He hateth the word of God because it is the greatest enemie to his Kingdome euery way resembling God the author and carrying his image It is light and no maruell if the Prince of darkenes resist it it discouers his subtilties and fenceth the Christian against his pollicies it discerneth spirits that let him come as an Angel of light he shall be vncased As he preuaileth in darknes so he worketh in impuritie now here the word resembling God himselfe crosseth him it is pure in it selfe and a purifyer as Christ saith Yee are cleane by my word Further his cheife power beeing in the sonnes of disobedience and in the hearts of infidels here also the word clips his wings beeing the word of faith and Ioh. 17.20 Christ prayed not onely for his disciples but for all those that should beleeue in him by their word In a word seeing he exerciseth his cheife power in the sonnes of perdition who are giuen him to rule at his will here the word is his enemie because it conuerteth sinners and saueth soules called therefore a word of saluation 3. Hee opposeth Gods word through the malice he beareth Gods children for he euer opposed true professors casts them into prison and would neuer let them haue a good day in the world if he might haue his wil and followes them with temptations and with outward afflictions But this is the sword of Gods mouth and the sword of the spirit by which they cut through his temptations and make them forcelesse it is that which comforts them and sustaines them in their troubles and directs them happily to heauen so as no way he can haue his will of them 4. It stands him in hand to oppose Gods word for his long experience hath taught him that so long as men hold to the word they be safe enough vnder Gods protection and hee could neuer winne his captaine-sinners to such high attempts in sinne were it not that he had first shaken the truth of Gods word out of their hearts How could he haue brought Pharaoh to such obstinacy against God and his people as to say Who is the Lord and I will not let Israel goe but that he had brought the word in Moses and Aarons mouth into contempt further then the sting of the miracles forced him When Saul had once cast off the word of the Lord Satan lead him as in a chaine to hunt Dauid to throwe a dart at Ionathan to seeke to the Witch against whom himselfe had enacted a seuere law The like of Ahab Herod Nero Domitian c. 5. The word of God is the sentence and rule of righteousnes which condemneth Satan and therefore no maruell if he cannot endure it and wish it false and loue it no better then the bill of his owne condemnation and death eternall It is a note of a man foyled by the temptation of Satan and of a deuillish spirit to call Gods word into question either to deny it as false or doubt of it as vncertaine either of which if Satan can perswade vnto he hath his wish for he knowes they are no subiects to God that will not acknowledge his scepter but doubt of the rod of his mouth he can easily blindfold them and lead them whether he will that denie the light he can easily vanquish them and lead them captiue to all sinne if he can get them to cast away their weapons Yet what a number of men hath the deuill thus farre preuailed with in this violent kind of temptation Some call in question whether the Scripture be the word of God or no swarmes of Atheists and Macheuillians that hold the word but an humane deuise and policie which is to open a doore to all carnall and bruitish Epicurisme and to confound man and beast together Others doubt not of all but of some bookes and others not of some bookes but of some places of the holy Scripture But we see that Satan would haue Christ but to denie or doubt of one sentence and what Eues calling into question of one speach of God brought on all our necks all we her posteritie feele And it is in our natures when God speakes plainely against that sinne we make ifs and peraduentures at it and so turne it off As for example 1. Our Sauiour teacheth plainly that whosoeuer are of God heare his word and his sheepe heare his voice Either men must beleeue it or denie it and yet how few can we perswade conscionably to heare the word all who must plainely either make the voice of Christ false or themselues none of Gods none of Christs sheepe for not hearing it 2. Our Sauiour saith expressely He that heareth you heareth me Luk. 10.16 and that God speakes in the mouthes of his Ministers 2. Cor. 5.20 and that they haue an heauenly treasure in earthen vessels But how fewe are of this minde neuer did any heathens so despise the voice of their Priests and the answer of their Oracles as Christians in generall despise our voice in which God and Christ professe they speake 3. Christ plainely saith this word is the immortall seed of our new birth the sincere milke to nourish the soule the bread of life heauenly food But who beleeue him for generally men haue no appetite no desire to it and can well be content to let their soules languish in grace and be staruen to death And whereas they would goe as farre or farther into other countries as Iacob and his sonnes into Egypt when there was no corne in Canaan to supply their bodies with food this they will not stirre out of their doores for Well take heed of calling diuine truths into question stand not in them vpon thy reason and vnderstanding which are but low and shallow suspect them in things thou canst not reach rather then the truth of Scripture and make good vse of these rules 1. In the rising of any such temptation know that Satan seekes aduantage against thee and would bring thee into the same condemnation with himselfe by the same sinne and malice against God If he durst thwart so diuine a truth so strengthned from heauen and that to Christs owne face he dares and will contradict Gods word to thee 2. Consider if thou sufferest Satan to wrest away the credit of any part of diuine truth or the word of God what shall become of all our religion and the ground of our saluation all which is laid vpon the truth of the word of all which our Sauiour saith that not one iot of it shall faile 3. Know that by yeelding a little to Satan herein God in his iustice may giue thee vp to such strong delusions as the deuill himselfe cannot be so besotted as to beleeue See it in some instances Satan beleeues there is a God and trembleth saith S. Iames and yet he so farre deludes a number as their sottish hearts say There is no God Psal. 14.1 Satan knowes there is a day of reckoning and
iudgement as the deuills confessed Art thou come to torment vs before the time and yet he so besotteth and blindeth others that they make but a mocke of all as those in Peter who mocked and said Where is his comming 2. Pet. 3.1 Satan knowes that God is all an eye to whom day and darkenes are alike yet in tempting men to secret sinnes he will make them say Tush who sees vs can God see through the thicke cloud The deuill knowes that God is iust and will not take the wicked by the hand and yet he makes the sinner beleeue his case is good enough beeing a most graceles man and makes one wicked man say of another as in Malachi We count the proud blessed c. The deuill knowes that he that goeth on in sinne shall not prosper yet he makes the sinner who turnes from the word to beleeue he shall prosper As this temptation aimed to ouerthrow the word of God so also the faith of Christ in that word namely to bring him from his assurance that he was the Sonne of God Whence we may learne that Satan in his temptations against all the members of Christ aimeth to destroy their faith This Christ himselfe witnesseth that Satan desired to winnow the Disciples but himselfe prayed that their faith might not faile Luk. 22.31 1. Thess. 3.5 for this cause when I could no longer forbeare I sent Timothie that I might know of your faith least the tempter had tempted you in any sort And hence his continuall practise is to bring men to the extreams of faith in aduersity to despaire in time of prosperity to presumption 1. He maligneth faith as beeing a speciall gift and marke of Gods elect because it is giuen to them onely and to all them and therefore is called the faith of Gods elect Tit. 1.1 and to faith is the worke of regeneration ascribed Act. 15.9 2. All Satans temptations tend to breake off the couenant and communion betweene God and his children and therefore must in speciall manner aime against faith for by faith we are made the Sons of God Gal. 3.26 God espouseth marrieth vs vnto himselfe by faith Hos. 2.20 by faith we are brought into the grace by which we stand 3. He knowes that faith is our sheild wherby we both keep off the fiery darts of Satan and quench the same and that faith is the victory whereby we ouercome the world this is it that makes all his temptations forceles for though we haue no power of our selues to withstand him yet faith gets power from Christ and layes hold on his strength which quells all the aduersary-power of our saluation We stand by faith saith the Apostle and Satan sees the truth of Christs speach that the gates of hell shall neuer preuaile against it He hath reason therefore to labour to weaken it and to root it out if it were possible out of the hearts of men and out of the world 4. All his temptations bend themselues to cut off and intercept the course of Gods loue and his fauours to his children hee bursts with enuie at the happinesse of the Saints But vnlesse he gaine their faith he cannot interrupt this for by faith as by an hand we receiue Christ himselfe giuen vs of the Father Eph. 3.17 and with him all his merits and all things belonging to life and godlines We receiue the promise of the spirit by faith Gal. 3.14 yea the presence of the Spirit who dwels in our hearts by faith we receiue the hope and hold of our blessed inheritance hereafter Gal. 5.5 And whereas Satans continuall drift is to estrange God and vs faith only crosseth him by which we