is not repugnant to the analogie of faith or true interpretation of other Scriptures But that Satan should come bodily or assume a shape is not against the scripture but confirmed in the example of Eue and Samuel If it be further asked in what bodily shape he came here I am with the scripture silent Onely he came not in a Monkish habit as the grosse Papists say because there was no such in vse in the world then nor many hundred yeares after And yet it is obseruable that themselues thinke this habit the fittest for the deuill as indeed it hath beene since prooued for neuer did the deuill in any habit so preuaile against Christ in his members as in this Antichristian weed 1. Note hence what mooued Satan thus to come namely his owne voluntary motion and will he came vnsent for Christ comes not but led of the spirit Satan comes of himselfe And the same difference is to be obserued betweene them that are led by the spirit of God and by this vnclean spirit Those that are led by Gods spirit whatsoeuer they be about they will looke to the motion what warrant they haue for it whence it is and whether it tends whether they be led or vndertake things of their owne head they looke whether the thing be good in it selfe whether good in them whether conuenient in circumstances whether it belong vnto them and hence they do it chearfully and with a blessing on it Whereas whom Satan caries they looke for no warrant they set themselues on worke and execute their owne lusts humours and desires yea in the things they doe best they looke for no warrant and therefore if it be in any thing that is good euery thing is begun as with a left hand they are without blessing and protection See this difference betweene Ahab and Iehoshaphat 1. King 22. Ahab saith Let vs goe vp to Ramoth Gilead but Iehoshaphat said I pray thee let vs aske counsell of the Lord and was there not as much difference in the issue yes Ahab was strangely slaine a mighty man by chance drawing a bow hit into a ioynt of his armour and slew him but Iehoshaphat was marueilously deliuered And therefore look to your warrant in your actions aske your hearts whether you be led by the spirit or come of your selues and then you come of your selues when either you haue no word or attempt any thing against the word seeing Gods spirit and word crosse not one another and one neuer directs but by the other So if you be crossed in your actions or attempts cast an eye backe to that which mooued you to it or whether you went by warrant or vpon your owne head If you haue gone and the spirit not leading you what could you expect but to be crossed Looke on the 7. sonnes of Sceua who would take in hand to cast out deuills in the name of Iesus but beeing not led by the spirit the euill spirit tooke aduantage on the want of their commission and ranne vpon them and ouercame them preuailed against them so that they fled out naked and wounded 2. Note Obserue the impudencie and boldnes of the deuill that thus visibly comes against Christ. Had he not heard the voice from heauen or had he forgot it whilest it yet sounded no he begun all his temptations thus If thou be the Sonne of God Or did he doubt that he was the Sonne of God no the deuills confesse him so to be Matth. 8. and he knew by all the prophesies and accomplishments that Christ was he the scepter was gone from Iudah he was borne of a Virgin at Bethlehem whom Iohn went before in the spirit of Elias he knew the shepheards testimony yea the Angels at his birth he knew well he was the Son of God Quest. What could it stand with his policie so visibly to assaile the Sonne of God Answ. 1. God in iustice besotted him that against his knowledge he should encounter Christ for his owne ouerthrow 2. Though â—e knew that Christ was he that should breake his head and that he could not preuaile against him yet his malice made him fearelesse he would set vpon Christ whatsoeuer should be the issue himselfe could be but condemned 3. He would against his knowledge shew his malice to God in molesting and troubling his blessed Sonne for here and daily he sinneth the sinne against the Holy Ghost 4. God hauing him in chaines so ouerruled his malice as it should be turned against himselfe and be a meanes to proclaime Christ in all ages the promised seed who had broken his head He which thus emboldned himselfe to come against Christ wil not feare to come to thee be thou as iust as Iob yea wert thou as innocent as the Lamb of God It is Gods great mercy that hee comes not so bodily and visibly to vs as to Christ we know if God giue him leaue he can possesse euen any of our bodies as appeares in all those demoniaks he can assume a body also to terrifie or delude vs withall if God suffer him as we see in Sauls example So in Gods iust iudgement when men giue vp Gods seruice and vndertake to bee agents for Satan he giues power to the deuill to come to them in a bodily shape for his better familiarity with them as to witches and the like It is Gods mercy that he comes not thus as he did to Christ so ordinarily as he hath done in ignorant and Popish times and we must pray that euen in visible shapes he may neither terrifie nor delude nor grow familiar with vs. But the light of the Gospell hath forced him to come to vs more secretly and spiritually by wicked motions and suggestions partly from himselfe immediately and partly mediately from others And seeing we cannot hinder his comming to vs we must be so much the more watchfull that when he comes he may find vs prepared against him For as we cannot hinder birds from flying in the aire but we may hinder them from making nests on our heads so we cannot hinder the flying motions of Satan but we neede not suffer them to settle in vs. Quest. How shall I know when the tempter comes Answ. By obseruing these two rules 1. Whensoeuer thou art perswaded to any thing that is euill then thou mayest know the tempter comes Sometimes he perswades to sinne by extenuating it why it is but a little one a grain as light as a feather now comes the tempter Gods spirit neuer perswades that any sinne is little Sometimes by the vtility commodity of it Oh it is profitable by one oath or lie thou maiest be a great gainer and why shouldest thou be so nice but now the tempter is come for the holy Spirit commaunds thee not to sweare at all nor to lie for Gods greatest aduantage much lesse thine owne and what profit is it to winne the world with the losse of ones soule Sometimes from
besides that we should in all our temptations cast our eyes vpon him who was tempted that he might haue compassion on them that are tempted Heb. 2.18 The third particular in the preparation is the guide which Christ had in this combate with Satan he was led by the Spirit Here consider 1. the name of the guide the Spirit 2. the manner of his guidance he was led by him I. By the Spirit indefinitely set downe what is meant Answ. A spirit is either created or vncreated Of the former we read of three sorts in this history 1. Diabolicall tempting vs to sinne for the deuill is a spirit that beeing vnchangeably turned from God is called a spirit that ruleth in the children of disobedience Eph. 2.2 a lying spirit 1. King 22. an vncleane spirit Luk. 11.24 such spirits are all the wicked Angels 2. Angelicall comforting Christ and these are the good Angels which now vnchangeably cleaue vnto God called ministring spirits Heb. 1.14 3. Humane hungring the soule of Christ which as other soules of men are was a spirit as Father into thy hands I commend my spirit and the humane and reasonable spirit of man returneth to God that gaue it Eccles 12.7 None of these are here meant but the diuine and vncreated spirit euen the third person in Trinity euen that spirit which had now descended vpon Christ like a doue and that holy spirit whereof Luke saith he was full 4.1 And this 1. the opposition of the leader and of the tempter prooueth for it were harsh to say that Iesus was led of the deuill to be tempted of the deuill but he was led of the good spirit to be tempted of the euill 2. The same phrase is vsed Luk. 2.27 Simeon came in the spirit into the temple ◠in that holy spirit of which mention was made in the former verse 3. the Chalde and Syriak expresseth it led by the holy Spirit II. The manner he was led not by any locall transportation from Iordan to the wildernes as Elias from earth to heauen or carried through the aire as the spirit carried Philip from the Eunuch Act. 8.39 but as one led by the hand so he was by a strong instinct of the spirit forced to goe thither And for the strength of the motion S. Marke saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit driueth him out and S. Luke vseth another word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was led out not that any thing befell Christ beeing forced to it or vnwilling for all his obedience was a free-will offering but he is driuen or drawn as the faithfull are drawne by the Father Ioh. 6.44 none can come to me vnlesse my Father draw him namely by the effectuall and forcible working of his spirit in their hearts not as stocks and stones without wills nor as enforcing them against their wills but sweetly inclining their wills and working effectually in them both the will and the deede according to his good pleasure But Christ sends the third person how then doth the third person lead him Christ as God and as the second person in Diuine Vnity sendeth the Holy Ghost into the hearts of his elect but consider him in the forme of a seruant and so hee is subiect vnto prouidence and led by the spirit this way and that And this is because the humanity of Christ is the organe or instrument of his diuinity and in all the actions and offices of it is mooued and guided by the holy Ghost All Satans temptations are appointed and limited by God It is the spirit of God that here leadeth the Son of God into temptation and consequently God is the author of all the trialls of his Saints Paul went bound in the spirit to Ierusalem Act. 20.22 Gen. 45.5 what a number of trialls was Ioseph cast into beeing sold to a hard Master a tempting Mistresse to bands and imprisonment yet he tells his brethren it was not they but the Lord that sent him thither 1. Gods prouidence so watcheth ouer his creatures that not an haire shall fall to the ground and much lesse shall the head of Gods child fall into Satans hand this prouidence is wakefull and suffereth nothing to come by chance or lucke but from a good hand and for a good end 2. Satan although he be neuer so malicious yet is restrained and cannot tempt vs vntill we be committed into his hands for the iust are in the hands of God and not of Satan hee cannot touch their goods no not the swine of the faithlesse Gadarens though he was a Legion till he had begged leaue and Christ said Goe and much lesse their bodies no more then he could Iobs till the Lord say Lo all that he hath is in thine hands onely saue his life He is a lyon in cheines and as he could attempt nothing against Christ vntill the spirit led him to be tempted and so committed him vnto him so neither against his members But how can the spirit lead Christ to be tempted and not be the author of euill There is a twofold temptation one of proofe or triall the other of delusion by the first God tempted Abraham Gen. 22. and the Israelites Deut. 13.3 But of the second S. Iames saith 1.13 Let no man say when he is tempted I am tempted of God for God tempteth no man But this temptation of Christ was to delude and deceiue him therefore euill If we consider a temptation to euill we must conceiue God to be an actor in that which is euill sundry wayes though no way the author of euill For in the worst of them all God doth most righteously vse the malice of Satan either in the punishing and blinding of the wicked or in exercising and trying his owne both which are iust and good As for all the sinne of this action 1. it can be no worke of God because it is formally no worke at all but a vice and corruption inherent in it and 2. it is all left to Satan who instilleth malice and suggesteth wicked counsells and that to the destruction of men As for example 1. Sam. 16.14 an euill spirit of the Lord vexed Saul that is so farre as it was a iust punishment it was of God and Satan was Gods instrument in executing his iudgements so farre as it was a punishment but God left the malice of it to the wicked instrument working after his owne manner But to come to the very point In the deceiuing of Ahab and the false Prophets 1. King 22.22 God not onely nakedly and idly permitted but expresly commanded the wicked and lying spirit saying Goe and deceiue and preuaile Where we must distinguish betweene the righteous action of God as a iust iudgment and reuenge of God and most properly ascribed vnto him and the malice of it which was the deuills infusing corruption instigating to wickednesse which very wickednes the wisedome of God directed and
turned to the execution of his most righteous iudgement This serues to rectifie our iudgements in trialls and cleare our eyes to see this hand of God in them commonly we look too low at men who are but dust as though miserie came out of the dust and we looke too neere vs at the staffe or stone which with the dogge we bite but consider not the hand that smites vs. 2. Sam. 16.9 Abishai lookes at Shemâ—i that barked at Dauid and said Why doth this dead dogge curse the King But Dauid could tel him v. 10. the Lord hath bid him curse that is he hath so decreed and ordained and in his secret will bid him Let vs willingly submit our selues vnto temptations because God by his spirit leadeth vs to be tempted as he did his naturall sonne so Christ willingly yeelded himselfe to be tempted beeing led by the spirit hee was lead he was not forced and drawne to it though the triall was as great and fierce as Satan could make it and so let it be with vs. For 1. As we must be cheerefull in doing the will of God so also must we be cheerefull in suffering it True it is that tryalls and persecutions come often by the deuills meanes but neuer from the deuill 2. The Lord knoweth best in his diuine wisedome what is best for vs and in his fatherly goodnesse disposeth to vs what hee knoweth so to be 3. He that leadeth vs into the lists measureth our temptations weigheth our strength and will not suffer vs to be tempted aboue that we are able he giueth shoulders and fitteth the burden 4. Hee hath promised his presence with vs in 6. dangers and in 7. and goeth out with vs into the field not as a looker on but to supply vs with newe strength and wisedome to helpe our infirmities and vphold vs vnto victorie These considerations are forcible to worke in vs a contentment of minde with Gods fatherly appointment without which we can neuer be chearefull in trials for nature will be working in Peter himselfe and when he is an old Disciple he shall be led where he would not and oftentimes the feare of danger and trouble is greater then the triall it selfe What was it else that mooued Christ in that bitter triall when otherwise he could haue wished the cup might passe from him to say Yet not as I will but as thou wilt but the remembrance that he came to suffer as well as to doe the will of his heauenly Father What else added such courage to Paul Act. 21.13 as to say What doe ye weeping and breaking my heart I am readie not onely to be bound but also to die at Ierusalem for the name of the Lord. What else made the Martyrs so inuincible in suffering that often when they might they would not be deliuered but that they found themselues led and bound by the spirit yea strengthned to all long-suffering with ioyfulnes But we pray not to be led into temptation 1. Tentation is twofold as we said before one of triall which we must suffer with cheerefulnes the other of delusion against which we may and must pray 2. Againe there are two leaders into temptation the spirit of God leads Christ and Christians the euill spirit leads the wicked at his will we pray against this leader and not against the former 3. And further we must distinguish betweene beeing tempted and beeing led into temptation in our Sauiours sense the former is a worke of Gods mercy to try exercise or chastise any of his children the latter is a worke of iustice in which God leaues a man to himselfe so as the temptation is preuailing against him Now we pray onely against the latter which is to be left and so ouercome in temptation neither doth God so lead vs into temptation but to make vs in the ende more then conquerours So as still wee may bid temptations welcome and with cheerefulnesse submit our selues vnto them In euery triall see that the spirit lead thee for this is a sure ground of comfort and hath assured hope in it of a good ende Christ was not lead into temptation by priuate motion neither did he thrust himselfe vnto it no more must we rashly runne into or pull dangers vpon vs or thorough presumption obiect our selues vnto temptations if we doe we must needs fall and cannot expect safety because we tempt the Lord and prouoke him to withdrawe his fatherly protection from vs whereas there is no danger in following the leading and guidance of the spirit Many a man is of so strong a faith that nothing can harme him he is for all courses and all companies But how can a man be safe where Satans throne is Peter thought himselfe strong enough to goe into the high Priests hall but he found in the end it was no fit companie for him Others through vaine prefidence of Gods protection runne in times of contagion into infected houses which vpon iust calling a man may but for one to runne out of his calling in the way of an ordinarie visitation he shall find that Gods Angels haue commission to protect him no longer then he is in his way Psal. 91.11 and that beeing out of it this arrow of the Lord shall sooner hit him then another that is not halfe so confident Others are bold-hardy to set vpon the deuill in his owne holds they dare enter into and lodge in houses giuen vp by God to the deuills possession which is if it be out of ones lawfull calling to cast a mans selfe into most probable danger for whereas we ought to vse all good and lawfull meanes for the preuenting of imminent danger this is to seeke danger and hurt and commonly they that seeke it iustly finde it The issue of such presumption we may see in the sonnes of Sceva Act. 19.16 who tooke vpon them to doe as the Apostles did namely to name Christ ouer them that were possessed but the deuill seeing their want of calling thereunto ranne vpon them and ouercame them so as they fled out of the house naked and wounded Others thorough temerity and rashnes bring on themselues much woe who follow the motions of their owne spirits in their courses and neuer or seldome consider whether they haue Gods spirit before them or no they looke not for warrant out of Gods word in the things they doe or speake they begge not Gods direction and assistance they spie not in what ambush Satan lyeth what aduantages he easily taketh and so for want of Christian watchfulnes lay themselues open to many euills and dangers wherein they can meet with no great comfort because they cannot say with a good conscience Lord thou hast led mee into this estate but rather I haue cast my selfe into this danger If therefore thou wouldest find comfort in troubles keep thee in thy way that thou mayest neuer be without the leading of the spirit and then this will
vpon Gods vnchangeable loue as also 3. because he hath commaunded thee to beleeue Obiect Oh but would you haue me beleeue when I feele nothing but corruption in myselfe and correction and displeasure in God Answ. Yes for faith must be where is no feeling and may bee one thing is the beeing of a thing another the discerning of it Doth not the sunne shine though a cloud or some other thing be betweene our sight and it Nay then when sense and feeling cease faith beginnes her chiefe and most glorious worke Was it not Abrahams commendation that he beleeued against beleefe and hoped against hope when all nature and sense was set against him he held the word of promise against sense and nature Nay our blessed Sauiour 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 Dauid beleeued in the word of God and not his eyes and so must thou that thou hearest God speake and not that thou seest Thomas when he would beleeue no more then that he saw and felt our Sauiour said to him Be not so faithlesse but faithfull In the strongest encounter waite still till Christ come to ease thee he is not farre off and commit thy selfe in weldoing into his hands as into the hands of a faithfull Creator say with Hester I will goe to the King if I perish I perish it may be he will reach out his scepter graciously and I shall liue but if I must needs perish I will perish vnder 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 Diuinity and call in question whether he was the Sonne 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 40. dayes of my knowledge What is become of thy father and of his prouidence whose Sonne thou art proclaimed Is this the care thy father hath of thee Doth he thinke thou canst liue of aire or feed of winde or digest stones Art thou weake creature and staruen he that must preuaile against the gates of hell Art thou the Messiah that hast not a morsell of bread to put in thy mouth No if thou wert the Sonne of God he would care a little more for thee no naturall father that had a drop of affection would leaue his child so destitute Whence we may learne that Satan seeketh to make the members of Christ as well as the Head call in question their adoption and saluation for present aduersitie and want A notable instance hereof we haue in Iob whom when the deuill by Gods permission to bring him to blaspheme God had robbed him of his goods had slaine his children had afflicted his body with most painefull and loathsome botches then he sets vpon him and sets all his friends vpon him to make him beleeue that God also is his enemie hath brought his sinne vpon his head And this he taught his instruments the wicked rulers or rather raylers Matth. 27.41 when Christ was in most extreame torments and terrours of body and soule hanging on the crosse they said in scorne If he be the Sonne of God let him come downe from the crosse and we will beleeue on him Hee trusted in God let him now deliuer him if he will haue him for hee said he was the Sonne of God As if they had said Is not this a notable deceiuer to say he was Gods Sonne and now is in extreame danger ready to perish shamefully and no hope of any deliuerance If hee were the Sonne of God would he suffer him to perish So it is his ordinarie temptation to any beleeuer Doest thou not see thy selfe poore and despised in want and sorrow Seest thou any one signe of Gods fauour Art thou not depriued almost of all the pleasures of the world Seest thou not that God cares for beasts and foules which he feedeth in due season but thou art neglected 1. This comes to passe because of Satans malice towards God himselfe he would not onely falsifie his word who hath said that No man knoweth loue or hatred by all the things afore him Eccles. 9.1 but also impeach his prouidence and care ouer his children who whatsoeuer their outward estate seeme to be are still as deare vnto him as the apple of his eie and when they be as most vnknown yet are they knowne 2. Because of Satans malice to pietie and religion which by this meanes he seekes to chase out of the earth for the world keeps it vnder and commonly it riseth to no great matters Now if God respect it not neither who would be godly what profit were it to serue the Lord 3. Satan herein hath much strength from our owne corruptions and ploweth often with our owne heifers for we desire rather to walke by sense then by faith we hardly beleeue without pawnes and pledges euery man trusts his owne eyes and thinks wisedome good with an inheritance Hence his temptation finds the easier entrance and better entertainment 4. Satan euer in these temptations hath a further reach then he shewes namely that he may hence perswade men to some vnlawfull meanes to releeue themselues and better their estate no longer to depend vpon God who hath cast off the care of them but to shift for themselues and as hee mooued Christ himselfe to make stones bread 5. Sathan hath gotten no small aduantage against Gods deere children by this kind of temptation brought them to take their owne wayes as if God had quite forgotten them Abraham thought God had left him to the cruelty of the Egyptians and that there was no way to helpe him but by lying and teaching his wife so to doe also Lot was so enuironed by the Sodomites as to auoid their fury he saw no way but to offer his daughters to their abuse and filthinesse Dauid was so hunted by Saul as he must shift for himselfe by faining himselfe madde An heart now cleaning vnto God and resting in his assured loue and prouidence would haue waited till God had come vnto it and not turned it selfe to carnall counsels This condemnes their follie who iudge themselues 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 Sathan and generall in the world to make men deeme themselues and others happy and in Gods fauour 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 himselfe the Sonne of God who had all his fathers loue powred vpon him should haue been most hated of his father and a most vnhappy creature He was in want of house of mony
these stones to be made bread Here is an inference vpon the former words If thou be the Sonne of God vpon a true ground Satan raiseth a dangerous consequence Christ was the Sonne of God true Must he therefore needs make stones bread It is an ordinary temptation of the deuill to inferre mischeiuous conclusions vpon true premisses God had no respect to Cains sacrifice as to Abels Whereas now Cain should haue offered of the best as Abel did and haue brought faith with his offering by which Abel offered a better sacrifice Heb. 11.4 Satan infeâ—res vpon it Therefore kill thy brother Saul receiued no answer of God that was true but that therefore he should goe to the wiâ—ch of Endor was Satans inference both against the law of God and Sauls owne law God is a 〈◊〉 God a true premisse and the scope of all the Scripture but that Ionah should therefore â—â—ie to Tâ—rsâ—ish and not goe to preach the destruction of Niniâ—e was a Satanicall inference A man must pittie himselfe and doe what he can to repell euill from him and auoid danger but that Christ should therefore not goe vp to Ierusalem to suffer was a dangerous consequence of Satan in Peters mouth whom therefore Christ calleth Satan 1. Satan is cunning and seeketh by mingling good and euill truth and falshood to iustifie that which is false and to draw it on with the truth If he should neuer speake truth hee could neuer deceiue halfe so much therefore he speakes many truthes to giue credit to his lies and the same he hath taught all his agents Doe we thinke that a false teacher or heretike could do any great hurt if he should not lay his leauen in a lump of truth would not euery man at first reiect him if he should bring neuer a true doctrine but therefore that his heresie may spread like a gangrene he comes with a faire pretence of many truths which cannot be denied Doe we thinke that the Church of Rome should haue so preuailed in the world or that Antichristian state should haue beene endured or could any Papist be suffered in ours or any wel-ordered countrey if they did not colour all their abhominations and false religion with some generall truths if they should not in word and shew hold and recite the articles of faith and principles of our religion concerning God in vnity of essence and trinity of person concerning Christ the Church c. were it possible that any Christian state could beare them while indeed and in truth they reuerse the whole foundation of religion and are limmes of Antichrist No their deceit is a mysterie and walks in darknes and the maske and vizards of truth with pretence of holines hath held the swords of Princes from them which else had long since beene sanctified in their ouerthrow 2. Satan can doe no other who cannot speake truth for truths sake for beeing a lyar from the beginning he loues not truth and therefore if he speake truth it is to corrupt the truth or to stablish some lie Lying is the deuills mothers tongue Ioh. 8.1 Sam. 28.17 18. Satan in the habite of Samuel spake many truths as that the Lord had rent the Kingdome from him and giuen it to Dauid because he had so spoken he would doe it and because Saul obeyed not the voice of the Lord nor executed his fierce wrath against the Amalâ—kites and that the Lord would deliuer him and the Israelites into the hand of the Philistims the next day c. But all this was to feed Saul in his delusion and hold him in his sinne as though he were Samuel as vers 17. the Lord hath done it euen as he spake by mine hand and v. 19. to morrow shalt thou bee with mee c. So in the new Testament we haue the deuills confessing Christ to be the Sonne of God the Holy One the summe of the Gospel and Paul and Silas to be the seruants of the high God Act. 16. but both Christ and his seruants put them to silence and would not haue them to speake the truth because it was to depraue and slander the whole truth as though Christ and his seruants had beene in league and agreement with the deuills and so their doctrine had beene not diuine but diabolicall Thus Satan like a barge-man lookes one way but rowes another 3. Satan sees how our nature is easily carried through a generall shew of good or truth to take in with it error and falshood hand ouer head without triall or discerning For though our blessed Sauiour would not confound stones and bread yet we easily take stones with bread and serpents with fishes The whole Masse-booke is but an heape of idolatrous prayers and ceremonies but yet because there is some shew of good in it many Scriptures and some tolerable and good prayers with many deuotions it is wholly receiued without triall of millions giuen ouer to delusion 4. Satan the prince of darknes can transforme himselfe into an Angell of light 2. Cor. 11.14 and the false Prophets will be confident that the truth is with them Zedechiah will oppose Micaiah and Hanani will smite Ieremie and make yokes against the King of Babels yoke Ier. 28.11 The Donatists in Africa cryed out that the sound Christians were traytors to the holy bookes and themselues the defendors of them The Papists at this day crie out with Dioscorus the heretike I defend the opinions of the fathers and their whole doctrine is condemned with mine Let vs learne to be wise and trie before we trust not taking all things in grosse but first examining and proouing them Falshood carries often a shew of truth and truth often couers falshood no vice appeareth in his proper colour but vnder the likenes of some vertue The Romish whore of Babylon offereth not her wine of fornications in the barke of some poisoned plant or shell of some poisonfull or venemous creature but hath conueyed them all into a cup of glistering gold Reu. 17.4 and this hath entised the great ones of the earth who gazed at the glister of the golden boule but neuer looked what was in it the glorious stile of Catholike Church Vicar of Christ Peters successor hath deceiued such as liked not to trie before they did trust and so hath vniuersality antiquity fathers consent and the like Eue should haue examined the words of the serpent and Adam the gift of his wife and then neither of them had beene deceiued The builders of Babel had they examined the motion before they had made onset had auoided that confusioÌ„ Abraham should haue tried the counsell of Sarah before he had taken her maid into his bosome This examination and triall by the touchstone of the word will shew the inconsequence of such dangerous conclusions How lamentably are many great wits and gifts giuen ouer in Popish countries for want of this sound triall taking their religion by tradition offering to the
