold Ciuill or Diuine Ciuill is a prostrating or bowing of the body or any outward testification of an high and reuerent respect of man And this is due to men two wayes 1. Of dutie when men are to be reuerently acknowledged for somthing wherein God hath preferred them before vs as for yeares gifts graces authoritie or such as are set ouer vs as parents and fathers of bodies and soules of Church and country And this is required by the 5. commandement and Rom. 13.1.7 neither doth the Gospel and Christianitie take away but teach ciuility And performed by the godly both in speach as Daniel said O King and Paul to Festus O noble Festus and also in outward behauiour and gesture as Iaacob bowed seauen times to Esau and Ioseph taking his sonnes from the knees of his father Iaacob hauing blessed them did reuerence to his father downe to the ground Gen. 48.12 Dauid inclined his face to the earth and bowed himselfe to Saul who pursued his life 1. Sam. 24.9 The like of Ruth to Boaz chap. 2. and of Abigail to Dauid 1. Sam. 25.23 she fell on her face and bowed her selfe to the ground and fell at his feet 2. Of curtesie which is a fruit of humility when a man to his equalls and inferiours sheweth reuerence and respect as Abraham to Lot Gen. 13.8.9 and to the Hittites his inferiours cap. 23.12 he bowed himselfe before the people of the land Farre vnlike the surlinesse and stiffenesse of proud and conceited persons who beeing void of all good nature nurture and religion know not to bow to any neither their betters in the way of duty nor equalls in way of curtesie Diuine worship is twofold 1. inward the summe of the first commandement standing in feare loue and the like 2. outward bowing or reuerence the summe of the second commaundemen◠The former bindes the soule and the will and affections and the whole inner man the latter the outward man to giue God his worship and seruice and to giue no part of that to any other For the word onely onely mentioned in the latter branch must be extended and referred to the former too The latter of these is here meant for the word properly signifieth to kisse or adore by some outward gesture to manifest a veneration 1. Because this was it which Satan required of Christ namely to fall downe or bow vnto him but Christ aptly refuseth it 2. This worship proceeds from an inward feare and apprehension of a diuine excellency power not communicable to any creature which Satan well knewe for euen by this bowing hee would haue Christ to acknowledge in him a power to dispose of all earthly things which is proper to God And him onely shalt thou serue By seruice is not meant the inward seruice of the heart for the words in Deut. 6.13 Thou shalt feare the Lord and serue him will not beare it the first thereof betokening the inward seruice the second the outward following the former as the effect the cause Neither would our Sauiour inuert the order in setting the streame before the fountaine Therefore this word serue serueth to expound the former as an addition signifying nothing els but the outward seruice of God so that Christ here shewes that it is not enough to giue God outward reuerence but that we must as seruants performe duties according to his will so the word signifies being taken from seruants who performe seruice to bodily Masters in bodily actions 3. The person to be worshipped and serued is God only Him onely whom we call the Lord our God according to the speach of Samuel 1.7.3 Direct your hearts vnto the Lord and serue him only for his glorie will he giue to no other Quest. Must we giue outward worship to none but God Must we not bow our knee and vncouer our heads to our King and Rulers Must we not rise vp to the hoare-head Leuit. 19.32 Must we not serue one another in loue How then must we outwardly worship and serue God onely Ans. Wee must not denie any ciuill worshppe to any man to whome God hath made it due but externall religious worship must not be giuen to any creature man or Angell Quest. How may we know one from the other Answ. They differ greatly 1. In the kind one is seruill the other sociall the former due to an absolute Lord and commander the latter due from one fellow-seruant to another This distinction is grounded in Reu. 19.10 where the Angell refused the worship done him by Iohn vpon this ground because he was a fellow-seruant and one of the brethren for Iohn beeing ouercome with the greatnesse of the Angels glorie and splendor out of humane infirmity ascribed to him more then ciuill honour and mixed some religious worship with it which onely was due to God 2. Another difference is in the intention of the mind in worshipping Religious bowing is when a man inwardly apprehends a diuine power proper to God and incommunicable to the creature or when god-head or diuine properties are conceiued in the thing bowed vnto As for example in falling downe to an image vncouering the head praying c. the minde now conceiues a diuine power in the image of knowing ones thoughts hearing helping and the like at least that God hath tied his presence and grace to such a place where such an image is set vp But the ciuill bowing to the King or superiour or to the chaire of estate is a meere token of ciuill subiection without any conceit of deity in the minde onely because we see in them excellent gifts of God or in place aboue in the Church common-wealth or familie For the same gesture may be ciuill and spirituall according to the intention of the minde of the worshipper 3. The end distinguisheth them the one is to exercise godlines the other to expresse ciuility the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one done as a man is a member of Gods kingdome the other as he is in the ranke of an earthly kingdome As for example Kissing of the Popes feet is a worship done to a man and so seemes euill but beeing tendred to him as to the Vicar of Christ as one that can pardon sinnes and cannot erre this religious end makes it a religious worship and therefore none of his beeing not offred to any other Prince or Emperour vpon the earth 4. Some difference may be taken from the