haue entrance and boldnes to the throne of grace by our prayers to speake vnto God freely as to our father Eph. 3.12 Hebr. 10.22 yea to aske what we will and obtaine not onely all corporall blessings good for vs but also the sanctified and pure vse of them whereas the vnbeleeuer corrupts himselfe in them continually 5. Satan well knowes that faith is the ground of all obedience without which the word and all Gods ordinances are vnprofitable Heb. 4.2 without which there is no pleasing of God Hebr. 11.6 in any thing for whatsoeuer is not of faith is sinne Hath hee not reason then to assay by all his strength to take this hold from vs Doth not he knowe that the foundation being ouerthrowne the whole building must fâ—ll and the roote ouerturned all the tree and branches come downe with it Seuer a man from his faith he tumbles in impietie and vnrighteousnes hee is odious to God in all things Satan â—ramples vpon him and leads him at his will From all which reasons we see that Satan especially in temptations aimes at our faith as he did at Christs Those who neuer felt any temptation but euer beleeued and neuer doubted as they say neuer had faith for neuer had any man true faith but it was assayled most fiercely neuer was faith laid vp in the heart of any child of God but the combate between nature and grace faith and frailtie flesh and spirit was presently proclaimed Eues faith was wonne from her quickly Abrahams faith was mightily assailed which because in such a combate he retained he was renowned and stiled the father of all the faithfull and faithfull Abraham Moses his faith was shaken and his great sinne was vnbeleefe Iob in his miserie was many waies assailed to distrust God as his words import If hee kill me I will trust in him still and Satans aime was to bring him to blaspheme God and die As the deuill laboureth most against our faith so should we most labour in fortifying it Policie teacheth men to plant the most strength at that fort or part of the wall where the enemie plants his greatest ordnance and makes the strongest assault And nature teacheth vs to defend all our parts but especially our head and heart and such like vitall parts the very serpent will saue his head so long as he can by naturall instinct whatsoeuer become of other parts Our cheife fortresse is our faith we haue no grace but is worth preseruing and sauing yet of them all Faith is as it were the Head and leader it sends the vitall spirits of heauenly life to the whole man Let grace therefore teach vs to saue this grace which is the heart of a Christian aboue all the rest and to beware of the least pricke or cracke in it which is dangerous A man may receiue great gashes and wounds in his armes and thighes or exteriour parts and recouer it well enough not so in the heart or braine Though thy comfort ioy feeling yea and fruits may faile take heed thy faith thy root faile not This is that which the Apostle Peter exhorteth 1.5.9 whome resist stedfast in the faith wherein if a man sit not very fast Sathan will soone vn-horse him And of all
loath to raise their thoughts beyond them Asa his physicke shall not helpe him because he trusts in the Physitians Israel shall die of that flesh wherein they thought their life was And it is iust with God that when the meanes steppe vp into his place and men ascribe that vertue vnto them which onely Gods blessing addeth vnto them he depriues men either of the meanes or of the right and comfortable vse of them And were not the meanes too too much magnified and set aboue their owne place men would not so spend their dayes in carking cares for them with such instance and neglect of all things else as if they were euer to liue by bread onely not so wise as the foole and churle in the parable who when he had goods enough for many yeares would haue his soule take his rest but these men hauing bread and meanes enough for many ages are as restlesse and insatiable as euer before their life stands in seeking and holding abundance 2. Let vs learne to trust God without the meanes which the worldling cannot doe In plentie in health when the barnes bee full and the chests readie to breake with treasures the most earthly churle can bee content and praise God for all but in pouertie and sickenesse his heart lets him downe as though God is not as able and willing to helpe in one estate as in another But now faith were it present would most shew it selfe it is a dead faith that withdrawes it selfe from the liuing God and sets it selfe on dead things 3. Learne we to moderate our care for the things of this present life as such who valew them according to their right estimate which without a superiour vertue can doe vs no good for what is food apparell and the like but base things without Gods blessing which men of thousands enioy aboundantly and yet by a secret curse either vpon the wicked getting or holding them want the comfort that many poore men haue whose portion is but a mite to the others superfluity And what is the reason that men burie themselues aliue in the graues of their lustings and earthlines but that they falsly conceiue of the meanes and place them aboue their worth or worke What saith the worldling is it not my liuing and must I not looke to that I tell thee no it is not thy liuing vnlesse thou liuest by bread alone or hast that animam triticiam that wheaten-soule of the rich man in the Gospell who thought he must now liue many yeares because hee had wheate enough Obiect But you speake as though we were to expect miracles for our maintenance or to cast off our callings to neglect the meanes and liue by the word of God Answ. 1. Miracles are ceased and yet if God bring vs into an estate wherein all meanes faile vs God remaines as powerfull and able as mercifull and willing to help as euer he was and rather then his children shall miscarrie he will saue them by miracle 2. Our callings and meanes are not to be neglected because 1. Christ denies not but that man liues by meanes but not onely by them 2. they are a part of that euery word of God whereby man liues and if ordinary meanes be offred we may not trust to extraordinary without some speciall promise or reuelation 3. it is a tempting of God to pull pouertie on our selues or cast our selues into danger and is a breach of his ordinance who inioynes euery man to get his liuing in the sweat of his browes But one thing is a Christian care another a carking care for the things of this world one thing is the care of the world in Mary who especially minds the one thing necessary another in Martha who distracts her selfe with many businesses neglecting the good part which should neuer be taken from her one thing to possesse the world another to bee possessed by it one thing to vse meanes another to trust in them 4. If man liue not by meanes alone be more carefull for Gods blessing then for the meanes be more thankefull for that then for these else he that made bread and gaue it thee can breake the staffe of it else he can make thee great and rich but lay a sensible curse on thy person and estate either in thine owne time or in thy heires And as for thanksgiuing Christ neuer vsed any meanes but by prayer and thanksgiuing and taught vs to pray for daily bread .1 for a blessing vpon bread It is a greater mercy of God to giue vs comfort of the creatures then the creatures themselues Yet a number as if they liued by bread onely come to their tables as the hogge to his trough or the horse to his prouender without either prayer or thankes A wonder that euery crumme choakes them not for without Gods blessing it might But by euery word that proceedeth out of the mouth of God This affirmatiue part of the testimonie alleadged by Christ teacheth vs that It is onely the word of God and euery word of God that preserueth the life of man But first wee must distinguish of mans life which is either supernaturall or naturall and also of the word which is put forth either for the life naturall or supernatural The former is a word of Gods power and prouidence creating and gouerning all things according to their naturall courses called in the text a word that goeth out of the mouth of God for no word of the creature can produce the beeing or well-beeing of any other The latter is the word of truth whereby he doth quicken the soule and repaire it to his owne likenes and this word proceedeth not only out of the mouth of God but of his Prophets Apostles Pastors and this word begetteth and preserueth a supernaturall life in man as the other doth a naturall Ier. 15.19 Now our Sauiour meaneth here the naturall life of the bodie and the word of Gods power and prouidence generally sustaining the beeing and life of all creatures and not that a man can liue by the written word without meat and drinke It is true that the soule of man liueth by Gods word of truth for 1. he is be gotten a Christian by it and borne of this immortall seed Iam. 1.18 2. he is nourished by it as by sincere milke 1. Pet. 2.2 3. as bread increaseth the bodie in all dimensions so the word strengthneth the soule in faith patience comfort hope loue as children grow by milke 4. bread strengthens the heart and all the strength of a Christian is in the word it preserues the naturall heate and the word makes his heart burne within him and keeps it in a readines to euerie good word and worke But yet this is not the proper meaning of this place neither can it agree with the meaning of Moses who plainely speakes of the bodily hunger of the Israelites and the seeding of them with Mannah that they
