it hee shall not rule as now hee doth by Magistrates Ministers the Word Sacraments and other Ordinances 16 Isa 64.6 All our righteousnesse is as filthy rags Ephes 5.27 The Church is called glorious not having spot or wrinkle or any such thing but holy and without blemish Ans Both are true the Prophet speaks of the Church militant the Apostle of the Church triumphant 17 Act. 15.10 Circumcision and such like rites are called heavy yoaks which neither the Apostles nor their Fathers were able to bear 1 Joh. 5.3 To them that love God his commandements are not grievous and his yoak is an easy yoak Mat. 11.30 Answ They were intollerable in respect of the rigour wherein Moses propounded them to bee fulfilled but not in respect of imputation of Christs righteousnesse inchoation of inherent righteousness and acceptation God accepting the will and faith for the deed Christ stood between those heavy burdens and us and carried away the curse of the law 18 Act. 15.27 Circumcision is abrogated yet Paul circumcised Timothy chap. 16. v. 3. Answ True it was taken away as a Sacrament but it was not yet honourably buried and therefore it remained onely as a ceremony 19 Mat. 9.6 The Son of man hath power to forgive sins Luke 23.34 Father forgive them they know not what they do why praies hee thus to his Father if himself might forgive them Answ Though all the Persons in Trinity forgive sins yet not in the same manner the Father bestows the Son merits the Holy Ghost sealeth up and applyeth remission of sins 20 John 10.29 None of my sheep no elect shall perish none shall pluck them out of my hands Judas was elected Mat. 10.4 and yet perished was the Son of perdition Joh. 17.12 Answ Election is twofold either to life eternal whereof John speaketh chap. 10.29 and so Judas was not elected or to the office of Apostleship and from this he fell 21 John 1.8 Hee was not that light Joh. 5.39 Hee was a burning and a shining light Answ It speaks not of the same light John Baptist was not the Sun of righteousness the Messias that light that brought light in the world but he was a light and gave a notable testimony to that light 22 Mic. 5.2 Bethlehem was little among the thousands of Judah Mat. 2.6 Thou art not the least Answ The Prophet speaks of it as it was in his time in it self as it was of a little circuit and compass but the Evangelist as it brought forth Christ the Son of God the Messiah in this respect it was great which in it self was but of small estimate 23 Gen. 2.18 God said It is not good for man to bee alone Paul saith It is good for a man not to touch a woman 1 Cor. 7.1 Answ God speaketh so 1 Ratione medii because of propagation 2 Remedii to avoid fornication and wandring lusts 3 Mysterii because marriage should bee a type of the union between Christ and the Church 4 Et adjutorii because man wanted a fit helper But the Apostle speaks not simply but comparatively it is not so good as not to touch a woman or it is good that is commodious in these times of persecution when all the world raged against Christians not to touch a woman it is not fit to have the burthen of a family in such times Again hee speaks of such as himself is such as have the gift of continency 24 Joh. 10.27 Reach hither thy finger and thy hand and thrust it into my side yet vers 17. hee saith to Mary Touch mee not Why so Answ Because Thomas must beleeve and have his faith helped who professed hee would not beleeve unlesse hee might touch him but Mary beleeved and did not need this indulgence shee would hold him with her and have the comfort of his bodily presence 25 Rom. 14.9 That hee might bee the Lord of the dead and living Matth. 22.32 God is not the God of the dead but of the living Can God be the God of the dead and not the God of the dead Answ Christ speaks not simply as the Apostle doth but in the sense of the Sadduces and by an hypothesis of their surmise as if hee should say God is not the God of such dead as you surmise shall never rise again but because they are indeed to rise again God is their God Rule 2. Another Rule to bee observed in Reading to get the true sense of Scripture is this If any place seem to uphold sin directly it must bee expounded by a figure as 1 King 18.27 Cry aloud for he is a God either asleep or in a journey or pursuing his enemies Here is a manifest Irony Mat. 26.45 when Christ took his Disciples asleep the second time after he had commanded them to watch hee saith Sleep on which was a sharp reprehension of their dulnesse The like may bee said of these places Judg. 10.14 1 King 22.15 Eccl. 11.9 Mark 7.9 Rule 3. In all doubtful places let us ever receive that exposition which is according to the Analogy of faith Rom. 12.6 If any man prophesy that is have a gift of interpreting let him interpret according to the analogy of Faith So that if the letter of a Scripture cross the Analogy of Faith that is agree not with the sum of the Doctrin of Faith contained in the Decalogue Creed and Lords prayer it must bee understood by a figure As for example Where the Text saith This is my body seeing the literal sense fighteth with the Article of Faith by which wee beleeve that Christ is ascended into Heaven and sitteth at the right hand of God till hee return to judge the quick and the dead it must bee understood in the figure usual to Sacraments by which the thing signified is put for the sign and contrariwise So Luke 7.47 Many sins were forgiven her for she loved much to gather hence merit of Remission for our works of Charity with the Papists is against the ground of faith by which wee beleeve remission of sins which is directly opposite ro merit Rule 4. Great diligence must bee used to discern the right scope of the place doubted of which being neglected makes way to manifold errours See an instance The good Samaritan shewed mercy to the man that fell among Theeves and was left half dead and wounded Now to gather hence with the Papists that men are but half dead in sin and being a little holpen by graceâ— are able to work out their salvation is to miss the cushion and wander beyond and beside the scope of the place which is to shew who is our neighbour and what Charity binds us to and not what we can do of our selves Besides being a parable it proves nothing besides the main scope Else one might hence prove that of all men Priests and Levites are most unmerciful and that there is chance Rule 5. If a doubt rise out of a promise or threat know that they are all conditional
as 1 To serve God is to reign and to be a King over the world fleshly lusts c. and to suit with Saints and Angels 2 God hereby becomes our protector maintainer and revengeâ— a David often prayeth Lord save thy servant teach thy servant revenge the cause of thy servant c. 3 Servants of unrighteousness meet with the wages of unrighteousness 4 All our comfort in crosses and afflictions stands in our service of God and a good Conscience or else we have none 5 To fear and keep his Commandements is the whole duty of a man and that which makes him fâ—lly happy Notes of a good servant of God 1 Labour to know the will of the Lord which hee hath revealed in his Word as David prayed Psal 119.125 For in the Scripture hee hath laid but our work for us and let us expect our calling to every business there let us be ready to hear not lightly absent nor present for custom but conscience 2 Let us serve him in affection and be glad to doe any thing to please him and grieve when we fail either in doing that wee should not or in not doing that we ought or not in that manner that may please the Lord. 3 Be ever imployed in his work How know I a mans servant but by his labouring in his Masters business Yee are his servant to whom yee obey Rom. 6.16 and Joh. 15. Yee are my Disciples if yee doe whatsoever I command you If I see a man spend his time in the service of sin of lusts of games pleasure the world c. I know whose servant he is certainly he is not in the service of God hee is not in Gods work 4 Intend thy Lords profit and glory A good servant knows his time and strength is his Masters and hee must bee profitable to him and seek his credit It will be with every servant of Christ as with Onesimus Phileus 11. being converted howsoever before grace he were so unprofitable and pilfering as he was unfit for any honest mans house and much more the house of God yet now he profits the Lord and credits him and takes not his meat and drink and wages for nothing 5 A good servant sets forward his Masters work in others hee will provoke his fellow-servants and not smite and hinder them as the evil servant did he will defend his Lord he will venture his life for him he will stand also for his fellow-servants while they are in their Masters business he will be a law to himself if there were no Law no Discipline he will not idle out his time his eye is upon the eye of his Master his mind upon his account his endeavour to please him in all things Vers 11. Then the Devil left him and behold the Angels came and ministred unto him HAving by the assistance of God now finished the two former general parts of this whole History which stood in the 1 Preparation and 2 The combate it self we proceed to the third and last which is the issue and event of all which affordeth us the sweet fruit and comfort of all our Saviours former sufferings from Satan and of our labours and endeavours in opening the same In this issue two parts are to bee considered 1 Christs victory 2 His triumph His victory and conquest in that the Devil left him His triumph in that the Angels came and ministred unto him In both which shine out notably the marks of his Divine power which even in all his lowest abasements did discover it self to such eyes as could see it and gave shew of a person far above all that his outward presence seemed to promise as for example His conception was by the Holy Ghost His birth as mean and base as might be but graced with a Star and the testimony of Angels and his Circumcision with Simeons His Baptism performed by John in Jordan but graced by his Fathers testimony and the Spirits descent in a visible shape of a Dove His civil obedience causeth him to pay tribute but hee sends for it to a Fish His person was called Beelzebub but Beelzebub confesseth him to be the Son of God At his Passion what greater infamy than to be hanged between two Theeves What greater glory than to convert and save one of them At his apprehension they that took him fell backward to the ground Joh. 18.6 In death he trod upon Deaths neck and being shut up in the Grave he opened it So here he is carried and recarried in the hands of the Devil but as one weary of his burden hee is forced to leave him on the plain field and to give up the bucklers because a stronger than hee is come This is the great mystery of God manifest in the flesh 1 Timothy 3.16 In the victory of Christ consider three things 1 The time when the Devil left him Then 2 The manner hee departed from him 3 How long hee left him and that is in Luke for a season Then This particle may have reference to three things 1 When the temptations were ended saith Luke namely all those which his Father had appointed him to indure at this time in the Wilderness For as the Son of God knew how much to suffer so Satan would not give over till hee had spent all his powder and had exercised all his malice in these most hellish Temptations wherein hee used all his skill strength and malice if he might possibly in this seed of the woman overthrow all the Sons of men and in the Head kill all the members Whence wee may Doct. Observe The obedience of the Son of God who stood out resolutely and departed not the field at all nor expected any rest till all the Temptations for this time were ended Christ could have confounded Satan in the beginning of the temptations and so have freed himself from further molestation but he continues and abides all the trial to the end And why Reason 1 His love to his Father made him submit himself to the lowest abasement even to the death of the Cross and refuse no difficult service for which his Father sent him into the World of which this was a principal The speech of David was most proper to this Son of David Behold here am I let the Lord do with mee even as hee will In his greatest agony hee said Not my will but thy will be done For he that loveth God his Commandements are not grievous to him 2 His love to his Church made him stand out the uttermost peril in this dangerous combate Eph. 5.25 Christ loved his Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and exposed himself for it and made himself liable to all wrongs and dangers for it as a loving Husband steps between his Wife and danger 3 Hee persisted in the Combate to teach us to hold out after his example in temptation and to expect freedome from temptation when wee have indured all but not before It is absurd to expect the
with him The words of the verse contain two things 1 The assertion of Christ his resurrection Him God raised up the third day 2 The manifestation or evidence of it and caused that hee was openly shewed The former part is laid down in four distinct points 1 The person raised him 2 The person raising him God 3 The action it self raised 4 The time when the third day First the person raised is Christ where First It will bee demanded how Christ can bee said to bee raised How Christ can be said to rise seeing neither his Deity nor the soul of his humanity arose seeing hee consisted of a Divine and a Humane nature whereof the first could neither fall nor rise and for the second that also consisted of soul and body the former of which being the principal part dyed not but was in Paradise Seeing then neither the Deity nor the soul of his Humanity nor his person did rise but only his body how can Christ bee said to bee raised Answ In sundry other places of Scripture besides this wee meet with such synechdochical phrases and forms of speech wherein somewhat is attributed to the whole which is proper but to one part and that ascribed to the whole person which belongeth but to one nature which cometh to pass by reason of that straight and personal union of the two natures in Christ Thus wee read that God purchased his Church by his own blood Act. 20.28 and that the Lord of glory was crucified 1 Cor. 2.8 of the sons being in heaven and in earth at one time Joh. 3.18 of Christs being before Abraham was Joh. 8.58 of his being omnipotent c. All which are spoken of the whole person but properly are to bee referred to the several natures to which they do agree Thus the Apostles sometimes expound them and teach us so to do 1 Pet. 3.18 Christ was mortified according to the flesh and quickened according to the spirit 2 Cor. 13.4 Hee dyed according to the infirmity of his flesh and was quickned according to the power of God and to help our conceit herein serveth that school distinction Lords Christus non totum Christi which saith that whole Christ is said to do this or that which the whole of Christ did not yea our own common form of speech saith a man is dead whose soul liveth and a man is asleep when his body only sleepeth 2 Wee have hence to note that the same body was raised which had been laid down in the Grave and no imaginary body neither any other body for it for never was any other laid there before Of all which himself against all Hereticks giveth sufficient evidence as in the manifestation following remaineth to be cleared 3 That this person raised was not a private person but the same who had as a publike person been abused accused condemned and executed and now as a publike person also raised from the dead in whom all his Church and every member of it rose again for whosoever have interest in his death have their part also in his resurrection 4 Here is a further thing in this person to bee noted than ever was in any the first Adam was a root also and a publike person when hee sinned hee sinned for himself and us and having sinned and we in him he dyed away and left us in that sin and being dead wee hear no more of him and the Scriptures though they record at large the Histories of the holiest men that have lived yet when once they come to this that such or such a man dyed wee hear no more of him but with Christ it is not so who was not onely as another Sampson who bewrayed the greatest power in his death but herein unmatchable and peerless that hee did greater things after his death than ever hee did in all his life Contra. Faust lib. 16. insomuch as Augustine was wont to say that the faith of Christians was Christs resurrection Wee must not then content our selves with common people that Christ is dead for all and no more but fasten our eyes upon his resurrection so much the more diligently by how much it is easier to beleeve that hee was dead than that hee rose again And what other thing can more fitly bee collected from that practice of all the Evangelists who in other things while some of them omit one History some another or else some of them briefly point at and lightly touch and pass over some other Histories all of them set themselves of purpose to bee copious and large in this of Christs resurrection that the faith of Beleevers might bee firmly grounded herein and the rather because no benefit of his resurrection none of his death and without the certain apprehension hereof all Preaching and Hearing and Faith were in vain and wee our selves were yet in our sins To which Apostolical practice this of our Apostle is not unsuitable in this place in hand 1 Cor. 15.17 18. who while hee almost in one word maketh mention of the death of Christ hee at large prosecuteth and proveth the truth of his resurrection The second point is to consider the person that raised Christ Him God raised that is God the Father Act. 2.24 And have crucified and slain whom God had raised 3.15 Ye have killed the Lord of Life whom God hath raised from the dead More plainly is this work attributed to the mighty power of the Father of glory working in Christ and raising him from the dead Eph. 1.17 20. and to him at whose right hand hee sitteth so Rom. 4.24 Wee beleeve in him which raised our Lord Jesus Christ from the dead Object But Christ raised himself Joh. 2.19 Destroy this Temple and in three daies I will raise it again and hereby was hee mightily declared to bee the Son of God by raising himself from the dead Rom. 1.14 In like manner is this resurrection of his ascribed to the Holy Ghost Rom. 8.11 If the Spirit of him which raised up Christ c. therefore the Father raised him not Answ Here is no contrariety the Father raised him and hee raised himself For 1 There is but one Deity of the Father Son and Holy Ghost which is the common foundation of all their actions 2 There is but one power common to them all three and this is the power that Christ challengeth hee hath to lay down his life and take it up again Opera ad extra communia tribus personis 3 There is but one common act in them all three for the putting out of this power unto any external action without themselves of which Christ speaking Joh. 5.19 saith whatsoever the Father doth the same things doth the Son also In these respects holdeth the speech of the Apostle These three are one 1 Joh. 5.7 that is these three 1 In the true and real distinction of their persons 2 In their inward proprieties as to beget to bee begotten and proceed
and 3 In their several offices one to another as to send and to bee sent these three are one in nature and essence one in power and will and one in the act of producing all such actions as without themselves any of them is said to perform Secondly Although here is no contrariety yet here is an order in the working or administration of the person to bee observed for the Father as the first efficient in order raiseth Christ as man by the Son as a second efficient in order and by the Holy Ghost as a third For as it is in all the matter of creation so is it in all the works of redemption they are ascribed unto the Father especially not because they agree not unto the other two persons but because hee after a peculiar manner worketh them namely by the Son and by the Holy Ghost but they not by him but from him and so neither this or any other such place where it is ascribed to the Father to raise his Son Jesus must bee conceived either as making Christ as the Son inferiour in power to his Father or as excluding his own mighty power in raising himself for they shew onely the order of the persons but make no inequality in essence or power or will or working Thirdly where the Son is said to bee raised of the Father it must not bee understood of the person of the Son but in respect of his nature assumed that is his humanity Whence observe that as the former point shewed that Christ was a true man because hee was in the state of the dead whence hee was raised so this consideration sheweth him to bee a true and glorious God and notably concludeth that which the Apostle aimeth at who would hence prove him to bee Lord of all in that by his own power hee raised himself from death and so mightily declared himself the Son of God Rom. 1.4 Ubi resurrectio non passive sed active accipitur cum sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deitatis Christs Deity cleâ—red by his glorious resurrection and Lord of all blessed for ever This is it which maketh him the fit object of our Faith and if hee had not expressed himself as well a true and perfect God as a true and entire man wee ought not to have beleeved in him wee beleeve not then as the Jews scoffingly say in a crucified God but in a God raising and exalting to glory by his own omnipotent power an assumed humane nature even then when it lay under the curse of all the sins that ever have or shall bee committed by the true members of the Church the which thing no power of man or Angel nor any created nature could ever turn hand unto could ever have stood under and much sess have swum out with conquest and victory neither indeed had he himself if there had remained the least sin of any the elect to have been accounted for wee need then no other sign to be given us to prove his Deity but this sign of Jonas and when the Jews demanded a sign why hee took such authority upon him hee gave them no other but sent them hither destroy this Temple and I will rear it on three daies Joh. 2.18 19 c. It was necessary that Christ should rise again reasons The third point is the raising it self wherein three points are to bee opened 1 The necessity of Christs rising 2 The manner 3 The fruit or ends of it First it was necessary that Christ should rise again in three respects 1 For the accomplishment of things fore-appointed and foretold it was from all eternity decreed and appointed by God and therefore it behoved Christ to rise from the dead the third day Luke 24.46 and it was impossible that he should be held down of death Act. 2.24 Again the Scriptures must necessarily bee fulfilled all which beat upon these two points 1 His sufferings Luk. 24.26 2 the glory that should follow 1 Pet. 1.11 And more specially all those predictions and types of his resurrection inforced this necessity Psal 16.10 Thou wilt not leave my soul in grave which our Apostle proveth cannot bee meant of David whose body saw corruption but that David spake concerning him Isa 53.10 when hee shall make his soul an offering for sin hee shall see his seed and prolong his daies Besides his own prediction of his resurrection must either bee fulfilled or hee could not have been the onely true Prophet of his Church for himself had said that the Jews should slay him and crucify him but the third day shall hee rise again Matth. 20.17 and this the High Priests and Pharisees remembred well when they came to Pilate and said Sir wee remember that this deceiver while hee was alive said within three daies I will rise command therefore that the sepulchre bee made sure c. Adde hereunto that all the predictions of his ascension of his triumph and of the last judgement depended hereupon Further the types which fore-shadowed his resurrection must not bee frustrate but answered in the truth of them as that of Jsaac bound upon the wood but yet reserved alive whom his Father received from the dead after a sort of Sampson escaping the revenge and malice of his enemies by carrying away the gates wherein hee seemed fast shut of the two goats one slain for sin the other a scape-goat shadowing Christ both slain for sin and yet escaping Levit. 16.5 of the two sparrows the one killed the other let flye and the most express of all that of Jonah which Christ himself mentioneth Matth. 12.39 and most properly applyeth to this very purpose Neither the person of Christ nor any of his Offices could suffer him to abide long under death 2 It was necessary in respect of himself whether wee consider the excellency of his person or of his office For his Person hee was by nature the eternal Son of God the Lord of Life and Glory and by no better means could hee bee discerned to bee this true and natural Son of God or the resurrection and life than by raising himself from death to life by his most glorious power Hence it was that himself a little before his death prayed in these words Father glorify thy Son Joh. 17.1 As for his Office as hee was set out by his Father to bee a perpetual Mediatour between God and the Church so was hee to bee an everlasting King of Glory Not his kingly of whose Kingdome there must bee no end Luke 1.33 according to that Prophecy of Daniel 7.27 The Kingdome of the most High is an everlasting Kingdom And according to the oath of the Lord recorded Psal 89.36 I have sworn once by my Holinesse that I will not fail David his seed shall endure for ever and his Throne as the Sun before mee hee shall bee established for evermore as the Moon and as a faithful witnesse in the Heaven Selah 2 He must be also a
To beleeve the resurrection is an hard point what an hard thing it is to beleeve the resurrection from the dead yea if wee should hear it Preached from the blessed mouth of the Son of God himself The Disciples of Christ had often heard him teaching them particularly of his resurrection the third day they had seen him accordingly risen yea they had handled him with their hands yet unless hee condescend to admit them as familiarly to eat and drink with him as before they scarcely beleeve neither can wee think the Disciples flower of heart to beleeve than our selves are who are ready to say in any thing that our eyes see not with Mary How can this be But that neither they nor wee should sink down in this weakness hee hath pleased to condescend to our infirmity to remove all scruple from them and us in this main article of our religion His wisdome saw how necessary it was that they who were to bee witnesses unto him should bee enabled with much perswasion both by lively voice and by writing to assure all other beleevers of the certainty of his Resurrection till his return to judgement and therefore to all the other means of manifesting himself hee added this to sit down among them to eat and drink with them not to feed himself by that meat but their faith and in them the faith of the whole Church For what is it that more confirmeth and strengtheneth our Faith than the boldnesse and liberty of the Apostles both in their Sermons and Writings and whence is this but from their own full perswasion of the truth which maketh them bold and whence is this perswasion but from certain sense and undoubted knowledge arising from their familiar converse with him after his resurrection Vse 1. To strengthen this our weak Faith by this consideration conceive with thy self that Christ ate and drunk with his Disciples that thy Faith might bee nourished as well as others and in that they saw him heard him handled him ate and drunk with him and being faithful witnesses have Preached and by writing avouched the same to all the world thy Faith must bee as fully assured as if thine own eyes had seen him thine own hands handled him and thy self had sit with him at the Table while hee ate and drunk among them yea so often as thou hearest or readest or thinkest of any of these things so often must thou bee renewing and adding something to thy Faith in this behalf as every new apparition or manifestation of Christ added something to the faith of his Apostles 2 In that our Lord after hee was gloriously raised from the dead would still for those forty daies depart from his glory abasing himself to converse with sinful men yea to eat and drink corruptible creatures of which his incorruptible body had no need and would still humble himself to condescend to the weaknesse of his Church wee are to learn the same lesson towards our Brethren to be of a yeelding disposition ready to depart with some of our right for their good and edification and carry our selves as weak to the weak and become all things to all men to save some Vers 4â— And he commanded us to preach unto the people and to testifie that he is ordained of God a Judge of quick and dead A Third argument to prove that Christ is raised from the dead and so is indeed the true Messiah and Lord of his Church is that he gave Commission and Commandement to his Apostles to become Preachers and witnesses as of other points so especially of this that howsoever hee was adjudged to death according to that judgement executed and laid as one foyled by death for the space of three days yet he is now gloriously raised again and appointed of God the Judge of all that ever have lived doe or shall live to the end of the world In the verse we have three things to be handled 1 That preaching is a reverent and necessary ordinance of Christ himself And he commanded us to preach unto the people and to testifie 2 The object of this ordinance or what wee must preach namely Christ that he is c. 3 What particular doctrin concerning Christ must more especially be preached that he is ordained of God a judge of quick and dead In the first of these are two branches to bee cleared 1 That preaching is the ordinance of Christ. 2 The necessity which will easily bee deduced from the former That Christ instituted this holy ordinance is plain Matth. 28.19 Goe preach to all nations baptizing them c. the which commission that it was extended beyond their persons to such as should in after ages succeed them appeareth by his last words and behold I am with you to the end of the world Preaching the ordinance of Câ—rist And that the ordinary teachers are no lesse the gift of Christ than the Apostles themselves is as plain Ephes 4.11 he therefore gave some to be Apostles some Prophets some Evangelists some Pastors and some Teachers Neither must this trouble us that both in this place alleadged as also in some other it is attributed to the Father to send and give Pastors according to his own heart Jer. 3.15 25.4 and sometime to the Holy Ghost Acts 20.28 Take heed to your selves and the flock over which the Holy Ghost hath made you over-seers 1 Cor. 12.11 and all these things worketh even the self-same Spirit distributing to every man severally even as he will For 1 All those external works are common to all the three persons and where any one of them are named in any action done without themselves no one of them is excluded but all the three must be included 2 The Divinity of Christ is not obscurely proved in that the same glorious actions of the Father and the Holy Ghost are ascribed also unto him as from Heaven whither he ascended to give several gifts for the work of the Ministery 3 That we might better instruct our selves in their several order and manner of working the self same action for the Father is the Fountain and the first Author of all these gifts the Son properly is the distributer and giver for the Father worketh all in us by the Son and both of them by the communication of the blessed Spirit even as the Sun by his beams sendeth light and heat unto the inferiour creaturâ—s Object But this ordinance of preaching seemeth not to be Christs because it was long before his Incarnation and now remaineth after his ascension when hee cannot call men as he called the Apostles while he was on earth Ans The Ministry of the Gospel in the proper acception of it hath two things to be considered First the being of it Secondly the vertue and efficacy of it The being of it as it was the Ministery of the New Testament wherein glad tidings were published to all Nations was temporary beginning in the time of Christ and shall