drawne from the expectation of reward or wages which if their Masters should faile God would not faile to repend vnto theÌ„ knowing that whatsoeuer good thing any man doth that same hee shall receiue of the Lord. Now if the Lord so liberally reward faithfull seruice done to meane and euen wicked men how rich and royall a reward giues he to the faithfull seruice of himselfe If gifts then may mooue vs to serue God the Lord truly saith All these doe I giue thee and more also my Christ my Spirit my selfe and life eternall No man giues such wages no seruant euer had such a pay-master To these might be added sundry other motiues as 1. To serue God is to raigne and to be a king ouer the world fleshly lusts c. and to suite with Saints and Angels 2. God hereby becomes our protector maintainer and reuenger as Dauid often prayeth Lord saue thy seruant teach thy seruant reuenge the cause of thy seruant c. 3. Seruants of vnrighteousnesse meet with the wages of vnrighteousnesse 4. All our comfort in crosses and afflictions stands in our seruice of God and a good conscience or else wee haue none 5. To feare and keepe his commaundements is the whole dutie of a man and that which makes him fully happy Notes of a good seruant of God 1. Labour to know the will of the Lord which he hath reuealed in his word as Dauid prayed Psal. 119.125 For in the Scripture he hath laid out our worke for vs and let vs expect our calling to euery businesse there let vs be ready to heare not lightly absent nor present for custome but conscience 2. Let vs serue him in affection and be glad to doe any thing to please him and grieue when we faile either in doing that we should not or in not doing that we ought or not in that manner that may please the Lord. 3. Be euer imployed in his worke How know I a mans seruant but by his labouring in his masters businesse Yee are his seruants to whom ye obey Rom. 6.16 and Ioh. 15. Yee are my disciples if yee doe whatsoeuer I command you If I see a man spend his time in the seruice of sinne of lusts of games pleasure the world c. I know whose seruant he is certenly he is not in the seruice of God he is not in Gods worke 4. Intend thy Lords profit and glorie A good seruant knowes his time and strength is his Masters and he must be profitable to him and seeke his credit It will be with euery seruant of Christ as with Onesimus Philem. 11. beeing conuerted howsoeuer before grace he were so vnprofitable and pilfering as he was vnfit for any honest mans house and much more the house of God yet now he profits the Lord and credites him and takes not his meat and drinke and wages for nothing 5. A good seruant sets forward his masters work in others he will prouoke his fellow-seruants and not smite and hinder them as the euill seruant did he will defend his Lord hee will venture his life for him he will stand also for his fellow-seruants while they are in their Masters busines he will be a law to himselfe if there were no law no discipline he will not idle out his time his eye is vpon the eye of his Master his minde vpon his account his endeauour to please him in all things VERS 11. Then the deuill left him and behold the Angells came and ministred vnto him HAuing by the assistance of God now finished the two former generall parts of this whole historie which stood in the 1. preparation and 2. the combate it selfe we proceede to the third and last which is the issue and euent of all which affordeth vs the sweete fruite and comfort of all our Sauiours former sufferings from Sathan and of our labours and endeauours in opening the same In this issue two parts are to be considered 1. Christs victorie 2. His triumph His victorie and conquest in that the deuill left him His triumph in that the Angels came and ministred vnto him In both which shine out notably the markes of his diuine power which euen in all his lowest abasements did discouer it selfe to such eies as could see it and gaue shew of a person farre aboue all that his outward presence seemed to promise as for example His conception was by the holy Ghost His birth as meane and base as might be but graced with a starre and the testimony of Angells and his circumcision with Simeons His baptisme performed by Iohn in Iordan but graced by his Fathers testimony and the Spirits descent in a visible shape of a doue Hâ—s ciuill obedience causeth him to pay tribute but he sends for it to a fish His person was called Beelzebub but Beelzebub confesseth him to be the Son of God At his passion what greater infamie then to be hanged betweene two theeues what greater glorie then to conuert and saue one of them At his apprehension they that tooke him fell backward to the ground Ioh. 18.6 In