to fulfill their lusts Man tempteth others 1. When vpon iust occasion he tryes a mans affections and disposition to this or that so Ionathan tryed his father Saul how he stood affected to Dauid 1. Sam. 19.3 2. When men goe about by captious and subtile questions and with faire show of words to get matter of reprehension and accusation against others Thus the Pharises came to Christ tempting him Matth. 16.1 and thus the Herodians came to him to entangle him in his talke 3. When men allure and entise one another to euill as Pro. 1.10 11. Come let vs lay wait for blood and haue all one purse so the harlot said to the young man Come in with me let vs talke our fill of loue till the morning Man tempteth himselfe two wayes 1. when his owne concupiscence mooueth and draweth him aside to sinne Iam. 1.4 Euery man is tempted when he is drawne aside of his owne concupiscence 2. when he wilfully calls himselfe into danger as Peter when he went into Caiaphas the High Priests hall among Christs enemies and his here he is mooued to denie his Master and Satan preuailes against him III. Satan tempteth and in his tempting goeth beyond all these 1. When by outward obiects he stirreth vp inward corruption as Dauid walking on his leds and seeing Bathsheba the deuil wrought lust in him 2. By infusing inwardly euill motions and thoughts without obiects and thus stood he vp against Israel and caused Dauid to number the people a thing meerely needlesse as Ioab confessed 1. Chron. 21.1 2 3. Now thus God cannot tempt to euill he withdraweth his spirit by outward occasions he brings to light the sinnes of men and punisheth one sinne with an other but mooueth no man to euill and much lesse driueth him to it and least of all infuseth wickednesse into any mans heart which to thinke were high blasphemie So men by tempting may stirre vp corruption in others but to infuse wickednesse into the heart belongs onely to Satan because of his spirituall nature and ready entercourse with our spirits Now seeing these temptations of the deuil are so wicked comming from euill and tending to euill two points are worthy our consideration 1. How Christ beeing so holy and powerfull could be tempted of the deuill 2. Why he would bee so tempted For the former 1. It is not against the holinesse of Christ to be subiect to temptation without sinne no more then to hunger thirst weepe 2. Nor against the power of Christ to be tempted no more then it was a signe of infirmity and weakenesse in Adam so to be before infirmity and weakenes came in It argued not impotencie in Christ to die nay so to die argued omnipotency So it was not weakenes in Christ to be tempted but willingnesse and so to be tempted argued vertue and strength But howsoeuer the Apostle saith Christ was tempted and like vs in all things yet without sinne and Christ himselfe Ioh. 14.30 The Prince of this world commeth and hath nought in mee that is no sinne at all yet it is hard to be conceiued and therefore we will explaine it by these propositions 1. That temptation that wholly riseth from another and not from a mans selfe is not necessarily mixed with sinne But such were the temptations of Satan to Christ wholly hatched by the deuill for there was no manner of euill thought no corruption in the holy person of Christ for any such to rise forth of We indeed haue many temptations arising out of our owne corruptions which are sinne in the beginning though no consent be giuen vnto them but are presently resisted but no such thing could be in the holy nature of Christ. A fire kindled within the house is dangerous but the lightning comming from without beeing but a flash is without danger Ioseph allured by the words of his Mistresse resisted and fled away Gen. 39.12 this was not his sinne And Hezekiah prouoked to distrust by Rabshakies rayling letter resisted and was confident 2. King 19.10 it was not his sinne the temptation was wholly without 2. Those temptations which are offered by others either by voice gesture or outward obiects or else by inward thoughts vtterly abhorred without the least liking are not the sinnes of them that are tempted their exercises and trialls they be not their sinnes But such were the temptations of Christ hee was troubled and vexed with them as appeares by his Auoide Satan and the voices and obiects carried to his eare and eye yea motions to infidelitie couetousnesse and idolatrie to his mind but yet by the perfect light of his minde and the vnchangeable holinesse of his will were instantly repelled and gained not the least affection and much lesse left the least infection behind them True it is that euill thoughts cast into our mindes can hardly be cast out without some taint for we are ready as tinder to receiue such sparkles we must pause vpon them till they gaine some delight if not content But it was not so with Christ whose perfect holinesse was as water to quench all such sparkles 3. Of temptation there are three degrees 1. suggestion 2. delight 3. consent Suggestion is the meere motion of another altogether without vs and cannot be our sinne if neither of the latter come to it either of which two is a token of infirmitie But Christs temptations were all in suggestion because he stood fast without alteration of his minde without the least delight or consent to the thing tempted vnto Whereunto serueth that distinction of glancing and permanent motions the former passing through the heart without any footing against no commaundement the latter either without consent against the tenth or with consent against all the nine Hence note 1. Seeing Christ himselfe of so holy condition was subiect to be tempted let no man liuing looke to be exempted from temptations Our Lord Iesus that had no inward corruption to stirre vp any motion in him cannot auoide outward obiects and perswasions to sinne But our case is farre otherwise for suppose there were no deuill assayling vs no outward obiect that could be presented to vs yet we are tempted and led away by our owne concupiscence we need no moouing or stirring but runne headlong of our selues into sinne If we had no enemies to batter downe our wals and holds without vs we haue inward and domesticall rebels and traytors which continually betray vs. Where is the man now that boasts he was neuer tempted and hee hath so strong a faith and is of such holinesse as he defieth Satan and will spit in his face and he neuer was molested by him But pitifull is this delusion Is thy faith stronger thy holines greater then Christs No no Satan is gone away with all the strong man hath all in peace els thou shouldst heare of him and tell me an other tale This example of Christ well considered would teach thee another lesson namely like a wise
long experience knoweth our estate our temper our hunger our chiefe desires and accordingly setteth on vs. For though he know not the heart directly yet he knowes our corruption in generall as we are men since the fall and there is in it a roote and spawne of all sinnes Further by our outward behauiour and gesture he can gather our speciall corruptions as a Phisitian by outward signes in the water pulses and the like can iudge of the particular disease within Besides his experience giueth him much light into our weaknesses so as like a cunning angler he can baite his hooke so as he hath experience the fish will take and though he see not the fish in the water yet by his quill and corke he can tell when he is taken So Satan hath for sundrie men sundrie baites and can tell by the eye hand speach gesture c whether the man bee or will be taken 2. The malice of Satan is such as it aimes directly at mans destruction and therefore to get his deâ—ire and to haue his prey he cares not how cowardly he sets vpon vs. Gen. 34.15 Simeon and Leui plotting the destruction of the Sechemites perswaded them to circumcise themselues which they thought they would doe to enioy Dinah but euen when they were sore they came most cowardly vpon them and destroyed them in a cursed rage as Iaacob called it Euen so deales the deuill he comes when we are least able to resist 3. Satan well knowes that though he can tempt vs yet he cannot force vs and if he ouercome he must haue help and ground from our selues and therefore he must obserue for his aduantage the time place person his inclination to mirth or sadnes to wantonnes or desperation his estate whether rich or poore high or low his generall corruptions and personall sinnes dealing no otherwise then the Philistimes dealt with Sampson they intended mischeife against him but hee was too strong now if they could watch a time when he was as weake as another man and know how to abate his strength they would not misse of their end but this they cannot know but by himselfe and none can get it out of him but Delilah who if shee cut off his lockes his strength is gone and poore Sampson is taken his eyes put out and sent to grinde like a mill-horse So dealeth Satan As Satan watcheth all opportunities to mischiefe vs so let vs watch opportunities to resist him Shall a theefe watch at midnight to rob thee and cut thy throat and wilt not thou watch to saue thy selfe Now we haue time to arme and prepare our selues against the euill day neuer had our fathers such an opportunity for heauenly and spirituall things We haue an acceptable time a day of saluation 2. Cor. 6.2 a time of health and strength to gather a stocke of grace and strength against the time of weaknes Is it not now a point of wisedome if we were as strong as Sampson to know that we may be weake as other men and forecast a day of triall Shall we not be worthily and shamefully foyled if in this our day while we haue meanes to gather knowledge to increase in faith and grace we lay not vp for the day of weaknes will it not be a gainefull pollicie to acquaint our selues now with Satans pollicie aforehand and with what weapons he commeth against vs that so we may arme our selues with armour of proofe against his fiery darts and learne so to resist him that he may flie And not to doe this what is it else but to become traytors to our owne hearts How vnhappily and foolishly doe men cast off all this care to the time of weaknes and sicknes wasting all the time of their health and strength in the world or other wretched courses