Preacher of righteousness Noah of whom it is recorded Heb. 11.7 that being warned by God of the flood to come an hundred and twenty years after hee was moved with a reverent fear of God to make the Ark. And as Noah was by hearing of the waters so the servants of God hearing of fire wherewith the world shall once again bee destroyed ought to bee and are moved with a reverent fear of God which is as a steel spur to provoke them to their duty 3 The Scriptures make the contempt of this day of judgement the ground of all sins and of the destruction of ungodly ones For as it was in the daies of Noah so shall it bee in the day of the Son of man they never dreamed of the judgement before it came and so perished in it so men eat and drink marry and give in marriage till the day come upon them as a snare and they taken as a bird in an evil net What was the cause that the evil Servant sate him down with drunkards and rose up to beat his fellow-Servants but because hee said with himself my Master will still defer his comming In all which regards neither the Apostles nor wee the ordinary Ministers succeeding them can want good reason to stir up our selves and others by the often and diligent propounding and applying of this holy Doctrin of Christ his comming again to judgement The verse containeth two things 1 Christ his appointment to this office that hee is ordained of God 2 The execution of it a Judge of the quick and dead Touching the former it will bee asked Dan. 2 9 Joh. 16 8. How Christ is ordained a Judge seeing the Father and holy Ghost judge also how God could ordain Christ a Judge seeing that both the Father and the Holy Ghost judge as well as hee Ans In the last judgement must bee considered 1 The decree of judging 2 The authority or judiciary power 3 The external and visible act or execution of judgement Now in regard of the two former all the three blessed persons the Father Son and Holy Ghost concur as having an equal decree of judging an equal authority and judiciary power an equal dominion over all creatures and an equal consent in the judging of them But in regard of the third the visible judicial act Christ is the Judge and that according to both his natures the God-head and Man-hood and yet both of them herein retaining their own properties Thus is Christ ordained of God a Judge and thus is it said that the Father â—udgeth no man but hath committed all judgement to the Son Joh. 5.22 Where by â—udgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must bee meant the administration of judgement for so the Evangelist expoundeth it in the 27. verse of the same Chapter where hee saith that the Father hath given him power to execute judgement And by committing it unto the Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not as opposing the second person in Trinity to the first or third or as excluding the other two but onely appropriating it thus far that by the Son in a visible form and according to his humanity shall the last and general judgement bee exercised For all that power of judging which is in God by nature shall bee in Christ as man by grace of personal union for the execution of it Now the wisdome of God thought fit in this manner Administration of judgement laid upon the Son for sundry reasons to lay the administration of the judgement upon the Son for sundry reasons 1 Because Christ having in his humanity accomplished the work of mans redemption and in it had been judged in the world it is meet that he should now manifest the glory of his manhood exalted above all creatures and shining in such brightness of glory as is fit for such a body as is united to the Divine nature Hence is it that often wee read this second comming opposed unto his former wherein hee pleased to cover and veil his glory which now he will reveal and display above the shining of a world of Suns Mat. 25.31 When the Son of man commeth in his glory and all the holy Angels with him then hee shall sit upon the throne of his glory Luk. 21.27 Then shall they see the Son of man come in a cloud with power and great glory Secondly Hee shall shew his neer affinity unto man in that hee shall in his humanity bee seen visibly descending in the clouds as hee was seen visibly to ascend by a cloud this was long since prophecied that every eye should see him Act. 1.11 and how meet is it that the Judge of all should bee seen of all Thirdly In regard of his Church which as it is justified by his first appearing in humility so must it bee glorified by the second appearing of the head of the Church in glory Fourthly That hee might in this last act of it fully accomplish his Kingly Office for when hee shall have faithfully finished this judgement which is committed unto him hee shall immediately deliver up the Kingdome unto his Father 1 Corinthians 15.24 not that hee shall then cease to bee an everlasting King of glory but because hee shall no longer exercise any temporary government as now hee doth Hee shall not rule his Kingdome by Civil Magistrates nor his Church by such Officers and ministery as are now appointed under him for the gathering of the Saints It shall not stand in need of the means of edification by the Word Sacraments or Censures the Lamb himself shall bee all these in the midst of the Throne of God In both these regards hee shall deliver up his Kingdome but hee must first appear in a most glorious humanity to finish this great business For these reasons is this great work committed to the Son immediately to execute The comfort of Gods children that their Saviour shall bee their Judge Vse 1. Is Christ appointed the Judge then may every godly man and woman comfort themselves seeing their Saviour shall bee their Judge If a mans brother were to bee his Judge hee would not fear but to get the day and the cause to go with him but hee is the elder brother of every beleever he bade the woman go tell my Brethren that I am risen again I know saith holy Job that my Redeemer or neer kinsman liveth yea hee is nearer than a Brother being the Husband of every faithful Spouse If the Wise should have her loving Husband who loveth her better than his own life to judge her cause what need shee fear but the matter will go well with her what need the members fear the head Let us comfort our selves with these words and lift up our heads because this day wherein our Head shall shew forth both his own and our glory who are his Members draweth neer He shall judge the wicked against whom all their villanies have been committed 2 This doctrin serveth also to
it was the top of an exceeding high mountain 2 How Christ came thither the Devil took him into 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 sight lasted in a moment saith Luke 2 Dart it self in it 1 A profer All these will I give thee 2 A reason for they are mine and to whom I will I give them in Luke 3 The condition in it 1 the matter worship mee 2 the manner fall down if it be but externally 2 Repulse in it 1 The denial But Jesus answered 2 The manner Avoid Satan sharp in the Title Satan Commandement Avoid 3 the reason from a testimony of Scripture in it 1 Allegation It is written 2 precept in it 1 Person to whom Thou every man the whole man in Soul Body 2 matter shalt worship serve i. divine worship 3 object the Lord thy God and him only 3 The issue 1 Christs victory 1 The time when the Devil left him Then 1 When Christ had stoutly resisted 2 When all the temptations were ended in Luke 3 When Christ had said Avoid Satan 2 The manner Hee departed from him 3 How long for a season saith Luke 2 His triumph 1 A note of attention set as a star before it And behold 2 What we must behold 1 the coming of the Angels unto Christ here 1 When they come 2 To whom they come 3 Manner of their comming 2 Their ministery unto him where 1 How they ministred unto him by Adoring him as Conquerour comforting his soul vexed with temptation body pined with fasting 2 why they did so Not for necessity on Christs part But their own duty as to Their Lord. The head of the Church AN EXPOSITION OF Christ's Temptations MATTH 4. Vers 1 Then was Jesus led aside of the Spirit into the wilderness to be tempted of the Devil 2 And when hee had fasted fourty daies and fourty nights hee was afterwards hungry 3 Then came the Temper to him and said If thou be the Son of God command that these stones be made bread 4 But he answering said It is written Man shall not live by bread only but by every word that proceedeth out of the mouth of God 5 Then the Devil took him up into the holy City and set him on a pinacle of the Temple 6 And said unto him If thou be the Son of God cast thy self down for it is written That he will give his Angels charge over thee and with their hands they shall lift thee up lest at any time thou shouldst dash thy foot against a stone 7 Jesus said unto him It is written again Thou shalt not tempt the Lord thy God 8 Again the Devil took him up unto an exceeding high Mountain and shewed him all the Kingdomes of the world and the glory of them 9 And said unto him All these will I give thee if thou wilt fall down and worship mee 10 Then said Jesus unto him Avoid Satan for it written Thou shalt worship the Lord thy God and him onely shalt thou serve 11 Then the Devil left him and behold the Angels came and ministred unto him OUR Lord Jesus Christ having passed the former part of his preparation to his Ministry and Office by his most holy Baptism of which wee have spoken at large in the former words now he proceedeth to the second which standeth in Temptation For as in the former he publikely revealed himself to bee that Messiah so long expected in whom salvation is purchased to all beleevers of Jews and Gentiles so herein hee sheweth himself most evidently to bee that promised seed of the woman who was to break the serpents head and him who was set a part and sent from his Father to destroy and dissolve the works of the Devil And therefore this holy doctrin bringing us such glad tidings of Satans confusion and our own rescue out of his hands must bee most welcome to us whereof if we would taste the sweetnesse and benefit we must stir up our best attentions affections petitions to hear with readiness receive with gladnesse and practise with fruitfulnesse such holy instructions as this Treatise will abundantly afford unto us Wherein must bee handled three things 1 The preparation to Christs combate vers 1 2. 2 The combate it self with the several assaults from vers 3. to vers 11. 3 The issue and event vers 11. The preparation hath three parts 1 Christs entring the lists by going into the wilderness 2 His expecting of the enemy by his abode and converse there 3 The entrance of his adversary The first part is inlarged by sundry circumstances as 1 The time when this combate was Then 2 The person opposed Jesus 3 His guide hee was led by the Spirit 4 The place into the wilderness 5 The end why hee came thither to be tempted of the Devil In the second part three points are afforded out of the three Evangelists 1 How hee was furnished Hee was full of the Holy Ghost Luke 4.1 2 What company hee had Hee was with the wilde Beasts Mark 1.13 3 What was his imployment 1 Hee was tempted Luk. 4.2 2 Hee fasted forty daies and forty nights and afterwards was hungry which was both the effect of his fast and the occasion of the first temptation The third general part namely the entrance of our Saviours adversary stands in three circumstances 1 The time then 2 The name of the adversary she Tempter before called a Devil 3 The manner of his entrance he came The first circumstance in the preparation is the circumstance of time noted in the word Then which is not a word of supplement but of reference unto the former History of Christs Baptism which this immediately succeedeth as Mark 1.12 Immediately the Spirit driveth him note the present tense into the wildernesse so as Christ went directly from Jordan into the wilderness Then 1 When Christ undertook his high-office 2 When hee was baptised 3 When the Spirit had descended upon him 4 When hee had received testimony from Heaven that hee was the Son of God and Doctor of his Church Doct. The more God graceth his children the more Satan letteth himself to disgrace and molest them Hence note That the more God doth grace any man or advance him in gifts or place the more doth Satan set himself to disgrace and molest him Wee read not that the Devil did ever set upon Christ while hee lived as a private man though perhaps hee did but now his Father setting him apart to work mans redemption baptizing him powring his Spirit upon him and giving testimony with him that hee is the Son of his love now hee is assailed with most violent temptations No sooner is hee set apart to his office therein to glorify God and gratify man but hee is set upon by Satan a deadly enemy to both Moses was
Church For if they do their duty in one place or other they shall hear on both sides both of Satan and his instruments Now because the Devil useth two special weapons against those in higher place to make them unprofitable or hurtful one open the other secret it behoveth Magistrates and Ministers to watch against them both and fully resolve against both Magistrates and Ministers must watch against two things especially 1 Satan will stir up his instruments openly against them Let either or both rebuke the world of sin and force men to walk in the narrow path of life wicked men grow mad against them and rage with all open rebukes and hellish and horrible slanders and so far as they dare blaspheme the Ordinance it self in their hands Hence Jeremy was a contentious man with the whole earth both Moses and Aaron take too much upon them What must men now because they must bee counted peaceable suffer every man to do what hee list as though there were no God nor King in Israel till iniquity so abound as it know no bounds bankes nor bottome No but wee must look both to the Commandement and to the Promise Jer. 1.18 19 If sinners bee obdurate as iron and of brasen and impudent fore-heads wee must bee as brasen walls to make their wickednesse recoyl and bound upon them and with the Palm-tree rise against the burden that lyeth upon us 2 If this will not weary them but they hold on with courage then hee works more secretly more dangerously If hee see them inclined to gain hee will offer them Commodities and profits If ambitious he will choak them with preferments If given to ease or pleasure hee can easily perswade them to a course of favouring themselves And experience shews how commonly Satan prevailes with men some of these waies and who would think him now an enemy or in the field and yet he hath won a fort which open force could not attain And as being in great danger they must adde to this watch Three means for their comfort and safety the means of their comfort and safety as I Let them look to their entrance and drift undertaking these functions not headily or hastily but as Christ did with fasting and prayer How few do it who have much more need than Christ had and are in greater danger than hee was When ambition or covetousness or idleness or any thing but earnest desire of Gods glory leads men into these places besides that they never do good no marvail if they fall fearfully as being not fenced they cannot say God set them there or will help them against temptations 2 Let them look that they have good warrant for that which they do and for every action of their calling that they may see themselves to bee in Gods work for so long they have promise of protection hee will keep and help thee in thy waies 3 Let them pray to God for power and successe notwithstanding their tryals which they shall do if they see the need of Gods strength as the Apostle did Eph. 6.19 Pray for mee and besought the Saints for Christs sake and the love of the Spirit to strive with him in prayer to God Vse 3 Seeing high estates are so dangerous Mean estate the safest and best for Reason why should not men content themselves with a mean condition but insatiably gape after promotion 1 High callings are like high trees upon the tops of hills which are subject to every winde 2 If height could bring content or a sweet life it were more worthily desired but wee see it consumes a man with envy and fear desiring still some thing beyond his present estate 3 There is as great sorrow in the fall as labour in rising and to come down in the height is greater grief And all this comes upon a man besides Satans malice Vse 4 Lastly this serves to comfort Christians Four grouâ—â— of comfort weak Christans in â—â—â—ption who are acquainted with temptations in the beginning of their conversion and are ready to give up all as seeing nothing but discomfort For 1 It was the lot of Christ the head 2 It is a cursed peace to bee at peace with the Devil and a blessed war to fight for God and Christ Jesus 3 A Theef breaks not into an empty house and a dog barks at strangers it is a good sign that thou art gotten out of Satans power because hee pursues thee hee needs not pursue those whom hee possesseth they bee good men whom Satan is an enemy to 4 The Lord first strengthened Christ with his voice from heaven and then brought him into the field and so hee will deal with thee his member The second circumstance is the person opposed Jesus This will seem strange if wee consider in our Lord Jesus 1 The perfection of his nature hee was free from all Original Corruption by his most holy conception by the over-shadowing of the Holy Ghost as also from actual sin 1 Pet. 2.22 hee did no sin neither was any guile found in his mouth And though hee had our substance and our infirmities yet with one exception without sin Heb. 4.15 a The perfection of grace for hee was now full of the Holy Ghost indued with infinite knowledge wisdom holiness and grace and it might seem that there was no place or room for Temptation 3 The perfection of his power being the Creator and preserver of all things the Lord of Hosts by whose very word or beck all creatures as they bee sustained so might bee brought to nothing who being at the weakest was able by one word to cast down to the earth all that came to apprehend him and compel the very Devils to begge favour of him 4 The perfection of his Fathers Love having immediately before testified that hee was his beloved Son in whom hee was well pleased who as in his private estate he encreased in favour with God Luke 2.52 So now much more hath hee gained his fathers love as wee have heard Doct 〈◊〉 excelleâ—â—◠〈◊〉 exempâ—â—â— man fâ—â—â— Sâ—tans temptations And yet Jesus must not escape the Tempter It is not any excellency or high respect that can exempt any man from Satans temptations If a man had all the perfections which Christ had of nature grace power and the love of God yet in this life hee must bee exposed unto them If wee look at all the worthies of the World of greatest grace in greatest favour with God as Job Lot Aaron Moses David Peter none of them could escape his onset Satan desires to winnow the Disciples as wheat even at the side of Christ Luke 22.31 Nay our first Parents Adam and Eve created in absolute perfection concerning present righteousness and holiness met with a Serpent even in innocency in Paradise If neither holiness of person or place can priviledge a man from temptation but Prophets Apostles yea the first Adam and the second Adam also must be tempted who
day of Tryal to take heed of admitting any thing against our conscience which the Apostle compares to a ship fraughted with precious wares such as faith love joy with other graces Now if wee crack our ship of conscience wee make shipwrack of faith and the other graces which good conscience had preserved 4 Faith being the free gift of God who is the author and finisher of it a means to stablish it is fervent and continual prayer as the Apostles knew well enough Luk. 17.5 saying Lord increase our faith and that good man Mark 9.24 Lord I beleeve help my unbeleef Christ praies for the not failing of thy faith wilt not thou pray for thy own The least faith can pray for more A special mark of the least measure of faith is that it can pray for more III. When thou feelest Satan assaulting thy faith and hiding from thine eyes the love of God then set before thine eyes Gods gracious promises made and to bee made good to thee in Jesus Christ both because 1 of the generality of them which run without excepting thee if thou doest not except thy self as also 2 Because they are built and grounded not upon thy sense and feeling but upon Gods unchangeable love as also 3 Because hee hath commanded thee to beleeve Object Oh but would you have me beleeve when I feel nothing but corruption in my self and correction and displeasure in God Answ Yes for faith must bee where is no feeling and may bee one thing is the being of a thing another the discerning of it Doth not the sun shine though a cloud or some other thing bee between our sight and it Nay then when sense and feeling cease faith begins her chief and most glorious work Was it not Abrahams commendation that hee beleeved against beleef and hoped against hope when all nature and sense was set against him hee held the word of promise against sense and nature Nay our blessed Saviour in whom was no grudgings of infidelity but assured faith in his Father yet in respect of his present sense and feeling cryed out My God My God why hast thou forsaken mee David beleeved in the word of God and not his eyes and so must thou that thou hearest God speak and not that thou seest Thomas when hee would beleeve no more than that hee saw and felt our Saviour said to him Bee not so faithless but faithful In the strongest encounter wait still till Christ come to case thee hee is not far off and commit thy self in well doing into his hands as into the hands of a faithful Creator say with Hester I will go to the King if I perish I perish it may bee hee will reach out his scepter graciously and I shall live but if I must needs perish I will perish under the wing of my Lord and Husband So much of Satans second drift in the first temptation In the third place he seeketh to make Christ doubt of his Divinity and call in question whether he was the Son of God or no from his present necessity as if he had said Seest thou not in what famine and need thou art thou hast fasted here these forty days of my knowledge VVhat is become of thy Father and of his providence whose Son thou art proclaimed Is this the care thy father hath of thee Doth he think thou canst live of air or feed of winde or digest stones Art thou weak creature and starven he that must prevail against the gates of Hell Art thou the Messiah that hast not a morsel of bread to put in thy mouth No if thou wert the Son of God he would care a little more for thee no natural father that had a drop of affection would leave his child so destitute VVhence we may learn that Satans drift is to make men call in question the truth of their adoption in their 〈◊〉 Doct. 3. Satan seeketh to make the members of Christ as well as the Head call in question their adoption and salvation for present adversity and want A notable instance hereof we have in Job whom when the Devil by Gods permission to bring him to blaspheme God had robbed him of his goods had slain his children had afflicted his body with most painful and loathsome botches then he sets upon him and sets all his friends upon him to make him beleeve that God also is his enemy and hath brought his sin upon his head And this he taught his instruments the wicked rulers or rather raylers Matth. 27.41 when Christ was in most extream torments and terrours of body and soul hanging on the Cross they said in scorn If he be the Son of God let him come down from the Cross and we will beleeve on him He trusted in God let him now deliver him if hee will have him for he said he was the Son of God As if they had said Is not this a notable deceiver to say hee was Gods Son and now is in extreame danger ready to perish shamefully and no hope of any deliverance If he were the Son of God would hee suffer him to perish So it is his ordinary temptation to any beleever Doest thou not see thy self poor and despised in want and sorrow Seest thou any one sign of Gods favour Art thou not deprived almost of all the pleasures of the world Seest thou not that God cares for beasts and fowls which he feedeth in due season but thou art neglected Reasons 1 This comes to pass because of Satans malice towards God himself hee would not only falsify his word who hath said that No man knoweth love or hatred by all the things afore him Eccles 9.1 but also impeach his providence and care over his children who whatsoever their outward estate seem to bee are still as dear unto him as the apple of his eye and when they be as most unknown yet are they known 2 Because of Satans malice to piety and religion which by this means hee seeks to chase out of the earth for the world keeps it under and commonly it riseth to no great matters Now if God respect it not neither who would bee godly what profit were it to serve the Lord 3 Satan herein hath much strength from our own corruptions and ploweth often with our own heifers for we desire rather to walk by sense than by faith we hardly beleeve without pawns and pledges every man trusts his own eyes and thinks wisdom good with an inheritance Hence this temptation finds the easier entrance and better entertainment 4 Satan ever in these temptations hath a further reach than he shews namely that he may hence perswade men by some unlawful means to releeve themselves and better their estate no longer to depend upon God who hath cast off the care of them but to shift for themselves and as hee moved Christ himself to make stones bread 5 Satan hath gotten no small advantage against Gods dear children by this kind of temptation and
brought them to take their own ways as if God had quite forgotten them Abraham thought God had left him to the cruelty of the Aegyptians and that there was no way to help him but by lying and teaching his VVife so to doe also Lot was so invironed by the Sodomites as to avoyd their fury he saw no way but to offer his Daughters to their abuse and filthiness David was so hunted by Saul as hee must shift for himself by feigning himself mad An heart now cleaving unto God and resting in his assured love and providence would have waited till God had come unto it and not turned it self to carnal counsels Use This condemns their folly who judge themselves and others by outward things which fall alike to all who may see by this what spirit it is that suggesteth them It is a delusion of Satan and general in the world to make men deem themselves and others happy and in Gods favour because they prosper in the world and Gods people infortunate because the world crosseth them for the most part For 1 By this conclusion Christ himself the Son of God Outward things make neither happy nor unhappy four reasons who had all his Fathers love poured upon him should have been most hated of his Father and a most unhappy creature He was in want of house of money of friends of food the world had no malice in it which was not cast upon him and hee was not only forsaken of men but in such distress on the Cross as he complained hee was forsaken of God And yet all creatures were not capable of that love wherewith his Father loved him when he loved him least 2 Neither the testimony of Gods love nor the dignity of his Children stands in outward things nor in the abundance of worldly comforts for then the rich Glutton should have been farre better than Lazarus Abraham Isaac Jacob who for famine were glad to fly their Country should be in less grace with God than the wicked Kings to whom they went The Apostles who were the lights of the world who were in hunger thirst nakedness buffeted without any certain dwelling place reviled persecuted accounted as the filth of the world and the off-scouring of all things should have been in no better account with God than with men The Saints in Heb. 11.36 to 39. who were tried by mockings and scourgings by bonds and imprisonment were stoned hewn asunder tempted slain with the sword wandred in sheep-skins c. being destitute afflicted and tormented should have lost both their dignity in themselves and their favour of God But they lost neither of these For the same text saith that the world was not worthy of them being men of such worth and that by faith they received a good report namely from God and all good men 3 The beauty of Gods children is inward that which argueth Gods love is the gift of his Son faith hope a joyful expectation of the future inheritance 1 Joh. 3.1 Behold what love the Father hath bestowed upon us that we should be called the sons of God In which words the Apostle calleth our eyes back from beholding earthly dignities and prerogatives which we are ever poring into and have Hawks eye to see into the glory of the world But hee would have us behold Gods love in other things than these Difference between the love of God as God and of God as a Father namely in the inward notes and marks of Gods children And here is a main difference between that love which comes from God as God and that which cometh from him as a Father between that which he bestoweth on his enemies and that which he bestoweth on his sons that which Bond-children receive which are moveables and that which the sons of the free-woman receive for this is the inheritance let Isaac carry that away and no scoffing Ismael have a foot in it 4 Whereas Satan from crosses losses afflictions anguish and durable sorrows perswades that men are not Gods children the Apostle Heb. 12.6 8. makes a clean contrary argument that afflictions and crosses are signs of Gods love rather than of hatred and marks of election rather than of rejection Whomsoever the Lord loveth he chasteneth and scourgeth every son he receiveth If yee bee without correction whereof all are partakers then are yet bastards and not sons And 2 Tim. 3.12 All that will live godly in Christ must suffer persecution the world must rejoyce while they must be sorrowful and cannot but hate them because they are not of the world It is the condition of Christian hope that those who will be conformable to Christ in glory must be conformable to him in his sufferings Rules to withstand this dangerous temptation Rules to confirm the heart in the love of God notwithstanding outward crosses Rule 1. Labour to confirm thy self in the assurance of thy adoption which Satan would have thee stagger in as Christ here and if thou beest assured thou art Gods child it will draw on another assurance namely that God will be careful of thee to releeve thy want and deliver thee in thy distress whose love surpasseth the love of most natural Parents to their children as appeareth Isa 49.15 Can they that are evil give their children good things how much more shall God our heavenly Father give good things to his children which he seeth good for them Quest How shall I confirm my self in my adoption Ans By thy resemblance of God as the natural child is like his natural father In Adam we lost the excellent image of God let us labour now to find it restored in the second Adam Means to confirm to a mans self his own adoption three 1. Examine the life of God in thee who art naturally dead in sin the breath of this life is heavenly thoughts meditations affections the actions of this life are spiritual growth and increase in grace and vertue Christians duties in general and special the maintenance of this life is the hungring and thirsting alter the heavenly Mannah and water of life the Word of God the very being of it is our union and communion with God by his Spirit which is as the soul to the body 2 Examine the light of God in thee for he is light and in him is no darkness and if thou beest his child thou art one of the children of light As thou growest in understanding what the will of the Lord is so thou growest in this Image and art like unto Christ thy elder Brother upon whom the Spirit of wisdom and understanding the Spirit of counsel and strength the Spirit of knowledge and the fear of the Lord doth rest Isa 11.2 whereas on the contrary these two things goe together as in the Heathens darkness of understanding and estranging from the life of God Ephes 4.18 Wouldst thou be confirmed in assurance that thou art Gods child then labour for this part of his image which is