death he trode vpon deaths necke and being shut vp in the graue he opened it So here he is carried and recarried in the hands of the deuil but as one weary of his burden he is forced to leaue him on the plaine field and to giue vp the bucklers because a stronger then he is come This is the great mysterie of God manifest in the flesh 1. Tim. 3.16 In the victory of Christ consider three things 1. The time when the diuell left him then 2. The manner hee departed from him 3. How long he left him and that is in Luke for a season Then this particle may haue reference to three things 1. When the temptations were ended saith Luke namely all those which his Father had appointed him to endure at this time in the wildernes For as the Son of God knew how much to suffer so Satan would not giue ouer till he had spent all his powder and had exercised all his malice in these most hellish temptations wherein he vsed all his skill strength and malice if he might possibly in this seed of the woman ouerthrow all the sonnes of men and in the head kill all the members Whence we may Obserue the obedience of the Sonne of God who stood out resolutely and departed not the field at all nor expected any rest till all the temptations for this time were ended Christ could haue confounded Satan in the beginning of the temptations and so haue freed himselfe from further molestation but he continues and abides all the triall to the end And why 1. His loue to his Father made him submit himselfe to the lowest abasement euen to the death of the crosse and refuse no difficult seruice for which his Father sent him into the world of which this was a principall The speech of Dauid was most proper to this sonne of Dauid Behold here am I let the Lord doe with mee euen
his owne gouernment It neuer cost all the Monarchs in the world so much strength and power to settle their kingdomes and people in peace vnder them Doest thou then finde thy selfe brought into the number of Gods people Doest thou loue them entirely for Gods image and goodnes Art thou seruiceable to euery member and that in the head Here is a power put forth that hath reconciled the woolfe and the lambe the child and the cockatrice But if thou carest not for Christs ordinances and discipline his lawes are too strict thou must haue more liberty then he affoards if thy affections be rough and stirring against Gods children thou hast not yet subiected thy selfe to Christ. 4. A mighty worke of power in Christ was that he was able to foile temptations and stand out against all hellish powers so that the deuill found nothing in him Now findest thou the power and strength of Christ in the spirituall combate Doest thou chase Satan afore thee and the whole band of his temptations Wouldest thou refuse a whole world rather then sinne against God or gratifie Satan and thy selfe with the least displeasure of him All the power of Christ was set against sinne and Satans kingdome And if thou hast part in this power of Christ it abolisheth sinne in thee and strengthneth thee with full resolution against all sinne 5. A mighty worke of Christs power is to enrich his children with all necessarie graces tending to saluation and to lead them into the fruition of their eternall inheritance It cost Ioshua some labour before he could bring Israel into the good land that abounded with good things it cost our IOSHVA more Findest thou this fruite of Christs power that thy face is set towards heauen and is it with thee as with those that entred into that good land who tasted of the fruits aforehand hast thou receiued the first fruits of the Spirit doest thou grow in grace doest thou with patience expect the promises and beginne the heauenly life already hast thou hope ioy loue of God zeale for God constancie in the truth for these are purchased by this power of Christ. Then here is a creating vertue put forth a fruit of Christs mighty power magnifie this grace of God and hope for the accomplishment and finishing of the same worke by the same power the which shall preserue thee to saluation 6. A mighty worke of Christs power was the perfect fulfilling of the law Whether doest thou partake in this power art thou perfect in the way sincerely obeying God in all his commaundements doest thou subiect thy selfe to the law as the rule of thy law doest thou aime at the perfection thereof Christ loued his Father with all his heart and his neighbour as himselfe yea aboue himselfe and if this power of Christ preuaile with thee this will bee the scope and aime of all thy actions For though the obedience of the law be not necessary to iustification yet it is requisite to sanctification 7. Another worke of Christs power was that it set him free from all corruption and infirmities which he vndertooke for vs without sinne Labour to finde this power of Christ in thy soule daily freeing thee from the corruption of thy sinne and daily infirmities If the Sonne set you free ye are free indeed not onely the raigne of sinne is thrust downe but the corruption of sinne is lessned Dauid desired the Lord to giue him againe his free Spirit Psal. 51.10 11. he well knew that where the Spirit of the Lord is there is libertie that is not onely a redemption from damnation by our iustification but from corruption and vaine conuersation by our sanctification 8. Christs power was mighty in ruling and ordering his owne powers and faculties his