Now they haue the day the light the word and Gods armory open to furnish themselues but they cast themselues into the night and lay all the hazzard of the combate vpon the day of sicknesse or death then they will send to the minister and thinke on death But this is the vnfittest time for 1. When the body is weake and sicke it hath other things to thinke on either the paine or means of health or to settle and dispose the goods 2. It is iust with God that they who neglect the meanes when they may be had sieldome haue them offred at their desire but as it is Pro. 1.24 Because I haue called and yee refused yee shall crie and I will not heare And what comfort canst thou haue if not in thy calling vpon God 3. Then Satan because we are at the weakest assayles vs with all his strength and cunning euen to bring vs to despaire and then how shall he lift vp his head that neuer prouided his armour of confidence when he shall see the roaring lyons mouth wide open and himselfe in his clutches Let vs learne of Satan to watch our owne weaknesses and our personall corruptions If the deuill so obserue vs let vs so much the more obserue our selues The enemy assaulteth the citie where it is weakest and there the wise citizens lay most matter of defence Here it will be fit to obserue these rules 1. Take heed we wilfully cast not our selues into infirmities especially sinnefull as immoderately to desire goods or gaine The feeding of couetousnesse cost Iudas deere So the immoderate desire of pleasure or ambitious pursuing of honour or nourishing of wrath and anger which is to giue place to the deuill and brings forth manifold euills as raylings reuenges quarrells murther c. For if Satan by reason of naturall â—nfirmities as hunger pouerty and the like can take his aduantage against Christ himselfe much more can he worke his aduantage against vs by such immoderate and vnruled passions 2. Play not with the obiects of sinne it is not without danger for the fish to play with the baite Turne away thine eyes from beholding vanity thine eares from hearing lewd things shut the doores and keep the threshold of thy heart make Gods feare the porter of thy soule let not death enter in at the windowes of thy senses as Eue did Delight brings practise and repetition an habite 3. Watch thy naturall desires with all carefulnesse because in them a man is most frequent and most impotent and a thousand to one thou fallest by these The naturall desire of meat and drink is ordinarie and as Satan here lay in ambush against Christ in them so he doth against all other men good and bad See we not in the example of Esau that beeing wearie and hungrie after his hunting he was so sharpe set that he made a most childish and gracelesse match euen for one messe of pottage he did forgoe the birthright whereby he had not onely title to an earthly inheritance but to be one of the Fathers and Patriarkes and one of the promised seed which profanely and not without too
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
not himselfe in them as Pharaoh what a number of miracles saw he yet he was neuer the better he would not acknowledge God nor his seruants and in the wildernes they who saw miracles euery day and moment yet not beleeuing the word of God in them were neuer the better the arme of the Lord was not made bare vnto them Ignorant persons that knowe not Christ no◠desire to knowe him are in a wofull estate beeing such as Christ counts vnworthy to reueale himselfe vnto and therefore he either keeps the means from them or leaues them without grace to make an holy vse of them In worse case are they that haue the meanes and yet no tast of them no reformation by them their couetousnes their pride their drunkennesse and vncleannesse will not be left as many that come to Church to heare the word and receiue the Sacraments and yet are no better then dogges and swine and altogether vnreformed in their liues and courses Some draw the word of God into question and would be taught by Angels or miracles as Satan here but Christ will not make himselfe knowne to them no more then to him so saith Abraham to Diues in hell when he denied his request They haue Moses and the Prophets if they will not beleeue them neither would they beleeue if one should rise from the dead Some are resolued to liue as they list let the Preachers say what they can whereas he that is in Christ to whom he reueales himselfe is a new creature for Christ speakes to the heart not to the eare onely Others say they are decreed to life or death and therefore doe what they can they cannot change Gods minde and hence neuer goe about to change themselues But had Christ shewed himselfe to these he would haue directed them to the meanes of sauing knowledge namely to the Scriptures which testifie of him Ioh. 5.29 and to faith which vnites to him and to the fruits of faith which testifie the truth of it to his glory and their comfort Others will be saued by faith alone and by a profession of the Gospell and so neglect the workes which iustifie it and the power of godlines whereas if Christ in the Ministry had reuealed himselfe to such he had quickned their faith and not left it as a carkase for faith without workes is dead Others poore simple people will be saued by mercy alone and neuer labour for knowledge faith or true feeling of their owne estate and care not how sinne abound that mercie may abound much more But had Christ met with them he would let them see their misery in the causes and effects and teach them to hunger after mercie in the meanes and hauing obtained it to goe and sinne no more least a worse thing follow Others disclaiming the doctrine of mortification and selfe-deniall therefore dislike the word as too straite a doctrine stripping them of their pleasures and profits and hence some hold on in their lusts some returne with the swine to their wallowing in the mire they cannot die to sinne they cannot liue without laughter mirth and sports Whereas had Christ reuealed himselfe vnto them hee would haue taught them that his yoke is an easier yoke then the yoke of sinne and that there is no sound comfort but in mortified affections and actions Whosoeuer would haue Christ reueale himselfe fully vnto him must labour to be thus qualified 1. He must be humble for he teacheth the humble in his wayes Psal. 25.9 but the proud he sends empty away as raine makes vallies fruitfull but falls off the mountaines which are therefore barren 2. He must long and desire to meet Christ in his ordinances for Christ is the scope of the word and Sacraments therfore desire to know nothing but Christ crucified goe to the tents of shepheards where he hath told thee thou shalt meet him And this desire if it be sincere will vent it selfe in earnest prayer to be taught of God Teach me thy statutes Oh open mine eyes that I may see the wonderfull things of thy law And it hath a promise to be answered Ioh. 14.21 I will loue him and shew my owne selfe to him 3. He must haue a conscionable indeauour and industrie to obey that part of Gods will which he reuealeth vnto him Ioh. 7.17 If any man will doe his will hee shall knowe whether the doctrine bee from God or no. The third part in the answer is the matter of it a testimony of Scripture It is written Christ might haue oppressed the deuill by his diuine power but beeing as man to be tempted he would as man ouercome 1. to magnifie mans nature 2. to torment Satan the more and 3. to teach vs how to ouercome him And by this his practise he giues to vnderstand that The word written is a chiefe part of our spirituall armour to foyle Satan by yea indeed the principall weapon of our spirituall warfare is the word of God 1. Eph. 6.17 Take vnto you the sword of the Spirit which is the word of God and therefore as a sword it serues 1. to defend vs 2. to wound Satan 3. to cut asunder all his temptations so it did serue Christ here Neither is it a carnall weapon but the sword of the Spirit that is a spirituall weapon as the fight is spirituall not made by man but tempered framed sharpned and put into our hands by the Spirit of God himselfe for whose word else 〈◊〉 it or whence hath it power but from Gods Spirit Reu. 1.16 It is called the two-edged sword which goeth out of the mouth of Christ because it is sharpe and piercing to wound all his enemies it pierceth to the very bones and marrow With this sword he slayes the wicked Isa. 11.4 with this he visites Leuiathan and slaies the dragon that is the mightiest enemies of his Church Isa. 27.1 with this sword he consumes Antichrist 2. Thess. 2.8 and with this sword he foiles the deuill here with the same he slaies corruptions and Satanicall temptations in the hearts of his owne children 2. This part of our armour was signified by the sheilds wherewith Salomons Temple was hanged Cant. 4.4 and by the smooth stones whereby Dauid smote the Philistim 1. Sam. 17.40 here the sonne of Dauid and Dauids Lord smites the Goliah of hell with a deadly wound Sauls armour is here refused worldly weapons wisedome and subtilty and one stone is taken from the fountaines of holy Scripture out of the bagge of his holy memory and by it Satan falls Yea it is the armory of the Church whence all other parts of Christian armour are to bee had 3. All the contention and fight of Satan is to fasten some error and falshood vpon vs now therefore the onely fence from error is to be girded with the girdle of truth now the title of truth is often giuen to the word of God Psal. 19.10 the iudgements of
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
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