How By making them loath the seruice and sacrifice for your wickednesse v. 17. And when many abuses were among the Corinths in the Sacrament of the Lords Supper yet a man that did carefully examine himselfe might communicate of it with comfort Yea our Sauiour Christ was often in the Temple teaching and praying and so were his Disciples though it was a most corrupt place Obiect 1. How may I pray with an euill man seeing God heareth not sinners Nay his prayer is abhominable Answ. 1. The speach in Ioh. 9.31 is not vniuersally true for God heard the poore Publican confessing himselfe a sinner 2. Though God heare him not for himselfe yet he heares him for the people as Balaam blessing Israel beeing both a wicked man and speaking against his heart God heard him for the people Num. 23. Obiect 2. But how may I communicate with a wicked Minister or with what comfort Answ. The wickednes of the Minister may some what lessen the comfort but neither diminish the perfection of the Sacrament in it selfe nor hinder the efficacie thereof to vs seeing the efficacie depends onely vpon the promise of God and the faith of the receiuer and is no more to be refused then the gift of a King though the conuayance be drawne by a wicked Lawyer Ob. But how can he be a meanes of conuaying grace to mee that is a gracelesse man Answ. Grace is compared to water now may not water that passeth through a wooden or stony channell which it selfe is so vndisposed that it cannot receiue or haue any benefit of it make a whole garden fruitfull It is Augustines simile Besides I would aske whether any could with comfort refuse Iudas his Baptisme Ioh. 4.2 euen when he was a deuill incarnate If it be said They knew him not so to be then belike a man may receiue the Sacrament fruitfully of a secret prophane man or infidell and the wickednes of a Minister if it be secret pollutes not the Sacrament and then it must follow necessarily that no comfort and truth of the Sacrament can depend vpon any Minister for then none could haue any assured comfort that they haue euer receiued a Sacrament because no man can look to the sanctification of any mans heart and cannot certenly without reuelation know who is indeed truly sanctified Obiect 3. But what say you to a dumbe Minister he is no Minister and therefore he can performe no ministeriall action his Baptisme is no Baptisme his Sacraments no Sacraments his prayers no prayers Answ. 1. For themselues I say their Ministery is vnlawfull to themselues and without repentance a certaine matter of destruction 2. I cannot blame those who with their owne peace and the Churches auoide them 3. We must distinguish between such a man and a meere priuate man for although they be no good and lawfull Ministers of God yet because they come in the roome of Ministers by the election of the Church to whom God hath giuen power to ordaine they are now publike persons and Ministers though no good ones 4. Being thus enabled by the Church to giue what they can and bound by beeing in the place of a Pastor though he come neuer so inordinately to administer Sacraments we may receiue from him what hee can giue 5. We must distinguish between a calling and the execution of it for it prooues not he hath no calling of a Minister because he executeth it not A Magistrate ceaseth not to be a Magistrate or to want office because he doth not duely execute it Obiect But the Magistrate is an able Magistrate so is not this Minister Answ. A Magistrate is a Magistrate who for the ignorance of his place may be called an Idoll-Magistrate the substance of a lawful and good Magistrate is to be able to iudge of causes but not of a Magistrate simply who is chosen by election of people or by course so it is of the substance of a good and lawfull Minister of God to bee able to preach but not of a Minister simply And as a Magistrate not able to weild martiall affaires and so defectiue in a speciall part of his office yet no man refuseth the good that hee can doe for peace euen so endeauouring in the meane time for a sufficient Ministerie and groaning vnder this burthen which priuate men cannot cast off I take it the good things which they can giue may bee taken at their hands Obiect But by communicating with them we communicate in their sinne Answ. He that receiueth the Sacrament at the hands of a Minister who is an adulterer neither makes him an adulterer nor partakes of his adulterie If we either made him Minister or communicated with his insufficiencie which our soules groane vnder some part of the guilt would sticke to our fingers But we communicate onely in the Lords ordinances so farre as he is able to administer and iustifie not the lawfulnesse of his calling but that he only is in the roome and place of a Minister whom we cannot auoid vnles we wil put away the Lord in refusing his Sacraments Obiect Hos. 4.6 Because thou hast refused knowledge thou shalt be no Priest to me therefore ignorant Ministers are no Ministers Answ. 1. True no lawfull no good ones approoued of God to mee 2. The Prophet rather giues a rule in election and deposition of such then shewes how farre they may be vsed while they stand So we denie not but such ought not to be chosen Ministers nor that such ought not to be deposed but that nothing ought to be receiued of them while they stand we deny especially seeing we well know that in auncient Churches there were Deacons who were assistants to Pastors and Presbyters in reading administring Sacraments Baptisme and the Eucharist yea and in Catechising who had not the office of Pastors All which I speak not to maintaine this foame of the Church which shee hath been too long in scumming off but to remooue causlesse scruples of weake consciences who are ready to deeme all their actions nullities and vtterly reiect Sacraments at the hands of such vnpreaching Ministers Obiect 4. But how may I partake where open sinners are tolerated to receiue the Sacrament doe not I partake of their sinnes Answ. Christ entred into the same Temple with wicked persons and ate the same Passeouer with Iudas and was vndefiled the Prophets liued in the midst of a polluted people and ioyned in the publike exercises of religion and those few of the Church of Sardi defiled not their garments among a multitude of wicked persons Obiect Isa. 52.11 and Reu. 18.3 Come out of her my people touch no vncleane thing c. Answ. If we compare the Prophets precept with his practise wee shall easily see hee meanes not of any schismaticall separation he calls Gods people out of that wicked multitude but where read we that himselfe did bodily separate and therefore this must be a comming out and departing from their euill not locall but
are eagerly set vpon and suspect it because our nature is to be in extreams and Satans hand is likely in it to set it forward Neuer are we so violent for Gods kingdome as for the world Cast thy selfe downe In the scope of this temptation which was to presumption for the allegation following would perswade him that God would preserue him whatsoeuer he did though he threw himselfe from the pinacle wee learne this point of instruction that Satan doth incessantly labour to draw men vnto presumption and vaine glory as here he did the Head And this presumption in a word is nothing else but a vaine confidence that we are this or that or can doe this or that without any word or ordinance of God A vaine hope without warrant is the very beeing of presumption 1. Sam. 4.3 Israel went to warre against the Philistims and were slaine about 4000. men but they would make another onset more warily as they thought then before they would send for the Arke from Shilo to saue them and when it came into the hoast all Israel gaue a shout that the earth rang of it presuming that now they were safe enough But all this was done of their owne heads and without warrant and therefore God discomfited them with an exceeding great slaughter of thirty thousand footmen and the Arke wherein they were so vainely confident was taken the Preists Hophâ—i and Phineas slaine Eli breakes his necke and such a confusion there was that the Arke neuer came at Shilo more Num. 14. After the men were sent to search the land of Canaan and had returned and told the Israelites that the land was good and fat but the walls reached vp to heauen and there were sonnes of Aâ—ak gyants then the people murmured and distrusted But the sentence of the Lord passing against them that they should wander forty yeares in the wildernesse according to the forty dayes in searching till that age were all wasted none of which should come into the land except Caleb and Ioshua ver 40. then they vp betimes in the morning and they were readie against the word of God to goe Moses forbids them tells them God was not with them yet 44. presumed obstinately to goe and were pitifully consumed 2. King 14.10 Amaziah King of Iudah hauing gotten a notable victory against Edom presuming of Gods hand and help with him but not asking God counsell would also make warre against Israel but vnhappily as such attempts prooue for he was ouercome and Iehoash King of Israel tooke Amaziah and broke downe Ierusalems wall and spoyled the house of the Lord and the Kings house of all the treasure there Iosiah a good King presuming of Gods assistance without his word vndertooke an vnwarrantable warre against the King of Egypt hee might haue thought God would help him who sought the Lord with all his heart against an open idolater but not seeking the Lord in this he was mortally wounded and left his Kingdome in great trouble and confusion 2. King 23. Now Satan is most vsuall in temptations to presumption for these reasons 1. He hath experience how easily we are foyled with this kinde of temptations how soone he foyled our first parents in the state of innocency how good Dauid was ouerthrowne presuming of his owne strength when he forced Ioab to number his people And those whom he could neuer shake with distrust he hath quite ouerthrowne with presumption 2. Satan knowes that of all temptations this is most agreeable to our corrupt nature It is pleasing to vs to conceiue of Gods mercy and power towards vs in any course our selues affect whereas temptations to despaire are irkesome and grieuous to the flesh and haue not ordinarily so much help from the flesh to set them forward as this hath and therefore the deuill is sometimes but not halfe so often in them Againe he knowes it goeth with our nature and streame to presume of our owne goodnes strength and vertue Peter and the rest of the Disciples presumed they should not be offended at Christ nor forsake or deny him but yet not long after euen they who professed they would die with him rather then deny him left him and fled away Matth. 26.33 c. 3. He knowes that presumption is an extreame of faith and hope and doth no lesse extinguish faith then despaire nay more often doth foyle it seeing a man in despaire is more fearefull more watchfull but a presumptuous man is fearelesse carelesse and will easily thrust himselfe vpon any aduenture as fearing no sinne 4. Satan knowes that presumptions are great sinnes preuailing sinnes Psal. 19.13 a tempting of the Lord as the answer of our Sauiour implies when we leaue his way and means and will trie our own a sinne which doth much prouoke God to displeasure we see it in Peter who fell fearefully aboue all the Disciples because he was most presumptuous of all of whome Augustine saith When thou beginnest to say I haue enough thou beginnest to fayle when thou hast an ouerweening opinion of thy selfe thou art vndone Quest. What may we thinke of Ionathans action who himselfe alone with one man his armour-bearer went out against a whole armie of the Philistims Was it not a strange tempting of God and a great disorder in time of pitched battell 1. Sam. 14. Answ. It may seeme so at first but indeed it was not temerity in him for 1. He was guided by a secret and strong instinct of Gods Spirit 2. He had a generall promise that so long as his people feared God one should be able to chase a thousand and two ten thousand and therefore tooke no more with him then one beeing fully assured that God would goe out with him and fight for him against God and his enemies 3. He set God before him with whom he said it was not hard to saue with many or with few v. 6. Besides he knew they were Gods enemies saying Let vs goe to the vncircumcised 4. The euent was a singular deliuerance of God in that needfull time for God sent a feare among the enemies and an earthquake c. and armed Ionathan with such a spirit and power that the enemies fell before him for feare euen at the sight of him Obiect But the instinct of the Spirit is strong and not doubtfull as this was v. 6. It may be the Lord wâ—ll be with vs. Answ. The first instinct drew him to the place where he was to receiue a signe of confirmation from God as v. 9.10 If they say Come vp we will goe a signe they were lazie If they say â—arrie till wee come wee will not that was a signe of their courage And this was a certaine signe which strongly assured him v. 10.12 Quest. Is it lawfull now for any so â—o doe Answ No it was a singular fact not to be drawne into example vnlesse a man can alleadge a new promise seeing all the ordinary promises of Scripture ioyne the
so to doe for shall Satan dare to renew so many temptations against our Lord and will he spare any of his members Here is a ground of comfort for Gods people who when temptations come thicke vpon them are often dismayed as though God had forsaken them and so grow weary of resistance yea and not sieldome they grow into words of impatiency Neuer were any so molested as they Good Dauid said once This is my death and all men are lyars euen all Gods Prophets that told him he should be King there was no way but one he must one day fall by the hand of Saul But be of good comfort and possesse thy soule with patience for 1. No temptation takes thee but such as befalleth man 1. Cor. 10.13 and the same afflictions are accomplished in thy brethren which are in the world 1. Pet. 5.9 2. Thou hast the naturall Sonne of God most restlesly assalted by the deuil and pursued with all kindes of temptation to sanctifie all kinds of temptation to thee And herein thou art not onely conformable to the Saints of greatest grace but euen to thy Lord and Head 3. The more assalted thou art the surer argument it is thou art not yet in Satans power but he would winne thee Thou hast more cause to feare if all be quiet with thee When an enemy hath wonne a citie he assaults and batters it no more but fortifies it for himselfe If the strong man haue possession all is at peace but if there be any resistance neuer so weake he hath not wonne all Therefore resist still stand thy ground and faint not and if thou doest any time faint desire to resist still and thou still resistest See here an expresse image of the deuill in wicked men who are restlesse in their wickednesse no child so like the father as they like their father the deuill in this propertie Their feete runne to euill and they make hast to blood Pro. 1.16 yea they are so restlesse that they cannot sleepe till they haue done some mischeife c. 4. v. 16. and the more they be resisted and opposed the further are they from desisting but growe more violent as Satan here See this restlesse disposition in the wicked Sodomites they came about the house of Lot to abuse the Angells they cannot sleepe till they haue done their villanny they are all the night about it when Lot perswades them to desist they are further off and more violent now must Lot take heed to himselfe when the Lord from heauen strikes them small and great with blindnes and resists them yet they will not giue ouer but sought the doore still The like restlesnes we note in the Iewes the wicked enemies of Christ who were so thirsty of his blood and nothing else could serue them and no meanes could hinder them but they consult in their hall how they may apprehend him they send out in the night to apprehend him beeing come to catch him he with a word strucke them all to the ground yet they goe on hauing apprehended him they keep him all night in Caiaphas his hall and at the breake of the day Caiaphas the high Priest the Elders Scribes and Pharises held a solemne Councell to put him to death And when his gracious words confounded them and they saw his innocencie shine out when they heard the Iudge clearing him and saw him wash his hands from his blood yet they grew more violent and called his blood vpon them and their children for euer Exod. 32.6 when the Israelites would sacrifice to the golden calfe they rose vp early in the morning Wee shall euer see wicked men in their wicked courses make more hast then good speed and the more opposed the more violent Aaron durst not resist them How restlesse was Iudas till he betrayed his Lord and earned that price of blood both his Lords and his owne and how farre was he from desisting notwithstanding the gracious meanes hee had to hinder him There are three speciall things wherein men doe most expresly imitate Satan and manifest his image vpon themselues 1. In incessant malice against God and his children Satan was a manslayer from the beginning and so in the beginning was his sonne Cain who hated his brother and slew him because his workes were good and his owne euill 1. Ioh. 3.12 Of this progenie were the cursed Iewes that went about to kill Christ Ioh. 8. and all those that hate and maligne the children of God 2. In slandering and false accusing for Satan is called the accuser of the brethren and so are they 2. Tim. 3.3 Calumniation is the constitutiue forme of Satan and the Iewes had an expresse image of it vpon them Matth. 26.60 How doe they compasse their malice against Christ thus they sought false witnesse and thereby played the deuills first they desired to haue two witnesses but they would not serue then two more but they also would not serue and marke by the way it seemes they examined them apart at last some came that accorded and vpon their word they condemned Christ. All the while they will seeme to take a course of law iustice and equity but all is but a colour 1. Though according to their plot they must put Christ to death vniustly yet themselues doe not deuise slanders but only are willing that any should come in and speake against him in somwhat they will haue two witnesses it was enough for Magistrats to receiue witnesse not to be iudges and accusers themselues Besides this they will not deale vnderhand but haue witnesses and witnesses that must agree and they aske him what he answereth to them and all in publike to shew that they did not deuise slanders in corners but dealt as men that would iustifie their proceedings and stand to their doings Yet for all these faire and colourable pretences their plot is to pronounce the sentence of condemnation vpon him 3. In boldnes and impudency in sinne no age nor ours want numbers of examples of wicked persons sold ouer to sinne who are as naturally carried to wickednes as sparkes to flie vpwards and as busie as bees in contriuing their wicked purposes night and day is too little to spend in the confusion of their lusts As violently are they carried into their riots drunken matches adulterous and filthy meetings murtherous and reuengefull plots cursed and blasphemous oathes rotten and poysonfull language wicked and diabolicall courses as the swine were hurried by the deuills into the lake And if deuills were incarnate and should put on mens shapes we cannot deuise how they could otherwise carrie themselues more to corrupt humane society and more to heap vp their owne and others damnation And let the Magistrates or Minister vse meanes to reclaime or if that be hopelesse to restraine and hinder their malice Oh they are so farre from giuing vp their courses as they rage and storme so much the more they will not be so wronged as be at
was afterwards hungrie 3. Then came the Tempter to him and said If thou be the Sonne of God commaund that these stones be made bread 4. But he answering said It is written Man shall not liue by bread onely but by euery word that proceedeth out of the mouth of God 5. Then the deuill tooke him vp into the holy Citie and set him on a pinacle of the Temple 6. And said vnto him If thou be the Son of God cast thy selfe downe for it is written that he will giue his Angels charge ouer thee and with their hands they shal lift thee vp least at any time thou shouldst dash thy foot against a stone 7. Iesus said vnto him It is written againe Thou shalt not tempt the Lord thy God 8. Againe the deuill tooke him vp vnto an exceeding high mountaine and shewed him all the Kingdomes of the world and the glorie of them 9. And said vnto him All these will I giue thee if thou wilt fall downe and worship me 10. Then said Iesus vnto him Auoide Satan for it is written Thou shalt worship the Lord thy God and him onely shalt thou serue 11. Then the Deuill left him and behold the Angels came and ministred vnto him OVr Lord Iesus Christ hauing passed the former part of his preparation to his ministrie and office by his most holy baptisme of which we haue spoken at large in the former words now hee proceedeth to the second which standeth in temptation For as in the former he publikely reuealed himselfe to be that Messiah so long expected in whom saluation is purchased to all beleeuers of Iewes and Gentiles so herein he sheweth himselfe most euidently to be that promised seede of the woman who was to breake the serpents head and him who was set apart and sent from his Father to destroy and dissolue the workes of the deuill And therefore this holy doctrine bringing vs such glad tidings of Satans confusion and our owne rescue out of his hands must be most welcome to vs whereof if we would tast the sweetnesse and benefit we must stirre vp our best attentions affections petitions to heare with readines receiue with gladnesse and practise with fruitfulnesse such holy instructions as this Treatise will abundantly affoard vnto vs. Wherein must be handled three things 1. The preparation to Christs combate vers 1.2 2. The combate it selfe with the seuerall assaults from v. 3. to v. 11. 3. The issue and euent v. 11. The preparation hath three parts 1. Christs entring the lists by going into the wildernes 2. His expecting of the enemie by his abode and conuerse there 3. The entrance of his aduersarie The first part is enlarged by sundrie circumstances as 1. the time when this combate was Then 2. the person opposed Iesus 3. his guide he was lead by the spirit 4. the place into the wildernesse 5. the ende why he came thither to be tempted of the deuill In the second part three points are affoarded out of the three Euangelists 1. How he was furnished hee was full of the holy Ghost Luk. 4.1 2. What company he had he was with the wilde beasts Mark 1.13 3. What was his employment 1. he was tempted Luk. 4.2 2. hee fasted fortie dayes and fortie nights and afterward was hungrie which was both the effect of his fast and the occasion of the first temptation The third generall part namely the entrance of our Sauiours aduersarie stands in three circumstances 1. the time then 2. the name of the aduersarie the tempter before called a deuill 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 vnto the former historie of Christs baptisme which this immediately succeedeth as Mark. 1.12 Immediately the spirit driueth him note the present tense into the wildernesse so as Christ went directly from Iordan into the wildernesse Then 1. When Christ vndertooke his high office 2. When he was baptized 3. When the spirit had descended vpon him 4. When he had receiued testimonie from heauen that he was the Sonne of God and Doctor of his Church Hence note that The more God doth grace any man or aduance him in gifts or place the more doth Satan set himselfe to disgrace and molest him We read not that the Deuill did euer set vpon Christ while he liued as a priuate man though perhaps he did but now his Father setting him apart to worke mans redemption baptizing him powring his spirit vpon him and giuing testimonie with him that he is the Son of his loue now he is assailed with most violent temptations No sooner is he set apart to his office therein to glorifie God and gratifie man but he is set vpon by Satan a deadly enemy to both Moses was quiet enough till God set him apart to deliuer his brethren and after that he was neuer at quiet The like may be said of Dauid an eminent type of Christ while he kept his fathers sheepe he was at rest but if he will set vpon Goliah and be anointed King by Samuel let him looke to himselfe Saul will hunt him like a partrich and so narrowly espie his haunts that himselfe will say he must surely one day fall by the hand of Saul Zach. 3.1 when Iehoshuah the High Priest another type of Christ commeth to stand before the Lord in his seruice the Deuill commeth and standeth at his right hand to resist him The Apostle Paul so long as he was of the strict sect of the Pharisies he was highly esteemed and liued quiet enough but when he became an elect vessel to carrie the Gospel among the Gentiles then he was tryed and buffeted now he knowes that bonds and imprisonment abide him euery where 2. Cor. 7.5 and 6.5 1. Satans hostility against God and his glory and the meanes of it forceth him to hinder whatsoeuer may further Gods Kingdome and hinder his owne While the prisoner is in fetters vnder bars and bolts the Iaylour sleepes quietly and while the strong man keeps the hold all is in peace but disturbe him a little and you shall heare of him Hence it is that the more weighty any calling is and the more conscionable a man sets himselfe to discharge it which we see in Christ himselfe the more vigilantly doth Satan watch to hinder it Reach once at Satans head and he will surely reach as high as he may at thine 2. This is not without the good prouidence of God who hereby will prooue his seruants to whom he will commit some speciall worke whether they will shrinke or no hee will haue them also to haue good proofe and triall of his strength and faithfulnes in supporting them that they may the better commit themselues vnto him in time to come who hath vpheld them formerly and goe on vndanted in constant walking with him through the experience of his goodnes 3. God
be filled namely aboue the ordinary measure But neuer was any Saint so filled but that he had great emptines and much roome for Satan to frame and forge his temptations in When God doth bring his children into the wildernesse that is into temptation he armeth them with sufficient power to withstand it 2. Cor. 12.8 when Paul was vexed with an extraordinarie temptation he prayed thrice or often and answer was giuen My grace is sufficient for thee where by grace is not meant the free fauour of God as in many places but the power and strength of the Holy Spirit which was a gift of grace enabling him to stand vnder it And this is that which Gods children may expect not to be exempted from temptation nor from much molestation nor from many knocks and foiles which bring them much sorrow but yet at length God whose hand is vnder them brings them through all For so it is in 1. Cor. 10.13 God is faithfull and will not suffer you to be tempted aboue that ye are able but with euery temptation will giue an issue In which place the Apostle distinguisheth of temptations Some are so deadly and diabolicall as a man is drowned and neuer swimmes out of them these we must pray against Lead vs not into temptation Others rise of humane imbecillity and are such as men can beare by which God tryeth the graces of his and manifesteth their infirmity and out of which his grace giueth euasion and deliuerance seeme they neuer so dangerous as for example what a great temptation was that of Israel in the red sea yet God brought them out of it So for euill of sinne What strong temptations were they that seased on Peter Dauid Salomon wherein they seemed vtterly lost Yet the Lord held vnder his hand and left them sufficient grace to raise them againe Gods faithfulnes was such to Dauid and Salomon and Christs prayer that Peters faith did not vtterly faile 1. We are the Lords souldiers and seruants and therefore he will helpe vs Dauid thought this a good argument Psal. 86.2 O thou my God saue thy seruant that trusteth in thee And this is Gods manner of dealing When he hath a great worke or triall for his children he armes them with boldnes constancie and courage as Sampson when he was to encounter many Philistims what a measure of strength was he endued withal When the Prophets were to be sent to rebellious and stubborne people the Lord made their faces as brasen walls Ierem. 1.18 and as adamants Ezek. 3.9 The Apostles beeing called to the great function of calling in the whole world the Holy Ghost fell first vpon them furnished them with singular gifts fit for that calling How boldly Peter preached and professed Christ at Ierusalem to the beards of those that had put him to death euen the Rulers and Elders appeares in Act. 4.8 but the cause of this was that hee was full of the Holy Ghost The like we may obserue in Elias his reforming of Gods worship and in the restoring of religion by Luther who was wonderfully gifted 1. with vndaunted courage as appeares in his burning the Popes decrees and his disputation at Wormes 2. with feruent prayer 3. with admirable and heauenly preaching So the faithfull witnesses and Martyrs that are called to a hote brunt are first armed with a singular spirit as that Protomartyr Steuen Act. 6.8.10 who was full of the Holy Ghost full of faith and power full of wisedome and grace that they were not able to resist the wisedome and spirit by which he spake And was it not so in Q Maries daies that poore creatures were lifted vp with such excellent spirits as that all the learning and wisedome of the Doctors or all the power of authoritie could not daunt them but onely those vnmercifull arguments of fire and faggot could put them to silence 2. The battell and cause is Gods the question between Satan and vs is Gods glory and our saluation This was Moses his argument why the Lord should spare his murmuring people see Num. 14.15.16 Now if the deuill preuaile against vs God shall loose his honour which is deare vnto him But he will not suffer himselfe to be so disgraced as to let vs be ouercome by his enemie neither shall the saluation of his be preiudiced for this were against the truth of God whom Satan accuseth to be a lyar 3. He hath armed vs with his owne armour and furnished vs with his owne strength and will not haue his weapons bee thought so weake and insufficient as to be foiled in it the sword of the Spirit is not so blunt the sheild of faith is not so dull the breast-plate of righteousnesse is not so thinne as to receiue euery bullet that comes to hurt vs. 4. Christ hath made vs members of his owne body and when the head can with patience suffer the members which it is able to defend to be pulled off from the body then shall the sound members of Christ be pulled away by temptation from him which they must needes be if they were not continually supported by his strength Obiect 2. Cor. 1.8 We were pressed out of measure passing strength insomuch that we despaired euen of life Answ. 1. The Apostle speakes of humane strength which could neuer haue passed through those trialls but the power and strength of God shewed them an issue 2. The Apostle speakes according to the sence of his flesh and what they were in their owne feeling as it is plaine in the reason of his deliuerance in the next words That we should not trust in our selues but in God that raiseth the dead 3. The very scope of the place is to shew not the vnmeasurablenesse of affliction but a great measure of them thereby to amplifie Gods mercy Vse We should not be discouraged though our trialls be very great for we shall not want sufficient strength to carrie vs through them Yea let vs checke our weaknes while we torment our selues with needles feares that God takes little or no knowledge of our trialls or will withdraw his grace and absent himselfe for euer No he tenders the weakenes of his chosen on whom although the Spirit fall not so visibly as vpon Christ yet by vertue hereof they haue the secret distilling and sensible yea forcible working of the Spirit in their hearts such graces of faith hope patience and boldnes in case they keepe their watch as whereby they may as surely perswade themselues of victory as if they had receiued the Holy Ghost visibly as Christ did Adde hereunto these considerations 1. That it is impossible to be exalted to Christs kingdome if thou be not assalted first with temptation thou canst not be victorious vnlesse thou fight nor obteine the crowne vnlesse thou be victorious Reu. 3.21 2. That if thou beest in great perplexity yet thinke not the Lord hath forsaken thee For 1. not to be chastised of God