stripes bee not the more 8 Thou art an ignorant man thou understandest not Sermons why then doest thou follow them or read the Scriptures A wretched conclusion the more ignorant I am the more I need use the means of knowledge the less I understand the more I had need bee taught But this ignorance is one of the chief Pillars of Satans kingdome Object These Preachers agree not among themselves and therefore I will beleeve never a one of them Answ Thou must search for wisdome as for silver and for understanding as for gold 9 Thou art a man of good conscience of much integrity above other Christians and if thou beest so then separate thy self from these mixed companies of godly and prophane Come out from among them my people lest yee partake of their plagues separate from their preaching and prayers from their fellowship and company from civility and salutation thou maiest eat their meat but say not grace with them pray for them not with them Ah but if my conscience bee good I must not forsake the fellowship as the manner of some is Heb. 10.25 as knowing that such pure assemblies cannot bee found under the whole cope of heaven And if wee would fence our selves against these wicked inferences of Satan wee must carefully observe these rules 1 Beleeve not every Spirit but prove the spirits whether they bee of God 1 John 4.1 as Goldsmiths separate gold and dross and examine every piece of gold by the touchstone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thess 5.18 Try all things 2 Compare doctrines and the reasons of them with the Scripture if a doctrin disagree from any part of the Word it is erroneous and dangerous as namely that of the real presence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which impugns the article of Christs ascension 3 Hold fast that which is good 1 Thess 5.18 When wee have considered and known truths 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wee must with Mary lay them up in our hearts to bee ready to serve our use Command these stones to bee made bread Wee have considered the scope of Satan in this first temptation which was 1 To impugn the word of the Father proclaiming Christ his Son 2 To shake the saith of Christ 3 From consideration of his present estate to bring him to doubt of his Fathers providence 4 To use an unlawful means to â—elieve himself Wee have heard also what a dangerous inference hee bringeth upon a true ground Now wee come to the more special handling of the suggestion it self wherein wee shall see how cunningly Sathan conveies it Eight things cunningly contrived in this one suggestion and how instantly hee follows it implying in these few words 1 That it is an easy thing say the word or Command here is no labour and being so easy why should Christ stick at it 2 That it is now fit here is an object ready here bee stones these stones 3 That it is harmlesse onely a proof of the power of the Son of God and in reason what should Satan have gained by it and Gods Son cannot sin not God bee angry with his Son 4 That it is a necessary thing is it not necessary for a man that is ready to starve to eat and procure bread If hee will live he must eat 5 That it is a glorious thing to command stones I say not Pray for by prayer as great things as this have been done the Sea dryed fire turned into water the Sun staied in his course to stand still yea and go back but command by thine own proper power 6 That it is a work of special use not onely for the releef of thy self in this want but to satisfy mee for if thou makest stones bread I will confess the finger of God and beleeve thy Fathers voice that thou art the Son of God and accordingly account of thee and so shall all that shall come to the knowledge of this great and extraordinary work 7 That it is not unreasonable to command a few stones to bee made bread will bee no hurt to any man and if thou wilt not transubstantiate many stones turn but one stone into bread so it is Luke 4.3 Say to this stone that it bee bread in the singular number whereas it is probable that at first hee offered him many or all the stones in the place which Matthew recordeth if Christ think that too much hee will bee content that hee turn but that one into bread as Luke hath it 8 The Son of God should demean himself as the Son of such a Father who is heir and Lord of all things mee thinkes thy estate is not suited to thy person and therefore by this action manifest that which thy estate doth not and if thou doest not give me leave to doubt of thy person and take thee for an impostor Satan ordinarily moveth men to turn stones into bread Doct. It is an ordinary temptation of the Devil to shake the faith of Gods children to move them to turn stones into bread For as hee dealt with Christ in want Christ was hungry and the devil shews him stones let him turn them into bread if hee will so is it with men who are tempted in like manner if they bee in want Bread you must have what need I tell you of so sensible a want and therefore shift for your self here bee stones at least one stone in time of need turn it into bread why to help your self you may use a little extraordinary or unwarrantable means When Satan seduced Eve hee perswaded her to turn a stone or rather an apple into bread why thou seest how God envies your full happiness and doest thou beleeve his word to bee true No no it is but to keep you from being as Gods which what an excellent estate it is you now know not Esau was very hungry when hee came from his hunting and hee must dye if hee turn not a stone into bread and as Satan never goes without his stones that is his objects so there was a mess of broath ready for which prophanely hee sold his birth-right I am almost dead and what is the birth-right to mee Saul was extreamly haunted and vexed and knew not what to do with himself God was so far out with him as hee answered him no way and now hee must get him to another patron and who is fittest for him who is gone from God but the Devil Hee must now seek a familiar to answer him 1 Sam. 28.7 the stone is not far off there is a Witch at Endor and hee can eat no bread but from her hands There bee two especiall reasons or occasions whence Satan groundeth and followeth this temptation of turning stones into bread 1 The avoiding evil 2 The procuring of some apparent good both which hee knows our hasty inclination unto I. In avoiding troubles hee layeth two snares and hath two plots Snares laid by Satan in avoiding our troubles 1 To turn stones into
must labour to espye Satans suggestion in it together with our own inclinations to swallow down all such temptations and forthwith to cast our eyes upon such Scriptures as may bee back-biasses to our natural motion Satan alloweth his servants stones for bread Vse 3. Note the cold comfort that Satan affords his followers when they need bread hee offers them stones as with Christ here Matth. 7.9 What man is there among you that if his Son ask him bread will give him a stone as if hee had said No Father that loveth his childe can bee so unnatural but Satan who cannot but bee an unnatural murtherer here for bread offers the Son of God a stone It is clean otherwise between God and his children for if Fathers which are evil can give good things to their children much more our heavenly Father giveth good things to them that ask him even things according to their need Your heavenly father knoweth that yee stand in need of all these things If they have need of Christ the bread of life he gives them this bread of life If they need the Holy Ghost hee gives the Holy Ghost to them that ask him that is not only beginnings of grace but increase of it in greater measure and a comfortable feeling and fruition If they need temporal mercies he gives them more than they ask as Salomon yea above all they are able to ask or think VVho would not think himself happy to bee Gods favourite rather than stand to the Devils wages who for bread will reach him stones Use 4. The way to get bread Gods way to get bread contrary to the Devils in three things is not at the Devils appointment to turn stones into bread or use unlawful means but 1 To fear and serve the Lord Exod. 23.25 If thou wilt serve the Lord thy God he shall bless thy bread and thy water the good land and all the fruits of it were promised to the Israelites so long as they were Homagers to God no good thing shall be wanting to such Psal 34.10 If we serve him we shall never need turn stones into bread even as Christ here did not who refusing Satans offer was refreshed of the Angels 2 To live in an honest and lawful trade of life painfully Gods ordinance is that in the sweat of thy brows thou must get thy bread the earth brings not forth so naturally now as at first yet at first Adam must Till the ground 3 In our lawful Calling to depend upon Gods blessing which maketh rich leaving all the success to God and this will make us content with that estate which God maketh our portion by good means Vers 4. But hee answering said It is written Man liveth not by bread only but by every word that proceedeth out of the mouth of God IN this answer of our Saviour repelling the Tempter four things are to bee considered 1 The manner 2 The affection negative But. 3 The matter of it a testimony of Scripture It is written 4 The parts of this testimony 1 Negative Man lives not by bread only 2 Affirmative but by every word that proceedeth out of the mouth of God The manner and quality of the answer appears in the whole answer that it was 1 A reasonable 2 A meek 3 A modest answer First it was a reasonable answer our Lord did not shake off the Temper without an answer though he deserved none but to shew that hee did not refuse the motion of a wilful mind but upon just ground he makes him a sufficient answer whence our Saviour would teach us that Doct. If we be to deal with our most deadly adversaries Christiâ—â— must be reasâ—â—able to most â—nreasonable â—dversaries Reasons suppose them as malicious as Satan to Christ yet we must doe nothing nor speak nothing of a wilful mind but take the guide of reason and the ground of conscience with us For 1 The will of man not ordered by reason is like a wilde Colt without a Rider most untamed and untractable most hateful to God and most hurtful to men and a note of man reserved to the Judgement of the Great Day to bee punished is to bee presumptuous and stand in his own conceit 2 Pet. 2.10 2 Reasonable men must have reason for their actions at the least for herein is a difference between the beasts and men they are lead by sense and appetite but men by reason from which if men depart they degenerate into beasts being lead with sensuality 2 Pet. 2 1â— 3 Our Saviours example carrieth us further that we should not only bee lead by reason in our affairs but by reason sanctified and renewed reason directed by the word and this not only here but in all his course of life Mar. 10 40. when he refused the unreasonable request of the Sons of Zebedeus hee gave a just reason saying It is not mine to give but shall bee given to them for whom it is prepared I must not give the chief seats in my Kingdom according to kindred and affection but according to my Fathers election When he rebuked Peter and called him Satan he giveth a reason for such unwonted sharpness For thou art an offence unto me thou savourest not the things of God thou wouldest hinder mans Redemption and Satan could have done no more Matth. 16.23 Acts 1.7 when the Disciples would know of Christ at his ascension when he would restore the Kingdom to Israel he denies their request and gives a reason It is not for you to know this my father hath put times and seasons in his own power yee have another task to bee witnesses to me c. intend this look to your Apostleship Vse This reproves the frowardness and unreasonable wilfulness of men and especially in their dealings with their adversaries taking violent courses not respecting conscience religion nor reason it self but standing upon their will and saying This I will doe let see who shall hinder me and let him undoe it if he can Now perswade this man Oh but let not passion guide you but shew your self a man cast away this impotent and womanish reason to such as are bruitishly destitute of reason I will because I will No hee is an enemy to all your perswasion his will out-runs his wit and reason his lust is his law his conscience and his religion But if any thing can reclaime such a man if he be not rather an Heathen than a Christian let him set Christs example here before him who would not be wilful without reason to the Devil himself in a most devillish motion and wilt thou to thy brother to thy neighbour yea to thy wife children c. Either set thy self to walk in thy Lords steps or get thee another Master Five reasons of Christs meekness to Satan Secondly this answer of Christ was a most meek answer Christ was omnipotent able with a book to have confounded the Devil hee might by his power have driven him back
and thou art good no longer But thou that art so impatient and thus betrayest thy meekness towards thy brother what wouldest thou do if thou hadst the Devil in hand as Christ had here Also this makes against railers and scoffers of others for Christ railed not on the Devil himself nor would overcome him otherwise than by humility Christs answer most modest Thirdly This Answer of Christ was a most modest answer Satan would have him confess himself the Son of God this hee denyeth not nor yet affirmeth but modestly acknowledgeth himself a man Man liveth not by bread onely The like wee may note elsewhere being called to his confession before the Governours If hee were the King of the Jews Matth. 27.11 If hee were the Christ Luke 22.67 If hee were the Son of God hee did not directly affirm it but either Thou sayest it or yee say that I am not denying but modestly assenting and ordinarily hee called himself the son of man not the Son of God teaching us by his example when wee speak of our selves Note to speak modestly Paul being to speak of great things of himself speaketh all in anothers person 2 Cor. 12.2 I know a man in Christ above fourteen years ago c. taken into Paradise c. and John speaking of himself saith And when Jesus saw his mother and the Disciple whom hee loved and who leaned on Jesus at supper chap. 19.26 Alas how far are wee degenerate from this our pattern who if wee bee but the sons of mean men we will stand upon it much more than Christ did upon being the Son of God we will pride it out and ruffle and brag and bear our selves upon our ancestors if they bee stept but one step above the lowest Christ when hee had good occasion would not scarce profess himself the Son of God being of another manner of spirit than that which breathed out that brag in the temptation afterward All these will I give thee II. Now to come to the second point in the answer namely the affection But Jesus answered and said The conjunction discretive sheweth our Saviours disagreement from Satan and that his Answer is negative to the temptation for although Christ both might by that miracle of turning stones into bread have shewed himself the Son of God and now needed bread being hungry yet hee would not yeeld to Satan Quest But seeing Christ who as God could have turned stones into sons of Abraham could much more turn stones into bread so easily by his word for if hee had spoken to the stones as Satan desired certainly they would have had ears to hear him why would hee not do it what hurt had it been Why Christ who could turn stones into bread would not five reasons Answ 1 Miracles must confirm faith in Beleevers unto salvation John 2.11 but Christ knew the Devil could not beleeve if hee had all the miracles in the World Besides hee had even now heard the Fathers voice testifying Jesus his beloved Son and Christ knew if hee would not beleeve the Fathers voice he would not beleeve for the Sons miracles 2 Christ would not by this miracle give the least suspition that either he distrusted his fathers seasonable providence or that he would depend for his preservation upon the means but upon his Fathers word hee was in his fathers work and lead by the Spirit into the wilderness and therefore knew he should not want necessaries 3 It was an unseasonable motion it was now a time of humiliation of temptation of affliction wherein it was fit to avoid all shew of ostentation which was the scope of the temptation for Satan would onely have him to shew what hee could do for a need for a vaunt of his power Now in a time of serious humiliation to advance himself by a miracle had been as seasonable as Snow in harvest 4 Christ would not give the least credit to Satan nor do any thing at his desire were it good and profitable which hee suggesteth for his end and issue is ever wicked and devillish yea hee would shew how he contemned the will of the Tempter for hee is not overcome unlesse hee bee contemned 5 Christ Jesus being the wisdome of his Father well knew that Satan grossy dissembled with him for hee spake as if hee wished well unto him and would have his hunger satisfied but could hee indeed respect the releef of Christ did hee desire Christs preservation and welfare knew hee not that hee was the promised seed that must break his head and destroy his works and therefore seeing Christ knew that Satan must needs seek his destruction in all his attempts hee had just cause to yeeld to none of them all though they seemed never so beneficial In that Christ here would not make his Divinity known to Satan neither by word nor miracle wee may note that Doct. Christ will not purposely make himself known to such as hee knows will make no right use of him Luke 23.8 When Herod saw Jesus Christ revealeth himself only to such as make right use of him hee was exceeding glad for hee had heard many things of him and hoped to have seen some miracle But Christ would not work any sign in his presence because hee had wrought workes enough already to prove him the Son of God neither was it fit to prostitute the power of God to the pleasure of a vain man who would have made no right use of it Matth. 12.39 This evil and wicked Generation seeketh a sign and none shall bee given them save the sign of the Prophet Jonah Why had they not infinite signes and miracles both then and afterwards Yes but they had none such as they would have for they would have some extraordinary sign as Mat. 16.1 Master shew us a sign from heaven as if they had said Either cause the Sun to stand still or go back as in Joshuahs and Hezekiahs daies or the Moon to stand as in Ajelon or call for an extraordinary tempest of thunder and rain as Samuel did which made all the people to fear the Lord and Samuel exceedingly 1 Sam. 12.18 or call for fire from heaven as Elijah did These and the like they thought beseeming men of God as for turning water into wine restoring of sight and legs c. those they saw little power in But why would not our Saviour give them such a sign as they desired Surely hee had just reason the same in this our doctrin for they did not desire it for a good end but as Luke saith expresly to tempt him not to help their infirmity but to feed their curiosity neither to increase and strengthen faith but to nourish their infidelity For had that been their end had they not beside the doctrin of the Prophets and the fulfilling of the promises the blessed Doctrin of the son of God of whom some of themselves said Never man spake like him and for the confirmation of that
all but let him blind them bind them and lead them at his pleasure Others will defy and spit at Satans name but they have no word against him but do as a foolish and inconsiderate person that will quarrel with a man of might and defye him as though hee could make his party good but being without any weapon carries away the blows the smart of which makes him feel his folly which formerly he could not see Others are enemies to such as would teach them the use of this weapon men of valour and strength will pay liberally such as take pains with them to teach them the skill of their weapon and willingly take their directions but such cowards a number are in this field that as they dare not look an enemy in the face so have may resolved never shall weapon come in their hands they are enemies to such as would furnish them Others would fight with Satan and with the Word but in the wicked abuse of it making charms and exorcisms of sundry words of scripture highly taking Gods name in vain some write the Lords-prayer in Hebrew Greek and Latine some the words of some of the Gospels some the names of God and Christ But all this is sorcery and Magick and a fighting for the Devil yea a shooring in his own bow Others will have the Scriptures to resist with but they bee not ready nor at hand they bear many blows before they can recover their weapons when they get a Scripture against him for want of exercise and experience it is but as a sword in a childs hand who can neither well help himself nor yet much hurt another more than hee is like to hurt himself Doct. 2 Thou the Word of God is used aright The right skill of Gods word is to cut off temptations by it when a man hath skill thereby to cut off temptations and contain himself in his duty Psal 119.11 I have hid thy promise in my heart that I might not sin against thee Prov. 2.10 11 12. When Wisdome that is Gods Word entereth into thy heart and knowledge delighteth thy soul then shall counsel preserve thee and understanding shall keep thee and deliver thee from the evil way and from the man that speaketh froward things 1 The Word of God is the Law of God now what is the use of a Law Reasons but to keep a man within the bounds of godly life then he lives according to the Law when hee saith I must or must not do such a thing because the Law willeth mee so so hee is a good Christian that can say I must do this because Gods Word commandeth it or not do it because it forbiddeth mee 2 It is called A light to our feet and a Lanthern to our paths now what is the use of light but to shew a man the right way and direct him to avoid the wrong and keep him from falling 3 It is called the Oracle or testimony of God wherein hee testifieth what hee alloweth and what not and then wee life it aright when wee straiten all our paths according to this rule Use 1. Therefore let us keep us to Scriptures in all Satans temptations whereof wee may say as David said of Goliahs sword 1 Sam. 21.9 Oh give mee that there is none to that put off all Satanical suggestions with It is written Now it will not bee amiss to shew in some Instances how a Christian may by the Word furnish himself and cut asunder by this Sword every temptation though Satan bee never so instant in tempting him These instances are four 1 Temptations to despair 2 To presumption or prophanenesse 3 To pride and ambition 4 To injustice and wrong 1 In temptations to despair Satan overthrows many who want this sword of the Spirit In temptations to despair how the word senceth by these motions which wee must by it resist Object 1 What hast thou do to do with God or God with thee how is hee thy Father as thou professest seest thou not his hand against thee yea his wrath upon thee Answ Yet it is written that even when the whole wrath of God such as I cannot bear if I had all created strength was laid upon Christ hee remained the dear Son of God and could say My God my God and Rom. 5.8 God setteth out his love towards us seeing that while wee were yee sinners Christ dyed for us much more now being justified by his blood shall wee be saved from wrath Obj. 2. Satan being thus put off goeth on and saith Thy sins are infinite in weight and number thy debt is above ten thousand talents how can God save thee thou hast not a farthing to pay what is it justice thinkest thou for God to remit so many sins without satisfaction Ans It is written Isa 43.25 I even I am he that puts away thy sins for mine own names sake and not remember thine iniquities for ever and again Where sin hath abounded grace hath abounded much more and the Parable saith that the Master forgave all the debt to the hopeless Servant Obj. 3. Well if thou hast thy sins forgiven thee where is thy joy and peace of reconciliation the Kingdom of God is peace and joy but alas poor fellow thou art pensive and melancholy and God hath left thee without comfort Ans It is written Psal 97.11 that light is sowen to the righteous and joy to the upright of heart and they that sow in tears shall reap in joy Obj. 4. What speakest thou of joy why thy cross is imolerable sickness and diseases eat thee up poverty pincheth thee and reproach every where meets thee Ans But it is written Heb. 12.6 whom he loves he chastens and that no man knows love or hatred by all that is before him Eccles 9.2 Obj. 5. Thine are tedious afflictions durable and listing ones thou hast prayed thrice yea a long time to have them removed and art never the bitter why wilt thou goe on and still lose all thy labour why thou knowest not whether or when thou shalt be heard Ans It is written Psal 50.15 Call upon me in the time of trouble and I will hear thee and deliver thee and Hab. 2.3 If the vision stay wait for it shall surely come and shall not stay and The just shall live by faith and He that beleeveth maketh not haste Obj. 6. But wert thou not better to goe to this wise man or that cunning woman thou shouldst quickly recover thy health or stollen money or things that are lost thy loss is great and thou must use means for thine own Ans It is written Levit. 20.6 If any turn after such as work with Spirits or after South-sayers to goe a whoring after them I will set my face against such a person and will cut him off from among his people and it is written that Saul was cast off for this practice II. The second sort of instances is in motions to presumption or prophaneness