haue to exempt vs from danger True it is we haue the word with peace liberty and protection but the feare is that our security and deadnes of heart with dissolutenes and profanenesse in behauiour will forfeit all God sendeth Ierusalem to Shilo saying Trust not in lying words saying The Temple of the Lord but amend your waies and I will let you dwell in this place but if you will not goe to Shilo and see what I did to it and looke for the like So now God sends vs to Ierusalem that we may consider what he did to it beeing once the praise of the earth and if the same sinnes be found in vs as were in Ierusalem the Lord will doe no other with vs then he did with it euen as he threatned 2. Kin. 21.13 he will stretch ouer vs the line of Samaria that is bring the enemy in our neckes and the plummet of the house of Ahab an idolater take away his holy things and exchange them with filthy idolatry and wipe vs as a man wipeth a dish euen turne vs vpside downe What were the sinnes of Ierusalem but pride idlenesse fulnesse of bread and contempt of the poore in all which England doth equall if not goe beyond Ierusalem and yet we charge our selues as little with our sinnes as Ierusalem did And if we looke to the immediate causes and forerunners of Ierusalems ouerthrow and compare them with our land we shall see it high time to looke about vs for I. In generall Ierusalem had grieuously sinned and therefore was had in derision Lam. 1.8 Her sinnes were great many of long continuance with treasured wrath and all this in a place of such meanes and light Now no place in the world hath more meanes then we we are farre beyond Ierusalem in meanes and therefore farre beyond her in sinnes II. More specially 1. They did not heare the words of Gods seruants the Prophets nor obey them therefore the Lord made that house like to Shilo Ier. 26.6 and hence Ierusalem afterward had time enough but too late to charge her selfe with rebellion Lam. 1.18 and to acknowledge the righteous iudgement of God against it Neuer were the Oracles of heathens despised so amongst them as Gods holy word is generally of our people no man almost lets it come neare his heart a manifest argument that God will one day speake so as he will bee heard 2. Ierusalem would not take knowledge of the day of her visitation as appears in Luk. 19.43 and Matth. 23.37 therefore her habitation was made desolate As little know we the worth of our blessed means but perhaps we may know it better in the want of them 3. Ierusalem remembred not her latter end therefore she came downe wonderfully Lam. 1.9 she was carelesse and neuer considered the account she was to make of her liberties and so hardned her selfe in sinne and grew to contemne the good meanes shee had through the daily custome of them This also was the immediate forerunner of Niniuehs destruction Zeph. 2.13 This is the reioycing city that dwelt carelesse and said in her heart I am and there is none besides me How is she made wast and the lodging of beasts Euery one that passeth by her shall hisse and wagge his head And the reason is She bore her selfe vpon her priuiledges her holy things her strength wealth populous and flourishing estate specially vpon the promises of God which they peruerted beeing all made with condition of obedience which they had long before forfeited yea so likely and constant an estate she had as none in the world would haue beleeued that the enemy should haue entred the gates of Ierusalem Lam. 4.12 so as he came vnlookt for The same is our conceit we thinke our staffe so strong that it can neuer bee broken we remember not what is the end of security when men cry Peace Peace comes sudden warre 4. Ierusalem had two sorts of Prophets in her First false Prophets which flattered them and sought out vaine things false prophesies and causes of banishment Lam. 2.14 Such was Hanani who opposed Ieremie and said the Lord would within two yeares breake the yoke of the King of Bâ—bel Ier. 28.2 and Ahabs false Prophets would bid the King goe vp to battell against Gods commaundement and prosper This was one cause of her ruine Lam. 4.13 for the sinnes of her Prophets and Priests not that the people had not sinned but when leaders and such as should preserue purity of religion and manners are so corrupt it argues a generall corruption running downe from the head to all the members which must needs bring the whole to a consumption A second sort were faithfull and sincere and the entertainment of these was such in Ierusalem as God most seuerely reuenged Ieremie was cast into the dungeon Micaiah into prison nay our Sauiour challengeth Ierusalem of such cruelty against the Prophets as did bring all the righteous blood vpon them from Abel vnto Zachariah Matth. 23.37 But of all crueltie they filled their measure in crucifying the Lord of the holy Prophets Matth. 21.38 the Housholder sent his seruants to receiue fruits but they euill intreated them and beate some and slew others at last he sent his Sonne saying They will surely reuerence my Sonne but they said This is the heire Come let vs kill him and the inheritance shall be ours Now what will the Housholder doe Hee will certainly destroy those wicked men and let out his vineyard to others Expressing plainely in this parable Gods dealing with Ierusalem and theirs with him and what was the immediate cause of their destruction A dangerous thing it is to wrong the faithfull Ministers of God Doe my Prophets no harme saith the Lord and to persecute Christ in his members shall not bee vnreuenged 5. Ierusalem had many warnings before their vtter ouerthrow It was besieged by Pharaoh Necho by Senacherib in Hezekias time in Rehoboams time by Shishac King of Egypt it was sacked and ouerthrowne 1. King 14.26 It was subdued thrice by Nebuchadnezzar king of Babel twice vnder Ioakim and the third time vnder Zedekiah the citie was wasted the Temple burnt and the people captiuated into Babylon 2. King 24. and 25. After seauentie yeares when by the permission of Cyrus King of Persia the Temple was builded by Zerubbabel the Citie by Nehemiah and the law restored by Ezra and the Lord came againe to his Temple yet being againe prouoked some yeares after it was taken by Antiochus Epiphanes King of Syria the law burned the Temple profaned the daily sacrifice remooued the sanctuarie of strength polluted and the abhomination of desolation set vp as Daniel had foretold chap. 11. v. 31. and made a wonderfull effusion of blood After this the Citie and Temple was reedified by Iudas Affomanaeus and began to flourish but it was not long before it was again taken by Cu. Pompeius a Romane Captaine whom Aristobulus called to help him against his brother Hircanus
time how long this sight lasted in a moment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In accurate consideration a moment is the fortieth part of an houre for a point of time is a quarter of an houre and a moment of time is the tenth part of a point of time But I thinke we are not to take the word so strictly which here noteth a very short time much shorter then the fortieth part of an houre and with Chemnitius I thinke it to be the same with that in 1. Cor. 15.52 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a moment and explained in the next words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the twinkling of an eye which is indeed no time but the beginning rather of time seeing there is no distinction betweene time past and time to come Howsoeuer we must take it for a very short space of time and that the sight was gone before Christ could well consider of it For so the like phrase is vsed concerning Sodome that it was destroyed in a moment for the sunne rose very faire and before euer they could consider of such a storme the Lord showred downe fire and brimstone Now the reason why the deuill vsed such a speedy and quicke representation was to rauish Christ suddenly and stirre vp his affections by the absence of it to desire to see it againe dealing with Christ as we with our little children when we would make them earnestly desire a thing we let them see it and hide it againe giue it them into their hands and suddenly take it away againe So did Satan Secondly Satan might haue another tricke in it to disturbe the minde of our Sauiour for as a sudden flash or light doth dazle the eyes of the body so doth a sudden flash or sight of this or that obiect easily dazle the eyes of the minde and in stead of pleasure with it at least it brings some trouble and perturbation Howeuer he thought it would fit and bring on his temptation Thirdly shadowes will abide no looking on no examining and therefore the deuill is so quicke in taking them in It is an old practise of the deuil to let death into the soule by the window of the senses and especially by the sight for here he would ouercome Christ by the sight of the world and the glory of it Thus he had gained Eue to sinne by the sight of the apple which was beautifull to the eye by hearing that she should be as God if she did tast it by touching tasting and pleasing all her senses with it The sons of God saw the daughters of men that they were faire and tooke them to them for wiues which was the cause of the deluge Ahab saw the vineyard of Naboth lie so conueniently to his demeanes as he must needes compasse it by murther 1. The senses are the neare seruants of the soule if Satan can make them vntrustie he knowes he can by them easily robbe the soule yea and slay it For senses worke affections and affections blind iudgement Dauid sees Bathsheba presently affects her his violent affection blinds his iudgement he must haue her companie though it cost Vriahs life I saw said Achan among the spoile a goodly Babylonish garment and two hundred shekels of siluer and a wedge of gold of fiftie shekels and I coueted them and tooke them Iosh. 7.21 How was Adam otherwise deceiued by Eue but first in his affection and then in his iudgement 2. As Satan layes his baits in all the senses to steale the heart so especially in the eies dealing as the chapman that would vent his wares he layes it forth on the stall that men may see it and oftentimes the very fight of it without further offer drawes on the buyer to a