he challengeth the power and glorie of the world to be his 1. In possession 2. In disposition First hee affirmeth it to bee his but not directly but indirectly by gift it is deliuered vnto mee But this is a most notorious lie for the earth is the Lords and all that therein is the world and all that dwell therein Psal. 24.1 and Deuter. 10.14 Behold the heauen of heauens is the Lords thy God and the earth with all that therein is And where read we that euer he committed these into the hand of the deuill Obiect 1. Ioh. 14.30 he is called the Prince of the world therefore he speakes true Answ. 1. He is called the Prince of the world not simply but as it is corrupted the prince of this world saith the text which world this which lyeth in malice and hostilitie against the Sonne of God and the meanes of saluation 2. He is not so a Prince as hauing any right vnto any creature for he cannot possesse a pigge without leaue but by tyrannie he forceth and commandeth as a Prince the wicked world vnto his obedience for the world departing from God to his aduersarie God in iustice giueth Satan leaue to preuaile and rule in the sonnes of disobedience But will it follow that because he ruleth in the world by sinne and death beeing the Prince of darkenesse and hauing the power of death therefore the parts of the world must needes be his Obiect 2. He is called the God of the world 2. Cor. 4.4 Ans. True not in respect of dominion ouer things created but 1. in respect of corruption for hee is the god of the euill in the world the author ring-leader and nourisher of all euill 2. in respect of seduction for he is bold to vse all earthly things which are made to Gods glorie to serue to set forward his temptations and wicked mens lusts and so to set vp his owne kingdome 3. in respect of opinion or estimation because the people of the world make the deuill their god But this no more prooues him to be indeede the God of the world then an idol is prooued to be a true God onely because idolaters so esteeme and make it Secondly the deuill affirmes it to be his in disposition that hee may giue it to whom he will which must needs be another lie because it is not his in possession for nothing can giue that which it hath not 2. the Scriptures ascribe this to God as a prerogatiue and peculiar to him By him Kings raigne Prou. 18.15 All Powers that are are ordained of God Rom. 13.1 Hee maketh low and he maketh high It is the most high that beareth rule ouer the kingdomes of men Dan. 4.22 The Lord giueth and the Lord taketh away Iob 1.21 3. another notorious lie is that hauing them to dispose of he will dispose them to Christ which is impossible seeing Christ had them alreadie disposed vnto him and had receiued them of his Father so as he onely could say Matth. 11.23 All things are giuen to me of the Father and Ioh. 3.35 The Father loueth the Son and hath giuen all things into his hands Therefore the deuill offering him the kingdomes of the world must needs lie Psal. 2.8 Aske of me and I will giue thee the heathen for thine inheritance and the vttermost parts of the earth for thy possession If then Satan say All this power will I giue thee it is a lie for all power was giuen him in heauen and in earth of his Father Matth. 28.18 So as in this profer he belies the Fathers gift and the Sonnes right and derogates from the glorie both of the Father and of the Sonne 4. another lie is his false boasting making himself Lord and Caesar of all when he hath not one foote of all he speakes of like Salomons Bragadocio There is one that makes himselfe rich when he hath nothing and when he pretends his vniust vsurpation in the world to be a iust possession and title to the world And thus we haue examined the substance and truth of this reason and haue found neither substance truth nor reason in it Here note that Bad causes must euer be thrust forward by bad meanes Satan had a naughty matter in hand as no better can beseeme him namely the ouerthrow of the Sonne of God and all the saluation of mankinde and the meanes by which he would effect his purpose is sutable lying and falsehood and boasting and he is no changeling neuer a true word comes out of his mouth 1. King 21. Iezabel had a wicked end to bring to passe namely the disinheriting of Naboth and setting Ahab into his possession and what meanes doth she vse but bribery periurie and murther of Naboth and his children and all this vnder a colour of religion and reuenge of Gods cause a fast beeing proclaimed before it Matth. 26. the Iewes had as wicked a cause as euer was vndertaken viz. the oppressing and murther of the Sonne of God and what means must they vse for what had the iust man done They must accuse falsly and suborne false witnesses and depraue his words and make him speake what they list And what other meanes vsed they to falsifie and suppresse the truth and glory of his resurrection In this place Satan aimes to bring Christ to idolatry and the means is couetousnesse Peter had an ill cause in hand to hinder Christ from beeing apprehended and his meanes was bad vnwarrantable striking And this must needes be 1. In respect of God when a bad action is vndertaken he leaues it and as he permits the action only so he permitteth bad meanes but neuer appoints or approoues any meanes to bad and wicked purposes which therefore must be wicked and vnhappy 2. In respect of Satan who seekes to make euery action