vnderstanding was able to see God perfectly his will onely iust right and wise neuer bowing from the will of his Father Not my will but thy will be done His memory could neuer forget any good thing but he retained his whole duty euer before him His affections were ordered according to right iudgement His appetite neuer exceeded the bounds of sobriety and moderation His speach was gracious his actions all exemplary no spot in him from top to toe And this same power of Christ is in some measure manifest in all his members this power enlightneth the mindes of beleeuers formerly blinde to see God in part and perswadeth the will and boweth it to obey Gods will which before was captiuated to the will of the deuill it inspireth godly desires and gracious resolutions and strengthens the memory to retaine good things beeing before as rimy as a siue it guideth and altreth the affections making the beleeuer to loue good things and good men and whatsoeuer sets forward Gods glory and to hate zealously the contrary Christs power in the soule orders the appetite to sobriety in the seasonable and thankefull vse of outward mercies makes a man speake the language of Canaan and his whole course sauour of Christ. Whence it is plainely concluded that ignorant persons malicious persons libertines intemperate drunkards gluttons filthy talkers swearers loose in their behauiour open enemies to this power of Iesus Christ not submitting themselues to the rod of his mouth shall be laid vnder his rod of iron This teacheth vs to goe on fearelesly in good duties seeing this power of Christ is with vs and for vs. He is of power to protect vs against enemies and dangers Of power to strengthen vs in our duties when we are weake and feeble he will perfect his power in our weaknesse 2. Cor. 12.8 Of power to make vs inuincible in our suffrings Phil. 4.13 I can doe all things through him that inableth mee Of power to reward our least labour of loue vndertaken for him Of power to answer our prayers and to doe aboundantly aboue all we aske or think Of power to performe all his gracious promises which shal be made good to vs in due time Of power to supply vs with all good meanes in his seruice he can giue wealth and make the latter ende better as he did to Iob the diuine power giueth all things pertaining to life godlines 2. Pet. 1.3 Of power in death it selfe to keep that which wee commit vnto him till the last day Of power to rebuke diseases and command death and after death to raise our bodies to eternall life beeing cloathed with corruption and wrapped with deaths garments 1. Cor. 6.14 God hath raised vp the Lord Iesus and shall raise vs also by his power Lastly this doctrine assureth vs of our perseuerance in grace begun Christ by his power layes such fast hold on vs no seducer is able to deceiue the elect nor plucke them out of his hands for the weaknesse of God is stronger then men 1. Cor. 1.25 and when we cannot comprehend him so fast as we would he comprehends vs and preserues vs by his power to saluation 1. Pet. 1.5 Neither doth this doctrine
greiue they can do no more glory to God but are at their best very vnprofitable But wicked men are neuer a whit changed but are all impure euen their minds and consciences and out of the abundance of the heart the tongue speaketh the hand worketh neither can a bitter fountaine send out sweet waters 4. Sound grace within sendeth forth an obedience which is chearefull 1. in the vndertaking loue makes labours light and nothing is hard to a good will 2. in the manner of doing it is not forced but lead ruled by the word rather then ouerruled by power it layes by all dialogue dispute murmuring and desire of dispensation 3. in the measure of doing it will endeauour in all the commandements and all duties no man so wicked but he can doe many things as Herod but he cannot yeeld to all 4. in continuance and conclusion of that he doth it holdeth on in doing things purely for a good end for Gods glory and not by fits and starts but perseueres to the ende and the crowne of the worke In all which a wicked man comes short for whatsoeuer is forced or fained must be heauily entred on and more heauily ended besides whatsoeuer is from such an one is ioyned with raigning sinne which hales and tugges him backward and toyles him out before he be halfe way in any good worke How oftē doth the Lord reiect the sacrifices of the wicked their oblations their fasts their prayers their temporary yea miraculous faith their almes and charitie yea their confessing and preaching of Christ as in the last iudgement all which had they bin fruites of sound grace they had been acceptable But God lookes not so much to the matter of the worke as the person working the manner of working and the end of the action Well as Sathan goes away when he can stay no longer and so his obedience is forced so doth sinne from most men when they can keepe it no longer and so that which seemeth obedience in them is no better then the deuills obedience in this place 1. Many refraine many sinnes for feare of hell and the curse of God they dare not hold their sinne any longer whereas they are as much in loue with it as before as Moses his parents kept him so long as they durst before they exposed him to the waters so dearely loue men the children of their owne corruption What thanke is it for a robber or fellon to leaue robbing and stealing for feare of