bargaine He knowes he looseth not all if he gaine but an vnlawfull looke because there is sinne begunne though not perfected 3. The sense is to the soule as a doore to the house A man that would come in or send any thing into an house must goe in and send it in by the doore Euen so although the deuill by his spirituall nature can and doth apply himselfe to our spirits without our senses yet other tempters cannot reach the soule so immediately Eue could not worke Adams heart directly but by the outward senses of hearing and seeing especially sent in the temptation Poisons cannot reach the heart vnlesse by the senses they be drawne in So wicked mates cannot conuey their corruption one into an other but by the outward senses hearing their wicked and incentiue speaches and seeing their gracelesse and infecting actions But besides this so full of malice is our spirituall aduersarie that he would not onely immediately take vp our hearts but fill vp all our senses and by them continually sendeth in burning lusts and by the same doore couetous desires and by the same ambitious aspiring thoughts and by the same reuengefull intentions and such like till the house be full of wickednes 4. Satan knowes that God hath appointed the senses for the good and comfort both of body and soule especially the sight and hearing to be the senses of discipline to furnish the minde with knowledge of God with faith which is by hearing with hope of his gracious promises with heauenly meditations and contemplation of his great workes which our eyes behold Now Sathan would crosse all this gracious constitution of God and make the lights of the body be meanes to blinde the minde he would fill vp the senses and take them vp with such obiects as shall not only corrupt the heart but keepe out those meanes of grace which the Lord would by them conuey into the heart so that the soule should be further poysoned by the same meanes which the Lord hath prepared as an antidote by which naturall poyson and corruption should be expelled This doctrine enioyneth a diligent custodie of the senses A good housholder suspecting theeues and robbers will be sure to keep his doores and windowes fast And we knowing that our senses are the doores and windowes of our soules must looke to these doores locke them barre them bolt them fast that the deuill enter not this way True it is that the inside must first bee made cleane for out of the heart proceeds an euill eye Mark 7.22 But whosoeuer is resolued to keep his heart in any rightnes must thinke it his next care to shut out and keep out whatsoeuer might be let in to decline it and turne it from God againe What made the holy Prophet Psal. 119.37 pray so earnestly that God would turne his eyes from beholding vanity but that he knew that euen a good heart such as his was could neuer hold out vnles the outward senses especially the eyes which by a Synechdoche are there put for the rest both because they are special factors of the soule and because of the multitude of their obiects and in regard of the quickenesse of sight aboue all the rest of
the senses laid together were well safe-guarded Can the heart or market-place of a towne or citie be safe froÌ„ the siege of the enemie if the gates be cast open or the walls demolished or the ramparts bared of their fence and munition Why did Iob make such couenants with his eyes but that he knew that without such a fence euery obiect would be as a snare to entrappe his soule Iob. 31.1 Nay let an heart neuer so seasoned with grace suffer the senses to leake the soule is in danger of shipwracke Was there euer heart of ordinary man or woman more innocent or more filled with grace then Eues in her innocencie And yet when as Sathan set vpon her senses hee sent in by them such poyson as wrought death vnto all her posterity Rules for the ordering of our senses aright 1. Beware of the life of sense which is a bruitish life 2. Pet. 2.12 the Apostle speaketh of men lead by sensualitie euen as the bruit beasts who follow sense and appetite without all restraint Thus did the Gentiles who were therefore giuen vp to a reprobate sense Rom. 1.24 And the danger of this estate Salomon noteth Eccles. 11.9 when he bids the young man walke in the sight of his owne eies and after the lusts of his heart but withall Remember that for all this he must come to iudgement Let such thinke hereon that thinke it is free to giue vp their senses to feed themselues vpon euery obiect themselues please 2. Consider that God made the senses to minister to a right ordered heart and not the heart to follow the senses and therefore the heart must be watched that it walke not after the eie which is to inuert Gods order And what a deluge of sinne ouerfloweth the soule when the vnderstanding is buried in the senses and the heart drowned in sinfull appetites Dauid giues his eye leaue to wander and looke lustfully after Bathsheba and what waues of miserie one ouertaking another did he bring into his soule And what maruel then if naturall men neglecting their dutie in taking off their eyes from vnchast obiects neuer rest till they come to haue eies full of adulterie 2. Pet. 2.14 not ceasing to sinne according to our Sauiours speach Matth. 6.23 If the eie be euill all the bodie is darke yea and the soule too 3. Keepe the parts of Christian armour vpon thy senses that thou lie not open there A valiant captaine knowing that the enemy is easier kept out then beaten out of a citie hath great care to plant his garrison about the gates and walls there he sets his most faithfull watch and ward there he plants his cheife munition and ordnance Had Dauid kept his armour on his eie he had not been so foyled by Bathsheba If on his eare he had not been so iniurious to Mephibosheth by meanes of slandring Ziba 2. Sam. 16.3 4. Salomon wisheth vs Not to looke vpon the colour of the wine in the cuppe that is with too much pleasure to stirre vp desire Hee would haue vs keep our fence vpon our eares not to giue eare to a flatterer or whisperer but brow-beat him and driue him away with an angry countenance The Apostle Paul would haue our eares shut against euill and corrupt words which corrupt good manners Daniel desires not to tast of the Kings dainties nor will pollute himselfe with them chap. 1. v. 8. And so we must fence our whole man as we may not touch any vncleane thing and yeeld nothing to the course of waters 4. Feed thy senses with warrantable obiects 1. God 2. His word 3. The creatures 4. Thy brethren 5. Thy selfe First our eies are made to see God himselfe here below as we can in his backe-parts hereafter as we would face to face And therefore a base thing it were to fixe them vpon the vain pleasures and profits of this life This is fitter for bruit beasts that haue no higher obiect Againe what fairer or fitter obiect can we choose for our senses then himselfe that made them with all their faculties and giues vs so much comfort by them Pro. 20.12 The hearing eare and seeing eie God made them both and both of them as all things else â—e made for himselfe Further where can we better place our senses then vpon him from whom all our help commeth how ought our eies to be continually lifted vp in holy and feruent prayers and praises considering both our continuall necessities and supplyes So Dauid I lift vp mine eies vnto the hills from whence my saluation commeth Psal. 121.1 and As the eie of the handmaid is lifted vp to the hand of her Mistresse so are our eies vnto thee Psalm 123.1 Lastly how can we place our senses better then vpon him who is the most pleasant and durable obiect To see God in Christ reconciled to heare and know him become our father is so rauishing a sight as the Saints haue runne through fire and water to apprehend it And for the continuance it will feed the senses euerlastingly yea when the senses themselues decay and waxe dull this obiect shall feed them and be neuer the lesse sweet And therefore as Salomon aduiseth Eccles. 12.1 while thou hast thy senses fixe them vpon this obiect Remember thy Creator in the dayes of thy youth before they be darke that looke out at the windowes c. If a man set his senses and feed them vpon any outward obiect wealth honour pleasure buildings and the like we may iustly say to him as our Sauiour to his disciples when they gazed vpon the beautifull workemanship of the Temple Are these the things your eies gaze vpon verily the time comes when one stone shall not be left vpon another vndemolished The like may be said of all earthly obiects whatsoeuer Onely this obiect shall grow more and more glorious and desireable Secondly God made our senses to be exercised in his holy word which leades vs to himselfe Heb. 5.14 the Apostle requires that Christians should haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 senses exercised in the word Pro. 2.2 let thine eare heare wisedome 1. Hence comes faith which is by hearing 2. Hence we draw the comforts of the Scriptures which are the consolations of God in our trouble 3. Hence are we admonished directed and wholesomly corrected Pro. 15.31 The eare that heareth the rebuke of life shall dwell among wise men 4. The danger of neglect is great 1. he that turnes his eare from hearing the law his prayer is abhominable 2. vncircumcised eares resist the holy Ghost Act. 7.51 3. itching eares that turne from the truth doe by Gods iust iudgement turne vnto fables 2. Tim. 4.3 5. It is a signe of a man that hath giuen his heart vnto God for he that giues his heart will giue his senses too knowing that God requires both Pro. 23.26 My sonne giue me thy heart and let thine eyes that is thy senses delight in my wayes And our Sauiour saith Hee that hath an
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