with sound comfort when all outward means doe fail if the heart can say to it self What if God doe not give me my desire by this means or that Faith in this word strengthneth the heart many ways I know God hath more words than one more blessings than one and man liveth by every word And faith strengthens the heart 1 By setting before the eye Gods power in this word how that one word of his mouth is enough to help us one word is able to create innumerable armies of Angels and Creatures one fiat is enough to make all Creatures and all this to come or goe or stand still as most dutiful servants to their Master Matth. 8. the Centurion coming to Christ for the health of his Servant desires him not to come within his roof for he was not worthy of that favour nor to send him any receit or physick to doe him good but only to speak the word and he was sure his servant should be healed A strong faith in a strong word It is but a word with God then how easily how presently how certainly will God doe me good if he see it good for me 2 By assuring the heart that his will is as ready to doe us good as his word is able and it sets the promise before us that nothing shall be wanting to them that fear God The former in the example of the Leper Matth. 8. Lord if thou wilt thou caâ—st make me clean and in the next words to shew he is as willing as able he saith I will be thou clean by which word proceeding out of the mouth of God his Leprosie was instantly cured his will was his word and his word was his work The latter in the example of Abraham whose faith set before his eyes Gods promise that in Isaac his seed should be called and that by Isaac he should be a Father of many Nations and therefore when at Gods word he went out to offer Isaac and Isaac asked him where was the Sacrifice he answered God will provide One eye was on Gods word commanding him to slay his Son another upon this other word that God was able to raise him up from the dead whence after a sort hee received him and that hee also would doe so before his promise should bee frustrate 3 By setting before the Christian heart the blessed issue and success of unwavering confidence in the word of God The Israelites going out of Aegypt and wandring in the Wilderness so many years by the appointment of Gods word he did supply all their wants by his Word and it became all things unto them which their hearts could desire 1 He paved them a way in the Sea and suddainly made the waters a wall unto them 2 He gave them bread from Heaven even Angels food and that in our text was by his word 3 He gave them water out of a rock and that by his word he bade Moses speak to the rock 4 Having no means for clothes his word kept their garments for forty years from waxing old But what need we goe out of our text in which the example of our Head and Lord may best confirm us for wanting bread in the Wilderness hee would not turn stones into bread but waited on the word of his Father till the Angels came and ministred unto him even so the adopted Sons of God treading in the steps of our Lord shall by vertue of the same word always find relief one way or other Who would have thought that ever Job should have swum out of that misery having lost all his Cattel substance and Children but because when the Lord was a killing him in his own sence hee trusted in him the Lord raised him and doubled the wealth and prosperity he had before Who would have thought that ever Daniel should have escaped the Lions denne and teeth being cast in amongst them or that Peter should have escaped Herods sword being bound in Chains and watched of Souldiers to be brought out to death next day But trusting in the Lord this word shut the mouthes of the Lions and opened the Prisons iron doors and brake in sunder the chains and so both of them were wonderfully delivered Surely this Doctrin well digested is full of comfort and quietness and would set the heart at rest and make all outward troubles easie If a man could once get his heart to trust in the word as David did Psal 119.42 it would sustain the soul in many troubles and bring in so sweet a contentment as the world is a stranger unto On the contrary whence is it that mens hearts fail them and they sink in their troubles but because they trust to the means and not to the Word of God at least not to every word of God If God crosse them one way they think hee hath no other way to doe them good Vse 3. If man live by every word of God then take heed of making that a means of living which God hath never warranted but see that what thou livest by proceed out of the mouth of God How doth hee live by every word of God that gets his living either in whole or in part contrary to Gods word Obj. But we see such as use no good means but maintain themselves in good estate by robbing stealing oppressing usury gaming false wares or weights it seems that even these creatures have a word of God to sanctifie them and put vertue in them to such persons or else they could not live by them Ans We must distinguish between the things themselves that are gotten and the unjust manner of getting them The creatures themselves are by a general word of God sanctified and set apart by God to feed and maintain good and bad as well the wicked as honest getters of them even as the Sun and Rain shines and falls upon the just and unjust And the unrighteousness of particular persons cannot alter Gods general decree But if wee consider the special manner of getting such goods that is not sanctified but condemned by the word of God 1 Because the person is not in Christ who restores our right unto us and then he is but an usurper and a bankrupt who builds his houses goes fine in apparel decks up himself and his and spends most liberally but it is all with other mens money He that knows not this thinks him a rich man but he that doth knoweth that he is not either thrifty or wealthy the Creditor comes and casts him into prison and makes his bones and body pay the debt 2 As his person so his course is accursed for the only way to get a blessing from God on the means is to use his own means who hath commanded first to seek the Kingdom of God and then other things and hath accursed all that wealth and maintenance of the body for which a man doth hazard or lose his soul 3 When a man doth live by bread against the word that
Satan here but proceed in mischief And what are the reasons 1 Because the godly in their courses doe oppose themselves to the darkness of this world now there is no fellowship between light and darkness no way to reconcile them as we may see in the example of the wicked Sodomites against Lot first he resisted their wickedness when they came about his house to abuse the two men he gives them fair words I pray you my brethren hee convinceth their consciences Doe not so wickedly and out of his weakness he offers them his two Daughters but being a righteous person whose soul was daily vexed with their uncleaneness neither his piety nor humanity nor intreaty no nor his weakness and sin could please them but Away with him hence he is a stranger shall he judge and rule now we will deal worse with him than with them Gen. 19.9 2 Christ gives another Reason Joh. 8.44 You are of your Father the Devil for his works yee do In that Chapter Christ plainly teacheth the Jews that hee is the light vers 12. they tell him hee bears record of himself and therefore his record is false vers 13. hee tells them hee shall go from them and carry the light with him and they shall seek him and not find him what say they will hee kill himself vers 22. hee tells them that hee that keepeth his word shall never see death then said they Now wee know thou hast a Devil vers 25. Hee tells them before Abraham was I am and they take up stones to stone him Here were the Children of the Devil who was a man-slayer from the beginning And of these Christ said Yee go about to kill mee a man that hath told you the truth vers 40. and Yee do that which you have seen with your Father and not only seen but felt him moving and stiring in their hearts so he worketh mightily in the sons of disobedience Eph. 2.2 3 The more light and grace the Lord manifesteth in any of his children the more must the darknesse of wicked ones fight against it It is not their innocency their holinesse their wisdome their peaceable course of life that can fence them nay these bring all the malice of the wicked on them and lay them open to their rage Stephen a man full of faith and power whose enemies were not able to resist the Wisdome and Spirit by which hee spake Act. 6.8 yet drew they him to the Councill and subordened false witnesse against him where what should hee do They might and did see his face thine as the face of an Angel vers 15. In his Apology hee begins as a person at the bar with a loving and moving speech Men Brethren and Fathers hearken afterward in the course of his speech as a faithful servant of God and true teacher hee freely reproves them chap. 7. vers 51 52. calls them resisters of the Holy Ghost betrayers and murtherers of the just hee could convince them out of all the Scriptures as Christ did Satan here But the more full of the Holy Ghost hee was the more were they filled with devillish fury like so many Devils or furies their hearts brast for anger they gnashed with their teeth more like fell and savage beasts than men they shouted with a loud voice stopped their ears upon upon him cast him out of the City and stoned him 4 The incestant malice of the wicked against the children of God is a running stream from this of the wicked one against the natural Son of God the Devil would still if hee could tempt and molest Christ himself in his own person but that hee cannot hee will therefore bee sure to molest him in his servants hee would obscure the glory of Christ in himself but seeing hee cannot do that he will do what hee can by himself and all his members to extinguish that glory of Christ in those beams wherewith his servants are graced and honoured And this makes this war so irreconcilable Use 1. Therefore let us not marvel when wee see good things and good men resisted nor condemn that presently which wee may see opposed but 1 Turn our eyes upon that natural enmity which is between the seed of the woman and of the Serpent 2 Upon mens stubbornness against the truth and malice by which the sinner given up by God to Satan is obfirmed and hardened 3 Upon the powerful work of Satan in men of great gifts that being convinced in conscience even against that light can resist godly and innocent men 4 Upon the love of mens sins profits and pleasures which sets on forward this hatred against their conscience What could Christ himself do to conciliate Judas his favour Did not hee know that Christ was the Messiah did hee not preach him did hee not work miracles in his name did not Christ make him one of his family and prefer him to be the Steward of his house did hee not warn him of his sin and bear him most patiently Yet his heart being upon covetousnesse for a small commodity hee will betray Christ and that against his conscience 5 Other personal and private occasions may force men of great gifts to malign and hate against their consciences most innocent persons The Jews knew that Christ was the Messiah that hee was most powerful in Doctrin and most holy in his life yet they loved their own praise and therefore thrust down Christ If wee let him alone all will beleeve in him They thought themselves so much dishonoured as Christ was honoured Sometime fear of great men or some loss or check may cause this obstinate opposition Pilate knew Christ was an innocent man he washed his hands and would have no hand against him hee pronounced him innocent saying I find no fault in him his wife being troubled in a dream sent him word he should have nothing to do against that just man Yet against his conscience and his own words hee proceeded to condemn him Why how could hee bee so blind and wicked surely it was fear of Caesar and of some cheeck for hee had heard them say If thou let this man go thou are not Caesars friend Vse 2. It should teach us to go on undaunted in our godly course making no account of all the malice that the Devil or his instruments can create us and never offer to shake hands with them wee shall never have done if wee go about to please them wee can not do it unless wee will bee as bad as they if wee retain our favour of goodnesse it doth but provoke them Vse 3. Many men may hence see what spirit rules them who when they hear Scripture against their sinnes and unwarrantable courses they go on still as a chafed colt that cares neither for pale nor hedge but flings over These men would bee loath to bee compared to the Devil but wee shall see them for worse and the Devil not so bad as many of them When hee hears Christ
was the Sanctum Sanctorum and in it the Oracle called the inner house of God into which only the High Priest went alone once a year and that in the Feast of expiation wherein all the Jews must fast and afflict themselves A most notable type of Christ for as it was called an Oracle because God thence gave answer in doubtful cases so who is the Fathers Oracle but his Son who is the word of his Father by whom he speaks to us by whom we speak to him and through whom the Father heareth us In this Holy of Holies was the Ark of the Covenant and in this holy place stayed the Ark almost four hundred and thirty years signifying Christ the author of the Covenant between God and us In which Ark or Chest were kept three things 1 The Tables of the Covenant written with the finger of God signifying Christ who is the fulfilling of the Law 2 The Rod of Aaron which had budded a type of the Priesthood of Christ who in the world seemed a dead branch and dry but after his Death and Resurrection began again to flourish and bring fruits of life to Jewes and Gentiles 3 The Pot having Manna a holy type of Christ the bread of life and that Manna that came down from heaven Joh. 6.35 In this Holy of Holies over the Ark was the holy cover called the Propitiatory prefiguring the Lord Jesus whom the Father hath made our Propitiatory by faith in his bloud Rom. 3.25 Here also were the two glorious Cherubims set like Angels on either side the Ark looking upon the Ark figuring the holy Angels ministring to Christ and earnestly desiring to look into the mystery of our salvation 1 Pet. 1.12 These were the chief holy things established in the Temple at Jerusalem but not all for there were besides these the observation of all holy Rites appointed by God the Chair of Moses and in it the Law read and expounded there were the holy persons the High Priest with all his holy garments with Urim and Thummim and on his fore-head Holiness to the Lord there were other the holy Ministers of the Lord who had the Lords holy Oyl upon them of Gods own composition with straight charge that no other should make or use it out of this use Yea here had lived the ancient Kings and Prophets David Salomon Josiah Hezekiah who were special types of Christ In which regard Ierusalem the seat of God and Gods worship is called the City of perfect beauty the joy of the whole earth 3 It is called an holy City by comparison unto other great Cities of the neighbour Countries wherein Idols and Devils were worshipped in stead of God as Babylon or whose worship was the devise of mans brain and no institution of God as Samaria Cesarea and others 2 King 17.33 4 It is called holy in type two waies 1 As it was a type of the Church militant of which the members are holy in part at least in profession For the whole Church of God was gathered together three times every year before the Lord at the feasts of Passeover Pentecost and Tabernacles Psal 122.4 Thither the Tribes of the Lord go up and appear before the Lord. 2 As it was a type of the Church triumphant even that Celestial Jerusalem which is above that new Jerusalem into which no unholy thing can enter but is the eternal habitation of the holy God the Holy Angels and Saints 5 It was called holy or the holy City because it was the fountain of Gods holy Religion which being first seated there by God must be derived thence and sent out to all other Nations Micah 4.2 The Law shall go out of Sion and the word of the Lord from Jerusalem Therefore was it the Metropola and mother City the heart of the earth placed in the midst of Nations by Gods own confession Ezek. 5.5 Nay there must the pretious blood of the holy Son of God be shed which must stream and run out to the salvation of all Nations and himself Preached the King of the Jews upon the Cross as upon the theater in Hebrew Greek and Latine and that in the time of the Passeover when there was a concourse of all the people of Jews and other Nations There the Apostles must give their first witnesse of Christ and thence must carry it into Judea Samaria and all nations to the utmost parts of the earth Act. 1.8 And 8.1 the Church of the New Testament was first gathered at Jerusalem and thence by persecution scattered into all Nations In this regard it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Holy City for all the holinesse of all other Cities was derived thence Doct. 1 Wee learn out of this title what it is that makes places and persons holy even the presence of God of his word and worship Thus the ground was called holy Exod. 3.5 and the place where Joshua stood when the captain of the Lords Host appeared unto him chap. 5.15 1 Whatsoever was in the Law separated to God and his service was called holy the Sabbath was holy the Priests Garments holy Exod. 28. Thou shalt make holy Garments for Aaron thy brother Holy both because they were peculiar to the holy Priesthood for none else might put them on and because they were to bee used in the holy place for when they came forth of the Tabernacle they must put them off and thirdly consecrate to holy uses and to bee an holy type of Christs righteousnesse a precious robe wherein all our Sacrifices are offered The flesh was holy which was offered to the Lord in sacrifice Hag. 2.13 For places Bethel was an holy place when Jacob saw the vision of the Ladder there and the Temple was holy For people the Jews were called an holy Nation and Christians an holy Priesthood and Saints by calling 1 Pet. 2.9 For persons some are sanctified in the wombe to some special service as Jeremy chap. 1.5 and John Baptist Yea every faithful mans heart is as it were an Ark of God in which are kept the Tables of the Law yea the Tabernacle of God and the Temple of the Holy Ghost where hee pleaseth to dwell And thus was Jerusalem an holy City so long as it continued in the true worship of God 2 This appears by the contrary seeing his holinesse was no further annexed to this place than God tyed his presence to it for when as the Jews had crucified the Lord of glory both the Temple and City as prophane were destroyed and delivered into the hand of the Romans and are now in the hands of the Turks a nest of unclean and Idolatrous beasts most savage enemies of Christ and Christian profession 3 That place must needs bee holy where the Lord dwelleth as a master in his house teaching ordering and supplying all necessaries where Christ the Holy Son of God walketh in the midst of the seven Golden Candlesticks being conversant among the flocks of Shepheards where the Holy
become dens of theeves and sunk down into the deadly poyson either of Mahometisme or Antichristianisme It was the over-sight and overthrow of the most renowned Churches never long to prize their liberties in the presence of them but had leave a long time to bewail their absence Time was when Jerusalem had God near them his Prophets his Law and Oracles her Nazarites purer than snow But not long after there was never a Prophet left never a sign her Nazarites blacker than a coal the waies of Sion forsaken Oh now for one Prophet more Time was when they had the Son of God among them and his Apostles and the sound of the blessed Gospel was first offered to them But not long after Christ and his Apostles the note was altred and the case changed for the sons of peace and the Ministers of peace they hear of Titus and Vespasian of wars and blood-shed of famine and death meeting them a thousand waies Now time is wee have God near us and Christ his Son and the Ministers of reconciliation and wee know not our happiness Time may come when wee may wish one good Minister in a Country one Sermon one holy Sabbath spent as we have seen many with too much neglect A Lent may come for this long ope-tide The Lord knows how little wee desire the day of vengeance neither can wee prophesy but blessed is that man that seeth the plague and hideth himself where as the fool must go on to punishment THE second thing in this second circumstance is the special place namely The Pinacle of the Temple The Temple was the highest place on the Mount Moriah and the pinacle was the highest place of the Temple to wit a battlement above the top to keep from falling down Deut. 22.8 called pinacles from their sharpeness as our pinacles are the sharpe tops of our buildings or spires Satan makes choice of this place 1 As fit to his temptation the scope and aim whereof wee shall see afterward 2 Beginning a new temptation hee changeth his place to see if thereby hee can change Christs minde so did Balaam to see if any place would serve him to curse Gods people shift from place to place And it is not unlike but our Dicers and Gamesters have learned this of the Devil when the play runnes against them to shift places for better luck as they say 3 The place was full of danger to stand upon and much more for the height to fall from 4 The Temple was an holy place dedicated to Gods worship and service what hath Satan to do there but hee takes upon him as though hee had to do every where and can stand among the Sons of God against the sons of God It may bee Christ will think himself priviledged there as the Pope in his chair that he cannot erre what ever hee do Or if hee can abuse the Temple to make it a means of the overthrow of the Son of God hee shall with one work both dishonor the Father so much the more and destroy the Son Doct. Satan either fits his temptation according to the place where hee finds a man or draws him to a place fit for his temptation Both which wee see here against Christ being in the wilderness hungry Satan fits his temptation to the place to make stones bread and now being to assail him with another kind of temptation hee draws him into a place fit for his temptation This subtlety of Satan wee may observe in the first temptation of all there was but one forbidden tree in Paradise and there Satan fits his temptation to the place to eat of that So hee findes Peter in the common hall there hee tempts him to deny his Master a place most fit for it where all else denied and abused him and if hee should not do so hee should bee in like danger Nay hee not onely fitted the temptation but also drew Peter to the place 1 Satan doth not use all temptations in every place but such as hee will have some advantage in by the very place it self hee knows it were bootless if the place as well as other circumstances bee not fitted to him It had been in vain to have tempted Cain to stay Abel in his fathers house but he drew him into the field after him and so prevailed Hee knew Joseph was a most modest and chast man and it had been in vain to have moved him to uncleanness so openly as hee did Zimri and Coâ—bi at the door of the Tabernacle of the Congregation or as openly as Absalom who defiled his Fathers Concubines in the sight of all Israel and therefore hee sets upon him in a secret chamber Hee knew it was no fit place to tempt Noah in the Ark in the middest of the waters when there seemed but a step between him and death but sitting under the vine in his vineyard hee was easily overcome with it While David was in his flight before Saul in Caves and Wildernesses it was bootless to tempt him to folly hee had no leisure his thoughts were taken up in holy Prayers and Consultations with God but when hee was on his Pinacle on the top of his turret the place was fit to spye Bathsheba and have her fetcht to him and so the sin was finished 2 Satan knows that sins are of divers sorts and though all bee works of darkness and so should fly the light and walk in solitary and private places as extremities on the left hand thefts murders Adulteries c. yet some other are best brooded in the light and places of publike resort as Pride Prodigality and a number of riots and open disorders for example Herod swore an Oath to give Herodias whatsoever shee asked to half his kingdom when shee asked John Baptist head which was an heinous murder of them both upon an innocent man the very fitness of the place brought it forth Great men often swear hundreds of Oaths in a day and forget them presently if they were made privately But because Herod had sworn amongst the people for his credit sake and for them that stood by John must presently lose his head 3 The largeness of Satans Commission gives him leave to make choice of what place hee list and thence to make his best advantage no place is priviledged for hee compasseth the earth and is the Prince of the air and stands sometimes in the presence of God to get leave to afflict the children of God so as there is no desert so solitary no Pinacle so high no City so holy no Temple so sacred but Satan dares and can even there watch Gods People a mischief Nay in Paradise hee tempted Adam and Judas at Christs own Table Vse 1. This may advise us to keep our selves so far as wee can from places of probable danger which Satan hath after a sort fitted for temptation Some places are dry and barren no goodness is there exercised or to be had nor to bee done in
and again The fencer having had a shrewd wound will not easily lye open in that part again The Citizens who have stood out a siege will survey the places most battered where the enemy had his strongest hope of entry and will most fortify them against another time Use 2. Where wee are most tempted know that there is some special grace to bee kept or lost A theef will not hanker after an empty chest but if hee know where Jewels or treasure is he will haunt there Vse 3. Abandon all doctrin of doubting as Satanical which Satan is much and often in both against Christ and his members And no marvel seeing doubting warreth against saith by which only Christ is apprehended and heavenly life and heat kept in us But of this before Cast thy self down II. Now follows the matter and scope of the temptation and the dart it self which is thrown at Christ The scope of Satan is 1 To bring Christ to presumption that seeing hee will needs trust in his Fathers providence and care hee assaies if hee can make him trust too much and seeing hee will bee so confident if hee can bring him to vain confidence as if hee should say If thou because thou art the Son of God canst live without bread upon the same ground thou canst go down without stairs And both Satans allegation of Scripture and our Saviours answer shew that this was the principal aim of the Devil 2 To fasten upon Christ vain glory as well as vain confidence as if hee should say Thou shalt have great honour and every man will beleeve if thou by this miracle shew thy self the Son of God to this purpose I have fitted the place where is greatest resort and where the Son of God ought especially to make himself known For where should the Son bee made known if not at his Fathers house Satan knew hee had overcome the first Adam by a temptation of vain-glory and now hee assaulteth the second Ye shall bee gods and Thou shalt be known to bee the Son of God if by flying in the air thou canst come down without hurt 3 To bring him to tempt God and try whether hee bee so powerful as to save him in such an attempt whether so true of his word as to keep him and whether the Angels did diligently watch him and bear him up as their commission was 4 Satan intended directly to kill him being a man-slayer from the beginning For every way the dart intended his destruction if hee should cast himself down for thus Satan thought If hee cast down himself and kill himself then hee is not the Son of God and so I shall gain him Or if hee cast down himself and not kill himself yet shall I make him both disobey God in tempting him as also obey mee Thus either way Satan makes sure of his prey 5 Satan had yet a further fetch which made him so bestir himself seeking in Christs downfall our utter ruine disgrace and destruction Strike off the head all the members with that blow are slain The bent of all Satans temptations against the Head is against all the Members Out of the same ground Satan raiseth a clean contrary temptation to the former In the former hee moves Christ to diffidence and despair in this to presidence and presumption In the former hee would have Christ use unlawful means in this to reject all means even lawful In the former hee perswades him to distrust where God had promised in this latter to trust where God had not promised In the former that bread was absolutely necessary here that a ladder and means of going down were not necessary at all as if hee should say Thou sayest that God is able to uphold thee being his son without means go too let us see how true that is If hee can ordinarily and extraordinarily preserve thee then Cast thy self down headlong from this pinacle for being the son of God thou shalt bee sure to be preserved safe without hurt Doct. Whence Observe That the Devil in tempting men labours to bring them to extreams And when hee cannot prevail in one hee would fasten on them the clean contrary sins If hee can get Christ because hee is the son of God either to contemn his Fathers providence as in the former or to presume on the same as in this temptation either will please him 2 Cor. 2.10 the Apostle sheweth that this is one of the wyles and stratagems of Satan by clean contrary waies to destroy the Church either by too much lenity which let fall the censures of the Church so as the incestuous person was not at all corrected or when they began to use too much rigour and severity forgetting the rules of Christian meekness and charity And in the incestuous person himself it will please him well either that hee go on without all remorse of his sin and the Church not meddle with him or that by the severity of the Church hee bee swallowed up of sorrow In regard of both which the Apostle saith We are not ignorant of his wyles Act. 14.11.19 when Paul and Barnabas came to Lycaonla to preach and publish the Gospel observe Satans wyle in the people either they must receive them as Gods and sacrifice unto them out of blinde zeal and devotion at which the Apostles rent their cloathes or else they must take them and stone them as they did Paul and drew him out of the City supposing hee had been dead ver 19. Matth. 21.9 when Christ came riding to Jerusalem multitudes flocked after him spred their garments in the way cut down boughs to strow therein and cried Hosanna hee was the son of David the blessed one that came in the Name of the Lord The people said it was Jesus the Prophet of Nazareth and all the City was moved But before night Satan had them in another extremity such was the envy of the Scribes and Pharisees that Christ was either glad to flye the City that night or the fear of the people that none durst entertain and lodge him vers 17. so hee left them and went into the Town of Bethania and lodged there And within few daies after all cryed Crucify Crucify 1 This comes to pass because Satan is contrary to himself Reasons according to his disposition are his waies Though hee bee the Prince of darkness yet can hee transform himself into an Angel of light 2 Cor. 11.14 Hee appeared in the shape of a serpent to Eve in the shape of a Prophet to Saul Sometime this crooked serpent can deny Christ to be the Son of God as here and sometimes preach him so to be Mark 1.24 2 His dexterity and sliness is another cause whereby hee can make one ground and that a good and true one to serve to rear up two extream evils in such cunning manner as hee was in hope to deceive the wisdome of God himself thereby for here out of Gods word that Christ was his Son hee