vs. Quest. Why is Satan thus restlesse in tempting Answ. 1. Because of his infinite malice by which seeing he cannot hurt God he rushes vpon his image in man 2. Because of his enuie that man should climbe by Christ to that estate which himselfe is fallen from irrecouerably Hee would haue him euerlastingly vnhappie like himselfe 3. Because of his speciall enmitie against the godly for all contraries tend to the destruction of contraries If Satan be so restlesse a tempter it behooues vs so much the more to watch and pray against him The former the Apostle Peter commends vnto vs that seeing our aduersarie goeth about continually seeking to deuoure vs we must watch and resist 1. Pet 5.8 If our aduersarie were capable of ende of dayes or ende of malice we might be secure or if he were wearied with continuall ranging or did take rest or truce But the Apostle tells vs that so long as there is a world there shall be a deuill and so long as he is a tempter he will continually compasse vs whatsoeuer wee are about if a good thing to hinder it as he stood at Iehoshuahs right hand if an euill to hatch contriue and thrust it forward and beeing done to drawe and spin out as much wickednes from it as may be So where euer we be we are not without a tempter at home or abroad in the street or in the field alone or in company in our callings or recreations in our eating and drinking in our preaching or hearing reading or praying the tempter spares no attempt against vs. The latter our Sauiour teacheth vs namely to pray that we be not lead into temptation that seeing our enemy is mightie subtile and euery way furnished for the assault God would giue vs strength to resist euill and perseuere in good waies to the end It iustly reprooues their folly who as if there were no tempter are tempters of themselues care not what occasions and weapons they minister to Satan runne into such companie and courses as if for want of Satans malice they would lay snares and hookes for themselues that Satan may easily drawe them to all euill Of this sort are they that haunt ale-houses and tauernes seekers of excesse drinkers downe of health and wealth drowners of sobrietie and honestie what need this man any other tempter that sets himselfe to saue the deuill this labour yet least he should be alone in his sinne he will fit him and send in before or after him some swearer or scorner or Athiest and they together shall swill in oathes and scoffs and impiety with their liquour and notably confirme each other in lewdnesse and profanenesse Of this sort also are they that watch the twilight to frequent lasciuious companie or the houses of light persons men or women or the societie of such as are fowle in their speaches and wanton in behauiour a secret poison infecteth the heart hereby and this is to seeke the tempter how hath hee fenced himselfe with watching and prayer against temptation that thus goes out to meet it Ioseph fled these occasions and ran out of the companie of his lasciuious Mistresse Of this sort are they that vse wanton and light attire and those that goe to Masse and say they keep their hearts to God and those that set vp images before them flat monuments of grosse idolatrie Of this sort are they that runne to enterludes and playes which are the deuils bellowes and blow no fewe sparkes into the gunpowder of our owne corruptions It was wont to be said that there was no play without a deuill but there is neuer a one but there is a great many more deuils then one then seene euery part person action speach and gesture almost is a notable tempter and corrupter what need these be driuen of Satan that thus run before him Of this sort lastly are they that seeke to witches and sorcerers these runne to the tempter as Saul when God was gone from him tooke great paines to goe to the witch yet hee went in the night but our witch-hunters runne in the day the tempter need not come to them they will finde him if he be in any corner of the countrey This is a speciall vse to ministers to be carefull and watchfull ouer their people against this tempter 1. Thess. 3.5 the Apostle from this ground prouoketh and testifieth his care ouer them For this cause when I could no longer forbeare I sent to knowe your faith least by some meanes the tempter haue tempted you And how iealous was he ouer the Corinths 2. Cor. 11.3 saying I feare least as the serpent beguiled Eue through subtiltie so your minds should be corrupt from the simplicitie of Christ and hauing written against the incestuous person that he should be deliuered to Satan to humble him he writes in his second Epistle c. 2.11 that they should now receiue him againe least Satan circumuent vs for we are not ignorant of his wyles The Apostle knew there was a tempter that did mightily and continually assay to bring in corruption of doctrine and manners that would hinder them from the word and choake it in them and therefore he the was more carefull Thus should euery good shepheard watch his flocke against this rauening wolfe and reside and abide with them as he is sure the tempter doth How vnsafe and destitute are many people left to the tempter by the absence of them who haue taken their charge is plaine by the parable of the tares that when the husbandman slept the enuious man sowed tares hee slept a little and slumbred but he was present and if the tempter take the aduantage of a little negligence in the presence of a Pastor how wil he bestirre him in his absence what an haruest of tares must be reaped by that It is sure the tempter will not be absent neither moneth nor quarter and therfore the Pastor had need not onely to be still present but also watchfull to espie the state of his people to helpe them out of sinne and teach them to resist the tempter Beware of tempting any to euill or of withdrawing any from good for this is a Satanicall practise Our Sauiour Christ when Peter disswaded him to goe to Ierusalem said Come behind me Satan in which words he shewes that none can tempt to euill or from good but Satan or one led by him So the Apostle Paul called Elymas who sought to disswade the Gouernour from the faith the child of the deuill Act. 13.10 because as Christ said of the Iewes his workes he did What a number of deuils are now in the world continuall instruments of wickednes alluring and drawing men from God and goodnesse yea their trade is to allure vnto euill as those that drawe men to strumpets and are bawds to that filthy sinne so to ale-houses and there prouoke them to drinke and to excesse those that draw men to ordinarie gaming houses such as stirre vp mens
others let afflicted and humbled soules lay hold and make vse of this exhortation for Satan doth with so much the more violence assault them as he findeth it easier to preuaile with them for well he knowes that howsoeuer they heartily detest all other sinnes and much adoe he hath to bring them to his lure in other yet their spirits beeing oppressed and wounded by the sense of sinne and Gods dispeasure for it he findes them inclinable enough vpon euery triuiall temptation to despaire and so makes a wide breach by their improuidence watching narrowly all other things but not that which they ought most of all and which Satan most of all impugneth Quest. How may I strengthen and stablish my faith Answ. By obseruing these few directions I. Consider the excellency of this grace for those onely that know it are in loue with it and will vse meanes to preserue and increase it And this excellency appeares in these branches 1. It is the first stone to be laid in Christianity called a subsistence or foundation Heb. 11.1 from whence also Christians are styled 1. Cor. 1. and the houshold of faith Gal. 10.6 of which Christ himselfe hath vndertaken to be the author and finisher and hath appointed all his ordinances to breed and perfect it in the hearts of all that shall atteine the end of it which is saluation namely the word of faith Rom. 10.8 the sacraments the seales of faith chap. 4 11. and the prayer of faith Iam. 5.15 2. It is the beginning of our blessednes Ioh. 20.29 Blessed is he that hath not seene and yet beleeueth It espouseth vs to God and Christ and ascerteineth vs of the marriage day It honoureth God as Abraham by beleeuing gaue glory to God and makes vs witnesse that God is true which is not more honour to God then our selues Ioh. 3.33 3. All our strength is from faith Heb. 11.33 by faith the Saints subdued Kingdomes and were strong in battell faith is the victory whereby we ouercome the world by faith we stand A graine of it can worke wonders and what then can strong faith It drawes vertue from Christ who himselfe was foyled by it in the Syrophenissan All things are possible to it Mar. 9.23 Giue Peter faith he shall not sinke but shall walke on the sea Matth. 14.29 4. All our present comfort is from it peace with God and peace in our consciences Rom. 5.1.2 comfort in afflictions it beareth great weights vncrusht it selfe beeing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sound and sure foundation According to the measure of faith is the measure of all other graces and comforts As a man beleeueth so he obeyeth loueth prayeth and is heard Yea not onely the measure of grace here but of glory hereafter is proportioned to the measure of faith And is it not worth preseruing and increasing II. Vse meanes to increase and strengthen it and they be these 1. Acquaint thy selfe with the word of God often read repeated preached meditated and conferred on this is the word of faith and euery thing is fed and preserued by that whereof it is begotten and the often hearing reading meditating and conferring of it doth fixe and digest it and makes it at hand to comfort the weary hands and weake knees And we must not onely frequent the audible but also the visible word that is reuerently and conscionably vse the blessed Sacraments which are signes and seales of Gods fauour and our faith Those that say they beleeue and yet neglect the word and Sacraments deceiue themselues for there is nothing to saue where is no meanes of sauing A man cares not greatly for an empty chest Neither can faith stay where she sees not her selfe respected Oh take heed of Satans subtilty who to hold men in infidelity withholds them from vision and to starue mens soules intercepts their food And in comming to the word consider the excellent promises that are made to faith and take speciall notice of places which may batter the deuills temptations to vnbeleefe 2. Obserue the tokens of Gods loue and fauour towards thee and because no man knowes loue or hatred by things before him labour to find it in spirituall things how much thy heart loueth him which is a reflexion of his loue what ioy of the spirit what assistance in former trialls what strength patience issue and vse of them thou hast Experience of God is a strong prop when the soule can gather from former time a cōclusion of Gods presence and aide for time to come So did Dauid Psal. 23. vlt. and 1. Sam. 17.34.37 and Psal. 143.4.5 and 77.7 to 13. Hath the Lord forgotten to be mercifull and shut vp his louing kindnesse in vtter displeasure I said this is my death yet I remembred the yeares of the right hand of the most High I remembred the workes of old And how iustly doe some faint in trouble for want of obseruing the wayes of God with them in former trialls and deliuerances 3. Labour to get and keep the assurance of thy adoption for then the gates of hell shall not preuaile to hurt thee The former by the witnesse of the Spirit which will alway vphold vs in afflictions if our care be not to grieue and quench him So long as the spirit of consolation possesseth the heart what sound comfort can be wanting but if he depart in displeasure neither can our faith or comfort be long vpheld The latter by keeping good conscience for faith and good conscience stand and fall together an accusing conscience weakens faith and destroyes boldnes that we dare not come neere vnto God wheras contrarily our election is made sure by good workes 2. Pet. 1.5 and by the fruits of the Spirit It stands vs in hand if we would stand against Satan in the day of triall to take heede of admitting any thing against our conscience which the Apostle compares to a shippe fraughted with precious wares such as faith loue ioy with other graces Now if we cracke our shippe of conscience we make shipwracke of faith and the other graces which good conscience had preserued 4. Faith beeing the free gift of God who is the author and finisher of it a means to stablish it is feruent and continuall prayer as the Apostles knew well enough Luk. 17.5 saying Lord increase our faith and that good man Mar. 9.24 Lord I beleeue help my vnbeleefe Christ praies for the not failing of thy faith wilt not thou pray for thy owne A speciall marke of the least measure of faith is that it can pray for more III. When thou feelest Satan assalting thy faith and hiding from thine eyes the loue of God then set before thine eyes Gods gracious promises made and to be made good to thee in Iesus Christ both because 1. of the generality of them which run without excepting thee if thou doest not except thy selfe as also 2. because they are built and grounded not vpon thy sense and feeling but
of friends of food the world had no malice in it which was not cast vpon him and he was not onely forsaken of men but in such distresse on the crosse as he complained he was forsaken of God And yet all creatures were not capable of that loue wherewith his Father loued him when he loued him least 2. Neither the testimony of Gods loue nor the dignity of his children stands in outwards things nor in the abundance of worldly comforts for then the rich glutton should haue been far better then Lazarus Abraham Isaac Iaacob who for famine were glad to flie their countrey should bee in lesse grace with God then the wicked Kings to whom they went The Apostles who were the lights of the world who were in hunger thirst nakednes buffeted without any certeine dwelling place reuiled persecuted accounted as the filth of the world and the offscouring of all things should haue beene in no better account with God then with men The Saints in Heb. 11.36 to 39. who were tried by mockings and scourgings by bonds and imprisonment were stoned hewne asunder tempted slaine with the sword wandred in sheep-skins c. beeing destitute afflicted and tormented should haue lost both their dignity in themselues and their fauour of God But they lost neither of these For the same text saith that the world was not worthy of them beeing men of such worth and that by faith they receiued a good report namely from God and all good men 3. The beauty of Gods children is inward that which argueth Gods loue is the gift of his Sonne faith hope a ioyfull expectation of the future inheritance 1. Ioh. 3.1 Behold what loue the Father hath bestowed vpon vs that we should bee called the sonnes of God In which words the Apostle calleth our eyes backe from beholding earthly dignities and prerogatiues which we are euer poaâ—ing into and haue hawkes eies to see into the glory of the world But hee would haue vs behold Gods loue in other things then these namely in the inward notes and markes of Gods children And here is a maine difference betweene that loue which comes from God as God and that which commeth from him as a Father between that which he bestoweth on his enemies and that which he bestoweth on his sonnes that which bond-children receiue which are mooueables and that which the sonnes of the free-woman receiue for this is the inheritance let Isaac carrie that away and no scoffing Ismael haue a foot in it 4. Whereas Satan from crosses losses afflictions anguish and durable sorrowes perswades that men are not Gods children the Apostle Heb. 12.6.8 makes a cleane contrarie argument that afflictions and crosses are signes of Gods loue rather then of hatred and markes of election rather then of reiection Whomsoeuer the Lord loueth he chasteneth and scourgeth euery sonne hee receiueth If ye be without correction whereof all are partakers then are ye bastards and not sonnes And 2. Tim. 3.12 All that will liue godly in Christ must suffer persecution the world must reioyce while they must be sorrowfull and cannot but hate them because they are not of the world It is the condition of Christian hope that those who will be conformable to Christ in glory must be conformable to him in his sufferings Rules to withstand this dangerous temptation 1. Rule Labour to confirme thy selfe in the assurance of thy adoption which Satan would haue thee stagger in as Christ here and if thou beest assured thou art Gods child it will drawe on an other assurance namely that God will be carefull of thee to releeue thy want and deliuer thee in thy distresse whose loue surpasseth the loue of most naturall Parents to their children as appeareth Isa. 49.15 Can they that are euill giue their children good things how much more shall God our heauenly Father giue good things to his children which he seeth good for them Quest. How shall I confirme my selfe in my adoption Answ. By thy resemblance of God as the natural child is like his naturall father In Adam we lost the excellent image of God let vs labour now to finde it restored in the second Adam 1. Examine the life of God in thee who art naturally dead in sinne the breath of this life is heauenly thoughts meditations affections the actions of this life are spirituall growth and increase in grace and vertue Christians duties in generall and speciall the maintenance of this life is the hungring and thirsting after the heauenly Mannah and water of life the word of God the verie beeing of it is our vnion and communion with God by his Spirit which is as the soule to the body 2. Examine the light of God in thee for he is light and in him is no darkenesse and if thou beest his child thou art one of the children of light As thou growest in vnderstanding what the will of the Lord is so thou growest in this image and art like vnto Christ thy elder brother vpon whome the Spirit of wisedome and vnderstanding the Spirit of counsell strength the Spirit of knowledge and the feare of the Lord doth rest Isa. 11.2 whereas on the contrary these two things goe together as in the heathens darkenes of vnderstanding and estranging from the life of God Eph. 4.18 Wouldst thou be confirmed in assurance that thou art Gods child then labour for this part of his image which is renewed in knowledge wait at the gates of wisedome shut not thy heart and eyes from the beames of this blessed light 3. Grow vp in holinesse and righteousnesse as God himselfe is not onely free from all euill but infinite in goodnes most iust most holy and as he letteth his light shine before men so must thou let thy light shine before men that they may see thy good workes Matth. 5.16 2. Cor. 7.1 cleanse you selues from all filthines of flesh and spirit that ye may growe vp to full holinesse This holinesse must not onely fence the heart from vncleannesse but the eye the eare the mouth the hands and feete and all the members when they be ordered according to the word prescribing rules for them all 2. Rule When thou feelest grudgings of diffidence arise and Satan will vrge thee how thou canst thinke thy selfe respected of God beeing beset with such a world of trouble and almost drowned in a sea of vexations without bottome or banke Now call to minde and set before thee Christs blessed example in whom as in a glasse thou maiest see the sharpest of thy sorrows in any kind not onely sanctified and sweetned but mingled with admirable loue of his father What euill befalls thy body and soule or thy estate inward or outward which hee hath not borne and broken and yet neuer the lesse loued of his Father Thou wantest comforts of body house land meat money he had not a foot of land not a house to hide his head in not any money till he borrowed of a
Ierusalem and Ioh. 21.21 when he asked curiously concerning Iohn what he should do Christ said What is that to thee so he might haue said to Satan What is that to thee whether I be the Sonne of God or no but he doth not 1. Not because he loues his disciples and Gods children worse then Satan but because the deuill and wicked ones must be let go on to the height of impietie as Satan here and Iudas how patiently did Christ beare him all the while yea at his apprehension calling him friend they goe on to confusion without checke or bands almost in their life and death But he will take vp his children in the beginning they must not bee let runne too farre as good Parents reclaime their children timely 2. God declares his power in taking the wicked at the height as Pharaoh Rom. 9.17 for this cause haue I stirred thee vp that I might shew my power in thee and that my name might be declared to all the world if Pharaoh had been taken at the first the Lord had neuer had such glorie of his ouerthrowe 3. The Lord hereby declares his long patience to vessels of wrath Rom. 9.22 all which bountifulnesse and patience because they abuse and are not lead to repentance by it they are excuseles and condemned iustly as hauing heaped coales of wrath on their owne heads Who could so long haue endured Pharaoh but patience it selfe 4. The Lord hereby declares the riches of his glory vpon vessels of mercie whom he hath prepared to glorie Rom. 9.23 for as he hath prepared them that is decreed to glorifie them so hee daily prepares them to glorious vses as we doe our vessels by rubbing and scouring separating corruption from them and the rust of sinne by his rough handling them iudging them in the world not to condemne them with the world If the Lord be not so quicke with thee in his corrections as with others thou hadst need be the quicker with thy selfe to iudge thy selfe and see what estate thou standest in that thou be not in the vpper staires and roome of sinne Take heed of thy selfe when God lets thee alone to thy selfe The greatest iudgement of all is not to be iudged at all When a man hath cast off his sonne and lets him runne his owne riotous wayes as carelesse what becomes of him it is a certaine signe he shall neuer enioy his land so is it with God and the sinner pacing on without controule in his sinne If Christ be thus meeke and patient with Satan himselfe and God vse so great patience to vessells of wrath this commendeth vnto vs the grace of meeknes towards our brethren much more 1. This is the commaundement of our Sauiour who was a speciall Schoole-master of meeknes Learne of mee for I am lowely and meeke He was herein testified to be the Sonne of God because the Spirit descended on him in the likenes of a meeke and harmelesse doue and thus we must testifie our selues the Sonnes and children of God by the lighting of the same Spirit of meeknes vpon vs Gal. 6.2 2. A meeke spirit is much set by of God and preserueh peace with men by soft answers and readines to forgiue and passe by offences This reprooues men of a fiery and furious disposition men as meeke as rough Esau right Ismaels their hand is against euery man and euery mans hand against them like Lamech who if he be prouoked will reuenge a word with a blow a scoffe with a stab But others let them alone offend them not you shall haue them meeke enough tractable enough but mooue such a one but a little by a word or the least neglect as may be Oh he is presently as meeke as Dauid at Nabals churlish answer he will kill and slay euen all presently in his hote blood But is this Christian meeknes to be so boisterous like a sudden winde which thy selfe scarce knowes whence it is or whither it tends no but a brutish meeknes for euen the beasts will scarce stirre vnprouoked nay we say the deuill is good so long as he is pleased and thou art good no longer But thou that art so impatient and thus betrayest thy meekenes toward thy brother what wouldest thou doe if thou hadst the deuill in hand as Christ had here Also this makes against railers and scoffers of others for Christ railed not on the deuill himselfe nor would ouercome him otherwise then by humility Thirdly this answer of Christ was a most modest answer Satan would haue him confesse himselfe the Sonne of God this he denieth not nor yet affirmeth but modestly acknowledgeth himselfe a man Man liueth not by bread onely The like wee may note elsewhere beeing called to his confession before the gouernours If he were the King of the Iewes Matth. 27.11 If he were the Christ Luk. 22.67 If he were the Sonne of God he did not directly affirme it but either Thou sayest it or yee say that I am not denying but modestly assenting and ordinarily he called himselfe the sonne of man not the Sonne of God teaching vs by his example when we speake of our selues to speake modestly Paul beeing to speake of great things of himselfe speaketh all in anothers person 2. Cor. 12.2 I know a man in Christ aboue 14. yeares agoe c. taken into paradise c. and Iohn speaking of himselfe saith And when Iesus saw his mother and the Disciple whome he loued and who leaned on Iesus at supper chap. 19.26 Alas how farre are we degenerate from this our patterne who if we but the sonnes of meane men we will stand vpon it much more then Christ did vpon beeing the Sonne of God we will pride it out and ruffle and bragge and beare our selues vpon our ancestors if they be stept but one steppe aboue the lowest Christ whē he had good occasion would not scarce professe himselfe the Son of God beeing of another manner of spirit then that which breathed out that bragge in the temptation afterward All these will I giue thee Now to come to the second point in the answer namely the affection But Iesus answered and said The coniunction discretiue sheweth our Sauiours disagreement from Satan and that his answer is negatiue to the temptation for although Christ both might by that miracle of turning stones into bread haue shewed himselfe the Sonne of God and now needed bread beeing hungry yet he would not yeeld to Satan Quest. But seeing Christ who as God could haue turned stones into sonnes of Abraham could much more turne stones into bread so easily by his word for if he had spoken to the stones as Satan desired certainly they would haue had eares to heare him why would he not doe it what hurt had it beene Answ. 1. Miracles must confirme faith in beleeuers vnto saluation Ioh. 2.11 but Christ knew the deuill could not beleeue if he had all the miracles in the world
the Lord are truth and Ioh. 17.17 thy word is truth to shew that so long as we hold to the word we are sufficiently armed against all falshood and error both in iudgement and practise And the like may be concluded from that it is called light discouering and chasing before it all mists and darknes 4. The word is a complete armour couers euery part of the soule giues fence and direction to the minde vndeestanding memory thoughts all the affections and all the faculties of the soule it couers euery part and member of the body teacheth the eye to looke the eare to heare the tongue to speake the feet to walke it directs vs in all our conuersation and actions of life towards God and men euen to all conditions of men superiours equalls inferiours poore and rich further it guideth vs in all conditions of life in all times in all places in all ages prescribing rules to children and men young and old in all exercise and vse of things indifferent as meat drinke apparell recreation in a word in all things concerning this life or the life to come So as here is a sufficient defence for all occasions 5. Neuer did any man receiue any hurt from Satan or his own corruptions or from this euill world but either because he did not draw out this sword or did not rightly vse it What other was the cause of the deadly wound of our first Parents and ours in them but that they drew not out this sword of Gods word but suffred the serpent to wring it out of their hands How could Peter haue beene so grieuously wounded in the High Priests hall but that he forgat the word of Christ which had admonished him of it the power of which was such as it healed his wound as easily as it had done Malcus his eare which he had struck off and therefore wanted no power to haue preserued him if he had remembred it What a sâ—â—refull wound befell Lots wife because shee cast off this armour and forgate the word charging her she should not looke backe The like of Salomon all his wisedome could not fence him if he cast off the word of God which had charged him not to meddle with outlandish wiues but neglecting that must fall by them This is a confutation of Romish teachers who disarme men of the Scriptures and wring this speciall weapon out of the peoples hands common people may not haue the Scripture in their vulgar tongue for this saith Harding is hereticall But this place is sufficient to prooue the contrary whence I conclude thus The weapons whereby people are fenced from Satans temptations are not to be taken from them but the Scriptures are the weapons of defence against Satans temptations and againe If all the common people be assaulted and wounded and all haue to doe with Satan then all haue need of this fence and couer against this most capital and deadly enemie But the assaulâ— is made against all and Satan seekes without exception whom he may deuoure and therefore all without exception need the fence of the Scriptures And further Whosoeuer turne the people naked vnto all Satans temptations and disarme them so as they cannot but be ouercome are guiltie of all the wickednesse of the people to which Satan draws them and also of their destruction vnto which they bee drawne But Popish teachers by destituting the people of the Scriptures turne them naked into temptation and disarme them and therefore are guilty of all their sinne and damnation But this practise of theirs is 1. Against the Scriptures for God would therefore haue the Scriptures written and commended to men in their owne language not onely for the learned but vnlearned also that it might be familiar to all sorts of men Deut. 31.11 12. Thou shalt read the words of this Lawe before all Israel that they may heare it and learne to feare the Lord and he names their men and women children and strangers Obiect But this belongs to the Iewes alone Answ. No the reason is perpetuall all of all ages must feare the Lord and therefore haue the meanes the word of God Ierem. 36.6 Ieremie commaunded Baruch to read the word of the Lord in the hearing of all Iudah and in the audience of the people Iob. 5.39 Search the Scriptures Obiect Christ spoke to the learned the Scribes and Phâ—risies Answ. But the reason of the precep belongs to all who desire life eternall Col. 3.16 Let the word of God dwell plentifully in you and 1. v. 9. hee prayeth they may be filled with the knowledge of the will of God in all wisedome and spirituall vnderstanding now all the Colossians were not Clergie-men And how doth the Lord encourage all his people to vnderstand and obey the words of the law Deut. 4.6 Onely this people is wise and of vnderstanding c. 2. It is against the example of Christ and the Apostles Christ taught in a knowne tongue so the Apostles were endued with diuerse tongues to preach to euery nation in their owne tongue and all the writers of holy scriptures did write them in the tongue best known most vulgar common whereby it might more easily come to euery ones knowledge for whatsoeuer was written was written for our learning that we by patience consolation of the Scriptures might haue hope so our Sauiour saith These things are written that ye might beleeue so as whosoeuer must haue faith hope patience comfort must be acquainted with the Scriptures and if these be entailed onely to learned men so may they 3. It is against common sense and as if one should aduise another who is to meet his enemy in the field that if he would driue away his enemy and get the victory he must lay downe his weapon or leaue it behind him Obiect But the Popish Doctors put other weapons into their hands to fight with as crosses holy-water charmes and coniurations wherewith the ruder sort yet content themselues Answ. These are weapons of the deuills owne forging the Leuiathan of hell accounts of these speares but as straw and laughes at them as if a man beeing to encounter a most furious and furnisht enemie should couer himselfe with a cobwebbe and thinke he were well furnished No no Satan puts these into mens hands to keep them from the word which is the onely charme the onely crosse the onely hallowed water that can coniure him which our Lord by his blessed example hath taught vs to vse 4. It is against the auncient Fathers Augustine saith Deus in Scripturis quasi amicus familiaris loquitur ad cor doctorum indoctorum The Lord in the Scripture speaketh familiarly to the conscience of the learned and vnlearned Irenâ—us saith Hac omnia contulit 〈◊〉 Scripturarum Dei ignorantia The Valentinians fell into all their heresies through their ignorance of the Scriptures But how should Papists beleeue Irenaeus when they will not