hanging if there were no law nor Magistrate he would to his owne calling againe because he is no changeling So what thanke is it for a man to auoid sinne because of damnation here is no feare of God but feare of euill no loue of God but selfe-loue And yet this is the restraint of most men whom conscience no whit bridleth Why do men abstaine from open wronging of men by robbing stealing murthering they will say for conscience But then the same conscience would keep them from all secret deceit lying and cousenage and then the same conscience would keep them from all other sinnes also as swearing drinking dicing carding gaming pride wantonnesse and the rest A good conscience in one thing is a good conscience in all 2. The like is the obedience of many sinners that are still in league with their sins Many filthy vncleane whoremungers and harlots haue left their sinne but it is because it hath left them they haue broken their strength and either age or diseases in their bodies hinder them oh now they will pretend conscience But they can as filthily speake and as merrily remember their madde prankes as euer they acted them they want onely a bodie no mind will or affection to commit ouer the same things againe Many prodigals haue left their sinne because their wealth hath left them and pouertie feeds vpon them Many quarrellers swaggerers haue left off such furious courses why perhaps they haue got some maime or mischeife or perhaps they feare whether they doe so againe safely or no and this is all the conscience that hath calmed and quieted them but what obedience is this Is that an obedience to God for a dicer or gamester to forbeare play or rather as it is his theeuing when he wants money to stake 3. In Gods seruice what makes men come to Church to heare and pray Euery man saith Conscience Yea but good conscience workes powerfully vpon the will what then meanes the vnwillingnesse of men and heauinesse who are so farre from apprehending their weeke-occasions as if they aske their owne hearts they must tell them that on the Sabbaths of God were it not for feare of law and shame of men both which are often forgotten they would not come at all Here is obedience much like the deuills because they are of the deuills teaching The like of many seruants and childrens obedience whose comming to Church to heare their dutie is meerely forced by the compulsion of Masters and Parents and hath as little comfort in it as the deuills obedience 4. The like is to be said of late repentance at the time of death when the sinner hath held his sinne so long as he can then he would be rid of it Indeed his sinne leaues him but not the curse of it but he is so farre from leauing it as were he to liue ouer his daies againe he would put as much life into his sinne as euer before Late repentance is sieldome true euer suspicious Why doe many rich men neuer doe good while they liue but liue as vnprofitable and hurtfull as swine till they come to the knife but then when death is binding them they will giue somewhat to good vses to the poore for a sermon c. Why what mooues them Conscience they say But it is an accusing conscience crying out against their oppression vsury wrong crueltie and deceit and now this wicked conscience would stop it owne mouth by offering to God some trifle of that hee hath robbed For were it a good conscience why doth he not leaue some part of his wealth for God before it wholly leaue him Were it a free-will-offering why comes it so late why doth he not good while hee hath time Galat. 6.10 Surely God likes a liuing Christian for any man will bee a Christian dying Neither is it thanke-worthy to giue that which a man cannot keepe And commonly such gifts doe more good to others then the giuer himselfe Which is not spoken to hinder men from doing good at their deaths but to prouoke them to doe good before that time And yet better late then neuer Let vs examine all our obedience by this ground and be sure that it differ from the obedience of deuills and wicked men And that by these rules 1. God loues truth in the inward parts and refuseth all that obedience which followes not sanctification of the Spirit duties without must flow from graces within Examine now thy inward change we are his
Angell of the Lord that descended from heauen and had roled away the stone from the doore and sate vpon it so as they were afraid and as dead men Mat. 28.4 The women also saw the Angell and talked with him that had attended him in his resurrection ver 5. And in his ascension all his Disciples saw the heauens opened vnto him and two Angells standing by them who attended him Act. 1. 