bodies as we are commanded 1. Cor. 6.20 and that we acknowledge them both to be his and both to depend vpon him 5. That we set not light by his ordinances in which he giueth vs leaue to approach vnto his throne of grace before whome the very Angells are said to couer their faces 6. Hereby we giue good example to others and prouoke them also to reuerence All which much condemneth the profanenesse of many whome when Satan cannot hinder from Church he preuailes against them there and in hearing the word receiuing the Sacraments and prayer they manifest their contempt of those holy ordinances casting and rolling their eies here and there gazing idlely or laying themselues to sleepe and take a nappe some part of the Sermon or sitting vnmannerly in prayer-time without all reuerence that should they come so and behaue themselues towards their Prince they should be taught a lesson for their rudenesse Is this to confesse a mans owne basenesse and the humble conceit hee hath of himselfe Is this the fruit of acknowledging Gods infinite maiestie Surely that soule which feelingly sees it selfe to deale with God will make the body either kneele as a petitioner or stand as a seruant readie to heare and knowe and doe the will of his Lord. And him onely shalt thou serue God must not onely be worshipped but also serued The distinction is easily obserued For a man may in heart and gesture honour another to whom he owes but little seruice And this word in the Hebrew is taken from seruants who besides inward reuerence and outward worship owe to their Masters their strength labour and seruice yea franke and chearefull obedience And suppose any man haue a seruant who will be very complemental and giue his master cappe and knee and very good words yet when his Master commands him any thing he will not doe it here is honour but no seruice and denying seruice he plainely sheweth that his honour is but dissembled and hypocriticall So as this seruice to God as to earthly Masters stands 1. in feare and reuerent inward affection 2. in dutifull and readie obedience in all holy and ciuill actions For 1. These two God in the Scriptures hath euery where ioyned together and therefore no man may separate them Deut. 5.29 Oh that there were in them such an heart to feare mee and to keep my commandements Iosh. 24.14 15. Now therefore feare the Lord and serue him in vprightnesse else chuse you for I and my house will serue the Lord. Eccles. 12. vlt. Let vs heare the end of all Feare God and keepe his commandements which is all one with Feare God and serue him 2. This seruice is a fruite of feare and a true testimonie of it for feare of God is expressed in seruice and if a man would make true triall of his feare he may doe it by his seruice It is a note and branch also of our loue vnto God all which the holy Prophet Moses declareth Deut. 10.12 when he expresseth that walking in all Gods waies is a consequent of feare and the seruice of the Lord a fruite of loue And now Israel what doth the Lord thy God require of thee but to feare the Lord thy God and to walke in his wayes and to loue him and to serue the Lord thy God 3. He iustly calleth for our seruice in regard of the relation that is betweene him and vs as he is the Lord our God and Master and hath authoritie ouer vs to whom we owe simple obedience and we are his seruants to whome we owe of right our whole strength and seruice Now he becomes our Lord and we his seruants not onely by right of creation and preseruation but by expresse couenant that as the Iewes seruants were said to be their masters money so we are not our owne but bought with a price 1. Cor. 6.20 Our wages are set and our promise passed our earnest-penny receiued and no other Lord can lay claime vnto vs. 4. There is no creature exempted from the seruice of God all creatures in their kind serue him and much more ought man to whom he hath appointed all creatures to serue him and hath exempted him from the seruice of them all to serue himselfe alone All the Saints euer gloried that they were the seruants of God The honourable mention of Moses is that he was faithfull in all the house of God as a seruant And Dauid saith often Lord I am thy seruant keepe thy seruant c. Paul Peter Iude the seruants of God The Angels professe themselues our fellow-seruants and are called ministring spirits sent forth for the heires of saluation Adam in innocencie was not exempted from this seruice but must serue God in dressing the garden as a seruant his Lord and Master Nay Christ himselfe the second Adam was not onely styled the beloued Sonne but the righteous seruant of God Isa. 53.11 5. Our talents our gifts our strength our worke our wages all are his receiued from him and for him and therefore must be returned againe vnto him in his seruice Quest. What is this seruice which God requires at our hands Answ. The seruice of God is either Legall or Euangelicall The former stands in a perfect conformity with the whole law of God when the creature can present vnto God a personall and totall righteousnesse Of this kind is the seruice of the blessed Angells Of the same kinde was Adams in innocency Of the same was Christs seruice when he was made obedient to the death that by the obedience of one many might bee made righteous This is that by which we shall serue God in heauen when wee shall once againe recouer perfect sanctification and the whole image of God which we haue now lost This now we cannot attaine vnto yet wee must euer carrie it in our eye as our scope and ayme Euangelicall seruice is when the heart beeing regenerate by Gods Spirit and purified by faith hath Christs obedience imputed vnto it which is accepted as it owne perfect obedience and now endeauours to obey God sincerly in all things In a word that is euangelicall seruice which is perfect in Christ begun and inchoate in vs in him complete in vs sincere and vpright which is Christian perfection And to know this seruice the better we will set down the conditions of it I. It must be willing and free a free-will offring for hereby it is distinguished from the seruice of deuills and wicked men who are all subiect vnto the power of God and doe him seruice in executing his will whether they will or no but one thing it is to be subiected another to subiect one selfe the one is from an inward principle euen the Spirit of God which reneweth the will and makes it of vnwilling willing and pliable the other is only by some outward force The seruice of the godly resembles the Angells in heauen who are said to haue wings by which their will
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
peace vnder Dauid and Salomon as we as wise and excellent a King as euer was beeing an eminent type of Christ yet we see what long ease and peace brought him to which was the ouerthrowe of his kingdome and the renting of ten parts of twelue from him to his seruant he was a King of peace as his name imported had posterity had made a league with all neighbour-nations yet God beeing prouoked brings a woefull change on him and his land So may it be to vs. 4. Consider how God hath threatntd vs of late years to bring in wofull changes to remooue the Gospell and giue away our kingdome liberties free-holds and liues to strangers Remember that admirable yeare of 88. and that no lesse admirable threatning and deliuerance in 1605. Forget not the raging and deuouring plague in which there was no peace or safety to him that went in and out Remember the furious fire in many great places of the land burning vp whole townes and villages the generall diseases and distempers in mens bodies which haue beene as vniuersall as our prouocation hath beene the change of our seasons the breaking out of waters drowning the earth the infection of the aire many barbarous conspiracies against the life of so innocent and mercifull a King and the hote conteâ—tions of many brethren in our owne Church All which are remarkeâ—ble signes of Gods displeasure if not fâ—â—eruÌ„ners of a lamentable chaâ—â—e But he that considereth how all these things are forgoâ—â—en worne away vnprofitably without all wholesome vse oâ— reformation cannoâ— but thinke that the Lord if timely repentance hinder not will take some other course and so speake as he will be heard for the truth neuer fayles which you haue heard at large One iudgement is euer a forerunner of another vnlesse repentance cuts them off Oh that God would put it in the hearts of high and low to seeke the continuance of our happie peace in our seasonable seeking of God by repentance and not seeking still to prouoke him by wilfull impenitencie Let vs not expect an end of temptation and triall while we are here below seeing Satan goes away in respect of temptation and molestation but for a season If Satan be gone he will returne yea although he cannot preuaile he will not cease to be an enemy and the longer our peace hath beene let vs thinke our change the nearer None of Gods children but the deuill is sometimes departed from them but the experience of them all shewes that hee neuer staied long away from any of them and therefore let vs bee wise although Gods goodnesse haue kept him a great while from vs not thereby to grow secure but as forecasting his comming againe arme our selues for him 1. Not mistaking our present estate which is a pilgrimage and not a paradise of ease and pleasure 2. Considering that euills foreseene loose a great part of their bitternes and they are so much the weaker against vs as we are stronger by our prouidence and foresight of them 3. Neither may we thinke much that after one or two or three assaults Satan hath not done with vs but comes againe as he did against our Lord for we seruants are not better then our Master nor better then our fellow-seruants who haue been often assaulted as Dauid first to adulterie and after that to murder and after that to pride in numbring the people and after that Satan came againe and againe And Paul was often buffeted by Satan yea after hee â—ad prayed thrice he got no release but a promise of sufficient grace 4. Neither may we conceiue it