in accusing thee but still it by casting out the core of sin that makes it so restless and painful 2 Quench not the motions of Gods Spirit for this grieves him and makes him goe away in displeasure and then all thy sound comfort is gone with him II. In temporal things sin not against the means He must eat that must live he must work that will eat sow to reap he that would avoyd a strange woman must love his own wife all the Souldiers and people in the Ship must come safe to land but then must they not cast them into the sea but abide in the ship Isa 37.33 the Prophet in the Lords name tells Hezekiah that Sennacherib shall not enter into the City but if hereupon Hezekiah should have bid them set the gates open would not the Prophet have told him he had betrayed the City For a rich man to be an Usurer or an oppressor is a greater sin than it is taken for because it is against the means yet who are Usurers else who oppressors else who grinde the faces of the poor who detain the wages of poor Servants but they For a man to break the Sabbath for gain is a great sin as appeareth in the poor man that went out to gather sticks but how great then is it in rich men who need not having much means beyond the present necessity and yet they or their Servants and Workmen must be gathering sticks to burn themselves withall in Hell Who sees not the malice of the Devil here who will have the Lords day worldly and wickedly spent wherein God hath set up the special means to draw men from it For it is written HAving spoken both of the ground of this assault and also of the scope and matter of it wee come to the third consideration in it namely The enforcing or urging of it by a testimony of Scripture Satan had perswaded the Son of God to a most foolish practice would any mad man or fool cast himself down from an high place and pash himself all to peeces at any mans perswasions and cannot now the Son of God the wisdome of his Father discern danger in this motion Satan is too black here and lales his snare in vain before the eye of that which hath wing But to hide his blacknesse hee draws a fair glove over a soul hand and assaies to make the case without all danger or absurdity Hee hath that to say which the Son of God cannot refuse Hee hath Scripture to perswade him for no reason is comparable to this to assure the Son of God who must hear the word of his Father that there is neither danger nor unreasonableness in this motion nay there is much good in it 1 Hee shall shew himself to bee the Son of God 2 Hee shall shew his affiance in his Fathers word which hath fully assured him of his Fathers protection as if hee should say Thou being the Son of God mayest without danger cast thy self down hence but do not take it on my word which perhaps thou mayest suspect but take it on thy Fathers word If that hath any truth in it there is no danger in my motion And because thou shalt not think that I speak without book It is written in thy Fathers Book If I had a Psalter here I could shew it thee that hee hath given his Angels charge over thee to keep thee that thou dash not thy foot against a stone and though thou cast thy self down they shall bear thee up and save thee harmless And if they should fail of their duty thou being the Sonne of God canst sustain thy self by thine own proper power and vertue Here consider two things 1 The general consideration of the allegation It is written 2 The special matter of it Hee will give his Angels charge over thee c. Doct. The Devil can and doth alleadge Scripture to further his wicked purposes as here In his tempting of Eve hee made the ground of his temptation Gods word Hath God indeed said yee shall not dye In the deluding of Saul be took the help of Samuels prophecy 1 Sam. 28.17 The Lord hath done even as hee spake by mine hand So his instruments the false Prophets pretend the word of the Lord as Hanani Jer. 28.2 Reasons The Reasons why Satan alledgeth Scripture are these 1 To hide his person and to transform himself into an Angel of Light here hee counterfeits Davids voice nay the voice of the Spirit of God speaking in the written word He would fain perswade Christ that hee is a lover of the Truth and under a testimony of Scripture would hide his horns Regula credâ—ndorum ageâ—dorum 2 As hereby himself dissembles holiness so hee would colour the matter to which hee tempts us to bee just and lawful for is not that lawful which the word allows seeing it is the rule of faith and manners 3 Hee frames himself according to the disposition of parties with whom hee is to deal Christ stood much upon Scripture and would do nothing without Scripture and if hee cannot draw him by Scripture hee shall prevail nothing and thus hee deals daily with tender consciences hee can bring them to any thing by a Scripture of his own mis-shaping 4 This comes to pass by reason of his malice 1 Against the Scripture which hee seeks to abuse to a contrary end seeing the Scriptures are written that wee might not sin 1 Joh 2.1 2 Against the godly to overcome them with no other than their own weapons Christ had made the written word his shield his sword hee will therefore assay with his own weapon to wound him and so he deals with his members 5 Here is not onely Gods permission but his over-ruling power for hereby the father of lies against his heart and nature giveth witnesse to the truth and strongly argues it to bee the strongest weapon that hath strongest power over the conscience Quest How doth Satan alledge Scripture Answ Hee is Gods Ape and as God alledgeth Scripture three waies 1 by his Spirit and inward motion as to Abimelech in a Dream Gen. 20.3 2 By his Ministers and Servants Angels or men 3 By his own lively voice as to Adam So can Satan 1 By suggestion 2 By his Ministers who transform themselves as if they were the Ministers and Apostles of Christ 2 Cor. 11.13 14 15. not onely delivering the word but also truely 3 By voice in some assumed body as undoubtedly hee did to the first Adam and here to the second Use 1. Seeing then this wicked Spirit can and doth alledge Scripture against us it behooves us to try the spirits whether they bee of God or no 1 John 4.1 not to beleeve every one that can alledge Scripture for so wee might beleeve the Devil himself 1 Thess 5.22 our commandement is to prove all things and hold only that which is good Our president is in Act. 17.11 the Bereans when they heard the Apostles
nothing to his salvation So Psal 110.1 Sit at my right hand till I make thy enemies thy foot-stool If wee would know whom this is meant of compare it with 1 Cor. 15.25 For Christ must reign till he have put all his enemies under his feet Psal 2.7 Thou art my Son this day have I begotten thee this place is explained by the like Heb. 1.5 For to whiâ—h of the Angels said he at any time Thou art my son c. Psal 97.7 Worship him all yee Gods What is meant by Gods and whom must the Gods worship see Heb. 1.6 When he brought his first born into the world hee said Let all the Angels of God adore him Concerning unlike places we have this rule That they speak not either of the same thing or manner or time and by wary observation of the circumstances this will easily appear in examples 1 Joh. 16.13 The Apostles after the gift of the Spirit were led into all truth and freed from error Yet Peter greatly erred after that Gal. 2.11 Answ The Apostles were led into all truth of doctrine and erred not but were not free from all error in life and conversation now Peters error was not directly in doctrine but in conversation with the Gentiles So as the opposition is not in the same thing 2 Isa 59.21 My word shall not depart from thee nor from thy seeds seed for ever saith the Lord yet Matth. 21.43 the Kingdom shall bee taken from you Answ The Prophet speaketh of the whole true Church of God which shall be perpetual upon earth our Saviour of the Nation of the Jews So as the seeming opposition is not in the same 3 Luk. 17.19 Thy faith hath made thee whole here Faith is greater than Charity but in 1 Cor. 13.13 Charity is greater than faith Ans They speak not of the same faith the former place speaks of justifying faith considered with his object Christ which not absolutely as a quality but relatively as apprehending Christ is greater than Charity the latter of miraculous faith which is less 4 Rom. 7.22 Paul delights in the Law of God yet vers 23. Paul resisteth the Law of God Ans This is indeed an opposition in the same person but not in the same part Paul stands of spirit and flesh according to the former part he delights in the Law according to the later he rebelleth against it 5 Luk. 10.28 Life is promised to the worker This doe and live Rom. 4.3 Not to him that worketh but to him that beleeveth is faith imputed to righteousness Ans Both speak of the word but not of the same part of the word which standeth of two parts the Law and this promiseth life to the worker and the Gospel which promiseth life to the beleever 6 Joh. 5.31 If I give testimony to my self my testimony is not true Joh. 8.14 If I testify of my self my testimony is true Ans Consider Christs testimony two ways 1 As the testimony of a singular man and thus considering himself as a meer man he yeelds to the Jewes that his testimony were unfit and not sufficient in his own cause because by the Law out of the mouth of two or three witnesses every word must stand but 2 Consider him as a Divine person coming from Heaven and having his Father giving witness with him thus his testimony is infallible not subject to passion or delusion And of this later the place speaketh 7 Matth. 10.8 Freely yee have received freely give Luke 10.7 The workman is worthy of his wages Ans The places speak of the same persons but not of the same works the former of miraculous works which are not to bee bought and sold for money the use of them being only to forward their ministery the later of the Function of Preaching and labour in building the Church equity requires that he that laboureth in the Ministry should receive recompence for his labour Gal. 6.6 8 Hos 13.9 God is not the author of evil Amos 3.6 There is no evil in the City which the Lord hath not done Ans It is not the same evil but that the evil of fault this the evil of punishment 9 Prov. 20.9 Who can say my heart is clean Matth. 5.8 Blessed are the pure in heart Ans 1. A man absolutely considered in himself is all impure so the former place speaketh but relatively considered in Christ he is pure so the later 2 No man is pure in respect of the presence of corruption but the godly are in respect of the efficacy and rule of it 10 Mark â—â— 15 The Apostles must goe out into all the world Matth. 10.5 They must not goe into the way of the Gentiles Ans Distinguish times and the Scripture will bee consonant enough the former place is meant of preaching after Christs time the latter wâ—iâ—e hee was living on earth Both are true because the times are diverse 11 Joh. 3.17 God sent not the Son to judge the world Joh. 5.27 The Father hath given all judgement to the Son Ans The time of his abasement at his first coming when hee came not to judge but to be judged must bee distinguished from his second coming in Glory and Majesty to judge the quick and the dead of this the later 12 Exod. 20.15 Thou shalt not steal Chap. 11.2 Robbe or spoyl Aegypt Ans A special Commandement of God never opposeth a general but is only an exception from it So of Abrahams mental slaying of his son If a man of himself should steal or kill it is sin but if God bid it is not 13 Malac. 3.6 I am the Lord I change not yet it seems he is changeable Jer. 18.7 Ans The Scripture speaks not in the same respect God changeth not in himself but in respect of us he is changed as the Schools speak non affectivè sed effectivè in respect of his work not of his affection for so there is no variableness or shadow of change in him 14 Psal 18.20 Judge mee according to my righteousness Psal 143.2 Enter not into judgement with thy servant Answ There is a twofold Righteousnesse one of the cause another of the person by this later hee will not bee justified by himself but in the other hee desires to bee justified his cause was good there was no such thing as they laid to his charge If Job would dispute with God his own cloathes would make him unclean but when he dealeth with his calumnious friends hee saith I will never let go mine innocency till I dye 15 Luk. 1.33 Of his Kingdome there shall bee no end 1 Cor. 15.24 Hee shall deliver up the Kingdome to his Father Answ Luke speaketh of Christs Kingdome in respect of it self the Apostle in respect of the administration of it In the former respect it shall never bee abolished Christ shall alwaies have a people to rule alwaies a Lordship and Headship but hee shall give up his Kingdome in respect of the manner and means of administring
the manifesting of Christs glory for which Christ checked her for it was a private and light respect to which miracles must not bee commanded Joh. 2.4 4 For confirming of that Doctrin and Authority which is sufficiently confirmed already Joh. 2.18 Shew us a sign why thou doest these things why thou whippest out buyers and sellers out of the Temple Hee shews them none they tempt God herein was not the whipping of them out and the Authority hee had shewn sign enough of his divine authority did not hee solely and alone overthrow and turn out a number of them without resistance did not he by his word challenge the Temple to bee his Fathers house and himself the Son of God Having thus confirmed his authority by this sign hee would shew them no other Thus the Papists as a Pharisaical seed tempt God looking for more miracles to confirm the same Doctrin which Christ and his Apostles have sufficiently confirmed by many and powerful Miracles When they prove that wee teach another Dâ—ctrin wee will shew them other miracles III. To tempt God in action is thus 1 To enter upon any thing without a Calling for that is to step out of our way when wee do that which wee have neither Word nor Promise for this is in the Text. 2 To walk in a course of sin and live in our wickednesse especially when the Lord by blessings moveth us to repentance Mal. 3.15 They that work wickedness bee set up who bee they in the next words the Prophet sheweth saying They that tempt God are delivered So as all wicked persons are Tempters of God 3 To presume upon extraordinary means when ordinary means may bee had Thus the three worthies of David tempted God that went for water in danger of their lives whereas they might have had it nearer in safety 2 Sam. 23.15 but when they brought it to him hee considered how they had sinned to satisfy his sinful desire and would not drink it And this is the tempting of God intended in this place to flye down refusing the stairs 4 To run into places or occasiâ—â— of danger in soul or body is to tempt God as to run into wicked company or exercises Peter notwithstanding Christ foretold him of his wâ—akness yet trusted on his own strength and went into Gaiaphas his Hall and seeking the Tempter found him and himself too weak for him Our Saviour would here teach us what a dangerous sin it is to tempt the Lord it being so absolutely forbidden the people of God not only in the Old Testament but in the New 1 Cor. 10.9 Neither let us tempt Christ as some of them also tempted him Reasons For 1 It is a plain contempt of the Lord in his providence and constitutions when a man either neglecteth the means which God hath appointed to bring forward his purposes or betaketh himself to such means as God hath not appointed 2 It is a manifest argument of infidelity and hardness of heart When a friend promiseth me to doe me good at my need or to stand by me in time of danger I will feign a need or danger to try whether he will be as good as his word or no what doth this but imply a suspicion in me that my friend will not be as good as his word therefore I will try him before I need him And thus he deals that will needlesly tempt God 3 No relation between God and us may encourage us to tempt him He is our Lord a strong God doe we provoke the Lord are wee stronger than hee 1 Cor. 10.12 Let not the Princes of the Philistims dally with Sampson for he is strong and will revenge himself by pulling the house over their heads the Lord is strong and mighty Sampsons strength was but weakness to him therefore let us not tempt him lest we goe away with the worse as the Philistims did He is our God even a consuming fire Heb. 12.29 it is no safe dallying with fire He is our Father therefore we must fear him as Iacob knows Isaac is his father yet is afraid to goe to him disguised lest said he I seem to my father to dally or mock 4 The greatness of this sin will appear in the greatness of his punishment It cost good Josiah his life 2 King 23.29 He would try what he could doe against Pharaoh Necho when he was admonished of the Lord not to goe against him For this sin the Lord sware that not one of the Israelites above twenty years old should enter into Canaan It cost the lives of six hundred thousand men besides women who for tempting God were destroyed of the destroyer 1 Cor. 10.9 Good Zachary for not beleeving the Angel which came with tidings of a son was struck dumb for requiring a sign Even the best if they tempt God shall not carry it clear away Obj. Psal 34.8 Taste and see how good the Lord is and Rom. 12.2 prove what that good and acceptable will of God is Ans There is a two-fold knowledge of Gods goodness 1 Speculative by which we know God to be good in himself and to us 2 Experimental in some thing not revealed The places alleadged speak of the former only this later is a tempting of God Use 1. This serves to discover unto us our fayling against this doctrine and that every of us cannot so easily put off this sin as we think for 1 Is it not ordinary amongst us that read the Word and of Gods power therein we hear his promises we taste by experience how good and bountiful God is and yet in any straight in every danger we can be ready to tempt him as in Massah saying in our hearts Is God with me Doth God regard me Am I not clean cast out of sight Can I ever be holpen and swim out of this distress Thus the unbelief of our hearts is ready to make God a Lyar. When there was a marvellous great famine in Samaria and Elisha said To morrow at this time two measures of barly shall bee at a shekel and a measure of fine flower at a shekel a Prince answered If the Lord would make windowes in Heaven could it be so he answered Thine eyes shall see it but thou shalt not eat of it And hee was trodden in peeces in the gate for his unbelief 2 King 7. vers 19. 2 How generally are we in love with our sins which out of Malachi we have shewed to be a tempting of God God hath poured abundant mercies upon us the people of England yet we goe on to provoke and tempt him the more his mercies the more our sins how can this abusing of goodness but heap up wrath against our selves Can there bee a greater tempting of God in his justice than to goe on and trade in sin without repentance presuming that God will not punish us What a number of notorious wicked persons are resolved to adde drunkenness to thirst and sin to sin and yet at last mean to
the World therefore hee speaks true Answ 1 Hee is called the Prince of the World not simply but as it is corrupted the Prince of this World saith the Text which world this which lyeth in malice and hostility against the Son of God and the means of salvation 2 Hee is not so a Prince as having any right unto any creature for hee cannot possess a Pig without leave but by tyranny hee forceeth and commandeth as a Prince the wicked World unto his obedience for the World departing from God to his Adversary God in justice giveth Satan leave to prevail and rule in the Sons of disobedience But will it follow that because hee ruleth in the world by sin and death being the prince of darkness and having the power of death therefore the parts of the world must needs bee his Object 2 He is called the God of the World 2 Cor. 4.4 Ans True not in respect of dominion over things created but 1 In respect of Corruption for hee is the God of the evil in the world the Author Ring-leader and Nourisher of all evil 2 In respect of Seduction for hee is bold to use all earthly things which are made to Gods glory to serve to set forward his temptations and wicked mens lusts and so to set up his own kingdom 3 In respect of opinion or estimation because the people of the world make the Devil their God But this no more proves him to bee indeed the God of the World than an Idol is proved to bee a true God onely because Idolaters so esteem and make it Secondly The Devil affirms it to be in his disposition that hee may give it to whom hee will which must needs bee another lye because it is not his in possession for nothing can give that which it hath not 2 The Scriptures ascribe this to God as a perogative and peculiar to him By him Kings reign Prov. 18.15 All powers that are are ordained of God Rom. 13.1 Hee maketh low and hee maketh high It is the most high that beareth rule over the Kingdomes of men Dan. 4.22 The Lord giveth and the Lord taketh away Job 1.21 3 Another notorious lye is that having them to dispose of hee will dispose them to Christ which is impossible seeing Christ had them already disposed unto him and had received them of his Father so as he only could say Matth. 11.23 All things are given to mee of the Father and Joh. 3.35 The Father loveth the Son and hath given all things into his hands Therefore the Devil offering him the Kingdomes of the World must needs lye Psalm 2.8 Ask of mee and I will give thee the Heathen for thine inheritance and the uttermost parts of the earth for thy possession If then Satan say All this power will I give thee it is a lye for all power was given him in Heaven and in earth of his Father Matth. 28.18 So as in this profer hee belies the Fathers gift and the Sons right and derogates from the glory both of the Father and of the Son 4 Another lye is his false boasting making himself Lord and Casar of all when hee hath not one foot of all hee speaks of like Solomons Bragadocio There is one that maketh himself rich when he hath nothing and when hee pretends his unjust usurpation in the World to bee a just possession and title to the World And thus wee have examined the substance and truth of this Reason and have found neither substance truth nor reason in it Here note that Doct. Bad causes must ever bee thrust forward by bad means Satan had a naughty matter in hand as no better can beseem him namely the overthrow of the Son of God and all the salvation of mankinde and the means by which hee would effect his purpose is suitable lying and falshood and boasting and hee is no changeling never a true word comes out of his mouth 1 King 21. Jezabel had a wicked end to bring to passe namely the dis-inheriting of Naboth and setting Ahab into his possession and what means doth shee use but bribery perjury and murther of Naboth and his Children and all this under a colour of Religion and revenge of Gods cause a fast being proclaimed before it Matth. 26. the Jews had as wicked a cause as ever was undertaken viz. the oppressing and murther of the Son of God and what means must they use for what had the just man done They must accuse falsly and suborn false witnesses and deprave his words and make him speak what they list And what other means used they to falsify and suppress the truth and glory of his resurrection In this place Satan aims to bring Christ to Idolatry and the means is covetousness Peter had an ill cause in hand to hinder Christ from being apprehended and his means was bad unwarrantable striking Reasons And this must needs bee 1 In respect of God when a bad action is undertaken hee leaves it and as hee permits the action onely so hee permitteth bad means but never appoints or approves any means to bad and VVicked purposes which therefore must bee Wicked and Unhappy 2 In respect of Satan who seeks to make every action as sinful as possibly may bee hee knows that all instruments of falshood are hateful to God and therefore the more wicked means are used the more detestable and damnable the action is 3 In respect of men themselves for those that make no conscience of bad ends maâ—e none of the mâ—ans as we may see in David himself whose conscience being so sleepy as to take another mans wife he will make no bones to hide it by murther of his faithful Captain 4 In respect of the means themselves which are near enough at hand bad means are easily sound and attempted What might be more difficult than to pick matter against the Son of God to bring him not only under disgrace but unto death Yet the Jewes could easily find a Law by which Law he was to dye or if they had had none they could easily make one If they wanted true witness they could suborn false If they wanted witness from others they could make use of his own We our selves have heard him what need wee any other witness Vse 1. This teacheth us to suspect those causes and actions that are brought about by bad means as 1 When men run out of Gods Ordinances and will not live by some honest calling and means of life but by Cards Dice Bowls Bets Cousnage and such instruments and means of injury and wrong they are convinced to live a lewd and wicked life for a good and honest life is blessed by God and carried by good and lawful and honest means such as these be not 2 All such goods as are gotten by lying swearing deceiving Sabbath-breaking over-reaching or helping forward sin in any man are here not only to be suspected but condemned and sentence passeth against them as such which the Devil hath
is written Thou shalt worship the Lord thy God c. First our Saviour would not yeeld to Satans temptations 2 nay hee repelâ— it with great vehemence 3 Hee hath just reason so to do I. Christ would not yeeld to the temptation no not for a world Quest Why what hurt had been in it Answ 1 Hee had taken the honour of God and given it to Satan wheras thâ— Lord hath said I will give mine honour to none other 2 Hee had consented to a Lye viz. that the World was Satans in possession and disposition 3 Hee had partaked and abetted all that injustice and wrong which Satan would offer to all the inhabitants of the earth if hee had yeelded or accepted any thing from him 4 Hee had impeached his own right and present possession of all things whereof hee was right beir already invested by his Father 5 Although the worship required was external yet it was Divine and so in giving it to Satan it had been idolatrous which had intangled the Son of God in sin and unfitted him to the redemption of mankind So as in respect of God of Christ of us and the whole Church it had been every way woful and dangerous as Satan yea our Lord well knew Doct. Hence wee learn From the example of our Saviour Christ to esteem and prefer Gods glory above all the World Christ could not bee corrupted with Gold nor Silver nor Kingdomes nor Glory but as a good Physician sees all Diseases and Eye-sores without contracting hurt to himself the Glory of his Father in his eye is an antidote to preserve him without infection And no marvel seeing hee had formerly preferred the Glory of his Fathers mercy in mans salvation above the glory of Heaven it self which he left and became a man of sorrows and was numbred among the wicked to that purpose Here is an example for us which wee cannot attain but must look on a far off for our imitation to come as near it as infirmity of flesh will afford us Moses That man of God so preferred the glory of God before the world that hee made a strange choice viz. To suffer with Gods people rather than to enjoy the treasures and honours of Egypt Heb. 11.24 25. Nay hee was so set for Gods glory as hee preferred it before his own part in the book of life Exod. 32.32 Rather than thou shouldest not glorify thy mercy in thy people and rather than thou shalt give the enemy cause to blaspheme rather blot my name out of thy book let meâ— have no part in Heaven The Apostles also following the steps of our Lord for Gods glory and the Gospels cause did Glory in the Worlds contempt and rejoyced that they were counted worthy to suffer for Christ Act. 5.41 Paul bare in his body the markes of Christ Gal. 6. v. 17. and was a prisoner Eph. 3.1 Reasons 1 Gods glory is the chief good and the utmost extent of all his own Counsels and actions wherein hee manifesteth his Mercy or Justice Rom. 9.22 23. and so it ought to be of ours 1 Cor. 10.30 Whatsoever ye eat or drink or whatsoever yee do do all to the Glory of God An earthly child honours his Father when hee imitates him in good so do wee honour our Heavenly Father in this imitation The first thing in Gods intention must bee the first in ours 2 The practice of this duty is a fruit of Faith and a support of Faith Heb. 11.24 By faith Moses refused to bee called the Son of Pharoahs Daughter The consideration of Gods faithfulness 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 recompence of reward And that the sight of Gods glory worthy to bee set above all things takes the part of faith to foil temptations is apparent in our Text by the practice of our holy Saviour 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 sins because all these are but means tending and serving to the main end of all which is Gods glory All our good-spiritual and temporal are or ought to be means tending to that end 4 Gods Glory is the dearest of all things to himself of which hee is most jealous and so ought to bee to all his children as wee professe our selves to be And what can more rejoyce the heart of a gracious and ingenuous child than the honour and high respect of his Parent 5 According to out estimation of God himself is our respect of his glory and so much as wee esteem his glory so much wee esteem himself It is true that Gods glory is eternal and so abides in it self not capable of our addition or detraction and God will bee ever most glorious though wee never had been neither need hee our help to make him glorious The Sun would shine in his brightnesse and glory if all Creatures were blind and no eye saw it But yet hee will try how much glory wee will ascribe unto him and how wee prize it and how industrious wee are to magnify and exalt it not that hee can get any good by it but wee our selves reap the fruit even as the fire is not hotter because wee stand by it but we are hotter so while wee glorify God not God but our selves are become better and more glorious God loveth his glory as hee loveth himself and wee as wee love himself so we love his glory 6 This is the perfection of Christianity and Grace here and of our glory and immortality hereafter to prefer his glory above all the World The Spouse Cant. 2.18 calleth Christ her best beloved which hee could not be if sheâ— loved any thing better than him And our Saviour cashiereth him as unworthy to bee 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 attained who rather than they would dishonour God in yeilding the least shew of Idolatry refused the whole World yea their lives And the perfection of glory in the life to come is that nothing else occupy or distract us from being wholly taken up in the immediate glorifying of God without either satiety or ceasing Vse 1. Let us learn to bee of the same minde with our Lord Jesus in whom wee have a worthy pattern of constancy and heavenly resolution in that all the world and the glory of it could not move him no not by a gesture to impair his Fathers glory The Heathen man could say if hee would forswear himself for any thing it should bee for a Kingdome Absolom for a Kingdome would kill his own Father Jehu for a Kingdome makes no end of Murthers One saith of him What was a basket full of