beleeue the Sonne of God who tells the Sadduces that they erred because they knew not the Scriptures Chrysostome hath these words Audite quotquot estis mundani vxoribus praeestis ac liberis quemadmodum vobis Apostolus Paulus praecipiat lâ—gerâ— Scripturas idque non simpliciter neque obiter sed magnâ cum diligentiâ and againe Audite omnes seculares comparate vobis biblia animae pharmaca And Hieroms glosse is good Hic ostenditur saith he verbuÌ„ Christi non sufficienter sed abundanter Laicos habere debere se inuicem docere vel monere Lastly Origen shewes his iudgement in this affectionate speach Vtinam omnes faceromus illud quod scriptum est Scrutamini Scripturas Oh that wee would all doe as it is written Search the Scriptures 5. It is against the Popish writers themselues Caiâ—tan a very ingenuous man and a great scholler saith Hinc discamus arma nostra esse sacras Scripturas Let vs take this for a good lesson that the holy Scriptures are our onely weapons Diâ—z a Portugall Fryer saith That as Laban in the night deceiued Iacob by giuing him in stead of faire Rahel bleare-eyed Leah so Satan deceiues vs in the night of ignorance with vaine traditions for diuine Scripture Yea and Bernard himselfe whom Harding brings in as a fauourer of his cause herein saith That at Bethlehem the common people sang Psalmes and Halleluiahs yea in the fields as they were plowing and mowing c. By all this we conclude with our Sauiour Ioh. 3.20 They doe euill and therefore they hate the light they haue a long time deceiued the world by holding it in ignorance a principall pillar of their religion and labour still to hold it in blindnesse dealing no otherwise then the Philistims dealt with the Israelites 1. Sam. 13.19 who to hold them in base bondage and seruitude tooke all their weapons from them and left them not a smith in Israel least they should get weapons and so get from vnder their power If the word of God be a principall part of our spiritual armour then ought we alwaies to haue the Scriptures in a readinesse not onely the Bibles in our houses which many haue not who haue their corslets hanging by the walls but put on vpon vs Eph. 6.17 and that is when by diligent reading hearing meditating and studie of it but especially by earnest prayer that God would open our vnderstandings to see his good pleasure in it we haue attained such skill as we can wisely shape an answer to the nature and qualitie of any temptation Alas how lamentable is their estate that regard not the sound knowledg of the word but content themselues in their ignorance whereby Satan holds them vnder the power of darkenes for impossible it is till men come to knowe the truth that euer they should come out of the snare of the deuill and to amendement see 2. Tim. 2.25.26 Many spend their dayes in reading fables or profane histories or cannot tell how to passe their time but by taking in hand the deuills bookes and bones as one calleth them cards and dice or some other vnwarrantable exercise all which giue Satan more power ouer them But the armour of proofe against Sathan and their owne corruption which is the word of God lies in the booke vntouched vntossed as if men were at league not to disturbe Satan at all but let him blind them binde them and leade them at his pleasure Others will defie and spit at Satans name but they haue no word against him but doe as a foolish and inconsiderate person that will quarrell with a man of might and defie him as though hee could make his partie good but beeing without any weapon carries away the blowes the smart of which makes him feele his folly which formerly he could not see Others are enemies to such as would teach them the vse of this weapon men of valour and strength will pay liberally such as take paines 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 looke an enemie in the face so haue they resolued neuer 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 charmes and exorcismes of sundry words of Scripture highly taking Gods name in vaine some write the Lords Prayer in Hebrew Greeke and Latin some the words of some of the Gospels some the names of God and Christ But all this is sorcerie and magicke and a fighting for the deuill yea a shooting in his owne bow Others will haue the Scriptures to resist with but they bee not readie nor at hand they beare many blowes before they can recouer 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 himselfe nor yet much hurt another more then he is like to hurt himselfe Then the word of God is vsed aright when a man hath skill thereby to cut off temptations and containe himselfe in his duty Psal. 119.11 I haue hid thy promise in mine heart that I might not sin against thee Prou. 2.10.11.12 When wisedome that is Gods word entreth into thy heart and knowledge delighteth thy soule then shall counsell preserue thee and vnderstanding shall keepe thee and deliuer thee from the euill way and from the man that speaketh froward things 1. The word of God is the law of God now what is the vse of a law but to keepe a man within the bounds of godly life then he liues according to the law when he saith I must or must not doe such a thing because the Law willeth me so so he is a good Christian that can say I must doe this because Gods word commandeth it or not doe it because it forbiddeth me 2. It is called a light to our feet and a lanthorne to our pathes now what is the vse of light but to shew a man the right way and direct him to auoide the wrong and keepe him from falling 3. It is called the oracle or testimonie of God wherein he testifyeth what he alloweth and what not and then we vse it aright when we straiten all our paths according to this rule Therefore let vs keep vs to Scriptures in all Sathans temptations whereof we may say as Dauid said of Goliahs sword 1. Sam. 21.9 Oh giue me that there is none to that put off all Satanicall suggestions with It is written Now it will not be amisse to shew in some instances how a Christian may by the word furnish himselfe and cut asunder by this sword euery temptation though Satan be neuer so instant in tempting him These instances are foure 1. temptations to despaire 2. to presumption or
or doe you crush him Answ. It is written God resists the proud 1. Pet. 5.5 and in giuing honour goe one before another and pride goes before the fall and that the haughtie eie is one of the sixe things which the Lord abhorres Prou. 6.17 Obiect 2. But you are a man of knowledge wise and learned what need you be so diligent in hearing sermons especially of such as are farre your inferiours you can teach them not they you Answ. It is written Isa. 5.21 Woe be to them that are wise in their own conceits and Christ hath said Hee that despiseth you despiseth mee Luk. 10.16 and that Iob despised not the counsell of his maide much lesse must I of the least Minister and that we knowe but in part and are to consider not who but what is spoken and that the same Spirit is mightie in one and in another Obiect 3. But you are a man of gifts and authoritie and these will carrie you through all and you may rise and treade such and such vnder your feete who dare say any thing to you Answ. It is written Matth. 18.6 Whosoeuer offendeth any of these little ones that beleeue in mee it were better for him a milstone were tied about his neck and he cast into the midst of the sea and Hee that doth wrong shall receiue according to the wrong that he hath done and there is no respect of persons Coloss. 3.25 Obiect 4. But you may followe the fashions of the world in strange apparell ruffian behauiour monstrous tyres who may els how else should you bee knowne to be a gentleman or a gentlewoman Answ. It is written 1. Pet. 3.3 that euen womens apparelling must not be outward as with broydered haire and gold c. but the hid man of the heart must be vncorrupt for Sarah and other holy women trusting in God did so attire themselues and againe Fashion not your selues according to this world but be renewed in the spirit of your mind Bee euer of the newest fashion there Obiect 5. But it is a small matter and of great credit to sweare and curse and speake bigge words it is a way to get reputation and be respected as a man of spirit Ans. It is written Leuit. 24.16 He that blasphemeth the name of the Lord shall be put to death all the Congregation shall stone him and Iam. 5.12 Aboue all things my brethren sweare not neither by heauen nor earth nor any other oath but let your Yea be Yea and your Nay Nay The fourth instance is in motions to wrong and iniustice Obiect 1. Thou art a great man thou hast tenants thou mayest and must liue by them they are thy seruants and thou must enrich thy selfe by them racke their rents bind them to suit and seruice they cannot resist thee Or thou art a Master keepe thy seruants wages from him make thy vse of it wearie him poore snake what can he doe pay him at thy pleasure he will endure any thing rather then loose thy worke Answ. It is written Iam. 2.13 Iudgement merciles belongs to them that shew no mercie and those that grinde the faces of the poore shall one day be ground vnder the milstone of Gods heauie displeasure and Leu. 19.13 Thou shalt not robbe thy neighbour the workemans hire shall not abide with thee till the morning The reason is in Deu. 24.15 Least thy seruant cry against thee to the Lord surely it shall be sinne vnto thee Obiect 2. But thou maiest make the best of thine owne commodities by hoising the prices and diminishing or corrupting the quantitie or qualitie No man can force thee to sell thy owne in deare times vnlesse thou wilt and much lesse to giue it away to the poore and needy then shut vp thy heart liue to thy selfe let others shift for themselues as thou doest for one Answ. It is written that couetousnesse is the root of all euill and that it is idolatrie and the Lord hath sworne by a great oath euen by his owne excellencie Amos 8.4 that he will neuer forget any of their workes that swallow vp thee poore and make the needie of the land to faile that were wearie of the Sabbath because it hindred their setting of wheate to sale that made the Epha small and the shekel great and falsified their weights and sold corrupt corne that is tooke all courses for gaine Besides the fearefull fruits of couetousnesse in Achan Gehazi Ahah Iudas Obiect 3. But thou lendest thy money too freely ten in the hundred thou maiest take by law but if by cunning trickes and deuises thou canst get twentie in the hundred thou shalt growe rich the sooner Answ. It is written Luk. 6.35 Lend freely looking for nothing againe and Deut. 23.19 Thou shalt not giue to vsury to thy brother and Exod. 22.25 If thou lend money to my people thou shalt not be an vsurer and Leu. 25.36 Thou shalt take no vsurie nor aduantage neither lend him money nor victualls to encrease and what shall it profit a man to winne the whole world and loose his owne soule Obiect 4. But thou art a poore man and defraudest thy selfe of profit thou mayest by an oath or a lie or a little cunning and sleight get good gaines and why needest thou be so nice Answ. It is written Prou. 22.2 The rich and the poore meete together and the Lord is the maker of them both that is in their persons and in their estates and Leu. 19.11.12 Yee shall not sweare by my name falsly neither defile the name of the Lord thy God and that the curse entreth into the house of the swearer and theife and yee shall not steale nor deale falsly nor lie one to another and that all that loue abhomination and lyes shall be kept without the gates of the holy Citie with dogges Reu. 22.15 and that I must not lie for Gods glory much lesse for my owne profit Obiect 5. But thou maiest reuenge thy selfe vpon thy enemie and make him know whom he hath in hand broach some vntruth or other vpon him and thou shalt at least disgrace him and if thou leâ—st him goe with this euery one will scorne thee Answ. It is written Vengeance is mine and I will repay saith the Lord and Thou shalt not beare false witnesse and Matth. 7.12 Whatsoeuer you would that men should doe to you the same doe you to them and It is the glory of a man to passe by offences Obiect 6. But the cause is good the Catholike cause it is but a title of rebellion or treason indeed it is a meritorious worke and thou shalt be canonized a Romish Martyr if thou shalt kill a King or Queene or Prince that is an heretike but aboue all if thou canst by one terrible blow not onely kill the King Queene and Prince but also the whole Counsell all the Lords all the Iudges all the lawes all the law-makers yea and blow vp the whole Parliament house and with that three hereticall
Kingdomes together Answ. Here we can hold no longer but in such a temptation as is to so direct a worshippe of the deuill with our Lord say Auoid Satan be packing foule deuill for it is written Rom. 13.1 Let euery soule be subiect to the higher powers and 1. Pet. 2.14 Submit your selues to all manner ordinance of man and the fearefull iudgement of Corah Dathan and Abiram with their complices betide such Catholike rebels as dare lift vp their hands against the Lords annointed not to cut off his lap but his life which is the life and breath of all his people The like vse hath the Scripture in the right vse of it against all errors heresies as we may see in these instances 1. If the Papists would teach vs iustification by workes Answ. It is written Rom. 3.20 by the workes of the law shall no flesh be iustified and the like in Gal. 3.3.4.5 And Paul had as many merits as any yet he would not be found in his owne righteousnes Phil. 3.9 and our righteousnes is but as filthinesse or filthie clouts and after our best endeauours we are but vnprofitable seruants 2. If they vrge vs with transubstantiation and reall presence Answ. It is written that after Christ had giuen the Sacrament he went into the garden and suffered which he could not if he had beene eaten before and not beeing glorified and 2. remembrance is of things absent 3. he continues in heauen till his comming to iudgement Act. 3.21 4. the Fathers ate the same Sacramentall bread 1. Cor. 10.3 and yet Christ was not then in the flesh 5. there is no alteration in the signe of Baptisme and there is the same vse of the signe of the Lords Supper 3. If they obiect vnto vs 7. Sacraments we reply against their 5. bastard ones as in that of Matrimonie for the rest thus 1. it hath no signe instituted by God when he brought Eue to Adam here is matrimony but no signe the ring which they make a signe is not 2. it is not proper to the Church as Sacraments are but common to Iewes Turkes and Infidels 3. euery Sacrament belongs to euery member of the Church but matrimony belongs not to their Priests and Votaries 4. all Sacraments serue to confirme faith so doth not Matrimony Adam in innocencie had no need of faith but he had need of Matrimony 4. If they tell vs that by Baptisme originall sinne is quite washed away we answer No true Baptisme takes away the guilt but not the beeing of sinne and it is written of Dauid Psal. 51.5 that he confessed he was still in originall sinne see also Rom. 7.7 and Iam. 1.13 5. If they would thrust vpon vs the absolute necessitie of Baptisme Answ. It is written that circumcision being the same in signification and vse with Baptisme was omitted in the wildernes 40. yeares and that Dauid doubted not of his vncircumcised childs saluation and that children are holy through their beleeuing parents 1. Cor. 7.14 6. If they will administer the Communion but in one kinde against this their sacrilegious practise we haue Christs institution and the example of the Apostles besides the Primitiue Church This mighty effect of the word in the right vse of it shewes the Scriptures to be of God and the authoritie of God and not of man as the Papists teach vs not of the Church of Fathers Councells Popes in Peters fictitious chaire or the company of Cardinals What writing of man can haue authority ouer mens consciences as Gods word hath Or who will beleeue the Church that will not beleeue the Scripture Is not the word truth and all men liars and subiect to error Now shall that which is not subiect to error be subiect to that which is subiect to error Whatsoeuer writing doth indeed confirme error is not Canonicall Scripture for this confutes all error in practise and in iudgement therefore Apocryphall bookes are not Canonicall and diuine Scripture 1. because in euery of them there is some repugnance to the Scripture 2. because they were not wriâ—ten by any Prophet nor in Hebrew nor 3. giuen to the Iewes as Gods Oracles as all the old Testament was Rom. 3.1.2 4. because Christ and the Apostles cited not any of them This I speake not against the bookes which containe in them many good moralls and in my iudgement may of all humane histories be best vsed but against the Papists who would thrust vpon vs inuocation of Saints and prayer for the dead c. from their authority See hence the reason why Satan and all his instruments were euer enemies to the true preaching and professing of the word namely because in the right vse it is the only hammer of the Kingdome of darknes He storms not at frothy and foolish deliuery or at Professors that are loose and vngirt can take liberty for any thing they list Onely faithfull Preachers and Professors that rightly preach and professe beare the burden of Satans and the worlds malice Christs innocencie and the Apostles power could not fence them from it Lastly acknowledge it a singular priuiledge of the Church so beset with enemies to haue so sufficient and perfect a word 1. written that all men might haue the benefit of it 2. preached and rightly diuided according to euery mans particular necessity It is a great comfort that poore as well as rich base as well as noble haue a share in it in an equall large manner The cheife priuiledge of the Church of the Iewes was to keepe Gods word in the letter Psal. 147.19.20 and Rom. 3.2 but it will be our preheminence aboue them if we locke vp the true sence of it in our hearts Iob. 22.22 and Pro. 22. It is a sure stay and a sheild to them that walke vprightly No theefe nor robber can steale it no it cannot be taken away with our liues it is Maries good part which was neuer taken from her neither can be from vs beeing a perpetuall freehold Now followeth the fourth thing in this allegation of Christ to wit the parts of the diuine testimony 1. Negatiue Man liues not by bread onely 2. Affirmatiue But by euery word that proceedeth out of the mouth of God First of the sence of the negatiue part Man that is a meere common and ordinary man and much lesse I that am the Sonne of God Liueth not that is preserueth not the naturall life of his body By bread is meant all necessarie and ordinary meanes of meat drinke rest sleepe physicke recreation for so it is also vsed in the fourth petition of the Lords prayer Onely here bread is not opposed to other meanes of sustenance as flesh fish c. but to Gods blessing without which it cannot sustaine our bodies But by euery word that is euery thing a common Hebraisme verbum for res and more specially for the decree and ordinance of God appointed to sustaine man so the
captaine of the Lords host appeared vnto him chap. 5.15 1. Whatsoeuer was in the law separated to God and his seruice 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 be vsed in the holy place for when they came forth of the Tabernacle they must put them off and thirdly consecrate to holy vses and to be an holy type of Christs righteousnes a precious robe wherein all our sacrifices are offered The flesh was holy which was offered to the Lord in sacrifice Hagg. 2.13 For places Bethel was an holy place when Iacob saw the vision of the ladder there and the Temple was holy For people the Iewes 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 speciall seruice as Ieremie cap. 1.5 and Iohn Baptist. Yea euery faithfull mans heart is as it were an Arke of God in which are kept the Tables of the Law yea the Tabernacle of God and the Temple of the holy Ghost where he pleaseth to dwell And thus was Ierusalem an holy citie so long as it continued in the true worship of God 2. This appeares by the contrarie seeing this holinesse was no further annexed to this place then God tyed his presence to it for when as the Iewes had crucified the Lord of glorie both the Temple and City as profane were destroyed and deliuered into the hand of the Romans and are now in the hands of the Turke a nest of vncleane and idolatrous beasts most sauage enemies of Christ and Christian profession 3. That place must needs be holy where the Lord dwelleth as a Master in his house teaching ordering and supplying all necessaries where Christ the holy Sonne of God walketh in the midst of the seauen golden Candlesticks beeing conuersant among the flockes of shepheards where the holy Spirit of God is present to powre out his treasures of wisedome and grace by meanes of the word and Sacraments which are his chariot and which not accompanied with the Spirit are but dead and ineffectuall to regeneration where the holy Angels are present to assist the ministery to repell hinderances to behold our order but especially desirous to looke into the mysteries of our saluation where the holy Saints vpon earth are met together to seek and see the face of the Lord ioyning together in all the parts of his pure and holy worship in hearing his holy word receiuing his holy Sacraments preferring publikely their holy prayers greatly by this meanes glorifying God and enriching their owne selues Surely this is Bethel the house of God and the gate of heauen This teacheth vs not to despise our assemblies nor to think our Churches vnholy for some corruptions Looke vpon Ierusalem Matth. 23.37 you shall see the eleuen tribes were Apostates there were in it dumbe dogges Isa. 56.10 there were Scribes and Pharisies hypocrites nay at this time the doctrine of the law was corrupted by the false glosses of the Pharisies and the Temple almost a denne of theeues full of buyers and sellers Yet for all this the Euangelist calls it the holy Citie euen when it had more corruptions in it then the Church of England hath at this day Why 1. Because there was the seruice of the true God set vp in the Temple the word preached and sacrifices offered and the meetings of the Church of God 2. Because as yet they had not receiued a bill of diuorcement Haue not we the word truely preached and the Sacraments for substance truely administred And for discipline I will say I wish we had the execution of so much as the Church alloweth Or when did the Lord giue vs a bill of diuorce or what Church hath conuinced vs that we cannot be acknowledged for a true Church If they say they of the Separation haue I answer 1. They haue laboured to discouer some errors but none fundamentall in vs nor without as many in themselues 2. Wee may well doubt whether they be a Church or no seeing by the profession of some of their teachers they will not ioyne themselues to any Church at this day vpon the face of the earth and so renounce all Communion with all the parts of the Catholike Church in the world But we must not thinke much if some vnstable persons forsake our communion seeing in the golden and flourishing age of the Apostles themselues some such there were Heb. 10.25 As for our selues we may strengthen our selues against them by these conclusions 1. We know that the word of truth is truly preached amongst vs which appeareth by the daily conuersion of thousands whereas neuer was man conuerted by a word of error Iam. 1.18 2. We know that our Ministers are of God because by them so many are begottē to God Our Sauiour thought this a good reason when he said Beleeue me that I came out from the Father for the workes sake The blind man had good insight into this matter Ioh. 9.30 saying If this man were not of God he could doe nothing and a wonderfull thing it is that ye know not whence he is and yet he hath opened mine eyes So may I say to the Separatist Doest thou not know whence that Minister is who hath opened thine eyes 3. We know that our meetings are holy meetings 1. our people is outwardly called by an holy calling and to an holy ende 2. they professe faith in Christ which is an holy profession and in charity if we see no open raigning sinne are to be iudged Saints 3. congregations are called holy in Scripture from the better part not from the greater as an heap of wheat mingled and couered with chaffe yet is called wheat 1. Cor. 6.11 Now ye are sanctified washed and iustified but in epist. 2. cap. 12. I feare that when I come among you my God will humble mee and I shall bewaile many of them that haue sinned and haue not repented of their vncleannesse and fornication and wantonnesse which they haue committed Diuerse other abuses there were yet among Saints and beloued ones 4. mixt congregations are holy in Gods acceptation esteeming them not as they are in themselues but as members of Christ. When Israel was at the best it was a rebellious and stiffenecked people yet Balaam said He saw no iniquity in Iaacob nor transgression in Israel not that there was none but that none was imputed 4. We know that we haue no warrant to separate from holy things neither for some defects cleauing to them nor for ill men either handling them or communicating in them The Prophets neuer made any separation in times of greatest corruption euen when they cried out of their wickednes 1. Sam. 2.24 Doe so no more my sonnes said Eli ye make the people trespasse
morall q.d. 1. haue no fellowshippe with their vnfruitfull workes 2. doe not countenance them in their euill 3. reprooue them 4. touch no vncleane thing that is consent not to any wickednesse among them But 1. It is one thing to touch the holy things of God another the vncleanenesse of men 2. separation from the wicked in body is impossible except we will goe out of the world The Disciples could not be rid of Iudas vnlesse they would depart from Christ himselfe 3. vnles they can prooue an established idolatry among vs ripe to the plague as in Babylon they cannot prooue a separation in bodie and minde 4. of this separation a reason is giuen not because they cannot partake in any holy thing while the wicked are in presence but least ye be partakers of her plagues Obiect 1. Cor. 5.11 If any be a fornicatour or couetous or an idolater or a drunkard or an extortioner with such a one eate not A little leauen leaueneth the whole lump Answ. 1. The place is meant of priuate familiarity and amity so farre as a man is not bound or tendeth to the countenancing of his sinne 2. It implyeth that he ought to be excommunicate if he heare not the Churches admonition as the whole context will shew and so cut off from Christian communion for the time 3. If a man were excommunicate some were bound to eate priuately with him as his wife children and seruants for these are necessarily bound and doe not countenance him 4. A man may and must eate sometimes with notorious wicked persons as suppose a man in the same ship or prison or army and can haue no meat but among vile wicked persons here a man may not refuse it least he famish himselfe So at the Lords table such as admit wicked persons hauing power to repell them communicate with their sinne and countenance them therein but a priuate person whose soule is vexed with their sinne and doth what he can to redresse it but cannot is not polluted by them he is forced to eat with them he may not starue his soule As for that A little leauen leaueneth the whole lump the Apostle speaks it to the gouernours not to suffer such wicked persons and prouoketh onely priuate persons the peeces of that lump to be the more watchfull ouer themselues but not to refuse Gods ordinances for them And as neither that Church of Corinth ceased to be a Church for suffring that wicked man for the Apostle honours them with that style while he checketh that sinne so neither doe particular members cease so to bee for that such are suffred much lesse Looke to thy owne soule the Apostle wisheth euery man to examine himselfe rather then others Obiect 5. But how can I heare the word with profit from a wicked man Answ. 1. A wicked man may preach saluation to another and damnation to himselfe as Iudas and the builders of Noahs Arke A statue may point another the way but it selfe stand still 2. An instrument hath all his efficiency from the first moouer who is God himselfe a knife without motion will cut if the hand will vse it 3. The word is like the light now as the light of the Sunne is not defiled though it passe through the dirtiest places so the word is not polluted through a wicked preacher 4. Looke to thy owne disposition that thy soyle be good as the seed is good take the benefit of the Sunne and raine and it is no matter whether the hands be cleane or foule that cast and disperse the seed 5. Let Preachers consider what a barre it is to all their labour to be scandalous couetous disdainefull enuious noted for gamesters companions c. how their example doth more harme then their teaching can doe good with how little power or preuailing he can point his finger to other mens sores which euery one can point at in himselfe what an odious thing it is to make Gods people to loath Gods ordinances because of him and what a woefull case it is that Paul intimates of such teachers who preaching to others themselues by disobedience become cast-awayes 1. Cor. 9.27 Rules to auoid entangling and seduction by Separatists perswasions 1. Labour for wisedome to discerne betweene maine truths in doctrine and inferiour in discipline as knowing that Ierusalem was the holy Citie before Nehemiah builded the wall of it between the person and the place not condemning the place for the person betweene the thing and the vse and condemne not the vse for the abuse betweene offices and executions substance and circumstances the beeing of a thing and the well-beeing of it 2. Labour to reforme thine owne heart first for that is in thy power to amend and then thy owne family and if it be in thy power goe further to the house of God but if thou beest a priuate man and this be not in thy power thou must turne thee to prayers and teares and yet so striue in seeking the well-beeing of things as by vnthankefulnesse thou loose not the comfort of the things themselues 3. Be low in thine owne eyes suspect thy owne iudgement condemne not much lesse contemne those that are not euery way as thy selfe Pride and contention of spirit are inseparable and it is folly to looke that men who haue a different measure of grace should not differ in iudgement and though they walke in the same way yet not after the same manner 4. Testifie thy selfe a sound Christian by the badge of Christ which is loue By this shall all men know that ye are my Disciples if yee loue one another Studie to be quiet saith the Apostle and followe things that concerne peace Loue will make the best euen of bad things and giue a charitable construction of things doubtfull and pity and pray for such as erre howsoeuer and much more if they erre of ignorance This doctrine teacheth vs that the way to sanctifie a mans person or family is to set vp the worship of God in his heart or house 1. Thy heart must be the Temple of God yea as the Arke within the Sanctuarie In the Temple God was daily worshipped there were daily sacrifices offered the Scriptures read and expounded and prayers preferred vnto God from his people Thou must get proportion in all these if thy heart be Gods Temple thou must priuately yea secretly apart daily worship God with personall worship daily offer the sacrifices of praise and thanks for personall blessings and deliuerances daily preferre thy personal praiers daily apart read and apply the Scriptures to thine owne vse for thus must it be in Gods temple And further thy heart must be as the Arke wherein were kept the tables of the Law written with Gods owne finger endeauour in obedience to all Gods commandements intreat God to write his law in thy heart that thou mayest neuer depart from it Thy heart as the Arke must keep the pot of Manna a type of Christ the food of