1. The more honourable the attendants and ministers the greater is the personage so attended But our Lord hath not a guard of men about him as the great Princes of the earth but a guard of Princes and not of Princes onely but of principalities and powers rules thrones and dominations and therefore hee must needes be a mighty God aduanced aboue all creatures 2. The Angels are in Scripture euery where spoken of as the excellencie of the creatures so as when the highest praise of any thing is to be giuen it is taken from the excellencie of Angels Manna is called Angels food Psal. 78.25 that is if Angels should neede foode they could not wish more excellent 1. Cor. 13.1 If I should speake with the tongues of Angels c. that is excellently Yea the most happie and glorious estate that our selues looke for after the resurrection is hence extolled that we shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like Angels Now all this aduancement of them is not so much in respect of themselues with whom we haue no commerce but for the aduancement of Christ the Lord of the holy Angels and that in their glorie we may behold the glorie of Christ to whom they are seruants 3. The truth hereof was shadowed in the ceremoniall law Exod. 25.20 The Cherubims signifying the Angels must lift their wings on high as attending vpon God and their faces must be to the mercie-seate which liuely resembled Christ on whom their eies must be still cast as the eie of the hand-maid to the hand of her Mistresse And chap. 26.31 the vaile of the Tabernacle which couered the most holy expressely signifying the flesh of Christ which hiding his diuinity made way for vs to heauen must be made of broydered worke with Cherubims not without Cherubims for these noted the multitude of Angels seruing Christ euen as man for beeing in his lowest estate and apprehended to the death he giues this as a reason to Peter to put vp his sword because if he would he might pray to his Father and haue twelue legions of Angells to rescue him Obiect But this seemes not Christs priuiledge to haue the Angells his ministers seeing all the godly haue them ministring spirits for their good Heb. 1.14 as Abraham Lot Elias Daniel Ans. True they had but this impeacheth not Christs honour because they serue not vs after the same manner they serue him for 1. Their seruice is due to Christ as their creator and Lord of dutie to vs as creatures of charge 2. Their seruice to him is immediate as the Head of the Church to vs mediate onely as members of the Head 3. Their seruice is proper to him and inuested in him as his owne right to vs giuen by vertue of our communion with him 4. To him as the author and preseruer of all the gifts and graces they haue and equall it is that whatsoeuer is excellent in any kinde be wholly ascribed to the author and giuer of it to vs onely so farre as the owner hath put them in trust to employ those gifts for our good Faith in Christ interests vs in this ministery of the Angells who loue the members because of the head They are his Angells and so called by speciall propriety Matth. 16.27 when the Sonne of man shall come in the clouds and all his holy Angells with him because by speciall prerogatiue they doe him homage and seruice And our Angells by speciall commission and direction from him 5. They neuer ministred to man but for the honour of Christ. Reu. 22.9 Worship God Let vs imitate the Angells Doe they honour Christ by their ministery and shall we refuse his seruice especially seeing â—ee tooke our nature and bound vs straiter to him then the Angellâ— They are most expedite and ready hauing wings to flie withall Let their wings speed vs in his seruice They are vnweariable in performing obedience and shall wee be so heauy and shrinking as to account euery thing too much â—hat wee doe for him They are in all things ruled and mooued by his Spirit Ezek. 1.20 whither the Spirit led them they went Let vs also giue vp our selues to the leading of his Spirit not running of our owne heads in any busines vnsent without our warrant They reioyce in all good things and in Christs victory the benefit of which redounds to vs more then to them and that men by the same are set out of the deuils power And why do noâ— we more reioyce in this victory of Christ why do we reioyce in euil which is the deuils sin in sinful courses and company why doe we hate and scorne those who most partake in this victory How vnlike is this to the Angells If the Angells be seruants vnto Christ then we see herein both his loue to vs and our owne honour who hath vouchsafed vs his owne speciall seruants to attend vs For he hath not onely charged them with the safety of Abraham Iaacob Lot Elias Daniel and other extraordinary holy men but their commission is generall Psal. 91.11 they shall keepe thee in all thy wayes that is not onely Christ himselfe but euery member of Christ for this honour haue all the Saints And what a comfort is it that we so weake creatures and so beset with spirituall and inuisible enemies haue appointed to vs by the Lord so many spirituall inuisible and more powerfull aiders and assisters What a comfort is it that no temporall enemie can so soone wrong vs in our persons estates or names but the Angells of God are ready to turne it off and keep off the perill and then returne to God to complain of the wrong-doers What a care should we haue not to forfeit our priuiledge to keep vs in our wayes and walke warily because of the Angells not greeuing them by sinne nor driuing them from about vs whose protection vnder Gods is more safe then if we lay vnder shield and speare Psal. 91.4 with 11. And if our Lord himselfe receiued comfort from them how great may be our comfort from them Hence we are to ascribe the glory of power Maiesty and kingdome vnto our Lord Iesus who if he be able to command all the Angells in heauen much more all the deuills in hell who are farre weaker then they All power is his in heauen and earth And now we are no longer to esteeme of him according to his base estate in the wildernes in the world but according to his surpassing power manifested through all this history in vanquishing the deuill and in