heads to a Kingdome 2 King 10.8 Herod for a Kingdome kills all the male Children Nay it were to be wished that only Kingdoms could draw men to mischief for then should not Ahab murther Naboth fâ—r a field nor Judas betray his Master for thirty pence nor Christians and Protestants lye and swear and forswear and transgresse for a peice of bread How many executions have we for thirty pence or thirteen pence Which shews how degenerate men are from Christ whom all the kingdoms in the world not the greatest things in them could move in the least manner and as it were indirectly to dishonour his Father Nay what shall wee say of them that profess they not no man else can trade and buy and sell to live without some lies and dissembling sometimes These may carry the name of Christ but the mind of Christ is farre from them Others think and say What need men be so nice to stand upon so small scruples as not to accept so good offers and promotions in the world which have some condition or other annexed which their Conscience cannot without offence swallow What may not he call a little evil good and a little good evil that so he may raise his own estate and doe himself and others much good And thus he is every where accused of indiscretion But to these we object Christs example who would not be moved with all the world to doe that he was not warranted for in the Scripture And for the imputation of indiscretion we alledge Moses example who when he was at age saith the text refused to be called the Son of Pharaohs Daughter and chose rather to suffer with the people of God And to all such alledgers wee say in one word Either was Christ farre wide in refusing so great an offer or else are they Use 2. As we must prefer the glory of God above the world so wee must promote it by our best means The Magistrate by procuring and stablishing that whereby God may be most glorified not administring justice by affection or reward or sparing Offenders by a cruel mercy who should bee made examples to others or not encouraging the godly All this dishonours God highly The Minister must use his gifts not for any private end but for Gods glory as a good servant that gains all for his Master And every private man must so carry his course of life his trade his speeches as God may bee honoured in all things his light in all things must shine that our heavenly Father may be glorified therefore in every thing whether it will carry the commendation not only of truth and honesty but of Christianity and religion To stir us up to this duty see some motives 1 All Creatures in their kind doe glorifie God and keep their standing the Sun the Starres the heavens declare the glory of God Psal 19.1 The Oxe knoweth his owner and the Asse the master of his crib Isa 1.3 The Crane Swallow and Turtle know their times Jer. 8.1 What a shame for Israel then not to acknowledge their Benefactor but come so farre behind the unreasonable Creatures VVhat a shame for Christians to come behind the Israelites who partake in farre greater mercies and means than they did 2 Hereby wee manifest our selves to bee the servants of God in resisting the dishonour of God and standing out for our Lord against Satan wicked men hypocrites whose whole desire is to obscure and darken the glory of God and as farre as they can with violence to tread it under foot Especially having vowed in our Baptism so to doe He is a Coward that seeing the readiness and alacrity of the enemy is not by it provoked to stout resistance especially standing in a good cause and sure of victory Can a child endure his father to be dishonoured and wronged by word or deed and put it up Can Gods child seeing a son honours his father 3 Our time is but short we are in our last conflict the time of our full deliverance and introduction into heavenly glory is at hand the Crown is in our eye almost upon our heads already and therefore let us encourage our selves a while to be instant for the glory of God which is our last scope and chief expectation even as a Traveller that sees the Evening come upon him is so much the quicker till he attain the place he desires so we having the evening of our life approach and our last hour should set our selves forward with more speed and alacrity towards our home holding on our right way which is the glorifying of God in all things 4 We have a cloud of examples before us 1 Of holy men who have endured Martyrdom and rejoyced in the flames that they were worthy by their so exquisite torments to glorifie God as Christ told Peter that by such a death he should glorifie God 2 Of holy Angels who spend all eternity in magnifying Gods holiness and glory Isa 6.3 one cries to another Holy holy holy is the Lord the whole world is full of his glory and Luke 2.14 Glory be to God in the highest heavens And shall not we approach to the Angelical life which is the happiest of all creatures 3 Of the blessed Son of God our Head whose whole life was nothing else but a seeking of the glory of his Father And should not the members imitate the Head Have wee so many faithful guides in so dangerous a way and should we be so cold and slow in the imitation of them 5 Our glorification is individually knit to our glorifying of God as 1 Sam. 2.30 Him that honoureth me will I honour Yea Christ claims his glory on no other condition but this but that he had glorified his Father on earth Joh. 17.4 As among men great benefactors are well pleased with small testimonies of thankfulness where ability wants to perform much so the Lord accepts our small obedience and study of glorifying him that hee plentifully remunerates it Means to come to glorifie God in some good measure 1 Pray for wisdome and a sound judgement Phil. 1.10 That yee may discern things that differ being filled with the fruits of righteousness to the glory and praise of God For every thing will not please and glorifie God 2 Renounce thy own glory in doing things Joh. 8.49 50. How can yee which receive honour one of another seek the honour that cometh of God Certainly Christ sought not his own praise but the praise of him that sent him 3 Observe Gods wisdom in his Word and Works his Power Justice and Mercy his benefits and corrections on thy self and others in all things praise him Hee that praiseth me glorifieth me Psal 50.23 4 Honour God in an honest and Christian conversation gracious speeches and an unspotted life honour the Gospel hereby stop the wickeds mouthes and glorifie God 1 Pet. 2.12 II. The manner of this answer of Christ Avoyd Satan which differeth somewhat from Christs other answers being
For Satan can use small sins as the Fisher useth small hairs to hold the Fish as fast or faster than greater tackling and secret sins to doe more harm in the soul than open 3 Resist stoutly and manfully if he pull one way pull thou the other for so doth he that resists If he tempt thee to pride incline thou so much the more to humility If he move thee to revenge provoke thy self to meekness and patience If he tempt thee to earthliness bend thou thy self so much the more to heavenly-mindedness and thus thou shalt beat him with his own weapons and take off Goliahs head with his own sword and all his gain in tempting thee shall be to set thee faster and nearer unto God 4 Resist constantly to the last though thou be sore assayled and ready to forsake the field yet resist still though never so weakly Consider that Christ promiseth a place on his Throne only to him that overcometh Revel 3.21 and that there is no safety in flying no peice of armour appointed for the back If thou beest greatly straightned send Satan to the ctoss of Christ there he shal receive an answer but rather dye manfully than fly cowardly By flying thou losest the victory by dying thou canst not 5 Resist after victory when Satan seems not to resist hold on thy harness and expect the enemy when he seems absent perhaps her feigns himself foyled when he is but renewing his assault or as a Pirate hangs out a flag of truce to board us or dissembles a flight to draw us out of our holds and then hath an ambushment against us and this is his sorest fight or he will seem of yeeld the victory to them whom he knows cannot tell how to use it but either they will grow proud of it or secure and lay off their watch and then whom he could not in warre overcome while he was resisted in their peace he spoyls them when they think he needs no resistance Vse 3. This reproves the idle conceit of men who think to be safe from the Devil without resistance as 1 Many ignorant men who will spit at the mention of the Devil and bless themselves from the soul Fiend and yet are sure enough in his power these never knew what it meant to resist the Devil they want knowledge in the word and are willingly and wilfully ignorant they want faith and never inquire after it they live according to Nature and the fashion and custom of the times are ordinary Swearers and Sabbath-breakers and worldlings and they think it was never well since there was so much preaching And for the Spirit of God if hee were not present to restrain them with common grace it were no living near them but for the renewing of the Spirit to set them out of Satans power and the corruption of their own sins hee is so farre from them as they may say truly with Johns Disciples Acts 19.2 Wee know not whether there be an Holy Ghost or no. Alas how pitiful is the state of these men who think Satan is fled from them when hee is their only counsellour and familiar ruling them at his pleasure 2 Many that think to resist the Devil but they are loath yet to disease either him or themselves yet a little while they will hold their sins they would fain provide for their wives and children and rise to such an estate before they give up their covetousness usury deceitful and injurious courses they will leave their voluptuous and adulterous courses when they are old that is when these sins must needs leave them they will repent of their sins when they dye they would be loath to carry them to Gods Judgement with them but so long as they live their sin shall live with them Fye upon such madness Are old decrepit men fit for the field Is a man upon his death-bed a fit man to master a Gyant Shall a man so be-fool himself as to think that then he can easiest resist the Devil when his power is least No no Satan will now triumph and trample upon his spoyl he knows well that not one of ten thousand lets his sin live so long with him but his repentance dyes with him also 3 Others dream of a victory over the Devil and they are safe but they are not so strict as not to yeeld some equal conditions to their adversary they care not to give a little place unto him They are no great swearers by great oathes but now and then they may forget themselves and say by God or faith or troth c. Nor great gamesters that live by gaming but now and then sit out a number of hours together to spend and pass away their times Not great drinkers but onely give Satan advantages by running into such Company and Houses as they may bee provoked to drink a little more than they need Nor open contemners of the word and Prayer to speak against it and make their mindes known but they cannot abide this strictnesse at home Is not the Church the house of Prayer Nor known Adulterers they are honest of their bodies but their eyes are full of Adultery and their mouthes full of obscene filthy speeches yet they say they think no hurt This is to dally with the Devil as friends at foils that have caps on the points of their rapiers for fear of hurting one another Here is no spirit ruling but hee that rules in the World The Devil flyes not for such a resistance III. Then the Devil left him Namely when Christ bad him be gone Whence wee may note that Doct The power of Christ is such as all the Devils in Hell are not able to resist If Christ bid the Devil avoid even then at his word hee must bee packing Mark 9.25 hee charged the unclean spirit to come out and enter no more into the man so as the Devils cryed for grief and anger Mark 1.34 a whole legion of Devils submissively entreat him not to torment them And this was not onely so in it self but in the knowledge of all the Jews who brought all that were possessed with Devils and hee healed them Matth. 15.28 the Canaanitesh woman seeking to Christ for her Daughter that was possessed acknowledged thereby that his power was above all the Devils and our Lord most notably in that story manifested his power over them who being absent from the maid and did not so much as speak to the Devils yet they obeyed his will and could as little withstand his power being absent as present Now more distinctly to know this power of Christ wee must understand that it is either twofold 1 Of his essence called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 2 Of his Office called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The former is the omnipotency of Christ as hee is God equal with the Father and the Holy Ghost for as his essence us the Son is the same so is his power an absolute creating sustaining and commanding
power ruling all Creatures and over-ruling in all things The latter is the power of his Office as hee is Mediatour and King of his Church and this power differeth from the former 1 in that it is a power received Matth. 28.18 All power is given mee in heaven and in earth Phil. 2.9 God hath given him a Name above all Names whereas Christs power as God is not received but his own proper power being God 2 That power is essential infinite and incommunicable to any creature this is personal communicated by dispensation of grace after a singular manner unto Christ as God-man and our Mediatour 3 That power is immutable unchangeable everlasting this power shall after a sort bee determined for hee must give up his Kingdome to his Father 1 Cor. 15.24 not that Christ shall ever cease to bee a powerful head of his Church nor that hee shall cease to reign with his Father for all eternity but look as the Father now doth not rule the Church namely as Mediatour but the Son so the Son shall not then rule his Church in the manner as hee now doth as Mediatour but in the same manner as his Father shall Now hee rules and puts forth his power in fighting against his enemies but then all his enemies shall bee trodden under his feet and made his footstool Now hee manifesteth his power in gathering a Church by the Word and Sacraments but then all the elect shall bee gathered Now at his Fathers right hand hee puts forth his power in making intercession for us but then hee shall intercede no more 〈◊〉 us At the end of the World hee shall declare his mighty power in raising all the dead and sitting in judgement on them but then there shall bee no more need of this power when death shall bee swallowed up into victory and a final sentence is given on all flesh So as Christ shall not reign as now hee doth but as his Father Whence it followeth that the power by which Christ subdueth the Devils is not onely that essential power of his Divine nature but the power of his Office whereby even in our nature and flesh hee subdueth them And this power may bee distinguished according to the subjects into two kindes first that power by which hee sweetly ruleth the Church as the head the members or a King his Subjects and this is either directive or coercive Secondly that coercitive and judiciary power which hee exerciseth against his enemies wicked and ungodly men as a King against rebells and foes to his state and person And this power is properly raised against the Devils and his instruments against which they cannot stand Reasons 1 Christ was prophecied to bee the seed of the Woman that must bruise the Serpents head which prophecy plainly shews that Christ as Mediatour in our flesh must disperse all Satans forces planted against us and for this end the Son of God appeared to destroy the works of the Devil and the work doth properly and singularly belong unto Christ although the fruit and benefit of it by communication of grace flow unto the Church as the body of Christ Object But did not others beside Christ command the Devils Act. 8.7 when Philip preached in Samaria unclean spirits crying came out of many and Act. 16.18 Paul turned about and commanded the unclean spirit to come out of the maid Answ 1 Christ did it by his own power they by his 2 The power of Christ is one thing faith in his power is another they did it not so much by power as by faith in this power whence S. Paul chargeth the foul spirit In the Name of the Lord Jesus Christ to come out 3 Common men were able to discern a difference between Christs power and others in casting out Devils Mar. 1. and Luk. 4.36 fear came on them and they said among themselves With authority he commands foul spirits and they come out that is by his power and divine authority and not as other Exorcists did 4 Hee did work his as a person that was God other his Disciples as persons with whom God was working and confirming the doctrin with signes and wonders that followed Mar. 16. ult 2 All things are given him and put under his feet Joh. 3.35 The Father loveth the Son and hath given all things into his hand Heb. 2.8 Thou hast put all things in subjection under his feet And as if that were not plain enough hee setteth in the next words a large Comment upon it And in that he hath put all things in subjection under him he left nothing that should not be subject only except him which did put all things under him as it is 1 Cor. 15.27 So as it is plain that excepting God himself nothing is not subject to Christ as Mediatour Now this may bee enlarged by a special induction of all things Angels are subjected to his word 1 Pet. 3.22 to whom Angels and Powers and might are subject with a reason For hee is the Lord of the holy Angels and set far above all Principalities and Powers Eph. 1.21 Unreasonable Creatures hear his word and obey him Luke 8.25 Who is this that commands the winds and the Seas and they obey him Diseases obey him to the Leper hee saith I will bee thou clean and hee is clean immediately Matth. 8. To the Lame man hee saith Take up thy bed and walk and hee doth so Matth. 9.6 Hee meets a blind man Joh. 9.7 and bids him go wash in Siloam and hee comes again seeing Yea death it self heareth and departeth at his word Joh. 11.44 At that word Lazarus came forth bound hand and foot and the time commeth when they that are in the graves shall hear the voice of the Son of God and come forth In one word the Apostle ascribeth to Christ that he is able to subdue all things to himself Phil. 3.21 All Creatures all Enemies sin Satan the Grave Hell Death Damnation and whatsoever resisteth his glory in himself or any of his members 3 Christs Kingdome must bee set up against and above all the Kingdoms of the World Dan. 2.45 The little stone cut out of the Mountain without hands breaks in pieces the Clay the Iron Brass Silver and gold that is the Kingdome of Christ shall break all those great Kingdomes and the God of Heaven raiseth a Kingdome to his Son which shall never bee destroyed And therefore for the upholding of this Kingdome hee must bee invested with power which neither the Tyrants of the World nor the god of the World can ever prevail against For never were all the Kingdomes of the World so opposed by the World and the Devil as the poor kingdome of Jesus Christ but this power of Christ is as an hook in Nebuchadnezzars jaws and a chain in which hee holdeth Leviathan limiting him how far he shall exercise malice against the Church and no further 4 Christ as Mediatour was to perform those works which no other creature
the Church as it was in the Ark so was it like the Ark of Noah against which the waters had a time to increase and a time also of decreasing What a night of trouble was the Church in all the while it was in Aegypt a stranger for four hundred years especially when they were oppressed with burdens and had their infants drowned in the river but a change came God sent and saved a Moses by whom hee will deliver his people but so as they must be acquainted with this continual enterchange in their estate they must be no sooner delivered out of Aegyps but be chased into the bottom of the Sea but there God makes them a way and no sooner out of the Sea but into the Wilderness and from thence the good Land takes them and in that good Land they never rested in one estate but sometimes had the better of their enemies and sometime for sin their enemies had the better of them as all the History of the Judges witnesseth In the time of the Kings how was the Church troubled and wasted in the time of Ahab and Jezabel when all Gods Prophets were slain and true religion was quite troden down But what a sudden change was there even when things were at the worst did the Lord bring a strange alteration by Elijah who slew all the Prophets of Baal and restored true religion How great misery suffered the Church in the time of Manasseh and Ammon but how happily was it changed by the piety of good Josiah in whom God made his people more happy than formerly miserable But who would have thought but that the Church had been utterly wasted in the seventy years captivity wherein it sate in the shadow of death Yet it was happily restored by Cyrus But when his godly Decrees concerning the building of the Temple were hindered by Cambyses his Son God stirred up Darius who favoured the Church and commanded the continuance and perfection of the work but not without many vicissitudes of stormes and calmes even after their return as appeareth in the books of Ezra and Nehemiah What a raging storm was that wherein our Lord and Head of the Church was put to death now the whole Church lay bleeding and dead with him But what a change was there the third day by his glorious resurrection In the Apostles daies how was the Church wasted when Saul had letters from the High Priests to carry bound to Jerusalem whosoever called on the Lord but when hee that breathed out nothing but slaughter and threatning was once converted then the Church had for a whilâ— rest and peace Act. 9.31 After the Apostles what a continual storm arosâ— against Christians which lasted three hundred years under the ten monsters of men those bloody men Nero Domitian Trajan Antoninus Severus Maxâ—minus Decius Valerianus Aurelianus and Dioclesianus whose rage was such as a man could not set his foot in Rome but tread upon the graves of Martyrs But after this night a fair Sun rose up in the East Constantine the Great who chased before him that horrible darknesse and brought a blessed calm But this lasted not long but his second Son Constantius far short of his Fathers piety with all his strength set up and maintained that Arrian heresy which his good Father had condemned in the Nicen Council by which as bloody persecution sprung up in the Church as ever was before which lasted almost eighty years until Constance the youngest Son of Constantine for up again the Nicen faith in the Western part of the World as Italy Greece Africk Illiricum and banished the former poyson After this what a black darknesse of Mahometisme possessed the Eastern part of the World under which it lies sunk at this day And as pitchy and palpable darkness of Antichrist and Popery occupied the Western part of the World But what a light did the Lord raise up in the midst of Popery his zealous servant Luther since whom the light hath mightily prevailed to the blasting of Anti-Christ and the consuming of him upon his nest Yet not this without a cloud for To speak of our own Church After the long darknesse like that of Egypt had prevailed and covered for many hundred years the face of our Countrey it pleased God that the light of the Gospel should peep into our Land in the daies of King Henry the eighth but yet much clouded and opposed almost all his daies In his Son Edward the sixt Englands Josiah it began to shine more brightly and a more thorough reformation was undertaken But this Sun-shine lasted not long but in Queen Maries daies the truth was again cast into the fire and the bodies of Gods Saints pitilesly destroyed God in mercy for his Elecâ—s sake shortened those daies and raised up our late Queen Elizabeth of blessed memory in all posterities who was semper cadem in the maintenance of the faith and left Christ sitting in his Kingdome and the truth triumphing over Popery and Anti-Christian falshood which by Gods mercy wee enjoy under our gracious King This hath been the changeable estate of the Church from the beginning and cadem est ratio totius ac partium the same truth discovers it self in the particular members As for example Abraham now a poor man in Egypt presently enriched and made heir of the Land of Promise now rejoycing in his Isaac and a while after stretching out his hand to kill his only Son who also herein was a notable type of the Church now bound and presently loosed and raised up after a sort from the dead Jacob was now afraid of Esau when he came in warlike manner to meet him with four hundred men at his heels but in a little season God lets him see a suddain change who had inclined his Brothers heart to do him no harm against his often former purposes to slay him Joseph is now hated of his brethren after a season honoured of them now sold as a slave to the Ismaelites afterward made a governour of Potiphar a Princes house now accused by his Mistresse and cast into Prison but after fetched out by Pharaoh and made ruler of all his Princes and the whole land of Egypt David sometimes cast down and God hath forgotten him a while after so confident in God that hee will not fear to walk in the vale of the shadow of death sometimes pursued by Saul as a traytor and rebel sometimes by Saul acknowledged his good Son and more righteous than himself and when Saul is dead and ceaseth his persecution his own son Absolons shall rise against him to depose him from his Kingdome And Jobs messengers of evil tydings still overtook one another And to spare further examples our own experience can teach us that for the most part wee have not rid our selves out of one temptation but another insueth such are our changes in this present estate And why 1 Satan goeth for a while from Christ himself Reasons his holy flesh in
The Herodians could say that Christ taught the way of God truly because he respected not the face of man Mark 12.14 What a straight charge giveth the Apostle Paul to Timothy that he should preferre no man in his ministry and doe nothing with partiality 1 Tim. 5.21 It was a worthy commendation of Levi that the law of truth was in his mouth iniquity was not found in his lips he walked with God in peace and equity and so turned many from iniquity Mal. 2.6 Whereas on the contrary what a wicked thing it is to preach for hire reward favour and yet lean upon the Lord See in Micha 3.11 3 Ordinary Professors may not accept persons 1 Not in civil things For when elections offices and common benefits are passed and bestowed partially for friendship money kindred favour or entreaty this is the ruine of all societies and a bringer in of all corruption especially when men have taken oathes to a Corporation to the contrary the sin is like an infolded disease more incurable and dangerous 2 In matters of religion much less notwithstanding this sin be many ways committed As 1 To have the faith of God in respect of persons which the Apostle James noteth in this instance Jam. 2.2 When a man with a gold ring or goodly apparrel be he never so wicked is magnified and advanced above another who is not so outwardly gaudy but inwardly arrayed with the white garments of Christs righteousness and adorned with the Jewels of faith love holiness and sincerity which the world taketh little knowledge of 2 To accept the word because he is a man of pomp that bringeth it a rich man or a friend the Corinths were justly blamed for partial hearing and holding some to Paul some to Apollos some to Cephas 1 Cor. 3.4 who is Paul who is Apollos who is Cephas are not they all Ministers by whom yee beleeve Ahab will not hear Micah because he hateth his person but he shall justly fall for it at Ramoth Gilead 1 King 22.37 3 To reject the profession of religion because it wanteth countenance and credit at most hands and a few poor ones only receive it Many Protestants can hear us justly confute the Popish doctrine and practice in that they embrace their religion in respect of persons that is of the outward appearance of it because they pretend a perpetual succession consent of Councils defence of Princes antiquity universality the most part of Europe having generally taken the mark of the Beast in their hands and foreheads and yet the same men see not how themselves are slipt into the same Popish error that refuse one course because it wants outward supporters and props and chuse that by which they may swim with the stream they hate Popery because the Laws hate it and love religion because it is now crowned established and establisheth their prosperity 4 To disdain the persons of poor professors which is so general and common a sin as that nothing can they doe or speak but it passeth much unjust censure nay things by them exceeding well and holily performed are so farre from being drawn into example as that thereby they can bee traduced Wherein yet they are conformed unto the Son of God the head of their profession whose powerful doctrine and mighty works were carped at and depraved because they knew his Father his Mother himself at the best but a Carpenters Son not brought up at study and learning For example how was that great work of healing a man miraculously so farre from affecting the Jews as that they fell very foul and were angry with him and the reason is rendred by our Saviour Christ Joh. 7.23 24. Because they judged according to the outward appearance and not with righteous judgement concerning him 5 For professors themselves to look too bigge upon some meaner ones as they conceive but by the Gospel members of Christ and his Kingdom as well as they Isa 65.1 Christ who preached to the poor as well as the rich hath spoken to their hearts as well as their own and hath equalled them or perhaps made them superiour in graces to the other Now should not those that profess God herein resemble him who though he bee high and excellent inhabiting eternity and dwell in the high and holy place yet he looks to the humble and lowly yea and dwels also with him that is of a contrite and humble spirit Isa 57.15 To think too basely of him whom God chuseth is to erre from Gods righteous judgement and what can the blind world doe more disgraceful to the profession than to pass by the graces of God as not knowing what they mean 6 Not to speak here of Popish spirits who seek to disgrace our Religion because Artificers and simple women are as they say Scripturers not considering that in Christ neither male nor female are rejected Gal. 3.23 and that God chuseth even weak and foolish things to confound the wise and mighty and the poor ones of the world to be rich in faith 1 Cor. 1.26 27. Vse 2. If God accept not persons for outward respects If outward things could bring us into acceptance with God we might see our hearts on them why should any outward thing gain our hearts our affections our studies seeing if we could gain them all we are never the further in Gods books Many are ready to say oh God loveth them and judge themselves highly in savour because he suffereth his light to shine upon their habitations their hands find out wealth they are encreased in possessions and prospered in their labours peaceable in their houses without fear therefore doth pride compass them as a chain But with one word doth the wise man shatter down all the pillars of this foolish erection Eccles 9.2 No man knoweth love or hatred of all that is before them And if outward things could commend a man to God Antiochus Nebuchadnezzar Nero and such wicked Tyrants had been highest in favour with him whose feathers hee pluckt whose pride hee brought low making them spectacles of his vengeance to all the world who for their outward greatness had been the terrours of the world And yet much less should these things swell the hearts of men with pride above others who perhaps have a better part in Heaven than themselves The proneness unto which sin the Lord perceiving he hath expresly charged that the rich man should not glory in his riches nor the strong man in his strength Jer. 9.24 but if any man glory let him glory in this that he understandeth and knoweth me All other rejoycing is not good that is is hurtful and perilous besides the vanity of such vain boasting common experience shewing that the higher scale is always lightest We must stand naked in Gods Iudgement seeing no outward thing can commend us to him Vse 3. If God accept no man for outward things then when we enter into Gods judgement we shall appear naked stript of all outward