life close Christ within thy heart and hold him as thy life neuer to part with him for that pot figured the Sacraments in which Christ is propounded the food of the soule Thy heart as the Arke must containe Aarons rod that had budded signifying the discipline and gouernment of Christ vnto which thou must subiect thy selfe let this rodde flourish in thee and stoope with reuerence and feare to this scepter 2. Thy house and family must be sanctified also by setting vp and preseruing Gods worshippe there Wee read of some of the Saints who had Churches in their houses Euery Christian professing holines must haue the like care endeauour in such family-exercises as God hath prescribed as 1. In diligent teaching and instructing the family partly in reading and partly in deliuering precepts out of the word It is Gods commandement Deut. 6.7 to whet the law continually on our children and train them vp euen from childhood in the Scriptures The benefit whereof shall be 1. to fit them for the publike ministry 2. to cause the word to dwell plenteously in them 3. it is a notable means for their growth in godlinesse and to containe them in good order 2. In calling them to account for things deliuered by catechising pitifully neglected in families who yet would be thought to be Gods people This is the driuing of the nayle to the head to sticke the surer It workes care in those who easily reiect good meanes It hinders vaine thoughts words and exercises It banisheth much folly and ignorance that is bound vp in the hearts of children and seruants 3. In applying the workes of God past or present on our selues or others to mooue them to confidence and trust in God by the workes of his mercie and to feare to offend by the workes of his iustice and by this meanes the seeds not onely of true religion but of good conscience shall be sowen in them betimes this was holy Abrahams practise for which God would not hide his secret workes from him Gen. 18.19 4. In daily priuate prayer with the family at least euery morning and euening solemnly on our knees making confessions of sinnes and requests to God together with thanksgiuing Psalm 55.17 Euening and morning and at noone will I pray and make a noyse Daniel three times a day prayed and praised God in his house as he was wont chap. 6. v. 10. The excellent vse of which is the opening of the doore of Gods treasury to the family by which it is enriched with the best blessings of God Besides the Lord shall hereby haue some honour that is due to his mercie vpon the family 5. In edifying the family with Psalmes and melodie to the Lord as it is Col. 3.16 In these daily duties doth the sanctification of a family consist Whereunto we may be perswaded by these motiues 1. In that they are the practises of men fearing God such as Ioshua and his house Cornelius and his houshold 2. In that by these exercises the family shall not onely be sanctified but also blessed as Obed Edom and his house for the presence of the Arke 3. What madnesse is it to reiect and banish Gods word and worshippe out of doores and yet thinke God is there Nay where sound grace comes there is the Spirit of prayer and supplication in euery family apart Zach. 12.14 and where this worshippe of God is not set vp in families there is nothing but a conspiracie of Atheists and a wicked brood bringing Gods iudgements on themselues and the busines passing through their hands Ierusalem is called holy beeing once sanctified to the Lords vse which teacheth vs that we should reuerently both conceiue and speake of all such things as are set apart to the Lords vse 1. Some persons are consecrate to the Lord as the tribe of Leui of whom the commaundement was Thou shalt not forsake the Leuit all thy dayes And the Prophets Touch not mine annoynted and doe my Prophets no harme So in the New Testament The Minister that rules well is worthie of double honour Yea if the widowes which were set apart to inferiour offices about the poore must be honoured 1. Tim. 5.3 much more the minister that standeth in Gods place and stead Heb. 13.17 Obey them that haue the ouersight of you Thus Cornelius reuerenced Peter and the Eunuch Philip. Nay not onely the minister but euery beleeuer is separate to God and sanctified to carrie the Couenant and hath the annointing of the Spirit which the Lord acknowledgeth on them and speaketh reuerently and louingly of them calling them his holy ones yea the apple of his eye They see not this who can persecute and reuile them for hypocrites and count them as the Apostles whose doctrine they professe the scum of the world 2. Some places are for their vse to be accounted holy because God is there present in his worship as the places of our meetings not that any inherent holines is annexed to the place or cleaueth to it out of the action of Gods worship but while God is present in his worship we must account it holy ground and the house of God When God appeared in Bethel to Iaacob he said How fearefull is this place surely it is no other then the house of God Wee must therefore put off your shooes with Moses that is our base and vile our sinnefull and sensuall affections yea our lawfull if earthly thoughts when we come to this holy place Looke we bring no thoughts with vs vnbeseeming the place where God is separated from other common places to holy vses Looke that in this place we vse no gesture or behauiour vnbeseeming a man that hath busines with God beeing present To sit talking or sleeping or laughing or gazing sutes not with this place And further if God please to account the very places holy for the vse and presence of God in this vse what shall wee thinke of them that conceiue so basely of them as they would loue a Parish better in which is no Church Others profane them with base practises and vnconscionably suffer them to fall or decay and will be at no charge to make or keep them handsome sweet and beautifull Styes were fit for such swine As their affection is so is their deuotion 3. The holy ordinances of God must not be touched but with holy respect and reuerence of which it is said It is not safe to play with holy things 1. The word must be receiued read heard spoken as the holy word of God To make iests of Scripture is a wicked practise God lookes graciously on him that trembles at his word Isa. 66. 2. as good Iosiah whose heart melted hearing the words of the law So the names and attributes of God are neuer to be vsed in friuolous admirations but euery knee must bowe vnto him Phil. 2.10 Neither ought we to laugh at Gods iudgements on others 2. An oath is one of the holy ordinances of God and to sweare
for the Priesthood All these were faire warnings whence they might perceiue 1. how righteous the Lord was in not forbearing their sinnes 2. with how little reason they could stand vpon any outward priuiledge if they would goe on in prouoking the Lord 3. how loath the Lord was to reiect them vtterly if by any meanes they could be reclaimed But when no meanes would doe them good the Lord giues them to vtter desolation by Titus and Vespasian who ruinated the city defaced the Temple and left not one stone vpon another as Christ prophesied Matth. 24.2 And since that time it hath euer beene profaned and in the hands of the greatest enemies of God and man next Satan himselfe polluted with most horrible idolatries the Iewes driuen from thence into all lands and in all lands vagabonds the blood of the Sonne of God lying vpon them and their children till this day Oh the patience of God towards vs the many warnings and threatnings that we haue had by many treasons conspiracies sundry open and secret practises of our enemies by sea and by land Remember 88. and 1605. by sundry plagues of many kinds and euerie day renewed renewes some warning or other And yet how fall we backe more and more how strong are the Papists how bold how malicious and furious as mastiues that haue bin long in the chaine Oh that we were so wise rather to take example by others then to be made examples to others and to take warning by others harmes to preuent our owne Why should we think our selues so safe from the touch of this doctrine or exempted from the lot of all Churches and lands Where was there euer a more holy place a more holy Citie a more holy Temple then at Ierusalem yet by securitie departing from the Lord the Lord left them What Church in all the world whose flourishing estate hath alwaies lasted Cast we our eyes vpon the Churches planted by the Apostles themselues that of Rome Corinth Galatia Ephesus the Churches in Asia they had their times but knew it not till it was too late now all are become dens of theeues and sunke downe into the deadly poyson either of Mahometisme or Antichristianisme It was the ouersight and ouerthrowe of the most renowned Churches neuer long to prize their liberties in the presence of them but had leaue a long time to bewaile their absence Time was when Ierusalem had God neare them his Prophets his Law and Oracles her Nazarites purer then snow But not long after there was neuer a Prophet left neuer a signe her Nazarites blacker then a cole the waies of Sion forsaken Oh now for one Prophet more Time was when they had the Sonne of God among them and his Apostles and the sound of the blessed Gospell was first offered to them But not long after Christ and his Apostles the note was altred and the case changed for the sonnes of peace and Ministers of peace they heare of Titus and Vespasian of wars and bloodshed of famine and death meeting them a thousand wayes Now time is we haue God neare vs and Christ his Sonne and the Ministers of reconciliation and we know not our happinesse Time may come when we may wish one good Minister in a countrey one sermon one holy Sabbath spent as we haue seene many with too much neglect a Lent may come for this long ope-tide The Lord knowes how little we desire the day of vengeance neither can we prophesie but blessed is that man that seeth the plague and hideth himselfe whereas the foole must goe on to punishment THE second thing in this second circumstance is the speciall 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 about the toppe to keep from falling down Deut. 22.8 called pinacles from their sharpenesse as our pinacles are the sharpe tops of our buildings or spires Satan makes choise of this place 1. As fit to his temptation the scope and aime whereof we shall see afterward 2. Beginning a new temption he changeth his place to see if thereby hee can change Christs minde so did Balaam to see if any place would serue him to curse Gods people shift from place to place And it is not vnlike but our dicers and gamesters haue learned this of the deuill when the play runnes against them to shift places for better lucke as they say 3. The place was full of danger to stand vpon and much more for the height to fall from 4. The Temple was an holy place dedicated to Gods worship and seruice what hath Sathan to doe there but he takes vpon him as though hee had to doe euery where and can stand among the sonnes of God against the sonnes of God It may be Christ will thinke himselfe priuiledged there as the Pope in his chaire that hee cannot erre what euer he doe Or if he can abuse the Temple to make it a meanes of the ouerthrow of the Sonne of God he shall with one worke both dishonour the Father so much the more and destroy the Sonne Satan either fits his temptation according to the place where he findes a man or drawes him to a place fit for his temptation Both which we see here against Christ beeing in the wildernes hungry Satan fits his temptation to the place to make stones bread and now beeing to assaile him with another kinde of temptation he drawes him into a place fit for his temptation This subtilty of Satan we may obserue in the first temptation of all there was but one forbidden tree in Paradise and there Satan fits his temptation to the place to eate of that So he findes Peter in the common hall there he tempts him to deny his Master a place most fit for it where all else denied and abused him and if hee should not so doe hee should bee in like danger Nay he not onely fitted the temptation but also drew Peter to the place 1. Satan doth not vse all temptations in euery place but such as he will haue some aduantage in by the very place it selfe hee knowes it were bootlesse if the place aswell as other circumstances be not fitted to him It had beene in vaine to haue tempted Cain to slay Abel in his fathers house but he drew him into the field after him and so preuailed He knew Ioseph was a most modest and chast man and it had beene in vaine to haue mooued him to vncleannes so openly as he did Zimri and Cosbi at the doore of the Tabernacle of the Congregation or as openly as Absolom who defiled his fathers Concubines in the sight of all Israel and therefore he sets vpon him in a secret chamber He knew it was no fit place to tempt Noah in the Arke in the middest of the waters when there seemed but a steppe between him and death but sitting vnder the vine in his vineyard
children sometime suffers Satan to haue power euen ouer their bodies and therefore Christ to sanctifie this affliction to his members would suffer euen his owne blessed body for a while in the hands of Satan 4. What maruell if Christ suffred himselfe to be carried by the deuill to temptation that suffred himselfe to be carried by his instruments to execution How was he haled and carried by the deuills limbs from place to place from Annas to Caiaphas from him to Pilate from him to Herod from him to Pilate againe and from him to the place of execution Satan in himselfe might aswell carrie his body into Ierusalem to be tempted as his limmes carrie it out of Ierusalem to be crucified and aswell might he suffer Satan to lead him into the mountaine and tempt him as his instruments to lead his body vnto mount Caluary to kill him Vse 1. Consider the wonderfull loue of God to mankinde who would giue his onely Sonne and the Sonne of his loue to such abasement to deliuer him not onely into the hands of Satans instruments to mocke to spit vpon him to buffet yea to condemne and kill but to deliuer his blessed body into his owne hands to carrie and recarrie at his pleasure Adde hereunto the wonderfull loue of the Lord Iesus who was a willing patient in the hands of the deuill himselfe He knew it was the will of his Father and therefore submitted himselfe vnto it He knew it was a part of that whole righteousnes which he was to fulfill and therefore he resisteth not He knew it to be as great an indignity as neuer could be the like yet for out sakes he is well content with it Now as Christ was content because he loued vs thus to be tossed of Satan here and of his instruments afterwards so let vs shew or returne our loue to him If we be tossed by Satan or by his instruments for Christs sake as the Saints haue been from prison to prison we must be contented our loue to our Lord must help vs to swallow it and not shrinke from him Consider we may be in the hands of the deuills instruments but he was in the deuills own hands for vs this would make vs shrinke Vse 2. Obserue hence that the worke of our redemption though free to vs yet cost Christ deare He must be not onely in the hands of Iudas to betray him of the Iewes to scoffe him of Pilate to condemne him and of the souldiers to crucifie him but personally in the hands of the deuill to tempt him And had not Christ been thus and worse then thus in the hands of the deuill we had neuer been gotten out of his hands Here take we notice of the execration of our sinnes and the wofulnes of our estate our sinnes put him into Satans hands he must put himselfe in our place or stead before we can be rescued Vse 3. Obserue the wonderfull power of our Lord Iesus that beeing in the hands of the deuill can come out safely nay his mighty power shines herein that by his owne comming into Satans hands he brings vs out an vnlikely and contrary meanes but such as by a diuine power preuailes for himselfe and all his members Could any other but he worke Satans greatest disaduantage by offering him the greatest aduantage Here is omnipotencie to worke by contraries to kill death by dying to shut the graue by entring into it to remooue hellish paines by suffring them and to pull his members out of Satans hands by putting himselfe in The Philistims desired but to get Sampson into their hands and preuailed but here is an inuincible Sampson his enemy cannot hold him Vse 4. Hence we see that Satan may haue power ouer the bodies of men God permitting him to carrie them as he listeth and grieuously to afflict them as we see in Iob. That Satan can transport the bodies of witches all histories record That he can bewitch the bodies of vnbeleeuers none deny But our example teacheth that euen the godly themselues may be bewitched as Iobs body was and the woman of Canaan her daughter a daughter of Abraham Matth. 15.22 For if the deuill hath power here ouer the body of Christ himselfe he may also ouer his members Many presume vpon the strength of their faith and graces that Satan can haue no power ouer them and they defie him But hast thou more strength of faith and grace then Christ had ouer whose body Satan had power for a time to carry and recarry Obiect Witches haue assayed to bewitch such and such but haue confessed their faith to be so strong as they could not preuaile An. They alleadge a false cause to feed the former delusion for the true cause of their not preuailing is Gods restraint not the strength of faith Vse 5. Here is a ground of comfort if the Lord permit the bodies of his elect to Satans disposall it is no argument suppose a man be witched or possessed that a man is not then the child of God for 1. Christ was as deare vnto God now beeing in the deuills hands as before 2. Christ was safe enough now in the hands of the deuill and so are all they that are in Christ. He was no lesse in his Fathers hands now then before 3. He was not left in the hands of the deuill but permitted for a time of triall and temptation So it is no argument of finall deliuery vp to Satan when the child of God is for a time deliuered into his hands to exercise him 4. It is rather an argument of Gods child and conformity with Christ to be maligned of Satan and vexed by the deuill Satan may winnow and fift Gods children but their faith thorough Christs prayer shall not fayle and the gates of hell shall not preuaile VERS 6. If thou be the Sonne of God cast thy selfe downe For it is written c. NOw after those three former circumstances which contained the preparation to this second temptation we come to the temptation it selfe which consists of the 1. assalt 2. the repulse The assault containeth 1. the ground of it If thou be the Sonne of God 2. the matter and scope of it cast thy selfe downe 3. the argument inforcing it For i◠is written c. The ground If thou be the Sonne of God is the same with the former which sheweth 1. Satans importunity and violence 2. His subtilty by often making question of it he will see if he can yet bring Christ to make it a questiō 3. His malice against Christ laying still his greatest forces against his faith which was the greatest moat in his eye dealing herein like an experienced souldier who seeing a towne or fort in any hope to be wonne will not away at first repulse but will assay it againe and againe with new assalts Whence we may learne that Satan will not sticke to vrge the same thing often if thereby he may aduantage himselfe or disaduantage vs. With how
Act. 14.11.19 when Paul and Barnabas came to Lycaonia to preach and publish the Gospel obserue Satans wyle in the people either they must receiue them as God and sacrifice vnto them out of blind zeale and deuotion 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 citie supposing he had been dead v. 19. Matth. 21.9 when Christ came riding to Ierusalem multitudes flocked after him spred their garments in the way cut down boughes to strow therein and cried Hosanna he was the sonne of Dauid the blessed one that came in the name of the Lord the people said it was Iesus the Prophet of Nazaret and all the city was mooued But before night Satan had them in another extremity such was the enuie of the Scribes and Pharisies that Christ was either glad to flie the city that night or the feare of the people that none durst entertaine and lodge him v. 17. so he left them and went into the towne of Bethania and lodged there And within few dayes after all cryed Crucifie Crucifie 1. This comes to passe because Satan is contrarie to himselfe according to his disposition are his wayes Though he be the Prince of darkenes yet can he transforme himselfe into an Angel of light 2. Cor. 11.14 He appeared in the shape of a serpent to Eue in the shape of a Prophet to Saul Sometime this crooked serpent can deny Christ to be the Sonne of God as here and somtimes preach him so to be Mark 1.24 2. His dexteritie and slynesse is another cause whereby he can make one ground and that a good and true one to serue to reare vp two extreame euills in such cunning manner as he was in hope to deceiue the wisedome of God himselfe thereby for here out of Gods word that Christ was his Sonne he inferres two contrarie conclusions both contrarie in themselues and both contrarie to Gods word 3. He knowes there is but one good and straight way to heauen that the Lord hath commanded vs to walke in that way without turning to the right or left hand that he hath placed the vertue in the meane and therefore he cares not in which extreame he can thrust vs so as we keepe out of that meane appointed Hee hateth nothing but vertue and grace which God loueth 4. He knowing the propensitie and inclination of our corrupt nature which desires to know no meane but is rather disposed to any vice in extremitie then to rest in obedience vnto Gods commandement fits vs according to our inclination and tasts vs first in one extreame then in another and holds vs there where wee best please our selues Hence wee account extreames vertues 5. Many are the by-wayes that lead to hell on all hands there being but one truth and the deuill carrieth such incessant malice to man that he cares not in which of them a man come to hell so he come at length Beware then of Sathans subtiltie of his contrarietie and extremities In matters of Gods worship his scope is to make a man either profane and cast off all care of religion or if men will not be drawne from some deuotion then he seekes to make them superstitious in which extreame he holdeth the blinded and deuout Papists who worship both false gods and the true God with a false and vaine worship Act. 17. the Apostle hauing charged the Athenians with superstition he addes this reason because he saw an altar to an vnknowne God The same of those who will worship God in deuises which he neuer commanded and place it in things which indeed hinder it And so some hate Poperie but not prophanenesse Satan aimes also at the Minister to make him idle and negligent in preaching and is well pleased with that because where vision failes people perish But if he cannot hold a man in idlenesse then he seeks to get him to preach either of pride or enuie or flatterie or for perferment or vainely and vnsoundly and then the more he preacheth he likes him neuer the worse or maliciously against good men and good wayes and then hee preacheth nothing else but what Satan if he must needs preach would doe In hearing the word he would first haue men slacke of all conscience of doing or obeying that hearing their Masters will and not doing it their stripes may be the more If he cannot doe that but sees a man make conscience of his wayes then he will make him scrupulous and make needlesse questions of euery thing and to hinder his peace he will make more sinnes then euer God made In iudging of ones owne estate he will make a man beleeue that God neuer elected such a wretch as he he neuer had truth of grace all is hypocrisie God neuer loued him so many sinnes so great falls such vnworthinesse as neuer was in any child of God On the contrarie if faith withstand this temptation then comes pride in stead of former deiection and makes him thinke his election so sure as though he take all vnlawfull liberties he shall be saued Oh the sonne of God cannot doe amisse nor the Father hate him Sometimes to destroy boldnesse of faith he will suggest that sinne is so great in such and such circumstances as it cannot be forgiuen now the heart is heauy and lumpish and hath no chearfulnesse in God But this being a little blowne ouer he will bring the same man by degrees to thinke what a foole he was for his sinnes now are not so great so dangerous as others be nor himselfe so great a sinner and now the sadnesse of sinne being shaken off he growes merry and too too light forgetting all his former heauines In the course of life he gets beyond many in these extreame courses In spirituall things numbers of men are held in a profane and wicked scorning of religion of Preachers and Professors whose names they cannot abide Some of these are sometimes called out of the snare of the deuill and then Satan is in a contrary corner he will haue them zealous but not according to knowledge If the Master will not send his seruants to plucke vp all the tares before haruest they will stand no longer in the field of the Church but grow resolute in schisme and separation In ciuill things how many examples of men haue we extreamly couetous in their youth but prodigall and voluptuous in extremity in their age and so on the contrarie and in diuers other instances Rules to auoid these extremities of Satan 1. Looke we still to to the word which pointeth vs our way for the warrant of our actions and the manner of doing them and saith This is the way walke in it Isa. 30.21 2. Watch we the ficklenesse of our nature which may be seen in the Barbarians Act. 24.4.6 who accounted Paul a God and a murderer at one time 3. Consider we what it is that we