strange that after some sleighter temptations we should be vrged with fouler for Sathan commonly keepes his strongest till the last as he did to our Lord. Many say neuer were any so fowly tempted nor so often as they their flesh trembles and their haire stands an ende to thinke what foule temptations Satan suggesteth with great instance But can there be a fowler temptation then to worship the deuill himselfe yet the Son of God was teÌ„pted to it Therfore resist as he did and the sinne is not thine but Satans who shall be damned but thou shalt be saued in the day of the Lord. Satan still commeth with more malice and worst at last contrarie vnto God who is best at last In that Christian life is mixed with peace and trouble learne we not to fixe both our eies vpon any present prosperitie nor vse it as a perpetuity but hold it as a mooueable which passeth and mooueth from one to another Wee haue now a sweet sense of God but this may be ouercast he may hide himselfe and we be troubled we may now haue the ioy of our faith and presently our soules be clouded with vnbeleefe distrust and dregs of infidelity All Gods graces are still in fight often foyled by their contraries And for temporall things our health is conflicted with sickenesse our good name wounded with disgraces and defamations our friends mortall and were they not so yet mutable often becomming our greatest enemies our wealth winged and leaues vs when we haue most need of comfort our life it selfe commutable with death which is the turning of vs out of all that we loued dearest excepting God himselfe Let vs therefore fixe our eyes vpon those eternall good things and that eternall peace and that kingdome which cannot be shaken For the things which are seene are temporall but the things not seene are eternall And then whatsoeuer I loose it is but a mooueable my inheritance is safe and sure Hence we may see how like wicked men are vnto their father the deuill in their courses Satan seemes to goe from them but it is but for a season and so doe their sinnes but for a season by a counterfeit repentance As we may see in two or three instances 1. Some vpon some good motions and exhortations by Gods word and Spirit are strucke with some sense of their estate their conscience is checked and they resolue to take a new course and perhaps enter vpon it as the deuill were quite gone But hee comes againe he went but for a season and sets them as deep in their vsurie deceit gaming and wicked fellowship as euer before the dogge returnes to his vomit and the sow to her wallowing in the mire the euill spirit that seemed to be gone is returned and hath brought with him 7. worse deuills because he found his house fit for him 2. Some about the time of receiuing the communion are very deuout will make a shew of religion of prayer of repentance of charity and loue they will not sweare much that day perhaps not play but read and it may be sing Psalmes A man would thinke for so doe they that the deuill is quite gone But is is but for a season their righteousnesse is but as a morning dew their vnrighteousnesse returnes and they become as disordered in their courses as malicious in their liues
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
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
carries away their whole heart and yet in the end they are deceiued as he was in stead of his reward he was slaine in his returne homeward Num. 31.8 4. Consider how little ioy there is in that which is receiued at the deuills hand neither Ahab nor his posterity enioyed Naboths vineyard Iudas brought backe his 30. peeces and hanged himselfe According to that of Salomon The wicked rosteth not that which he taketh in hunting 5. Moderate thy affections not to desire the kingdomes of this world and the glory of them but a farre more glorious kingdome in the world to come and all these transitory matters onely to help thee forward to that The condition of Satans profer teacheth vs further that All his drift in his temptations is to draw men from Gods seruice to his owne An example whereof we haue in Saul whom he drew from his hope and trust in God to seeke and sue to himselfe for helpe Hee entred also into Iudas to draw him from his Masters side and seruice to his owne to make him a leader and captaine against Christ Luk. 22.3 Neither faileth he of his purpose and scope but effectually preuaileth in the world and in the children of disobedience Ephes. 2.2 For if we look to that part of the world which is indeed the world not visited by the light of grace and the Gospell they in generall are vassalls to Satan and professe homage and seruice to him in ceremonies and rites as Gods people to God hmselfe 1. Cor. 10.20 Those things which the Gentiles sacrifice they sacrifice vnto deuills and not vnto God Which is spoken not in respect of the intention of the worshippers but of the mysterie in that idoll worshipped which indeed tended to the worship of the deuill the deuiser and setter forward of the same And at this day in those newfound countries experience shewes how those heathnish and barbarous people not hauing the true knowledge of the true God doe therefore esteeme the deuill as God and the deuill appearing to them in visible shapes they fall down and worship him and offer many seruices and sacrifices vnto him vpon this ground because God is mercifull and amiable and will not hurt them and therefore they neede not bee so obsequious to him but the deuill is terrible and fearefull and churlish and therefore must bee pleased and worshipped Ne noceat Nay Gods owne people and children are often drawne from the worship of their God to the worship of the deuill in the most base and submisse kind of worship The Iewes themselues offred vnto deuills and not vnto God Deut. 32.17 and what did they offer but their dearest things as Psal. 106.37 they offred their sonnes and daughters vnto deuills A maruellous high wickednes wherein the Israelites themselues imitated the barbarous heathens among whom Satan had brought in this vnnaturall crueltie to kill their little children and offer them to Molech in the vally of Hinnom v. 38. Thus they shed innocent blood by a diabolicall furie and polluted their land at the diuells instigation Thus it was in the time of Ahaz and of Manasseh against which the Lord shewed great indignation and vehemence Ier. 7. and 19. and Ezek. 16. And the rather because it was against a speciall law enacted for this purpose which we would thinke Gods owne people should not need Leuit. 17.7 They shall no more offer to deuills after whom they haue gone a whoring and the sanction followes This shall be an ordinance for euer Yet Gods people forgate Gods institution and natures instinct and so put off all religion and naturall affection And this comes to passe 1. Because of Satans pride and ambition who will not content himselfe with any thing but that honour that is due to God He beeing the Prince of the world and the god thereof Ioh. 14.31 2. Cor. 4.4 will be worshipped by the world as a God and takes vpon him as if he were so indeed whereas he is so onely by his owne vsurpation and affectation and the wickeds delusion and acceptation 2. Because of his malice to God to whom he is most contrarie God hath by the lawe of creation of nature the morall law yea by the law of faith and all other bonds tied man to his owne seruice now Satan seekes contrarily to depriue God of his due homage and drawes men from the knowledg practise of Gods wil that he may rule them after his owne will 2. Tim. 2.26 3. Because of his hatred to mankind to drawe men into the greatest offence and displeasure of God It is an euill thing and bitter to depart from God and his seruice but to giue this to Gods deadly enemie is a sinne most hatefull dangerous 4. It is all the businesse that Satan hath in the world for which he leaues no stone vnturned no meanes vnattempted to set vp his owne kingdome aboue and against Gods kingdome a compendious way wherof is to hinder corrupt or destroy the true worship of God 1. Thess. 2.18 Satan hindered me namely the true worship which Paul sought to establish He corrupted the worship of God among the sonnes of God by the daughters of men Gen. 6. And he sought to destroy all Gods worship in the posterity by destroying Abel Quest. But is it possible that Sathan can so preuaile to drawe men to worship himselfe in stead of God And what meanes vseth he to effect it Answ. Yea it is plaine and vsuall as we shall easily see if we consider 1. the wayes that a man worshippeth the deuill 2. the meanes how he bringeth men thereunto I. The wayes are laid downe in these fowre conclusions Conclus 1. Whosoeuer worshippeth for God that which is not God he worshippeth the deuill for God Deut. 32.17 They offered vnto deuills that is to gods whom they knew not In all diuine worship whatsoeuer is not performed to God is performed to the deuill there beeing no meane between them in worship But how hath the deuill drawne Pagans and heathens to set vp and worship false gods deuills indeed Mars Iupiter c. yea and Gods owne people to worship Dagon and Baal and Molech At this day all the Easterne people of Turkes and Saracens worshippe Mahomet a god of their owne making And the Papists all giue diuine worship to stocks and stones the worke of mens hands to ragges and relliques to their breaden and baked God in the Sacrament as base an idolatry as can be found among the heathens in all which they haue fallen downe to the deuill and worshipped him Conclus 2. Whosoeuer worshippeth God in any other meanes then himselfe hath appointed he worshippeth the deuill and not God If the manner of Gods worship prescribed by himselfe in the Scripture be refused that cannot be Gods worship because the manner is deuised by the deuill Thus doe they who professe the true God distinct in three persons but worship him according to their owne deuises and