Messiah seeing that his Harbinger Elijah was come already 2 To note that Christ appeared in his due season not before John had preached the Baptisme of Repentance and amendment of life and so had prepared the way to Christ neither before the people were fitted to receive him for John had spoken many things concerning him had pointed at him as the onely Lamb of God that taketh away the sins of the world had affirmed that he saw the Holy Ghost descending upon him and sitting on his head like a dove had professed him far worthier than himself had promised that he should baptize them with the Holy Ghost and fire Now 〈◊〉 â—he people desirous to see him of whom they had heard so much and 〈◊〉 â—â—erefore was the due time of Christs comming after the baptism which John preached Whence wee may shortly note how the Lord findeth us when hee first setteth his love upon us as far from meriting his love as these Galilaeans who were a most wretched people so as hee respecteth only his own grace in his respecting of us which consideration hee would often fasten upon his own ancient people the Jews professing to their face that hee made no covenant with them for any worthiness hee saw in them above other for they were the worst of all people Deut. 9.4 and much lesse can hee finde any worthiness to entitle a man to the heavenly Canaan the freedome of this grace doth therefore shine out more clearly and deserveth that wee should with much thankfulness both acknowledge it and also walk worthy of it Secondly Hence is to be noted That then men seasonably hear of Christ when they are prepared by John in the doctrin of repentance when the Law hath killed cast us down and made us guilty of the sentence of death then the Gospel doth seasonably propound the grace and mercy of God in Christ Hence for pacifying the troubled conscience it is called the Gospel of peace Eph. 6.15 for chearing up the heavy heart it is called a good word Heb. 6.5 and for healing and bringing the sick soul to health and soundness it is called a sound word Tit. 2.8 and therefore Ministers in despensing the promises must see that men bee fitted for them bâ—cause if the ground bee not plowed up all the seed is cast and lost among thornes and hearers must be as wary of false Application lest in time they as heavily lose as they have hastily snatched such things as never belonged unto them Vers 38 How God annointed Jesus of Nazaret with the Holy Ghost and with power Who went about doing good and healing all that were oppressed of the Devil for God was with him THE Apostle having proved by the common voice and fame that Christ is Lord of all hee now descendeth to prove it by his facts all which because they were performed by vertue of his Heavenly commission and calling therefore as good order requireth hee beginneth there and in this verse propoundeth two things 1 Christs calling to his office of Mediatorship How God annointed c. 2 The execution of that office according to his Calling who went about c. In the former are three points to be considered 1 who was called Jesus of Nazaret 2 Who called him how God annointed 3 The manifestation of this calling annointed him with the Holy Ghost and with power 1 The person called was Jesus of Nazaret for so he was commonly called among the Jews not that hee was born there for hee was born at Bethlem in Judaea Christ called Jesus of Nazaret although he was not born there why Matt. 2.5 according to the prophesy Mic. 5.2 but because 1 He was brought up there for Joseph his Father fearing Archelaus Herods son Mat. 2.22 he sought him out or rather directed by Divine dream a most obscure village in Galilee named Nazaret and dwelt there 2 Hee was so called by the over-ruling hand and council that hee might bee probably known to bee the true Messias in that hee was a Nazarite as was prophesied of him before Zach. 6.12 Behold the man whose name is BRANCH and hee shall grow up out of his place and shall build the Temple so Isa 60.21 These are the places which the Evangelist Matthew aimeth at â—eâ—sâ—r when he said that Christ dwelt in the City of Nazaret that it might bee fulfilled which was spoken by the Prophets he shall bee called a Nazarite for seeing so much is not elsewhere spoken in clear and proper speech necessarily it must bee spoken figuratively at least and more obscurely as in those places which M. Junius doth manifestly clear to appertain to this very purpose Jun. paral l. 1. par â— analys in numb 6.1 in whom the Learned mâ—y read much more concerning this argument which willingly I forbear 3 That they might under this title acknowledge him according to the Scripture to bee the rod of the stock of Jesse and a plant going out of his roots â—eâ—sâ—r which by the same word is signified Isa 11.1 4 That they and wee might hence gather that hee was sanctified and set apart unto a most holy purpose being a true Nazarite neither by vow nor Commandement for then hee might neither drink wine nor touch the dead which he did and caused others also to do the same nor yet cut his hair which in likelihood both by the custome of the Jews and Pauls speech 1 Cor. 11.7.14 hee did but by most perfect holinesse and absolute purity of his whole man whereof those Nazarites were but shadows that so hee might bee a perfect Saviour and high Priest separate from all sinners Heb. 7.26 Whence note How the providence of God in over-ruling every particular circumstance is manifestly cleared The very particular places assigned for this and that purpose are accurately set down to shew how those seaven bright eyes of Gods providence which go over all the world Zach. 4.10 have been ever waking and watchful over both predictions and accomplishments to bring them just together in the just point and period fore-appointed Christ must not be born neither in Egypt nor in Nazaret nor in his fathers house but in a journey and in an Inne at Bethlem because i◠〈…〉 so foretold that Bethlem the least of all the Cities in Judea should be made 〈◊〉 highest in this priviledge Again Christ though the Son of David must not bee brought up in Bethlem the City of David nor yet being of the Kings seed in Jerusalem the City and seat of the Kings but in Nazaret that hee might be called a Nazarite Whatsoever therefore God hath promised in the Scriptures wait in faith for the accomplishment this providence will not suffer it unaccomplished but make not haste hee hath a due season for it which thou must patiently expect and the patient abiding of the just shall not miscarry 2 Note hence That Christ was the only true Messiah and could not have been so if hee had not been
points we are to speak something seeing the former is the principal and included in this latter and these latter were but servants unto the former It is true that the Jews were more affected with his Miracles than with his Doctrin insomuch as they were often wholly carried after him for the bread and belly sake Which seemeth to bee the reason why the Apostle Peter speaketh more plainly of these as being better observed and more sparingly of his Doctrin which was not so great a rayser of his fame as these were but it must not bee so with us who look for Salvation by his most holy Doctrin but cannot by his Miracles And first for his Doctrin the calling of our blessed Saviour being to seek and save that which was lost Christ went about doing good in dispersing every where most holy doctrin to reduce the lost sheep of the house of Israel unto the fold to finde the lost groat to call sinners unto Repentance how all his life was thus taken up were too long in every particular to manifest To omit his private life which was nothing but an increasing in wisdome and favour with God and man After his solemn and publike inauguration hee shewed himself a perfect mirrour of goodness both in the more general parts of his prophetical office as also in the more special practices of it For the former how faithful was hee in all the house of his Father not as Moses who was but a Servant but as the Son who from the bosome of his Father brought and delivered a most perfect Word of Truth yea who was not only the bearer of it but the very Author of all Truth And therefore according to his Power and Commission reformed the Law corrupted with false glosses of the Pharisees and established it preached the Gospel and dispersed it by himself his Apostles and other Teachers after them raised by himself and fitted with gifts thereunto for the gathering of the Saints Eph. 4. instituted and ministred the Sacraments of the New Testament after the abolishing of the Old framed and prescribed a perfect form of prayer unto which all ours must bee squared delivered as Moses a pattern of the Temple and all things therein namely an absolute form of external government for the perpetual use of the Church for the well ordering and cutting off dis-orders in it And for the later how careful was hee to take all occasions to instruct particular persons in the will of his Father nay not onely to take but even seek them that so hee might make offer of the greatest good that ever men in this world could meet withall If his Disciples onely speak of bread hee telleth them hee hath other bread that they know not of If a poor woman meet him while shee goeth to draw a bucket of water hee preacheth unto her of the water of the well of life If hee look upon the Sun hee takes occasion thence to instruct those who were about him that he is the light of the world and that whosoever follow him walk not in darkness If he see but a little child hee thence taketh occasion to instruct his followers in the Doctrin of humility innocency and meeknesse Matth. 18.3 If hee do but hear of his Mother and Brethren hee taketh occasion to shew his spiritual kindred and acquaintance Mat. 12.50 And in both these how Meekly gently humbly yea and compassionately did he carry himself towards those that were any way teachable howsoever in publike and against gain-sayers hee taught with Majesty and as one having authority Besides this how boldly and diligently went hee about Preaching the will of his Father in the midst of dangers discouragements and reproaches which were raised against him not onely when they lay in wait to catch him in his speech but even to attach his person to mischief him How often did the Jews take up stones to stone him Joh. 16. 10. How did the people assault him to throw him down head-long from the top of an hill Luke 4.29 how many other deadly dangers escaped hee and yet in the midst of death could not bee discouraged nor overcome of their malice but overcame their evil with goodness Unto which most holy course of Doctrin if wee adde his most innocent life in which was no spot or error it addeth also grace and glory to his Doctrin Never went any before him or can do after him doing good as hee did for hee never did otherwise no word or deed ever proceeded from him but was answerable to the Laws perfection so as the Church may well sing out his beauty from top to toe which is every way matchless and incomparable U e of Chrâ—st â—â—â—acleâ— threeâ—â—ld Cant. 5.10 Secondly Christ went about doing good by many miraculous actions all of them directly tending to the good of man The especiall uses of them all were three First to confirm the truth of his Divine person Joh. 10.24 Tell us plainly if thou beest the Christ to which Jesus answered The works which I do hear witnesse of mee and again If I do not the works of my Father beleeve mee not and Joh. 2.11 This beginning of Miracles did Jesus in Canaâ— of Galilee and shewed forth his glory Secondly to confirm the truth of his office thus the Jews could sometimes confess that hee was a Teacher sent of God Matth. 21.16 and Nicodemus affirmed Joh. 3.2 that no man could do such things unless God were with him and Joh. 6.14 Then the men when they had seen the miracle said This is of a truth the Prophet that should come into the World Thirdly to confirm the truth of his Doctrin and consequently our Faith in the same Joh. 11.14 Lazarus is dead and I am glad that I was not there for your sakes that yee may beleeve and chap. 14.11 Beleeve mee at least for the works sake Object But the Prophets and Apostles also wrought miracles and therefore they cannot argue him more extraordinary either for his person or office than they were Ans Yes because there was great difference between his Miracles Difference between the miracles of Christ and of the Prophets and Apostles and those that were wrought by Prophets and Apostles For howsoever all of them conspired in the main end of them which was to confirm the same Doctrin together with the Divine person and office of Jesus Christ as also in the substance of them all of them in both being such works as transcend the power reach and law of all nature created yet differ they much 1 In the manner of working Christ wrought his Miracles by his own power and strength Luke 6.19 The whole multitude sought to touch him for vertue went out of him and hee healed them all But they wrought by Christs power and acknowledging themselves but Instruments disclaim all power in themselves that all the glory might bee Christs whose also the works done in and by them are Act. 3.12
they doe whence have they being so simple and illiterate persons their skill but from the Devil or Diabolical tradition And who made the Devil thy Physician who if he should minister nothing but Natural things thou mightest not accept them from him 3 This remedy is worse and more desperate than the disease because Gods curse followeth it who in his Law hath commanded that whosoever goe a whoring after such should be stoned with stones and if any turn after such he will set his face against them to cut them off Levit. 20.6 And according to this threatning he hath executed visible Judgements against it even against Kings themselves who think themselves most free to doe their pleasure as 1 Chronicles 10.13 14. Saul dyed for his transgression that hee committed against the Lord even against the word of the Lord which hee kept not and in that he sought and asked counsel of a familiar spirit therefore the Lord slew him and turned the Kingdome to David Asa never came oft his bed for this sin 2 King 1.16 and more not only Kings but whole Nations were cast out before his people for this sin and not only they but even his own people were cast among the Nations when they followed these waies of theirs Isa 2.6 Better wâ—â—t therefore to dye of a disease in the hand than be recovered by the hand of â—â—e Devil 4 Mark how the Devil hath circumvented such a party 1 He hath robbed him of his faith in God because he maketh haste 2 Of his fealty and subjection to God because he either denieth Gods government or the equity of it 3 He hath got in him what he desired to win from Christ but could not namely to take up another means of safety than God had appointed 4 He having thus set up himself for such a mans God hee maketh him commit execrable Idolatry in ascribing to the Devil himself that which is proper to God and Jesus Christ First a power of healing which the Devil hath not further than God permitteth him to the just blinding of the sinner Secondly a faith and perswasion in that power that it shall be available to him which is nothing else but a secret confederacy and league with the Devil without which nothing can be done This the Lord implyeth in the bounding of his Laws as Lev. 19.31 Ye shall not seek c. for I am your Lord as if he had said you ought to depend upon me and not upon the enemy of Mankind Levit. 20.6 Yee shall not goe a whoring but be holy as if he had said have nothing to doe with such an impure spirit if you would bee an holy people Why God permitteth a power of curing to them of whom we may not seek cure Quest But if God would not have them to help why doth hee give them such power of curing of fore-telling things to come and revealing hidden things Ans 1. The power of curing is from Satan God justly permitting him to the further deluding of unbeleevers 2 Neither doth the Wizzard fore-tell things to come but the Devil by them such things as he by the quickness of his spiritual nature seeth present in the causes or which God permitteth himself to be the worker of and casie it is for him to discover the Thief which himself tempted to steal 3 The Lord permitteth all this not that we should trust him or use him but to try whether we will depart from our God the case here is the same with that of the false Prophet who must not bee beleeved when hee fore-telleth things that come to pass Why then may some say doth God suffer them to fore-tell such things The text answereth The Lord thy God tempteth thee whether thou wilt cleave unto him or no Deut. 13.3 Let all such persons as have sought to them consider betime how they have broken Covenant with God betaken themselves to Satans help broken prison to their greater punishment and made stones bread let these bewayl the sin and renounce it never was Saul in so fearful a case as when he run unto the Witch by his own confession God was departed from him Let no man lessen this sin or dare to defend such limbs of the Devil under titles of good wise or cunning persons seeing these cursed blessers draw Towns and Countries after them into their own damnation Let none think it a slight matter to counsel others to this sin and remember that by the Law of God they ought to dye that seek to thrust people from their God and drive them to the Devil a farre greater sin is this than that which the Lord maketh capital Fourthly here we have also strong consolation The comfort of the Church is that Christ is stronger than all that Christ is stronger than the Devil 1 Joh. 4.4 stronger is he that is in us than he that is in the world look how strong the Father is so strong is the Son Joh. 10.29 and therefore his strength is as farre above Satans as the Creators is above the Creatures Hence we are sure none can take us out of his hands not the World Be of good comfort I have overcome the world not the Devil The Prince of this world is cast out not sin not death both which are cast into the Lake not temptation nor persecution for by Christ we are more than conquerours All these may molest us but cannot hurt us they may make warre upon us but we may pluck up our hearts seeing we fight against conquered enemies and are through his strength that hath loved us sure of victory before wee strike a blow Let not us forget the consolation in that although our enemies may nible at our heels yet the seed of the Woman hath broken their heads for us Vers 39. And we are witnesses of all things which he did in the Land of Judea and in Jerusalem whom they slew hanging him on a tree THe Apostle having witnessed of such facts of Christ as testified him the great Prophet of his Church affirmeth in these words of himself and the rest of the Apostles that they were witnesses not only of the things formerly uâ—â—â—ed but of all things else not only which Christ did in Judea and Jerusalem but also which hee suffered among them and so descendeth to lay down his Priestly Office in this verse and his Kingly Office in the next That the Apostles were such witnesses of all things which Christ did and suffered in Judea and Jerusalem will appear to him that considereth that it was one of Christs first actions in his Offices after his Baptism to call his Disciples who presently left all and followed him to the end that they might be oculate witnesses of his mighty works of his life of his death and resurrection and that they may be ear-witnesses of all the gracious words which proceeded out of his mouth to which purpose he took them after a sort into his Family that by their
of God which is the curse of the Law and not onely Ceremonially and typically as they were This the Apostle Paul teacheth Gal. 3.13 that Christ was not onely dead but made a curse for us his reason is because hee dyed on a tree and therefore are wee admonished Phil. 2.8 to consider not only that Christ was obedient unto the death but to the death of the Cross for any other death had not so much concerned us Fourthly This death which so much concerned all the Church of the Jews and Gentiles must not bee obscure and therefore the Lord would not have Christ to dye in a tumult or in secret but most conspicuously and apparently at Jerusalem the great City of the Jews but tributary to the Romans as it were upon the Theatre of the World at a solemn feast when all the Males out of all quarters must appear before the Lord upon a Cross high erected that all might see him and on the Cross himself proclaimed King of the Jewes in three several Langages the Latine Greek and Hebrew that all sorts of men might come to the knowledge of it and further because in his death standeth our life hee must bee thus lifted up that all men might see him certainly dead and that he dyed not in shew and appearance only but in deed and in truth really and perfectly for which cause also our Apostle doubleth his affirmation they slew him and hanged him on a tree which most necessary ground of Faith and Religion Satan hath mightily by many Hereticks sought to overthrow the Turks at this day are held off from the faith in this Messiah by that Diabolical suggestion that not Christ himself but Simon the Cyrenian was miraculously crucified in his stead And therefore because the assurance of the death it self assureth us more fully of all the fruits and benefits of it the Scripture is careful so pregnantly to confirm it as that it cannot be denied not only that he was in the sight of a number of thousands dead on the Crosse but by his three days burial by the peircing of his side out of which came water and bloud by which was manifest that the very Call of his heart was peirced by the confession of his very enemies who would beleeve nothing but their own sences and lastly by the fact of the Souldiers who whereas they hastened the death of the Theeves by breaking their leggs they broke not his because the text saith they saw that he was dead already The fourth point is the use of Christs Crucifying First in Christ on the Crosse take a full view of the cursednesse and execration of sin and consequently of thine own wretchednesse both in regard of thy wicked nature and cursed practices every sin being so loathsome and odious in the eyes of God as the least could never be put away but by such an ignominious death of the Son of God himself If thou lookest at sin in thy self or in thy sufferings yea or in the sufferings of the damned in Hell it will seem but a slight thing but behold God comming down from Heaven and him that thought it no robbery to bee equal to his Father in glory taking flesh in that flesh abasing himself to the death of the Crosse on that Crosse sustaining the whole wrath of his Father and so becoming accursed for it and thou shalt see it in the native face of it And indeed this one consideration setteth a more ugly face upon sin than the Law possibly can for that sheweth our sins to bee a knife to stab our selves withall The most ugly visage of sin that can be but this to be the very spear that went to Christs heart which is the most odious apprehension in the world all the sin that ever was committed on the earth could not bring a man so low suppose one man had committed them all as the least sin of the elect brought the Son of God seeing he that falleth lowest falleth but from one degree in earth to another but Christ falleth from the glory of Heaven into the very sorrows of Hell whosoever thou art then that makest light account of sin and pleadest that God is merciful look a little in this glasse wherein behold Gods Justice and sins desert in the Fathers just indignation against his wel-beloved Son whom nothing but the cursed death of his only Son in whom he professed himself well pleased could appease Secondly seeing all the knowledge of Christ profitable to salvation is of Christ crucified let us desire to know nothing in comparison but Christ and him crucified 1 Cor. 2.2 seeing such a great Apostle as Paul was desired to know nothing else Now to come to the distinct knowledge of it we must consider these three points 1 The vertue and power of this death in it self 2 The application of it unto our selves 3 The fruits which must appear in us by such application For the first Look upon this death of the Son of God not as of another dead man neither think or speak of it as of the death of another ordinary felon executed but as of a death which slew all the sins of all the beleevers in the world and as a destroyer of all destroyers a death wherein was more power than in all the lives of all Angels and Men that ever were or shall bee More power in Christs death than in the lives of all men and Angels yea such a death as hath life in it quickning all the deaths of all that have benefit by it Here we have a mighty Sampson bearing away the gates of his enemies by death killing death by suffering his Fathers wrath overcoming it by entring into the Grave opening it for all beleevers by his Bloud shedding upon the Crosse reconciling all things Col. 1.20 never was there such an active suffering of any man which tormented and crucified the Devils themselves when the Devils instruments were tormenting and crucifying him it is peerlesse and unmatchable no Martyr ever thus suffered though Popish doctrin would match as Corrivals some of their Saints sufferings with it the most faithful Martyrs suffered but dissolution of soul and body but Christ besides suffered the whole Wrath of God due to mans sin they suffered in way of Christian duty and service but he to make a sacrifice of expiation of sin they having their sins removed and taken off from them but he bare all theirs and all beleevers sins in his body upon the tree 1 Pet. 2.24 Howsoever therefore Humane wisdom stumbleth at this death of Christ yet must we by the eye of faith labour to espy glory in ignominy esteem of the Crosse as an honourable Chariot and rejoyce in a triumph made as the Jews scoff by an hanged man thus shall we see the foolishness of God wiser than man and the weakness of God stronger than man thus also shall we imitate the holy men of God who looking back to the Cross of Christ could