saluation are staires to heauen 1. If thou beest not a member of the Church and abidest in the ship thou canst not be saued Act. 27.31 2. If beeing ouerrunne with the disease of sinne thou waitest not at the poole wherin and when the Spirit mooueth and stirreth the waters thou canst not be cured Ioh. 5.4 Refuse the word and Sacraments thou perishest 3. If God haue shewed thee oh man what is good and what he requireth of thee surely to do iustly to loue mercie to humble thy selfe and walk with thy God if thou cast thy selfe off these staires into iniustice vnmercifulnes pride and profanenesse by this fall thou doest breake the neck of thy soule So when the Lord affoards many gracious means within a man and without without the exhortations and precepts of his word and the warnings of his correcting hand then 1. suffer the word of exhortation gladly let the word rule thee sinne not against the word by which thou art to be iudged 2. let the rod open the eare that was sealed and correction be thy instruction it is a note of blessednesse to be chastened and taught in Gods law The Lord is glad to adde this meanes to let in the former and if men still fall backe more and more the Lord casts such persons off So when he inwardly vseth either checks of conscience or else the motions of his Spirit sinne not against them for 1. the voice of thy conscience must thou heare one day therefore suffer it not to goe on in accusing thee but still it by casting out the core of sinne that makes it so restlesse and painfull 2. quench not the motions of Gods spirit for this grieues him and makes him goe away in displeasure and then all thy sound comfort is gone with him II. In temporall things sinne not against the meanes He must eate that must liue he must worke that will eate sow to reape he that would auoid a strange woman must loue his owne wife all the souldiers and people in the shippe must come safe to land but then must they not cast them into the sea but abide in the shippe Isa. 37.33 the Prophet in the Lords name tells Hezekiah that Senacherib shall not enter into the city but if hereupon Hezekiah should haue bid them set the gates open would not the Prophet haue told him he had betrayed the city For a rich man to bee an vsurer or an oppressor is a greater sinne then it is taken for because it is against the meanes yet who are vsurers else who oppressors else who grinde the faces of the poore who detaine the wages of poore seruants but they For a man to breake the Sabbath for gaine is a great sinne as appeareth in the poore man that went out to gather stickes but how great then is it in rich men who need not hauing much meanes beyond the present necessitie and yet they or their seruants and workemen must bee gathering stickes to burne themselues withall in hell Who sees not the malice of the deuill here who will haue the Lords day worldly and wickedly spent wherein God hath set vp the speciall meanes to draw men from it For it is written HAuing spoken both of the ground of this assault and also of the scope and matter of it we come to the third consideration in it namely The enforcing or vrging of it by a testimony of Scripture Satan had perswaded the Sonne of God to a most foolish practise would any mad man or foole cast himselfe downe from an high place and pash himselfe all to peeces at any mans perswasions and cannot now the Sonne of God the wisedome of his Father discerne danger in this motion Satan is too blacke here and laies his snare in vaine before the eye of that which hath wing But to hide his blacknes he drawes a faire gloue ouer a foule hand and assayes to make the case without all danger or absurdity he hath that to say which the Sonne of God cannot refuse he hath Scripture to perswade him for no reason is comparable to this to assure the Sonne of God who must heare the word of his Father that there is neither danger nor vnreasonablenesse in this motion nay there is much good in it 1. he shall shew himselfe to be the Sonne of God 2. he shall shew his affiance in his Fathers word which hath fully assured him of his Fathers protection as if he should say Thou beeing the Sonne of God mayest without danger cast thy selfe downe hence but doe 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 thinke that I speake without booke it is written in thy Fathers booke If I had a Psalter here I could shew it thee that he hath giuen his Angells charge ouer thee to keep thee that thou dash not thy foot against a stone and though thou cast thy selfe downe they shall beare thee vp and saue the harmelesse And if they should faile of their duty thou beeing the Sonne of God canst sustaine thy selfe by thine owne proper power and vertue Here consider two things 1. the generall consideration of the allegation It is written 2. the speciall matter of it He will giue his Angells charge ouer thee c. The deuill can and doth alleadge Scripture to further his wicked purposes as here In his tempting of Eue he made the ground of his temptation Gods word Hath God indeed said ye shall not die In the deluding of Saul he tooke the help of Samuels prophesie 1. Sam. 28.17 The Lord hath done euen as he spake by mine hand So his instruments the false Prophets pretend the word of the Lord as Hanani Ier. 28.2 The reasons why Satan alleadgeth Scripture are these 1. To hide his person and to transforme himselfe into an Angel of light here he counterfeits Dauids voice nay the voice of the Spirit of God speaking in the written word He would faine perswade Christ that he is a louer of the truth and vnder a testimony of Scripture would hide his hornes 2. As hereby himselfe dissembles holines so he would colour the matter to which he tempts vs to be iust and lawfull for is not that lawfull which the word allowes seeing it is the rule of faith and manners 3. He frames himselfe according to the disposition of parties with whom he is to deale Christ stood much vpon Scripture and would doe nothing without Scripture and if he cannot draw him by Scripture he shall preuaile nothing and thus he deales daily with tender consciences he can bring them to any thing by a Scripture of his owne misshaping 4. This comes to passe by reason of his malice 1. against the Scripture which he seekes to abuse to a contrary end seeing the Scriptures are written that we might not sinne 1. Ioh. 2.1 2. against
heart 1. Sam. 28.15 when the deuill would delude Saul â—nd hasten his death he layes the ground of it in Gods word and taking on him the person of Samuel saith The Lord hath done euen as he spake by my hand abusing alleadging that Scripture in 1. Sam. 15.28 The Lord will rent the Kingdome from thee this day and hath giuen it to thy neighbour who is better then thou Mar. 1.23 the deuill comes to Christ and tells him he knowes him well enough Thou art Iesus of Nazareth euen that holy One of God that holy One that was promised figured and expected euen that Redeemer and holy One of Israel Isa. 41.14 euen that holy One foretold by the Angell Luk. 1.35 And all this was by Scripture to ouerthrow both Christ himselfe and the faith of beleeuers as though there were some secret compact and familiarity betweene him and them and perhaps hence arose that speach By Beelzebub he casteth out deuills 1. Satan knowes that Scripture is the will of God reuealed and hath sway in the conscience as beeing inspired by the holy Ghost as the onely rule of faith and life and if he can turkiâ— the Scripture out of his right sense and shape he peruerts iudgment and holds the conscience in errour and these errours are dangerous and neare of kinne to obstinacy For till the truth of God come to his place againe in the conscience it will stiffen it selfe in errour euen to the death So as by this stratageme Satan vsurpes the conscience which is Gods right and so leads men at his pleasure 2. His malice sets him cleane contrary to God in his proceedings God hath giuen his Scripture to saue men by and therefore it is called a word of saluation now Satan would herein crosse the Lord in peruerting the word to mens condemnation The Scripture is in the Church as a law to the Common-wealth to containe men in the compasse of faith and godly life whence it is called Statutes and precepts and iudgements But Satan seekes to enforce it as a law to thrust men from faith and obedience The Scripture is a word of truth of holines of wisedome euery way resembling God the author Satan therefore beeing the greatest enemie to Gods image is the greatest enemie to the Scriptures and desireth to peruert them by establishing by them errours heresies false doctrines wicked and foolish opinions and practises 3. His subtilty and pollicie is not inferiour to his malice for 1. He hath a speciall slight and tricke of his owne by pretending truth to impugne it and with Scripture to fight against Scripture which he hath taught his speciall factors heretikes and seducers for why else did Christ forbid the deuill to witnesse to him but that euen that truth he speakes euer tends to destroy the truth And in the text why cites he the truth but to draw Christ into an errour 2. He will gaine to himselfe some credit by this practise for seeing speaches and testimonies depend much vpon the credit of the speaker by his quoting of Scripture he would be taken as if the truth of Scripture depended vpon or needed his witnes 4. Satan must doe thus if he will preuaile against Christ or his seruants for Scripture in the true sense of it is no patrone of sinne nor euer stands on the deuills side Of all tempâ—â—tions beware most of them which come armed with Scripture for hardlier can we espie the subtilty and danger of these then those which are directly against the Scripture And by temptations of this kinde Satan mightily preuaileth in points both of doctrine and practise which it shall not be amisse to giue some tast of and in both we shall obserue how Satan doth not so much vse as abuse Scripture I. In matters of doctrine 1. For the establishing of the Headship of the Church in the Pope the ordinary Papists haue found a Scripture in Ioh. 21.16 where Christ saith Feed my sheep I answer first that place speakes not of any headship or spirituall gouernment but of feeâ—ing by the word and Sacraments which the Pope neuer doth secondly it is a commaundement not giuen to Peter alone but to all the Apostles who were equally Apostles with him but applied to Peter specially not to note any Primacie but secretly to checke him for his threefold deniall whereby he made himselfe vnworthy to be a Disciple Obiect But Peter saith he hath two swords and therefore the Pope hath both spirituall and temporall iurisdiction Sol. This is a place of Satans alleadging when that which is spoken literally is wrested into a figuratiue sense And where Peter is commaunded Act. 10.13 to kill and eatâ— the Pope may kill and slay and eate vp whom he will or can Prince with people But this is a place literally to be taken and one part of the argument hangs with another as the dreame of a sicke man for the Pope if he be Peters successor must feed the sheep not feed on them But Bellarmine who would make the world beleeue his wit is thinner hath deuised a farre more sufficient place 1. Pet. 2.6 Behold I put in Sion a chiefe corner stone elect and precious that is the Pope In his preface to the controuersie De Rom. Pontif. and lib. 4. cap. 5. But what may we thinke to reape from him that dares beginne his controuersie with so high a blasphemy and least we should thinke it fell inconsiderately from him he takes it vp againe For doth not both Paul and Peter teach that this stone can be meant of none but of Christ doth not both of them adde He that beleeueth in him shall not bee ashamed must we now beleeue in the Pope And who is this liuing stone that giues life to all that are built vpon him besides Christ himselfe None can arrogate it to himselfe or attribute it to another without high blasphemie Therefore I conclude this point boldly affirming that the deuill could not more impiously abuse this place then hath blasphemous Bellarmine 2. For the point of iustification by workes is alleadged that place of Iames 2.21 wherein they adde vnto the text 1. a false glosse by workes of the law 2. a false distinction saying that they iustifie as causes whereas we graunt that as effects they iustifie that is declare a man to be iustified so did Abrahams workes declare him to be iust and this is not the iustification of the person which is onely by faith but of the faith of the person which is manifestly dead without them 3. In that great sacramentary controuersie they alleadge This is my body wherein Satan hath taught them to abuse Scripture in taking that literally which is figuratiuely spoken as often to writhe that â—nto a figure which is spoken literally and whereas they exclaime against vs for denying the words of Christ as heretikes we are far from denying Christs wordâ— but disclaime their false meaning which destroyes the Scripture seeing Scripture
stands not in words but in sense 4. To establish the false doctrine of free-will they furnish themselues with that place in Ier. 17.7 Blessed is the man that trusteth in the Lord and whose hope the Lord is But what doe they else but imitate the deuill in cutting off that part of the text which makes against them for in the next verse it followeth The heart of man is deceitfull aboue all things who can know it shewing that man in himselfe is vtterly destitute of all grace 5. For the Iesuiticall tricke of equiuocation or mentall reseruation they haue Scripture and Example Ioh. 1.21 they asked Iohn if he were a Prophet he said No whereas he was one for Zachary called him the Prophet of the Highest and Christ said that there was not a greater Prophet then Iohn therefore Iohn equiuocated Answ. Whatsoeuer was the true meaning of the question that Iohn answered plainely vnto If they meant to aske him if he were that singular Prophet whom they fancied to come together with their Messiah he truely answered no. If he were any of the auncient Prophets who were long before Christ he truely answered in that sense no. If he were a Prophet by his proper office he truely answered no. For howsoeuer he was by grace and power a Prophet beeing sent of God to reprooue and conuert sinners yet by ordinarie office he was no Prophet neither did he prophesie But what is this to those mentall reseruations Are you a Priest Garnet No saith he meaning not a Priest of Apollo or Iupiter Were not you in England at such a time No not as the Sunne in the firmament or as a King in a Kingdome A strange madnesse that men professing knowledge zeale should so dally with lies and oaths which tricks of theirs were they iustifiable and sound we should haue little vse of Magistracy or tribunalls especially where matters are determined by mens oathes he were a verie blocke that would suffer any thing to be fastened vpon him The murderer might sweare he neuer slew man namely with the iaw-bone of an asse as Sampson did The drunkard might sweare hee drunke neuer a droppe if he can inwardly conceiue of water or aqua â—oelestiâ— or the Poets nectar or what he can faigne The adultrâ—â—â—e might sweare she was neuer touâ—ht if she can inwardly conceiue of any creature as of a Bull or a Swanne as the Poets faigne of Pasâ—phâ—e and Laeda And were is lawfull to dally with God and mens consciences after this manner we could pay them home in their owne kind for suppose a man were in their Inquisition and were asked if the Pope were Supreame ouer all Kings if a man were disposed to equiuocate be might say and sweare yea reseruing his secret meaning not by right but onely in his owne proud and ambitious desire and thus delude them II. In matters of practise you shall haue no sinner but he hath a Scripture reached to him to lie safe vnder in the holding of his sinne but robbed and turned out of the right sense The Atheist that cares for no Scripture yet hath one text for himselfe Eccl. 7.18 Bâ—e not iust ouermuch nor ouerwise and so he hath enough to cast off all care of knowledge and conscience The image-munger hath a text to let nothing be lost he hath a good vse for his images if they cannot serue to worship they may serue for ornament The swearer hath a text in Ieremie Thou shalt sweare in truth righteousnesse and iudgement therefore he will sweare so long as he sweareth nothing but that which is true The Sabbath-breaker hath his text The Sabbath was made for man and not man for the Sabbath The murderer and adulterer thinke themselues safe seeing they finde Dauid in both these sinnes and yet commended of God The drunkard hath his lesson Drinke no longer water but a little wine for thy stomacke and often infirmities sake The couetous person knows that he that prouides not for his family is worse then an Infidell which through many mens wickednesse is a ground of much couetousnesse The lazie Protestant hath his text We are saued by grace and iustified by the blood of Christ freely what can his workes doe what need they The idle person hath his text Care not for to morrowe let the morrowe care for it selfe The vsurer hath his plaine place Matth. 25.27 that I might haue receiued my owne with vsurie The theefe hath the theefe on the crosse repenting at the last The carnall Gospeller cares not what sinne he venture on because where sinne hath abounded there grace hath abounded much more The carelesse Libertine is predestinated to life or death doe what he can and doe not what he list he cannot change Gods decree and so he will doe what he list The obdurate and hardned sinner saith At what time soeuer a sinner repents God will put all his sinnes out of his remembrance and therefore he will not repent till he be dying Lastly the vniust person he hath his rule in the vniust steward who was commended by Christ who was indeed commended for his prouidence not for his iniustice In all these thou mayest hold this for a good rule It is the deuills diuinitie to confirme thy selfe in any sinne by whatsoeuer thou hearest or readest in Gods Booke all which in Gods meaning is direct and the onely preseruatiue against all sinne NOw we are to consider this comfortable Scripture in the holy vse of it not as we haue it wrested and mangled by Sathan but as we finde it set downe by the holy Ghost Psalm 91.11 For hee shall giue his Angels charge ouer thee to keepe thee in all thy waies They shall beare thee in their hands that thou hurt not thy foot against a stone In which words the godly are secured and assured of safetie in danger not onely because the Lord himselfe is become their refuge and protection as in the words going before but in that to his owne fatherly care and prouidence he hath added a guard of Angels to whose care also he hath committed the godly Wherein for explication we will note these particulars 1. What is the ministerie of the Angels namely to be the godly mans keepers 2. Who sealeth their commission He hath giuen them charge 3. The limitation of it In all thy wayes 4. The manner they shall beare thee vp in their hands 5. The end least thou dash thy foot against a stone Which is a borrowed speach taken from mothers or nurses who lead or carrie their tender children in their hands that they stumble and fall not to hurt or endanger themselues The word Angell is a name not of nature for so they be spirits but of office ministring Spirits to God to Iesus Christ and to Gods elect His Angels that is the good and elect Angels called his 1. By creation for they had not beeing of themselues 2. By more immediate ministerie they assist him and stand before his face whereas
the wicked Angels are cast downe from heauen from enioying his presence 3. By grace of perseuerance for they fell not from their estate as the wicked Angels did and are now confirmed by Christ that they cannot fall and hence is Christ called the head of men and Angels in whome all things in heauen and earth consist Coloss. 1. vers 17. that is are preserued sustained and gouerned whether visible or inuisible and consequently a mediator of the Angels in respect of speciall grace of confirmation by which they inseparably adhere to God although in respect of that mediation which is restrained to redemption the Angels haue no need of it Charge This charge is not a generall commaundement ouer the Church in generall but a speciall charge ouer euery godly man ouer thee And the charge is directed to many Angels to keepe one man for the word affoards vs more comfort then that Popish and vngrounded conceit of euery mans hauing his particular Angel Quest. Why doth God giue this charge to the Angels or why doth he vse their ministerie Answ. Not for any necessitie for he by his word and becke doth sustaine heauen and earth and without them can keepe his owne but out of his good will to vs hee declares his loue and care of vs who hath so abundantly prouided for our safetie and made farre more glorious natures then our selues our keepers To keepe thee This custodie of the Angels standeth 1. In obseruing and watching their persons soules bodies and estates and therefore are called watchmen Dan 4.10 And I sawe a watchman and an holy one come downe from heauen 2. In propulsing and auerting euill so here There shall no euill come neare thee for he will giue his Angels charge ouer thee 3. In defending them in good as Elizeus and his seruant beeing compassed with enemies 4. In comforting them in trouble as Hagar Gen. 21.17 and Iacob 32.1 2. and Christ in this place In all thy waies Namely in such courses as God hath appointed and in all these in all times and in all places in all estates and conditions In the way into the world in birth and infancie the good Angels keep Gods little children Matth. 18.10 In the way thorough the world they keep vs as the Israelites in the wildernesse Exod. 33.2 In the way out of the world their charge is to keepe vs as we may see in Lazarus who when he died the Angels carried his soule into Abrahams bosome In all our wayes by day and by night they keepe vs so long as we are in our callings They shall beare thee in their hands this is a borrowed speach for Angels haue no hands nor bodies sometimes they assume bodies in their ministerie to others but these bodies are not theirs neither were they naturally and hypostatically vnited vnto thm but for the time created and assumed but from what beginning they were taken or into what end after the ministerie they were resolued it is idle to enquire Here hands are ascribed to them as elsewhere wings both improperly one shewes the speedines of their motion the other their fitnes and tendernes in our keeping For their charge is not onely to foresee danger and admonish vs but they must be actuall helpers to beare vs vp from ground when we are ready to fall and gâ—â— knocke as a tender mother or â—ourse if they see the little child falling will haste and catch it before the head comes to ground That thou dash not thy foote against a stone That is that thou hurâ— not thy foot against any rubbe or occasion Angels are nourses we are as infants in spirituall matters on euery occasion ready to fall into sinne and by it into all dangers spirituall and temporall Now the Angells keep vs not onely from hurt by others but from bringing hurt on our selues euen the least they keep vs from hurting our head yea our foote Obiect But how doe the Angels performe their charge when some of Gods children not onely stumble but fall spiritually and bodily and take great harme Answ. The reason is because no man keeps his way so diligently and vprightly as he ought If we did neuer faile God would neuer faile vs no more would his holy Angells nay such is their loue as they would not haue vs to take the least hurâ— in the world while we walke faithfully in the wayes and commaundements of God The Angells of God are the tender keepers of Gods children in Gods wayes that no hurt can betide them Gen. 32.5 When Iaacob was in great feare of his brother Esaâ— the Angell of God met him to comfort and defend him When Sâ—dome was to be destroyed the Angels came to Lot to forewarne and hast him out of that wicked city Psal. 34.7 The Angell of the Lord pitcheth his tents round about them that feare the Lord and deliuereth them 1. Because of Iesus Christ our Head to whom they are subiect as to their Lord and head who hath reconciled things in heauen and earth Angels and men Col. 1.20 In our selues and our owne vileneâ— we could not be endured by these blessed spirits but now Christ becomes our Head and for him they tend vs as his members 2. Their loue to vs is another ground of their custody of vs manifested in that they are compared to nourses neither can they but loue those whom they see God loueth now they see God louing vs so dearely that he spareâ— noâ— his owne Sonne but giues him to the death for vs and therefore they dearely loue vs and our good they desire our saluation and promote it they reioyce that our saluation is wrought and are glad of our repentance by which we lay hold on it 3. And specially this charge and commandement of God is the cause hereof so as now it is not out of curtesie or the goodnes of their nature onely that they doe vs good but by vertue of this charge and commaundement of God whom they loue as their cheife good and to whoÌ„ they are bound in absolute obedience by the eternall law of their nature so as although they are charged by god yet are they not forced or coacted but out of their perfect loue of God they watch ouer our good This doctrine affoaâ—ds a vse of great consolation for when we consider our owne weaknes and impotencie on one hand and the multitude power and pollicie of our enemies on the other when we see a whole army of sinnes besieging vs and a whole legion of dangers behinde them to oppresse and swallow vs now this doctrine touching Gods prouidence in the ministery of Angells will bee able to support vs when we shall consider not onely that Gods protection is as a wall of fire round about vs but that hee hath set and pitched his Angells round about vs as a guard of whom we may say with Elisha for their multitude They are mâ—re that are with vs then they that are
eare to heare let him heare Seeing therefore that this is so notable a meanes of guiding our senses let vs more carefully giue vp and take vp our eyes and eares with the sight and sound of Gods word vpon all occasions in the hearing and reading of the Scripture I would aske the most carnall man that is whether this in sound iudgment be not a better obiect for our senses then bowles or tables and fitter for all times especially for the Sabbath Thirdly God made our senses to profit our selues by his creatures that by them we might glorifie him their Creator and not by them corrupt or insnare our selues Isa. 40.26 Lift vp your eyes aloft and behold who created all these things This vse Dauid maketh Psal. 8. when I see the heauens the earth and the workes of thy hands then said I Lord what is man that thou art so mindfull of him and concludes the Psalme thus How excellent is thy name through all the world And why 1. The inuisible things of God his power and diuinity and eternity were made visible to the very Gentiles by things created Rom. 1.20 And shall we either not looke on them or so looke vpon them as they to make vs inexcusable shall wee onely enioy the naturall vse and no spirituall or diuine vse from them 2. Consider that God for this purpose hath made the countenance of man not as the beasts groueling on the earth but erected vnto heauen and he hath made the eye of man not as the beasts but as Anatomists obserue hath giuen it one muscle which they want whereby he can turne his eye directly vpwards with admirable quicknes that it should not so fix it selfe vpon any thing below as the couetous eye doth but by occasion of things below turne it selfe vpward to their Creator Yea he hath compassed our eyes with browes and lids and fences from dust and earth that though we looke sometimes on the earth yet the least dust or earth should not get into them 3. Let vs labour to vse our senses in beholding Gods workes as they in Ioh. 2.23 that saw the workes of Christ of whom it is said Many beleeued in the name of Christ seeing the workes that he did So let the works which we see God hath done be at least inducements to beleeue him so much the more Fourthly God made our senses in respect of our brethren both to benefit them and our selues by them 1. Our eyes to behold their miserie to pitie them to releeue them Turne not thine eyes from thine owne flesh Herein the vnmercifull Priest and L'euit were condemned by the pitifull Samaritan Our eares to heare the crie of the poore Prou. 21.13 he that turnes his eare from the crie of the poore himselfe shall crie and not be heard Numbers neuer make this vse of their eares but God hath a deafe eare for them 2. Our eyes to see the good example of our brethren to imitate them to glorifie God for them Our eares to heare their godly counsells admonitions reproofes and so be bettered by them 3. Our eyes to see and consider their danger to pull them out of their infirmities the fire and to cast out the mote of their eyes Our eares to heare what is fit to bee spoken of them to defend their good names if they be traduced For God hath giuen vs two eares not rashly to receiue euery information but to reserue one for the partie least he be condemned vnheard vnconuinced Fiftly and lastly God made our senses in respect of our selues not onely to be faithfull keepers of the body but diligent factors and agents for our owne soules as 1. That our eyes should euer bee looking homewards and to the end of our way as quicke and expedite trauellers and not fix themselues vpon euery thing we see here below This is done by heauenly conuersation 2. Our eares should be bored to the perpetuall seruice and obedience of our God as our Lord himselfe was Psal. 40.7 Thou hast bored mine eare alluding to that ceremony in the law Exod. 21.6 If a seruant would not part from his Master his eare must be bored and nailed to the post of the house and thus he became a perpetuall seruant he was nailed and fixed to that house and seruice So wee must yeelde an obedient eare as Salomon calls it vnto the counsells will and commaundement of our Lord and Master Iesus Christ. 3. Our eyes were made to be conduits of teares for our owne sinne and miserie and for the sinne and wretchednes of other men Psal. 119.136 Dauids eyes gushed out with riuers of teares because men keepe not the word how wept he then for his owne sinnes that wept so for others Good Lot his righteous soule was vexed in hearing and seeing the vncleane conuersation of the Sodomites Thus should our senses be so farre from conceiuing pleasure in sinnefull obiects as these must be the continuall greefe of our soules And can we indeed looke vpon our selues and not see something which is a brand of our sin or can we behold any creature and not see some expresse prints and markes of our sinne and vanity vpon it Surely this one meditation would be effectuall to keep vs from casting our eyes vpon vnlawfull obiects and so from making our selues a prey to the deuill This serues to reprooue such as faile in this watch of the senses for who doth not yet some farre more dangerously Such as haue in their houses Popish pictures and images which are alluring harlots corrupters of the heart which is an opening of the doore to the deuill a signe of a man willing to be seduced Experience shewes that when a man is in loue with such images he easily falls out with Gods image in himselfe and Gods children 2. Such as delight in lasciuious pictures and filthy portraytures of naked men or women in whole or such parts as may stirre the corruption of the heart which should be beaten downe by all meanes We need bring no oile to this flame Yet the deuill hath gotten such pictures in request in this wanton age wherein euery thing is almost proportionall 3. Such are farre from this watch of their senses as so attire and disguise themselues or lay open their nakednes to insnare the senses of others Let them not say they thinke no hurt in it vnlesse they can be sure that no other thinke hurt by it 4. Such as like the images haue eares and heare not eyes and see not care not to heare the word or read it neuer tast Gods goodnes in it neither doth the breath of heauenly life euer passe through their noses 5. Such as frequent wicked company and delight in the vngracious actions and speaches that they heare and see or can digest them without reproofe or dislike manifested The deuill hath a through-fare among such companies who are conspired against God and goodnes Adde vnto these such as read or haue in their houses lasciuious
any creature of God Can he willingly affoard a good man a good moment And did not he more maligne Christs good and comfort then all other because he exceeded all other in grace and Gods image Or 3. wherein he hath power and purpose to be an honest deuill of his word it is with a farre more mischeiuous purpose as here if he could haue giuen the whole world hee would for Christs ouerthrowe for what cares he for the world or what vse can he make of it but to make it a baite and traine to catch men by it into his owne destruction The ground hereof is this As euery promise of God is a testimony of his loue so euery promise of Satan is a token of his malice An example of the deuills faithfulnesse we haue in our owne Chronicles In the raigne of Edward the first when the Welchmen rebelled their captaine resorted to a coniurer for counsell whether he should goe on in the intended warre against the King or no yes said the deuill goe 〈◊〉 in thy purpose for thou shalt ride through cheap-side with a crowne on thy head and so hee did indeed but it was off and he was carried in triumph as a prey to the King This may iustly reprooue and shame many professed Christians that will scarce giue Gods promises of grace and life the hearing though they are founded in Christ in whom they are all yea and amen flowing from his loue and tending to our eternall happines with himselfe Many will not be brought to heare them many hardly when they haue nothing else to doe and many heare them as things not concerning themselues for then would they take more delight in them But if Satan promise any earthly kingdom or profit he hath our eares our hearts at command all our speach runnes vpon the world our desires and hopes are for earth and earthly things and beeing thus earthly-minded how expose wee our selues to Satans assaults and offer our selues to be wonne by his most treacherous promises This teacheth vs what to thinke of that doctrine and religion that teacheth men to be promise breakers what may we think of it but to be a treacherous vnfaithfull diabolicall religion But such is the Romish religion as we may easily see in two or three instances 1. In that article of the Councell of Constance that Faith is not to be kept with heretikes that is Protestants and so brake promise with Iohn Hus who had not the Emperours onely but the Popes safe-conduct Against the examples of good Ioshua who kept promise though rashly made with the Gibeonites and with the harlot of Iericho and of Dauid who kept truth and promise with Shimei a seditious and cursing wretched traytor 2. The Church of Rome teacheth by the doctrine of equiuocation to breake the promise of a lawfull oath before a lawfull Magistrate and teacheth the lawfulnesse thereof But the Scripture condemneth a double heart and the deceitfull tongue and proclaimeth woe against them that trust in lying words Ier. 7.8 and that make falshood their refuge Yea Molanus a great and learned Papist concludes syncerè faedera iuramenta sunt intelligenda all leagues and especially oaths are sincerely to be vnderstood and condemnes plainly such mockeries and dalliance with promises and compacts by one or two instances as of him that made truce with his enemy for thirty dayes and wasted his enemies countrey and camps onely in the night and of Aurelianus the Emperour who comming afore a towne Tijana and finding the gates shut to animate his souldiers with great anger said I will not leaue a dog in the towne they hoping for the spoyle bestirred themselues to ransacke the towne but beeing wonne he would not giue them leaue to spoyle it but bad them leaue neuer a dogge in it and let the goods alone This was but a dalliance condemned by the Papist himselfe and yet had more colour of truth then Popish equiuocation can haue 3. The Romish Church teacheth men to breake promises and oaths with lawfull Christian Princes exempting subiects from obedience and putting swords dags daggers powder and all deadly plots into their heads and hands against the Lords anointed A treacherous and deuillish doctrine We see also what house treacherous and deceitfull persons descend of such as care not how much they promise and how little they performe men most vnlike vnto God and resembling their father the deuil who is most lauish and prodigall in his promises when he knowes he hath neither power nor purpose to performe men of great tongues which swell as mountaines but of little hands not performing mole-hills Of these Salomon speakes Pro. 25.14 Hee that glorieth of a false gift that is speaketh of great things that he will doe for his neighbour but failes in the accomplishment is like a cloud and winde without raine A cloud seems to offer and promise raine but the winde takes it away and frustrates a mans expectations And the same is true of all windie promises Which we must carefully avoide and vse these rules against slipperines in promise 1. If a man would be like God who cannot lie in his promises he must striue against it But Satan is a liar from the beginning and the father of lies and liars 2. Faithfulnesse in contracts is the sinew of humane societie which Satan would haue crackt that he may bring all to confusion 3. The heathens that were giuen vp by God to a reprobate sense are branded with this marke they are truce-breakers Rom. 1.31 4. It is a marke of a man in the state of grace who hath obtained remission of sinnes that in his spirit is no guile Psal. 32.2 5. A note of a man that shall dwel in Gods holy and heauenly mount is this he speakes the truth from his heart Psal. 15.2 and Reuel 14.5 They onely shall stand on mount Sion and sing before the throne who haue no guile in their mouthes Especially we must be carefull of two promises whereof God and the Congregation haue beene witnesses as 1. That of baptisme which we must haue a speciall care to looke vnto for if we faile in keeping touch with God no maruell if we faile with men 2. That of marriage which the Prophet calls the couenant of God Mal. 2.14 THE second thing in this profer is the reason annexed Luk. 4.6 For it is deliuered vnto mee and to whomsoeuer I will I giue it The deuill like a desperate man that is sure in this bowt to kill or be killed layes about him with all the skil and strength he hath yea he is put to his shifts so as no base or mischeiuous deuise comes amisse by which he may either in faire combat or cowardly attempts oppresse his aduersary and that which he cannot doe by strength and power he will attempt by falshood and lyes which he heaps vp here together most like himselfe the father of lies that stood not in the truth And here
meanes as 1. When men runne out of Gods ordinances and will not liue by some honest calling and meanes of life but by cards dice bowles bets cousnage and such instruments and meanes of iniurie and wrong they are conuinced to liue a lewd and wicked life for a good and honest life is blessed by God and carried by good and lawfull and honest meanes such as these be not 2. All such goods as are gotten by lying swearing deceiuing Sabboth-breaking ouer-reaching or helping forward sinne in any man are here not onely to be suspected but condemned and sentence passeth against them as such which the deuil hath taught to bring them in by euill means both of them accursed by God and the gainer for them 3. All actions which are brought to passe by vnwarrantable meanes are likewise to be suspected not to be of God who ordereth due and lawfull meanes to good and lawfull ends and hath as many pipes to conuey good vnto vs as eyes to prouide for it Saul must needs know his condition was vnhappie and his businesse vnprosperous when he must runne to the witch to helpe himselfe So their cause is worse then naught that runne to the wisard for help in diseases and losses God is gone from them and the remedie is farre worse then the disease Yet how common is it not to seeke to them by night as Saul did but euen by day as not ashamed of of it Herod he would not breake his oath no that was not for his credite but he might well know it to be a wicked one which could not be kept but by murther of Iohn Baptist. Obiect Why what would ye haue him forsworne Answ. He had brought himselfe into such a snare as either he must be forsworne or a murtherer Now of these to haue broken a cruell and wicked oath should haue hindred murther which is a sinne in an higher degree against God and man and to keep a wicked oath is worse then to make it This is rather to be thought of because euen godly men themselues are too ready to effect good things by bad meanes as Iaacob will get the blessing by lying Rahab will saue the spies by a lie Lot will saue his guests by prostituting his daughters In which how euer the Lord sometime commends the fact and faith of the parties yet he neuer commends the manner which blemished both the doers and the actions The rule that we must walke by is in Rom. 3.8 We must not doe the least euill for the greatest good Therefore let vs take heed of these base trickes of the deuill to effect our desires by wicked meanes Many condemne good men because they stand nicely vpon some small things which if they would yeeld vnto they might doe themselues and others great good but they haue learned another lesson not to doe the least thing against their conscience to procure themselues the greatest good God need not their error to glorifie himselfe and doe his people good by 4. That religion which is set forward by bad and wicked meanes is to he suspected and condemned true religion was euer maintained by truth simplicity humility patience mercie loue meekenesse c. But the Church of Rome must needs defend a bad cause the meanes are so extreamly wicked as violence and power trechery and subtilty fire and sword murthers and massacres King-killing and powder-plots lies and equiuocations and what not It was once said Omnia venalia Romae at Rome all things are salâ—able and now it may be said Romae omnia venialia at Rome all things are pardonable One demonstration for memory sake That religion which vpholds it selfe 1. by ignorance as the mother of deuotion 2. by disgracing and reproaching the holy Scriptures abhorring them no lesse then a theefe doth a paire of gallowes and warning men to take heed of them 3. by vpholding images and image-worship 4. periurie by freeing subiects from the oath of allegiance 5. disobedience yea rebellion to Princes and Parents 6. murther and massacres of all Princes and people Kings and kingdomes by sword fire poyson powder poynyard openly or trecherously 7. adulteries and fornication by their stews and sheet-punishments yea with large reuennewes by them 8. by lies legends lying and straw-miracles notable trickes and collusions as once in the images of the heathens the deuill often spake but the Priests in stead of the deuill speake thorough images and make them mooue sweat nod c. to deceiue simple people I say such a religion cannot be of God because the meanes of aduancing it are from the deuill But the Romish is such a religion therefore c. Here is a glasse for liars and boasters to see their faces in and their resemblance to their father the deuill He promiseth an whole world when all prooues but a shadow and image He takes vpon him to dispose all things in the world as though they were his whereas we must goe to our heauenly father the father of lights for euery morsell of bread Wherefore whosoeuer would any way aduantage himselfe by lying or deceiuing it is manifest the spirit of the deuill ruleth in him And therefore cast off lying as a ragge and relike of naturall corruption and speake euery man the truth to his neighbour Eph. 4.25 It is a receiued opinion in these dayes that Qui nescit dissimulare nescit viuere No dissembler no man and plaine dealing is a iewell but he that vseth it shall die a beggar and some men are too honest to thriue in the world such common speaches argue the common breach of this commaundement But know 1. How farre are we degenerate from our forefathers they liued simply by their hands according to Gods ordinance but now many liue by their wits whence it is that trades are called craftes and mysteries because more liue by craft and the sinne of their trade then the trade it selfe 2. The Lord is the auenger of all such wrong by secret cousnage and lying for he sees that thou deceiuest him that trusteth thee and because it is hidden from men his owne hand must reuenge it 3. What a shame is it and slander to Christian profession that men professing saluation by Christ should so carry their trades as a man that comes to deale with them must come so suspitiously as if he were to fall into the hands of so many theeues and hauing dealt with them hath iust cause to say that he might find more iust dealing with Turkes and infidells Whereas if this vice were put off a child might traffique in the darke without delusion The same of boasters who brag of things they haue not As Iob speakes of the Leuiathan of the sea so may we of the hellish Leuiathan He is the King of all the sonnes of pride As 1. Many beare themselues out in fine apparrell and brauery when indeede nothing is their owne if their debts were paid And if euery bird had his owne feather they might well
compact And this is euident by the confession of all witches at this day and by the Scripture Of this kind was this in our text Satan offers to compact with our Sauiour Christ and there wanted nothing but the free consent of our Sauiour to the condition But the more secret compact is the more generall and no lesse dangerous though Satan be lesse seene in it And of this kind the deuill makes many couenants in the world and innumerable persons contract with him vnderhand perhaps not thinking they do so And this two wayes 1. By a secret faith in the deuill 2. By a secret consent vnto the deuill Secret faith in the deuill is when a man vseth any superstitious or diabolicall meanes for the effecting of his desire which he knows neither in themselues nor from Gods institution haue any such power to effect things but from the power of the deuill as the vse of charmes or spells figures characters amulets scratching of a Witch or the like which hauing no power in themselues nor by Gods ordinance can doe no good but by a secret faith in the deuill who by Gods permission puts power in them to heale men for their delusion Secret consent vnto the deuill is yet more common then the former though the former be the common cure of common people namely when Satan secretly suggesteth and offereth to make a couenant and bargaine with a man without any expresse forme of contract but by inward temptation putteth the motion into the heart as of Iudas that if he will vse such an vnlawfull meanes or vpon such a condition he will effect his purpose which he earnestly desireth to attaine now the party blinding his owne iudgement by the eagernesse of his affection giues his consent to Satan and accepts the condition which mutuall and silent consent of partie with partie is a reall bargaine and couenant Satan solicites the heart and the heart consents to Satan here is a secret compact by which numbers of men are in league with the deuil that would be loath to be thought so to be Yea numbers there are that receiue the greatest part of their earthly portion at the hands of the deuill by vertue of this compact secretly beleeuing or consenting vnto him This serues to let vs see the difference between Gods gifts and the deuills in fowre things 1. Gods gifts come all from grace and loue he freely bestowes his blessings for his loue is euerlasting before our owne beeing and our inheritance is eternall aboue our merit and in the heauens aboue our reach But Satans gifts proceed out of his endles hatred and are wages of vnrighteousnesse 2. Gods gifts are deriued to vs by good and warrantable meanes diligence labour prayers Satans for the most part by wicked meanes Gods conditions are profitable and safe Satans hurtfull and dangerous by the breach of some commandement by impietie or iniustice 3. Gods gifts are first bestowed vpon vs and then obedience is required as a testification of thankefulnesse not as merit Satans are after our worke as a merit and wages of sin first fall downe and worship me and then I will giue thee all these things 4. Gods gifts are in mercie for our saluation and comfort and encouragement in his seruice Satans to draw vs from his seruice and to dragge vs to destruction Let this doctrine make vs afraid to receiue any thing from the hand of the deuill and accept of nothing but God offers For 1. God is more able and willing to doe vs good then the deuill is vnlesse we thinke with those wicked ones that it is in vaine to serue the Lord. 2. An enemy is neuer so dangerous as when he flattereth and fawneth he neuer kisseth but killeth with Ioab or betrayeth with Iudas his gifts are deare bought his conditions are intollerable he will haue a better thing for it euen our precious soules 3. A little from Gods hands is far better then if we could receiue all the world and the glory of it at the deuills for this comes with blessing with promise with contentment with good conscience so doth not the other Therefore be the iust mans portion small or great it is euer precious it hath no sorrow added to it as Salomon speaketh Quest. How may I know I receiue any thing from the deuill Answ. When any thing is gotten by the breach of any commandement of God as by swearing lying deceit oppression and the like this is a gift of the deuill and the wages of vnrighteousnes Note here how like the vsurer is to the deuill the deuill saith he will giue so the vsurer faith he will lend which should be free as gift but then comes a condition of ten in the hundreth which is more then the lending is worth Satan is an enemy to all charity and so is hee The like may be said of couetous men who will doe no good but where they looke for returne of the like or more as like the deuill as may be and altogether vnlike to God who doth good where he can receiue none sowes where he reaps not See the misery of men who accept of Satans profers 1. Such as are in open league with him as wizzards who binde themselues to renounce God and their baptisme and redemption by Christ and to beleeue in the deuill to expect aide from him and giue him body and soule for that help which is the substance of the solemne leagues made by such limmes of Satan he is of the sure side with them they can gaine nothing by him vnlesse he gaine themselues first And such by Gods law ought not to liue 2. Worldly-minded men with whom he deales as with Esau hee giues them a messe of pottage but on condition to sell their birthright a silly match is made presently an exchange of earth for heauen 3. Men impatient in losses or sicknesse who runne to the witch as not knowing what to doe with themselues But Satan neuer easeth the body of temporall paines but to cast the soule into eternall 4. Ambitious and discontented persons that take preferments of Satan vpon base conditions Absolom shall haue a kingdome on condition he will rebell against his owne father Zimri a captaine vnder Baasha 1. Kin. 16.10 shall haue the kingdome of Israel if he will rebell and slay his Master Discontented Papists shall diuide the land among themselues if they will blow vp the Parliament house Now if we would auoid the dangerous compacts with Satan let vs obserue these rules 1. Beware of profanenesse which is a sinne where men carelesly loose heauen and the ioyes thereof for these lower and earthly things as Esau to satisfie his lusts despised the blessing Heb. 12.16 Let there be none such amongst vs. 2. Beleeue the truth of Gods profers and promises to relie on them and thou shalt be fenced from Satans lies 2. Thess. 2.10 3. Consider how easily men powre out themselues for Balaams wages couetousnes
common estimation of the thing worshipped as if it be generally esteemed or reputed diuine and deity ascribed to that which in it selfe hath it not The host as they call it is generally held to be Christs very selfe now for a man suppose a Protestant that knowes it to remaine very bread and that no such deity or change is in it to bow downe before it to vncouer his head or vse gestures of adoration to it is an externall religious gesture and is vnlawfull although his intention be not to worship it but because in common estimation he ascribes a kind of Godhead to the creature as others doe And whereas adoration is a signe of subiection to the thing adored and a note of inferiority in deed or in will by this gesture this person makes himselfe inferiour to a creature and giueth worship and preheminence to that which in his knowledge hath neither life nor sense which is senslesse and against common reason 5. A plaine difference betweene ciuill worship and diuine is that all diuine worship is absolute and immediate which is plaine in this instance God in all his commaundements must be absolutely and simply obeyed with full obedience neuer calling any of them into question neuer expostulating or reasoning the matter with God seeme they to vs neuer so vnreasonable As Abraham against the law morall and euen against the law of nature without all reasoning riseth vp early to kill his owne sonne when God bids him who will bee simply obeyed for himselfe But all obedience to men is respectiue to God in God and for God and as farre as God hath appointed them to be obeyed and no further God must be obeyed against the Magistrate the Magistrate not against God but so farre as his commaundements are agreeable to Gods Man as man is not to be obeyed but because God hath set him ouer vs in the Church Common-wealth or familie Whence we see that ciuill worship hath his rise and ground in the worship of God and what is the cause that so little reuerence is giuen to superiours whether Magistrats or Ministers Masters or Parents in these dissolute and vnmannerly dayes but because Gods worship decayes and is not laid in the hearts of inferiours the force of whose commaundement would force reuerence to superiours What other cause is there that inferior impudent persons of both sexes take such liberty without all respect of conscience truth or manners to chatter against Gods Ministers and the Kings towards both whom God hath commaunded more then ordinary respect yea with all bitternes to scoffe raile curse threaten with horrible damnable and incessant oathes more like furies then men euen to their faces but that Gods feare is vtterly shaken out of their hearts and where Gods feare is absent how can we expect any feare of men The heathen Priests were honoured because heathen gods were feared which shall condemne Christians among whome neither Gods Priests and Ministers nor the Ministers of the King Gods vicegerent and consequently not God himselfe is feared and honoured All religious worship whether outward or inward is due to God onely For inward worship it is most expresse Ioh. 4.24 God beeing a Spirit hee must be worshipped in spirit and truth And it might be prooued in all the parts of inward worship as 1. Loue Thou shalt loue the Lord thy God with all thy heart and all thy soule 2. Feare Isa. 8.13 Let him be thy feare and dread Feare him that is able to cast body and soule into hell 3. Trust and confidence Prou. 3.5 Trust in God with all thy heart 4. Faithfull prayer Psal. 50.15 Call vpon mee in the time of trouble and How can they call on him in whome they haue not beleeued But of this there is little question As for outward worship if religious all of it is his due onely Psal. 95.6 Come let vs kneele before him and bow downe to God our maker Whence it is manifest that all the gestures and signes of religious worshippe as bowing of the body of knees lifting vp of eyes or hands and vncouering the head with religious intention is not to be yeelded to any but the true God 1. A reason hereof is in the text because he onely is the Lord our God our Lord of absolute commaund and we his seruants whos 's our soules are and our bodies also to be at his becke in religious vse and none else and our God by the law of creation and daily preseruation as also by the couenant of grace and redemption he hath not onely created but preserueth yea redeemeth our soules and bodies also and no creature hath any right vnto vs as Dauid saith Christ refuseth here to bow to the deuill not onely because he is a deuill but because he is a creature 2. In our text we see that Satan will yeeld God is to be serued but not onely he would haue a little seruice too Nebuchadnezzar would be contented God should be serued but he would be serued too if they would but fall downe and bow to his image he desires no more Let Christ be as deuout towards his Father as he can inwardly Satan desires no more but a little outward reuerence But the three fellowes of Daniel tell the King they will worship their God onely and Christ tells Satan the cheife idolater of all that he must serue God onely euen with externall and bodily seruice 3. If outward religious worship were due to any creature then to the Angells the most glorious of all but they haue refused it and deuolued it onely to God as his prerogatiue Iudg. 13.16 Manoah beeing about to worship the Angell that appeared to him the Angell hindred him saying If thou wilt offer any sacrifice offer it to God And Paul condemneth an outward humility in worshipping of Angells Col. 2.18 Reu. 19.10 the Angell refused Iohns worship and chap. 22.8 when he fell downe at his feete to worshippe him beeing amased and perhaps not knowing whether he might not be the lambe himselfe of whose marriage hee was speaking and the reason in both places why he refused euen that outward reuerence was 1. taken from the Angells condition hee was but a fellow-seruant 2. because it was proper to God Worshippe God who is there opposed to all Angells good and bad 4. Idolatry may be committed onely in the gesture neither can we set our bodies which ought to bee presented as liuing and reasonable sacrifices to God before idoll-worship without the crime of idolatrie no externall dissembled honour can be giuen to an image with safe conscience for which cause Origen was excommunicated by the Church for offering a little incense to an idoll though he were forced thereunto by a suddaine feare 5. Some things must be had alone and admit not of a second No man can serue two Masters One woman cannot haue two husbands at once her husband is iealous of any partner or corriuall Now God
by word or writing that he presents not himselfe for religions sake but ciuill obedience I will say nothing against this last case for my part I like a great deale better that practise of the Protestant Princes at Augusta who brought Charles the fifth their Emperour along as he was going to the Masse but left him at the Church-doore and euery man by his departure shewed what he thought of that seruice Also when Valentinian brought Iulian to the temple of his idolls he that kept the doore sprinkled his gowne with the idols water as the heathens vsed whereat Valentinian gaue him a boxe on the eare If we should thus present our selues what tumults and stratagems should we make Obiect That was heathenish seruice but the Masse is more Christian and hath good things in it Answ. 1. That was the Masse from which the Protestant Princes departed 2. The Masse is as grosse idolatry as euer any was among the Gentiles being made vp of Iudaisme Gentilisme and shreds of Christianity 3. Let them tell vs a difference betweene the bodily adulterie of heathens and Christians and we will obserue the same in the spirituall whoredome which is idolatrie Obiect 1. But what say you of Namaan the Syrian who requested leaue to goe into the house of Rimmon with the King his Master and the Prophet bade him goe in peace 2. King 5.18 Answ. 1. Some thinke he spake only of ciuill and politike presence that his Master the King might leane vpon him before his idoll hee in the meane time protesting that he would neuer worship other god but the true God to which the Prophet condescendeth Which is the answer of M. Perkins vpon the second commaundement and M. Zanchius on Eph. 5. But howsoeuer the gesture it selfe is indifferent to stand when the King stands and bowe when the King boweth c. yet this gesture beeing cloathed with such circumstances seemeth to me not approoued by the Prophet to doe this 1. in the Church 2. before an idoll 3. in the time of publike seruice 4. by one professing the true God this seemes not so warrantable And indeed both those famous Diuines departed from this answer and gaue a sounder in their latter works as appeares both in M. Perkins his Cases of Conscience and M. Zanchius his booke De redemptione 2. Some thinke he speakes in the time past as if he should say Herein that I haue bowed c. the Lord be mercifull to me to which the Prophet said Goe in peace But there is no need thus to wrest either the tongue or the text 3. The best answer is that Namaan professeth it a sinne to goe in to bow with his Master in the house of Rimmon and therefore prayeth twice for mercie for it professing he will neuer now worship any but the true God neither doth he onely pray against sinn past nor for leaue for sinne to come but in sense of his own weaknes and infirmity desireth mercie that he may not be drawne from his purpose and withall stirreth vp the Prophet to pray for him for grace strength and for pardon if at any time he should against his purpose be drawne into his former sinne and in this sence the Prophet bids him goe in peace as if he should say I will pray that God would keep thee in thy godly resolution and for strength and mercy if thou shouldest be drawne aside and so farwell Now out of this example how can they defend that not to be a sinne which himselfe confesseth a sinne and desireth grace and mercie for and strength against Besides Naaman might seeme to plead his calling for his warrantize if it were not but what calling can they plead but onely newfanglednes and rash running out of their way and calling Obiect 2. But Daniel worshipped the image which Nebuchadnezzar set vp else he should haue been punished as his three fellowes were Ans. A silly argument of desperate men blaspheming the holy Prophet who before had been cast into the denne of lyons for sticking vnto God But if they fall to coniectures we may easily refell them in their owne kind thus 1. Perhaps the image was not neare Daniel 2. If it were he might not be obserued 3. If he were it may be the Chaldes durst not accuse him for his great grace and place with the King 4. Or if they did it may be the King would not heare them nor draw him to death for the great loue he bare him or the great seruice he did in his kingdom Oh therefore let not vs that are Iewes that is the Israel of God meddle with these Romish Samaritans let vs not enter into their cities nor turne into the way of the Gentiles let them be vnto vs as Publicans and heathens Oh that our young Gentlemen would not goe into this way to performe euen the basest seruices of the Masse but heare the voice of Christ Matth. 10.5 In all our seruice of God this precept requireth that we giue him religious reuerence and expresse it in reuerent and seemely gestures especially in prayer and praise to bow our bodies and compose the parts thereof to seemely behauiours True it is that religion stands not in gestures neither doth the Scripture expresly tie vs to this or that in particular but onely in generall to such as beseeme holinesse and humilitie See it in the example of the Saints 1. King 8.54 when Salomon had made an end of all his prayer be arose from kneeling on his knees and stretching his hands towards heauen Good Iaacob beeing not able to bend and turne his bodie for age yet in worshipping God he would leane on the ende of his staffe beeing in his bed and bow as well as he could Heb. 11.21 He might haue thought the age of his body and weakenesse might exempt him from outward adoration yet he makes a supply of his weakenesse by the helpe of a staffe 1. Chron. 29.20 the whole Congregation of Israel in blessing the Lord bowed downe their heads and worshipped the Lord. And our Lord Iesus himselfe before his passion fell on his face and prayed Matth. 26.39 All to teach vs how reuerently to demeane our selues in our Lords seruice yea if we can conueniently with Ezra chap. 9. v. 5. to fall on our knees and spread our hands to the Lord. 1. To testifie our humilitie and that our soules are cast downe with our bodies 2. This is a profession of the high Maiestie of God before whom we are the greater the person is among men the more reuerence is to be vsed in speaking to him or in being spoken vnto by him but God is the greatest of all the Lord our maker therefore let vs kneele before him Psal. 95.6 7. 3. Our reuerent and humble gestures greatly helpe vs against our owne weaknesses the lifting vp of our eyes and hands helpe vs to get our hearts lifted vp to God 4. It manifesteth our care to glorifie God in our soules and