Preist for ever after the order Not his Priestly Office not after the order of Levi or Aaron but of Melâ—hisedeck without beginning or end of daies and this also the Lord had sworn unto his Son and could not repent that hee should bee a Priest for ever Psal 110.4 wherein the Priest-hood of Christ is advanced above all the Priests that ever were who having received their Office in time in time also ceased their office with their life but Christ his Priesthood was not limitâ—ed in any time but was every way eternal They were many who succeeded one another because they were not suffered to indure by death Heb. 7.23 But this man because hee endureth for ever hath no successor but an everlasting Priesthood They were made Priests after the Law of the carnal Commandement but hee after the power of the endless life vers 16. that is hee was not made a Priest by the Law namely Ceremonial which established for a time dying and vanishing things signified by the name of flesh but hee was made by the efficacy of the Word and oath of his Father which gave him endless life and perpetual duration so as neither death it self nâ—â— the grave could hold any dominion over him when they seemed to have clasped him fast in their bands which yet were powerfull enough to have held down any or all other men in the world besides himself and the Apostle to the Hebrews giveth a double reason why he must necessarily out-live death it self The former because hee must not onely make a perpetual oblation that need no repetition but also hee must live ever to make intercession Heb. 7.25 and that perpetually without which the Apostle implyeth that he had not perfectly saved his people This is most clearly proved Rom. 8.34 It is Christ who dyed yea or rather which is risen again who is also at the right hand of God and maketh intercession for us and Heb. 9.24 Christ is entered into the very Heaven to appear now in the sight of God for us which appearance of his in Heaven with his Merits hath the force of the most effectual prayer that ever was The latter is By dying Christ offereth and by rising hee applyeth his sacrifice to the conscience of beleevers that hee may not onely make one offering for sin as those Priests did many but that hee may alwaies live to apply it as they did not and see that his people have the benefit of it not onely before God for the appeasing of his wrath but also for the purging of their consciences from dead works to serve the living God as the same Apostle noteth Heb. 9.14 and in the last place to bestow upon every beleever the spirit of faith whereby they may apprehend and apply his sacrifice to their own salvation Neither doth it any whit impeach the eternity of Christs Priest-hood because four thousand years almost of the world were passed before hee suffered for howsoever the execution of it was not all those ages after the beginning of the World yet the vertue efficacy and benefit of it reached to the first Beleever that ever was in the World Adam himself whose faith in this seed of the woman saved him Abraham also saw his day and rejoyced and the Holy Ghost feareth not to call him the Lamb slain from the beginning of the World Rev. 13.8 namely 1 In Gods Council and Decree 2 In the vertue and efficacy of his Sacrifice 3 In regard of Gods acceptation of it for Beleevers 4 In the types and shadows of it whereof the Ceremonial Law was full And much less doth that hinder it from being eternal in that after the day of judgement it shall cease when we shall stand no more in need of Priests or Saviours for howsoever the execution of this office shall then cease yet the vertue and efficacy of it shall last for ever and ever 3 Hee must bee also the perpetual Prophet of his Church Nor his Prophetical the unchangeable Doctor of his Church and the Apostle of our profession who must constantly send his Spirit to lead us into all truth raise up Teachers and hold them in his right hand for the gathering of the Saints untill wee all meet in the unity of Faith and knowledge of the Son of God unto a perfect man and unto the measure of the age of the fulnesse of Christ Eph. 4.13 so as it is cleared that no part of his Offices could admit that hee should abide under death and therefore necessarily in this second respect must rise again Thirdly It was necessary hee should rise again because hee was so to dye as that thereby hee must overcome yea and destroy death which hee had not done if hee had lain conquered of death still in the grave yea more hee must so dye as that hee must give eternal life to his sheep Joh. 10.28 and by his death merit it put and hold them in possession of it for ever all signified in the phrases following they shall never perish neither shall any take them out of my hands which could never have been accomplished it himself had perished and had been left in the hands and house of death But hence hath hee brought his Church strong consolation in that being risen from the dead hee hath fully overcome death satisfied for every sin of every Beleever and risen from under all that weight of sin and death which would have oppressed us for ever yea even himself if hee had left one of our sins that beleeve in his name unsatisfied for Out of this that hath been spoken cometh to bee answered that objection That seeing Christ by his death paid the price of sin unto God what need we more of him we can be but acquitted and discharged Ans The providing of the most soveraign Plaster is not enough to work a Cure but the applyâ—ng of it also Neither was it sufficient for Christ to perform the former part of his Priest-hood namely satisfaction for sin if he had not added the latter thereto which is the application of it This latter maketh the former ours and comfortable unto us And both these the Apostle affirmeth of Christ Rom. 4.25 Christ was delivered to death for our sins and is risen again for our justification where by justification is meant by a Metonimy the application of justice II. The second point propounded to bee considered of in the rising of Christ is the manner of it which will appear in three things the 1 Concerning his Soul the 2 his Body the 3 his whole Humanity standing of both First the Soul of Christ which on the Crosse was separated from the body commended into the hands of his Father and translated that same day into Paradise was by the mighty power of God the Father Son and Holy Ghost brought back into his dead body lying in the grave quickned it and made it a living body moving and sensible in it self and unto others Secondly
that this was a convincing argument if he could perswade his hearers that hee did deliver nothing but prophetical Doctrine for all men Jews and Gentiles were easily perswaded that Moses and the Prophets spake directly from God yea and the most blinded and wilful Jews at this day profess that if wee can prove Christ the Messiah from Moses and the Prophets they will beleeve in him so as in great wisdome did the Apostle adde this testimony to all the former knowing that that is the onely sound ground of teaching when men can bee perswaded that what they hear is uttered from the mouth of God as by this testimony his hearers were Now in the verse we have three thing to consider of 1 The generality of this testimony That all the Prophets bear witnesse unto him 2 The scope and end of their witness that men might beleeve in his Name 3 The fruit of this beleef that beleevers might receive remission of sin A proof that all the Prophets witness unto Christ For the first wee will by a brief induction make it appear that all the Prophets bare witness unto Christ and then gather some observations from it To begin with Moses who by Christ his own confession writ of him Joh. 5.46 In Genesis the first thing after the creation and fall is the main promise that the seed of the woman should break the Serpents head Exodus setteth out Christ our Passeover Leviticus in all those sacrifices pointeth out Christ our Sacrifice Numbers setteth before our eyes Christ our brasen Serpent lifted up upon the Cross Deuteronomy describeth Christ our chief Prophet whom whosoever will not hear he must dye the death Deut. 8.18 19. Act. 3.21 Joshuah beareth his name and most lively resembleth him in slaying the enemies of Gods people and bringing them into the promised land The Judges were all Saviours and types of him The book of Ruth sheweth he family whence hee sprung Samuel Kings and Chronicles his Genealogy and the very persons of whom hee descended especially David and Solomon both eminent types of him Ezrah and Nehemiah built the second Temple into which hee was to enter and so to become the glory of it as both Haggai and Malachy foretold Job knew that his Redeemer lived and that he should see him at last on the earth David in the Psalms acknowledged that the stone which the builders refused was become the chief stone of the corner and expresseth the peircing of his hands and feet Solomon in the Proverbs describeth his wisdome and eternity In the Canticles his contract and espousals with the Church Isay is called the Evangelical Prophet than whom no Evangelist could more lively express his Person his Doctrin his Life Death Burial Resurrection and Ascension that hee rather seemed to write an History of something past than a Prophecy of things to come Jeremy plainly stileth him the Lord of Righteousnesse Jer. 23. Ezekiel in all his dark shadows figureth out the government of Christ from point to point Daniel reckoneth the very year and time when the Messiah shall be slain at the end of whose seventy weeks Christ was put to death The small Prophets testify of him also with as joint consent 1 Malachy mentioneth with him his forerunner John Baptist 2 Micha describeth the place of his birth Micah 5.2 And thou Bethlem of Ephrata art little among the thousands of Judah yet out of thee shall hee come forth that shall be ruler in Israel whose goings forth have been from the beginning and from everlasting 3 Zachary nameth the place of his education which was Nazaret Zach. 6.12 There must hee grow that must build the Temple of the Lord. 4 Haggai prophecyeth of his comming into his Temple and purging it 5 Nahum wisheth Judah to behold on the mountains the feet of him that declareth and publisheth peace Nahum 1.15 which tydings none can bring but through Jesus Christ the prince of peace 6 Obadiah promiseth to Judah and Jerusalem such Saviours as should advance and set up the Kingdome of the Messiah Obad. v. 21. and so the Kingdome shall bee the Lords that is Christs who shall reign in his Church for ever and of whose Kingdome there shall bee no end 7 Jonas in his own person preached his Death Burial and Resurrection in that hee was swallowed of the Whale and lay three daies in the belly of it and in the third day was cast alive on dry Land 8 Hosea recordeth his triumph and victory over death Hos 13.14 O death I will bee thy death O Grave I will bee thy destruction 9 Habakkuk the sending out of his blessed Gospel into all the World by his Apostles so as all the earth should bee filled with the knowledge of God as the Waters cover the Sea 10 Joel foretelleth of his ascension and the pouring out of his Spirit upon all flesh Joel 2.28 11 Amos of the calling of the Gentiles a fruit of that ascension which hee calleth the â—â—sing of the Tabernacle of David Amos 9.11 as James notably applyeth it Act. 15.16 12 Zephany shadoweth his second coming to judgement and sheweth what a fearful and terrible day it shall bee to all the wicked of the earth Thus have wee shortly seen all the Prophets witnessing unto the doctrine taught in this Sermon by our holy Apostle And that the chief aim and drift of all these Master builders was to lay this the main foundation of all our Religion that Jesus Christ the Son of Mary was the Son of God the true Messias the Lord of all and the onely Saviour and Redeemer of the World First note hence Consent of the Church to any doctrin to be received with these cautions what is the true consent which all Teachers must aim at in the delivery of any Doctrin unto the people of God namely the consent of the Prophets and Apostles it forceth not a Doctrin to bee Orthodox or Ancient for a man to say all the Fathers are of this mind which is the Popish cry for all their Heresies but to this Doctrin give all the Prophets and all the Apostles witnesse and therefore it is sound and perswasive Yet wee refuse not but challenge to the Doctrin which wee teach the consent of the ancient Church but with these cautions 1 With the Primitive and Apostolical Churches which as they were most ancient so were they the purest 2 With the Churches which were after them five or six hundred years so far forth as they consented in doctrin and discipline with the former for many Popish errors are ancient and the Apostle telleth us that Antichrist begun to work in a mystery even in their daies And some of the Fathers were carried into some superstitions and errors and so not espying the mystery helped up Antichrist whom they intended to hold down 3 The Holy Ghost hath revealed every Doctrin necessary to salvation more holily more clearly and more eloquently than all the Fathers put together who if they had
apprehend and apply unto our selves Christ and all his merits for the very nature of justifying and saving Faith standeth in these two degrees 1 In apprehension and receiving of Christ for to beleeve and receive Christ are all one Joh. 1.13 2 In applying to ones self Christ and his merits particularly which is not only to know that Christ is God in himself and all other parts of truth necessary to bee beleeved but a full perswasion of the mercy of God through Christ to belong unto himself in particular so as hee bee able with Thomas to say My Lord and my God not onely confessing that Christ dyed for sinners which the very Devils beleeve but as Paul describeth the true Faith in the Son of God by the proper speech and voice of it Gal. 2.20 Who dyed for mee and gave himself for mee Further the description restraining this grace to beleevers giveth us to understand that faith is not of all 2 Thess 3. Faith is not of all nor so common as men take it to bee not every one that can say I beleeve in God hath faith nor every one that will boldly say Christ is his Saviour hath presently saving Faith For. 1 The Prophet Esay speaketh of a number that beleeved not the Prophets report and to whom the arm of God was not revealed Isa 53.1 The Evangelists and the Apostles also complain in their times how this prophecy was accomplished notwithstanding they heard the blessed word of truth from the mouth of truth it self and saw the wonderful Miracles in the hands of Christ himself and his Apostles for the confirmation of that truth 2 The end of Faith which is salvation belongeth not to the most and therefore not faith it self the means for there are few which shall bee saved 3 The Word the parent of faith is wanting to many people and where it is so neglected by the most as grace and Gods blessing is withdrawn from it besides that the unfaithfulnesse of Teachers and abundance of iniquity in all sorts of men provoketh the Lord to revenge with his fearful stroak of slownesse of heart to beleeve that in the midst of means men should wilfully perish now if there be no seed-time what fruit or harvest of faith can be expected 4 The Scriptures not only deny true and saving faith to the reprobate whose eyes the Lord blindeth and whose hearts he hardneth lest they should see and beleeve Isa 6.9 but impropriateth it to the elect whence it is called the faith of the elect Tit. 1.1 To them whom God hath predestinated to life for so many as were ordained to life everlasting beleeved Acts 13 48. to the sheep of Christ Joh. 10.16 But yee beleeve not for yee are not of my sheep to them that are regenerate by the Holy Ghost as 1 Joh. 5.1 Whosoever beleeveth that Jesus is the Christ is born of God Lastly the description addeth the final cause of faith to bee Salvation namely in regard of beleevers for the main end of all graces is the glory of God and so Abraham by beleeving is said to give glory to God Rom. 4.20 but the subordinate end of faith is the salvation of the elect and therefore is it called saving faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In salutem animae Beâ—â— Faith never quite lost Heb. 10.39 we are not they which with-draw our selves unto perdition but we follow faith to the conservation of the soul 1 Pet. 1.9 Receiving the end of your faith even the salvation of your souls And from hence followeth it that saving faith can never be quite shaken out of the heart of him that once hath it being 1 but once given to the Saints Jude 3. and a gift of which God never repenteth him 2 A gift flowing from Gods eternal election as we have shewed out of Acts 13.48 3 A seed of God perpetually preserved in the regenerate who sin not because this seed of God remaineth in them 1 Joh. 4.4 4 It hath the promise of the Father to be the victory that overcometh the world the intercession of the Son of God that it fail not Luke 22.32 and the confirmation of the holy Spirit who by it sealeth up and giveth his earnest into the hearts of beleevers 2 Cor. 1.22 so as unless the mighty power of the Father Son and holy Spirit upholding it can bee shaken it can never be by all the gates of Hell so shaken out of the heart but that the end of it shall be salvation which could not be if the elect did not ever abide in communion and fellowship with Christ Popish doctrin teacheth not true faith to this day From which description of true justifying faith it is evident that Popish Doctrin knoweth not teacheth not nor suffereth men to be taught the true Doctrin of saving faith because it utterly disclaimeth the very essential form of it which is special application of Christ and his merits with affiance and resting only on them unto salvation yea and more they condemn this glorious work of faith as a mortal sin and stile it by the name of presumption and so by Gods just judgement they take up such a faith in stead of it as is common not only to Hereticks and Reprobates but to the very Devils themselves who beleeve as much as Popish doctrin requireth to salvation yea and more they tremble also For doe not they know and assent that there is one God that all that is in the Word of God is true and certain that all the Articles of the Creed are the true grounds of Christian religion and if you goe any further excepting the thrusting in of general Councils and Traditions which every good Catholick must take in with the former Popish faith leaveth you and biddeth you farewell and even those things which are absolutely necessary to salvation to bee beleeved by saving faith as that the Scriptures are Gods Word that the Articles of faith comprised in the Creed of the Apostles are of undoubted truth they embrace only by Historical faith by which yet was never man saved for if ever man were then might the Devils also by the same faith But justifying faith is another manner of thing it seateth not it self in the understanding only as the former but takeeth up the whole soul even the heart will and affections also all which lay hold and cleave unto Christ for salvation Neither is it a common and general work of the Spirit upon good and bad as the former illumination and assent is but a special favour and extraordinary grace proper to the elect as wee have heard and the stranger entreth not into this their joy The second point to be considered is the benefit or excellent fruit of this grace 1 It is the first stone to be laid in the building of a Christian Five excellent fruits of saving faith and therefore called a substance and foundation Heb. 11.1 and the Colossians are said to be rooted and built and
marvail if the members look thus black when the Sun looketh upon them seeing their Head Christ himself was rejected because they saw and judged him to bee plagued and smitten of God Isa 53.4 But wee must look beyond all these as the Lord himself doth who in his judgement goeth beyond the out-side and pronounceth sentence according to the grace which himself worketh within Let us imitate our Lord Jesus who notwithstanding all the infirmities yea and deformities of his Church pronounceth of her that shee is all fair and no spot is in her not because there are none but because all are covered and none are reckoned and imputed unto her yea let us remember that the pure and holy Spirit of God is contented notwithstanding much blackness to take up his lodging in those hearts where hee findeth reigning sin dispossessed Now how far are they from the mind and judgement of this blessed Father Son and Spirit who have nimble eyes to spy out every infirmity of Gods Children to blaze them nay rather than they will not accuse and slander them can of themselves coin raise up and impute unto them that whereof they are most innocent Assuredly these are of neer kindred to the Devil who is the accuser of the brethren The glory of God in his children turned into shame And surely were Christ on earth again even this most innocent Lamb of God should not want accusers wherein are so many of Cains constitution who hate their brethren because their works are good and so many Sons of men who seek to turn the glory of God in his Children into shame Alas religion is at a low ebbe already and not so reckoned of as it should bee by the forwardest and yet so malitious is the Devil in his instruments as unless this smoaking flax also bee quenched wee can see nor hear of any hope or treaty of peace the beauty of Gods people goeth disgraced under titles of niceness preciseness purity holy brotherhood and the like To go ordinarily to Sermons is to bee a Sermon-munger not to swear is the next way for a man not to bee trusted and except a man bee as black and deformed as either the Devil is or can make him by Drinking Swearing Gaming Sabbath-breaking and casting off all care of Civil Honesty as well as godliness hee may sit alone well enough hee hath a great many Neighbours that care but a little for his company What can make it more evidently appear that numbers there are in this age who never knew and without Gods infinite mercy in their timely conversion are never like to know what the blessednesse of remission of sin meaneth neither in others nor yet in themselves Vse 2. Let no man bee discouraged in the pure waies of God but walk on without weariness or faintness A strong motive to hold on in well-doing seeing that whatsoever the blinde world may deem to the contrary thou who art a beleever in the name of Christ hast blessedness between thy hands for thy sins are remitted thou must go in peace And this happinesse by the grace wherein thou standest is surer than that of nature which Adam had in his innocency that was lost because it was in his own keeping this is seated in the unchangeable favour of God by whose mighty power thou shalt bee preserved to the full fruition of it Get faith in thy heart and thou shalt deaâ—ly behold thy happiness if all the World should set it self to make thee miserable Get faith into thy soul and thou shalt think him only happy whom God so esteemeth although it be the misery of the world to place happiness only in misery Get assurance of faith to clasp the sure promise and word of God and thou shalt possess in misery felicity in sorrow joy in trouble peace in nothing all things and in death it self life eternal An Alphabetical Table to lead the Reader more easily unto the things contained in this Exposition A. A Basement of Christ is the Christians advancement 335 A bundle of Popish blasphemies 405 Account must bee given to God of all things done by us and received of us 381 Administration of Judgement laid upon the Son for sundry reasons 375 Afflictions though lingring no sign of Gods hatred 356 Agreement of the life of the Saints upon earth with the life of the Saints in Heaven 350 All diligence must be given to make our pardon of sin sure unto our selves 414 Anointing of three sorts of persons what it signified 308 Antiquity of the Gospel and of our religion 298 Apostles peculiar witnesses of Christ and why 362 A proof by induction that all the Prophets bear witnesse unto Christ 388 Attendants and companions of faith four 396 A strong motive to hold on in wel-doing 417 B BAptisme often put for doctrin 303 Beleevers are fellow servants under one Lord. 302 Beleevers may know they have faith by four marks 395 Beleevers may and must know the pardon of their own sins 409 Benefits flowing from remission of sin four 407 Better to goe to Heaven alone than to Hell with company 411 C. CAre of Christians must bee to suffer as Christians 331 Care must be had of our receits and expences because we must bee countable for them 383 Chief duty of every Christian whilst hee is in this world 406 Children of God delayed often but not denied in their suits 355 Christ acknowledged our Lord by four practises 301 Christ already come proved 307 Christ his life not monastical 315 Christ preached to the Israelites two ways 297 Christ first preached to the children of Israel for three reasons ibid. Christ Lord of all two ways 299 Christ both a Lord and a Servant how 300 Christ is not a Jesus but to whom he is a Lord. ibid. Christ no sooner received gifts and calling but did good with them for our example 311 Christ seasonably preached after Johns Baptisme that is Johns doctrin of repentance 305 Christ proved the only Messiah because he was Jesus of Nazareth 306 Christ his Deity proved by his glorious resurrection 339 Christ by dying offereth and by rising applyeth his one only sacrifice 341 Christ went about doing good two way 311 Christ sent of his Father and came 〈◊〉 before he was sent 3â—7 Christ his righteousnesse notably witnessed 328 Christ his two natures lively set out ibid. Christ reputed an arch-traytor in his life and death 332 Christ submitted to the lâ—west estate of death reas five 337 Christ the Lamb slain from the beginning how 341 Christ hath powerfully trodden Satan under his feet and under our feet how 323 Christ rose early in the morning and what we learn thence 354 Christ in respect of himself needeth not any witnesses and yet hee useth them 362 Christ must bee the matter of all our preaching 373 Christians must partake of Christs annointing 309 Christians must become Kings Priests and Prophets 310 Christians must imitate Christ in doing good 316 Chosen witnesses of
Christ who 361 Comfort of the godly who meet with strange entertainment in the world where they are strangers 293 Comfort that Christ is stronger than all 327 Common Protestant beleeveth not the Article of free remission of sins 414 Communication in sin sundry waies but all to be avoided 330 Companions of remission of sins 412 Consent of the Church to any Doctrin to be required and received with five several cautions 389 Conditions of reconciliation two 347 Consideration of the last Judgement a ground of the godlies patience 379 Consolations from Christs Resurrection 348 Coâ—solation of Gods children that their Saviour shall be their Judge 376 Consolation issuing from pardon of sinne 409 Crosâ— of Chriâ—t an honourable chariot of our triumph 334 Crosses some more smart and durable why 357 D DAnger of sin 406 Davids sin and punishment both forgiven though the child must dye 404 Death of Christ after a special manner infamous 332 Death of Christ hath more power in it than all the lives of Men and Angels 334 Death of Christ a destroyer of death and all destroyers 342 Death though it remain after sin is pardoned both the fault and punishment 〈◊〉 notwithstanding removed 333 Degrees of blessedness 415 Devil not cast out but by Christs power 324 Differences between Christian and worldly peace 265 Differences between Christs annointing and all other 308 Differences between Christs miracles and miracles of the Prophets and Apostles 313 Difference between the miracles of the Prophets and Apostles and those wonders wrought by Satan in three things 314 Difference between the life of the natural and regenerate man in matters both civil and religious 349 Difference between Civil and Ecclesiastical power 363 Difference between the kingdome of Christ and Antichrist 364 Divinity of Scripture proved 298 E ENemies even spiritual not only foyled by Christ but made after a sort friendly 345 Essential properties of Faith three 395 Evangelists all large in the Article of Christ his resurrection Why. 339 Every thing must bee esteemed in the measure and degree of the goodness of it 410 Examination of heavenly life 352 F FAith what it is 391 Faith is not of all reas 391 Faith never lost reas four 392 Faith commendeth every thing 394 Faith of most not rightly qualified 399 Faith seateth it self in an humbled soul 395 Faith in the resurrection an hard point 366 Faithful are seasonably remembred of God at least on the third day 357 Fame of Christ begun in Galilee why 303 And why after Johns preaching 305 Fear of God what and wherein it consisteth 288 Fearers of God must bee accepted of us 293 Few men see the necessity of preaching why 372 Five deadly enemies foyled by Christ 1 Sin 2 Death 3 Hell 4 The Devil 5 The World 344 Five excellent fruits of saving faith 393 Five sorts of men all boast of faith and yet all of them want it 399 Freedom by Christ 302 Fruits of faith four 397 Fruits of Christs death reduced to two heads 335 Force of consent in doctrin wherein it standeth 390 G. GAlilee of the Gentiles why so called 304 Glory of the last Judgement described 378 Glory of God in his children turned into shame 416 God no accepter of persons why 284 Gods providence over-ruleth every special event with the special circumstances 306 God was with Christ how and how with his servants 322 Gods wisdome and power most seen in chusing the most weak things 364 God only properly forgiveth sins why 402 God forgiveth sins not only properly but perfectly that is both the guilt and punishment 4â—7 Godly must enquire of the truth of Doctrin delivered by the Scriptures 363 Godly enter not into the judgement how 377 Godly must lift up their heads in expectation of the day of their redemption 383 Godly who have all hard sentences passe against them shall have justice at the last day 379 Godly must addresse themselves to the Judgement Day two ways 384 Godly life must not bee shunned for the crosses that attend it 411 Graces in the soul of Christ after his resurrection were incomprehensible by all Creatures but in respect of God finite as the soul it self is 343 Guilt of sin is wholly abolished in beleevers although not the whole corruption of it 344 H. HAppinesse how it standeth in remission of sins 415 Hearers how to know they have heard aright 374 Heavenly life discerned by the notes of it 349 Helps to attain the grace of remission of sins 411 Hope is Faiths hand-maâ—d 396 How the Lord of life could be subdued of death 328 How God can be just in punishing Christ an innocent and letting the guilty go free ibid. â—ow an infinite Justice could bee satisfied by so short a death ibid. How the jews are said to put Christ to death seeing they had no power to doe it 329 How Christs crucifying crucifieth the lusts of Christians 335 How Christ can bee said to rise agâ—â—n seeing neither his Deity nor the soul of his Humanity did 337 How Christ is said to rise seeing God the Father and the Holy Ghost are said also to raise him 339 How Christ hath slain our sin which yet is so stirring in the best 344 How beleevers may know they are risen with Christ 349 How the Apostles were furnished to their witnesse 361 How Christ could eat and drink after he rose again seeing he rose not to natural life 365 How preaching could bee Christs ordinance being so long before his incarnation 367 How Christ is ordained Judge seeing the Father and the Holy Ghost judge as well as he 375 How Christ shall deliver up the Kingdom to his Father 375 Humiliation of Christ must humble Christians and hâ—w 334 I IEsus of Nazaret why so called 306 In Gods udgement wee must stand naked 288 In all spiritual captivity hasten to Christ 324 In cases of sorâ—ery what to do ibid. In all divine things wee must lean on a sure ground 302 In reading the Prophets wee must still be led to Christ. 390 Ingratitude of the Jews most extream 330 Joshua in many things a singular type of Christ. 333 Judging of our selves standeth in four things 385 L LAw of perfect righteousnesse is the charter of heaven 351 Life of Faith wherein 393 Lets which hinder men from seeking the remission of their sins 409 Love of God expressed in three things 397 Love of men wherein chiefly descerned ibid Love and thankfulnesse to God attendeth the remission of sins 413 Lowest degrees of murther condemned as murther 329 M MAgistrates must not accept of persons 286 Mallice of the wicked against the godly never wanteth matter to wâ—rk upon 331 Many men bodily possessed by the Devil in Christs time above all other times before or since why 308 Manner of Christs resurrection in three things 34â— Map of humane frai ty in Peter 283 Means by which quick and dead shall bee presented before the last judgement 377 Means to increase the stock of Faith 398 Men