and readines is figured in doing the heasts of God Dauid had not such wings to flie swiftly yet he would runne in the way of Gods commaundements so fast as the burden of flesh would suffer him This condition our Lord and Sauiour commends vnto vs in his owne example when he professeth it is his mâ—ate and drinke to doe the will of his Father 2. It must be hearty and sincere Rom. 1.9 whom I serue in my spirit not in body and ostentation but in soule and sincerity not in hypocrisie and coldnes but in soundnes and feruencie not coacted or compelled but chearefully and without dispute The Apostle requires loue out of a pure heart and a good conscience and faith vnfeigned And when the Lord bids Dauid seeke his face Dauids heart answereth I will seeke thy face Psal. 27.8 Those that serue bodily Masters must not serue with eye-seruice but as the seruants of Christ Eph. 5.6 how doing the will of God from the heart and v. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in simplicity of heart What man can abide a seruant that deales deceitfully with him if he know that he outwardly pretends seruice but his heart is not with him but he dissembles loue truth faith and reuerence No more can God Men cannot see into the hearts of their seruants but the Lord doth and cannot be deceiued The fountaine of all our obedience must be a pure and sincere heart or else if the well-head bee corrupt so are all the waters that issue thence 3. It must be ruled and squared by God himselfe for God must be serued as he will be serued and not as we thinke good for God knowes what is best and what pleaseth him best All obedience is to goe by rule not our owne or others but Gods As the eyes of the handmaid is vpon the hand of her Mistresse so in our seruice must our eyes be vpon Gods direction Psal. 123.2 which is implied in that phrase Luk. 1.75 that we should serue him in righteousnesse and holinesse before him all the dayes of our life An earthly seruant must not take vp his owne worke nor doe other mens businesse but depend vpon his owne Masters mouth and direction Now God ruleth his whole seruice in respect of the 1. matter 2. manner 3. end I. For the matter Whatsoeuer I commaund that doe onely saith the Lord. Thou shalt not doe that which is good in thine owne eyes but what I commaund thee And so we are taught to pray Thy will be done II. For the manner It must be 1. Absolute 2. Totall I. Absolute without all condition on our part whereas all seruice to men must be conditionall The reason hereof is because God beeing holines it selfe can commaund nothing but what is most iust and holy but men may II. Totall both obiectiuè and subiectiuè 1. It must be totall in respect of the obiect all Gods commaundements all which call for our obedience Partiall and delicate seruice when we list or at leasure as the retainers of great men on feasts dayes is not that which liketh him but a constant diligence in all his commandements and a conscionable endeauour in all Generall seruice was holy Dauids aime Psal. 119.6 Then shall I not be confounded when I haue respect to all thy commaundements Not that we can perfectly serue him vnlesse we were perfectly sanctified but that we must make conscience of all Gods commaundements euen the least 2. It must bee totall in respect of our selues we must be wholly employed in his seruice in all our parts and powers the whole heart and all the strength is here challenged Wherein there is a notable difference betweene the seruice we owe to God and that to men We are to be seruiceable to men onely in part not wholly for the soule and conscience are not subiect to men which God especially taketh vp and lookes for Gods priuiledge it is to be the father of spirits for although we take our bodies from our parents yet our soules are immediately from God Men therefore haue no power and authority ouer our soules but God hath power both ouer soule and body and is the Lord of our conscience and spirit and therefore of due must we subiect our selues wholly in his seruice III. God ruleth his seruice in respect of the ende which is twofold intentionis termini 1. The proper aime and end of our seruice must be 1. Gods glory directly If all our seruice of men must be for God as we saw it must much more must Gods immediate seruice 2. The good of our brethren and of Gods Church which we must not scandalize but build vp for God will be serued in our seruice of men 2. We must serue our God without end he requires such an heart in his people as to feare him alwayes Deut. 5.29 and 6.13 Thou shalt serue the Lord and cleaue vnto him We allow not our seruants to cast vp our worke and make holyday at their pleasure much lesse must Gods seruants thinke it lawfull at any time to giue any seruice to Satan sinne lusts the world or any creature against the will of the Lord. This should prouoke vs to tender vnto God this seruice with heart and good will thus squared by God for the matter manner and ends of it The Apostle Eph. 6.5 6 7 8. perswadeth seruants to obey their Masters according to the flesh by three arguments all which are much more strong to perswade our seruice to our Master in heauen First saith hee it is the will of God Gods institution and the ordinance of Christ. It is enough for a seruant to know that such a thing is the ordinate will of his owne Master The second reason of the Apostle is taken from the honour of their seruice that in seruing men they serued the Lord Christ which was an honourable thing Now we serue a great Lord as good as great If a seruant were bound to a wicked and froward Master he must obey him in all lawfull things How much more are we to yeeld seruice to so good a Lord who can commaund nothing but that which is most iust holy and honourable He sets vs not about any base or ignoble seruice to worke in bricke or clay as Pharaoh commaunded the Israelites but our worke is the practise of piety and righteousnesse of prayer and praise And besides it is most beneficiall to our selues for what gaineth he by our seruice our goodnes reacheth not to him to adde a graine to his perfection Psal. 50.9.10 I will take no bullocke out of thy house for all the beasts of the forrest are mine and the sheep on a thousand mountaines If I were hungry I would not tell thee But it is our honour profit as when a noble man takes a poore snake neere him to serue him such a meane man is more honoured and pleasured then the noble man to whom he retaines The third reason of the Apostle is
not Dauid ouercome with temptation Answ. Yes iustly when he remitted of his watch and resistance but this was neither totally nor finally The reason is because God puts a man into the hands of the deuill two wayes 1. absolutely 2. with limitation Absolutely as when his iustice giues vp a wicked man to be wholly ruled at his will and caried headlong to destruction With limitation when a man is put into his hand to preuaile ouer him to a certaine measure as Iob and our Sauiour to be in these temptations carried and molested to a certaine measure of time and vexation Thus the Lord sometimes for a time leaueth his owne children into the hand of Satan so as he may tempt them and preuaile ouer them to the committing of fearefull sinnes as we see in Dauid and Peter which sinnes often blinde and harden them and damp their conscience that for a time they see no displeasure of God but lie secure and impenitent as Dauid well nigh a yeare But all this desertion of God was to a certaine measure at length the cloud was gone the mist dispersed the light returnd Satan resisted and forced to flie away And this is the ground of that prayer of Dauid and the Saints Lord forsake me not ouerlong not fearing that the Lord would quite take away his grace from him as the violent Lutherans teach but that he should not withdraw his second grace ouer farre or ouermuch Which prayer is grounded on a promise of God by vertue whereof we may conclude that the battel of beleeuers is not for the ouerthrow but the exercise of their faith This should stirre vp the Christian to chearefull resistance which is the condition of Satans flight Obiect Alasse he is a spirit I am flesh which is great aduantage He is a legion I am but one man he can oppresse me with number He is a principallity as strong as a roaring lyon I am a weake worme He is subtile as a serpent I am foolish and vnwise He is cruell and fierce how can I haue any heart to resist him Answ. 1. There is in euery Christian a Spirit stronger then he Ioh. 4.4 2. There be more with vs then with him 2. Chron. 32.7 feare him not 3. Hee is mighty but what can a strong man beeing disarmed doe 4. He is subtile but in our Lord are treasures of wisedome and he is made wisedome to vs of God 1. Cor. 1.30 5. He is cruell but what hurt can a lyon doe beeing in chaines or a grate Secondly in thy resistance striue lawfully How Two wayes 1. By good meanes 2. In a good manner First the meanes of resisting the deuill must not be such as are of the deuills owne deuising as crosses reliques holy-water exorcismes nor seeking to witches and sorcerers which is to cast out the deuill by Beel-zebub but by meanes appointed by our captaine who was best acquainted with this warre as 1. The word of God the holy Scriptures by which Christ made the deuill flie and so must we 1. Ioh. 2.14 I write vnto you young men because ye are strong and the word of God abideth in you and ye haue ouercome the deuill which plainely sheweth that not by spells and charmes of Scriptures but by the abiding of it in the heart to rule and order the life Satan is ouercome Satan is subtile but the word giueth wisedome to the simple which ouercomes his subtilty 2. Faith in Gods promises 1. Pet. 5.9 whom resist stedfast in the faith Christ here sets himselfe stedfastly in the word of his Father and so conquers the deuill The victory that ouercomes the world is by faith to leane on the promises of God Faith keeps in sight Christ our victorious captaine and sets the crowne of life in our eye which is laid vp for them that are faithfull to the death 3. Prayer ioyned with fasting and watching Christ entring this combate armed himselfe with fasting watching and prayer for many dayes together Dauid when Goliah drew neere tooke a stone out of his scrip and smote him in the forehead that he fell downe This stone that ouerthrowes the hellish Goliah is prayer While Moses hands are lifted vp all the armies of the Amalekites flie before Israel And S. Iames in his Epistle tells vs that if we would resist the deuill we must draw neere God c. 4. v. 8. and neuer do we draw nearer God then in effectuall and feruent praier Let the disciples vse any meanes without this the deuill will not flie whereof if they aske the reason Christ tells them the deuill is not cast out but by fasting and prayer 4. The practise of true godlines and resolution against all vnrighteousnesse Righteousnesse is called a brestplate Eph. 6.14 which is not onely that imputed righteousnesse of Christ but that inherent righteousnesse of our selues which is the studie and endeauour in a godly life and the Apostle Iames among other directions in resisting the deuill c. 4. v. 8. giueth this for one Cleanse your hearts yee sinners and purge your hearts yee wauering minded and the reason is good seeing by euery sinne and lust being nourished Satan is let in and the yeelding to any corruption is to giue him so much ground in stead of beating him out of our borders He that is in a fight abstaineth from whatsoeuer would hinder him 1. Cor. 9. and therefore from sinne which presseth downe and hangeth fast on Let vs meditate on that law Deut. 23.9 When thou goest out against thine enemies to fight abstaine from euery euill thing For this weakens vs and turnes God against vs and driues his good Angels from vs. 5. Gods Spirit Bee strong in the Lord and in the power of his might our owne strength will easily be turned against vs our own counsells cannot but cast vs downe God resisteth the proud and assisteth the humble As therefore Moses said to Israel at the redde sea beeing naked and weake not knowing what to doe so may we in this case Stand still feare not behold the saluation of the Lord Greiue not the Spirit nor quench his motions who is the spirit of power of wisedome of fortitude and counsell of strength and direction and goe forth in the boldnesse of that Spirit as Ier. 20.11 The Lord is with me like a mighty gyant therefore mine enemies shall be ouerthrowne and shall not preuaile but shall be mightily confounded Secondly the good manner of resisting the deuill that he may flie is this 1. Resist the first temptation and breake the serpents head dash the heads of Babylons brood against the stones Wise men will not let the enemie come neere the walls or the gates much lesse into the market place It is a great aduantage to giue the foyle at the first onset Giue no place to the deuill giue sinne no roome in thy heart or if Satan inwardly suggest any there close it vp let it die and neuer come out as a man that hath a
the next day as euer they were before A fearefull case that with Iudas they receiue the sop and the deuill withall 3. Others in the time of sicknesse are very penitent will confesse all promise amendement plead for pardon craue good praiers and vow to God if he restore them to become new men and women and now the deuill they hope is quite gone But no sooner their sicknesse breakes but the deuill comes againe and brings all their former sinnes backe againe and they are well contented against all their vowes promises and resolutions to admit them into firmer fauour and league then euer before and beeing of neere kindred with Satan will then goe away when they can stay no longer The most hard-hearted Pharaoh can doe all this to get out of Gods hands but he must not so carrie it at length Lastly let vs comfort our selues in our trouble for this also is changeable our Lord knowes we haue need of a refreshing and we shall be refreshed The rod of the wicked yea of the wicked one shall not alwaies rest on the lot of the righteous least they put forth their hand to vanity And although it may seeme hard that Satan goes but for a season yet is not this without much comfort For although it were a great mercy for Satan not to come vnto vs yet to come and goe away foyled is a farre greater as he doth from all the members of Christ who in expectation of this ioyfull and seasonable euent may encourage themselues to hold out with patience vnto the end And behold the Angells came and ministred to him In these words is laid the triumph of our Lord Iesus Christ after his victory which is set downe not without a starre or note of speciall obseruation Behold beeing held ouer this point following for speciall purpose For this particle noteth 1. sometimes a strange thing as Behold a virgin shall conceiue and beare a sonne 2. a long desired thing and much expected as Behold oh Sion thy King commeth c. 3. an excellent thing now set before the eye and present as Ioh. 1.29 Behold the lambe of God that taketh away the sinnes of the world and so it is a note of admiration 4. a true and certaine thing so it is set before many promises and threats 5. it is euer a note of attention and argues intention and weight in that matter where God◠spirit hath prefixed it It hath all these vses in this place noting a strange triumph such as neuer was met withall in all the monuments in all the world besides It was but shadowed in that strange triumph sung to Dauid 1. Sam. 18.7 when Dauid had returned from the slaughter of the Philistim the women came out and sang by course Saul hath slaine his thousand but Dauid his tenne thousand why he slew but one man True but in that one enemie he did as much as if he had slaine ten thousand others But here in one enemie this sonne of Dauid hath slaine his legions and millions not of men but of deuills not Philistims but hellish powers which had defied the host of Israel This note also calls vs to behold as expetible certaine and excellent a triumph as all the notes of attention which are in the Scripture all the Selahs in the world are too little to gaine sufficient attention or set out the greatnes of this diuine mysterie It calleth vs as the parenthesis of our Sauiour Matth. 24.15 speaking of the certaine strange signes of Ierusalems ouerthrow Let him that readeth consider so Let him that reads behold that is consider meditate remember prize this great and most glorious worke of the Sonne of God And it checketh and rebuketh our heauines dulnesse and want of affection in the beholding and due regard of so materiall and comfortable a point of heauenly doctrine so neerly concerning our selues But what must we behold Two things 1. the comming of the Angells vnto Christ 2. their ministring vnto him In the comming of the Angells note 1. when they came 2. to whom 3. the manner of their comming I. When in the first word namely when the deuill had left him and not before For 1. The good Angells haue little ioy to be where wicked Angells and deuills are especially whiles their commission stands in force to molest the children of God 2. They were ready enough to attend vpon their Lord but Christ permitted them not for the time of temptation 1. least their presence should haue driuen Satan away before the temptations had beene ended 2. he had no assistance of man or Angell but alone in the wildernes sustaines all the brunt of the temptation hee must tread the wine-presse alone as none must share with him in his conquest and victory 3. Satans mouth must be stopt who would haue said he had ouercome by their aide if they had beene present 4. the text saith not the Angells came in to help him in the time of temptation but when the deuill had left him they came to minister to him II. The person to whom they came to him now plainely manifest to be God and man man tempted by the deuill like vs in all things except sinne God who had ouercome the deuill and now riding in a chariot of glorious triumph man in the hands of Satan carried and recarried at hi◠pleasure God to whom the Angells as ministers and the squires of his holy body do homage and attendance III. The manner of their comming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they now came in vnto him standing before a farre off as in warre when the enemies are scattered the friends come in with ioy for so it was when Dauid had foyled and slaine Goliah the men of Israel and Iudah arose and shouted and applauded that noble victory Quest. But how did they come in Answ. 1. By moouing themselues from the place where they were to that place where Christ was and they were not before for the same Angell cannot be in two places at once because 1. his essence is finite and therefore limited 2. they are definitiuely in place although not repletiuely for the Angell is in a place onely by applying his vertue to the place by which vertue he rather containes the place then the place him as it doth bodies But when a legion of wicked Angells are said to be in one man it is necessary that spirits defined to be in one place cannot at the same time be without that place till they be mooued thence into another Good Angells are not in heauen and earth at once much lesse euery where Now whereas they are truely in place and truely mooued in place both without bodies as also in assumed bodies it would make much for the clearing of the Angels manner of comming to Christ to know whether they came in a bodily shape or without bodies at this time I answer I doubt not and yet I will not contend about it but that they came in bodily
maintain any security but the security of faith which is euer attended with the feare of God and feare to sinne The SECOND thing in the victory of our Sauiour is the manner of Satans leauing him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith S. Matthew Saint Luke more plainely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which implyes a bodily departure and sensible as we haue formerly shewed his presence to be Quest. What kinde of departure was this it seemes to bee a willing and voluntary subiection to Christ he bids him depart and he is gone Answ. Indeed it seemes obedience but it is nothing lesse then true obedience for 1. He came of his owne motion but went away by Christs who spake a powerfull word which he could not nor durst resist 2. He goes when he can stay no longer his commission for this time was now expired his liberty was restrained the temptations were ended God permits him now no further and now he leaues the Sonne of God and so lest he Iob in the same reason when he had vexed him as much as hee could obtaine leaue to doe 3. Satan could not change his wicked nature in leauing Christ he leaues not his malice against him only he leaueth the exercise of it for the present 4. He returnes againe afterward and sets vpon our Sauiour with new assaults which is a plaine argument he went now against his will To doe that which God commaundeth and to leaue vndone that which he forbiddeth is not alwaies a signe of true grace The deuill is commaunded to giue ouer tempting of Christ and he giueth ouer is commaunded to be gone and he goeth yet this is no argument of true grace and that which is incident vnto the deuil cannot be a signe of grace in any man but as there is a forced and fained obedience in Satan himselfe so in all his instruments which proceeds not from any true grace let them flatter themselues in it neuer so much Cain offers sacrifice as well as Abell and brings a show of obedience but his heart beeing filled with murderous thoughts was void of all grace Balaam was commaunded not to curse the people of God and he professed that if Balaac would giue his house full of siluer he would not doe it as if he had made great conscience of Gods commandement but it was much against his will for hauing receiued an answer from God not to curse them he would not be answered but went againe and againe to know the minde of God not content to rest in that answer with which he was not pleased And after that he giueth Balaac wicked counsell to send his people to Sittim to offer to their idolls where Israel was likely to fall in loue with women and so commit fornication with them by which he brought the curse of God amongst them whereby numbers of them were destroyed Here was a seeming obedience without any grace in the heart Exod. 8.19 Iannes and Iambres and the rest of the enchanters of Egypt stood out in resisting Moses and Aaron so long as they could and then gaue ouer but not of any conscience but because in the plague of the lice they saw the finger of God against which they could not preuaile The like was the obedience of the Iewes when they desisted from persecuting the Apostles Act. 5.35 because Gamaliel a doctor of the Law perceiued that they did fight against God Adde hereunto the example of Iudas who after his sinne of betraying his Lord made a faire shew of repentance confessed his sinne restored the mony bewayled and iustified his Master but all this without all grace in his heart for he went away and hanged himselfe 1. A man onely by repressing and restraining grace may both doe many things which God hath commanded and leaue vndone what God hath forbidden as Haman refrained himselfe from Mordecai Est. 5.10 though his heart was full of wrath chap. 3.5 Many other things might hinder him from the present execution of his rage against Mordecai as that Mordecai was as in a Sanctuarie the Kings gate that he was the Kings seruant that it was better to reserue him to a shamefull death and effect it by a kind of forme of law then to embrue his owne hands in the blood of the Kings seruant and so endanger himselfe But the cheife cause is Gods restraint of wicked mens furie that they cannot execute what they can determine against his Church though he vse sundrie meanes to restraine them Nay further a wicked man may be restrained from some euills which the child of God may fall into he affects an outward forme and credit and glorie of an outward profession sometimes and to attaine this ende in which he notably deceiues himselfe he cannot enioy the pleasures of sinne with greedinesse not because he conscionably hateth these sinnes but he is bridled with the credit of his profession 2. Obedience proceeding from true grace is so qualified as neither Satan nor any wicked man is capable of it For 1. It is an effect of the loue of God and of goodnesse Deut. 30.20 Choose life by louing the Lord and obeying his voice and cleauing vnto him Ios. 22.5 Take heed to the commandement and law which Moses the seruant of the Lord commaunded you that is that yee loue the Lord your God and walke in all his wayes and keepe his commaundements and cleaue vnto him Loue excludes all coaction and constraint Now wicked men resembling their father the deuill cannot loue God nor goodnesse but notwithstanding all their pretences are haters of God and enemies of righteousnes they care not for his fauour aboue life they loue not his presence nor to be with him nor his image in his child nor his will in his word nor his house nor his holinesse to resemble him nor his glory but are more troubled at the losse of a graine of their honour then all his 2. This obedience is a daughter of faith for without faith it is impossible to please God whereas wicked men haue nothing aboue corrupt nature much lesse such a supernaturall endowment as faith is which so vniteth vnto Christ as it makes him more precious then all the world 3. It proceedeth from a man wholly renewed and changed such good fruit must come from a good tree which is the work of sound grace onely 1. The vnderstanding is enlightened to discerne betweene good and euill according to Gods word 2. The will is sanctified and made willing 3. The heart is purified by faith and made a good treasurie to send out good speaches and actions 4. The conscience is purged and being perswaded of the loue of God in Christ it seekes to preserue it selfe good and pure and in all his waies out of conscience indeauours in the good that God requires and auoides the euill which he forbids 5. The affections are renewed and are sweetly perswaded by Gods Spirit to hate all euill and cleaue to that which is good to
greiue they can do no more glory to God but are at their best very vnprofitable But wicked men are neuer a whit changed but are all impure euen their minds and consciences and out of the abundance of the heart the tongue speaketh the hand worketh neither can a bitter fountaine send out sweet waters 4. Sound grace within sendeth forth an obedience which is chearefull 1. in the vndertaking loue makes labours light and nothing is hard to a good will 2. in the manner of doing it is not forced but lead ruled by the word rather then ouerruled by power it layes by all dialogue dispute murmuring and desire of dispensation 3. in the measure of doing it will endeauour in all the commandements and all duties no man so wicked but he can doe many things as Herod but he cannot yeeld to all 4. in continuance and conclusion of that he doth it holdeth on in doing things purely for a good end for Gods glory and not by fits and starts but perseueres to the ende and the crowne of the worke In all which a wicked man comes short for whatsoeuer is forced or fained must be heauily entred on and more heauily ended besides whatsoeuer is from such an one is ioyned with raigning sinne which hales and tugges him backward and toyles him out before he be halfe way in any good worke How oftē doth the Lord reiect the sacrifices of the wicked their oblations their fasts their prayers their temporary yea miraculous faith their almes and charitie yea their confessing and preaching of Christ as in the last iudgement all which had they bin fruites of sound grace they had been acceptable But God lookes not so much to the matter of the worke as the person working the manner of working and the end of the action Well as Sathan goes away when he can stay no longer and so his obedience is forced so doth sinne from most men when they can keepe it no longer and so that which seemeth obedience in them is no better then the deuills obedience in this place 1. Many refraine many sinnes for feare of hell and the curse of God they dare not hold their sinne any longer whereas they are as much in loue with it as before as Moses his parents kept him so long as they durst before they exposed him to the waters so dearely loue men the children of their owne corruption What thanke is it for a robber or fellon to leaue robbing and stealing for feare of hanging if there were no law nor Magistrate he would to his owne calling againe because he is no changeling So what thanke is it for a man to auoid sinne because of damnation here is no feare of God but feare of euill no loue of God but selfe-loue And yet this is the restraint of most men whom conscience no whit bridleth Why do men abstaine from open wronging of men by robbing stealing murthering they will say for conscience But then the same conscience would keep them from all secret deceit lying and cousenage and then the same conscience would keep them from all other sinnes also as swearing drinking dicing carding gaming pride wantonnesse and the rest A good conscience in one thing is a good conscience in all 2. The like is the obedience of many sinners that are still in league with their sins Many filthy vncleane whoremungers and harlots haue left their sinne but it is because it hath left them they haue broken their strength and either age or diseases in their bodies hinder them oh now they will pretend conscience But they can as filthily speake and as merrily remember their madde prankes as euer they acted them they want onely a bodie no mind will or affection to commit ouer the same things againe Many prodigals haue left their sinne because their wealth hath left them and pouertie feeds vpon them Many quarrellers swaggerers haue left off such furious courses why perhaps they haue got some maime or mischeife or perhaps they feare whether they doe so againe safely or no and this is all the conscience that hath calmed and quieted them but what obedience is this Is that an obedience to God for a dicer or gamester to forbeare play or rather as it is his theeuing when he wants money to stake 3. In Gods seruice what makes men come to Church to heare and pray Euery man saith Conscience Yea but good conscience workes powerfully vpon the will what then meanes the vnwillingnesse of men and heauinesse who are so farre from apprehending their weeke-occasions as if they aske their owne hearts they must tell them that on the Sabbaths of God were it not for feare of law and shame of men both which are often forgotten they would not come at all Here is obedience much like the deuills because they are of the deuills teaching The like of many seruants and childrens obedience whose comming to Church to heare their dutie is meerely forced by the compulsion of Masters and Parents and hath as little comfort in it as the deuills obedience 4. The like is to be said of late repentance at the time of death when the sinner hath held his sinne so long as he can then he would be rid of it Indeed his sinne leaues him but not the curse of it but he is so farre from leauing it as were he to liue ouer his daies againe he would put as much life into his sinne as euer before Late repentance is sieldome true euer suspicious Why doe many rich men neuer doe good while they liue but liue as vnprofitable and hurtfull as swine till they come to the knife but then when death is binding them they will giue somewhat to good vses to the poore for a sermon c. Why what mooues them Conscience they say But it is an accusing conscience crying out against their oppression vsury wrong crueltie and deceit and now this wicked conscience would stop it owne mouth by offering to God some trifle of that hee hath robbed For were it a good conscience why doth he not leaue some part of his wealth for God before it wholly leaue him Were it a free-will-offering why comes it so late why doth he not good while hee hath time Galat. 6.10 Surely God likes a liuing Christian for any man will bee a Christian dying Neither is it thanke-worthy to giue that which a man cannot keepe And commonly such gifts doe more good to others then the giuer himselfe Which is not spoken to hinder men from doing good at their deaths but to prouoke them to doe good before that time And yet better late then neuer Let vs examine all our obedience by this ground and be sure that it differ from the obedience of deuills and wicked men And that by these rules 1. God loues truth in the inward parts and refuseth all that obedience which followes not sanctification of the Spirit duties without must flow from graces within Examine now thy inward change we are his