as sinnefull as possibly may bee he knowes that all instruments of falshood are hatefull to God and therefore the more wicked meanes are vsed the more detestable and damnable the action is 3. In respect of men themselues for those that make no conscience of bad ends make none of the meanes as we may see in Dauid himselfe whose conscience beeing so sleepie as to take another mans wife he will make no bones to hide it by murther of his faithfull captaine 4. In respect of the meanes themselues which are neare enough at hand bad meanes are easily found and attempted What might be more difficult then to picke matter against the Sonne of God to bring him not onely vnder disgrace but vnto death Yet the Iewes could easily find a law by which law he was to die or if they had had none they could easily make one If they wanted true witnesse they could suborne false If they wanted witnesse from others they could make vse of his owne We our selues haue heard him what need we any other witnesse This teacheth vs to suspect those causes and actions that are brought about by bad
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
sonne and more righteous then himselfe and when Saul is dead and ceaseth his persecution his owne sonne Absalom shall rise against him to depose him from his Kingdome And Iobs messengers of euill tydings stil ouertooke one another And to spare further examples our own experience can teach vs that for the most part we haue not ridde our selues out of one temptation but another ensueth such are our changes in this present estate And why 1. Satan goeth for a while from Christ himselfe his holy flesh in the time of his infirmity needing a breathing time a refreshing by which he knowes what we weaklings haue need of and is become a mercifull high Priest to giue vs some rest in the midst of our conflicts which else would bruise and breake vs. 2. He goeth but for a season because of his inuincible malice who cannot affoard vs a good houres rest if he may haue leaue to disturbe vs because he maliceth our Lord and Sauiour with an inueterate and deadly malice so that although he be in himselfe out of his reach yet he still continues to tempt him beeing in heauen in his members vpon earth This deadly malice in his nature our Sauiour noteth in Matth. 12.44 The vncleane spirit when hee is cast out seekes to re-enter and returnes againe and where hee findes a fit house he brings in seuen deuills worse then himselfe He is diligent to watch our mischeife and if he cannot preuaile at one time he wil assay another 3. God sees it good to stirre vs out of our security who are readie to expose our selues to temptation especially after we haue out-stood a temptation and neuer are we easier made a prey for Satan then when the pride of heart tickles vs and so we growe secure because we haue out-growne some temptation If our estate of corruption did not necessarily require changes and armies of sorrowes we should find the Lord not delighted in afflicting the sonnes of men but he sees how prone we are to surfet of fulnesse and as a field of corne the rancker it is the easier it is laid downe with euery storme and violent wind of temptation and therfore he changeth hurtfull prosperitie with wholsome though bitter potions of afflictions and like a good Physitian prescribes vs a thinne diet and abstinence after our surfet and excesse 2. God sees these changes good for vs to season and stirre vp our prayers In affliction we can seeke the Lord diligently Isa. 26.16 Oh Lord in trouble they haue visited thee they powred out a prayer when thy chastening was vpon them He knowes his Church is neuer so fitly disposed to feruencie and efficacie in prayer as when the crosse is on her shoulders whereas in her peace she is sleepie cold negligent rouing and remisse in her seeking after Christ Psal. 55.19 3. God sees these changes good for vs to lift vs vp from this euill world for were our prosperity not interrupted we would doate too much vpon the world and would wish no other heauen then this vpon earth for if we be so hardly and heauily gotten out of so miserable a world as is full of sorrowes and heart-griefes how hardly or rather impossibly should we get out of an vnchangeable earthly happinesse though to enioy our heauenly inheritance 4. God sees it good for vs to bring these changes into our estate to entermixe with afflictions comforts and breathings to helpe our patience perseuerance for els all our sorrows would exceed our strength if they were without intermission The Lord wil not haue vs swallowed vp of sorrow therfore doth so temper and blend our estate as we be not quite tyred out with the instance of our skirmishes and conflicts but after our skirmishes retyres vs for a while where we may breath refresh our selues and recouer our strength and fitnes for further seruice whensoeuer our great commander shal imploy vs. 5. God sees these changes good for vs that by them we might prize his mercies to praise the giuer doth not the night make the day more delightfull would we so prize and praise God for health if it were not sweetned with sickenes Plenty is endeared by want and an hony combe hath no sweetenesse to a full stomacke whereas he that hath beene pinched with penurie and need knowes what a benefit abundance is 4. God for his owne great glory brings these changes into our estate thereby manifesting 1. his wisedome in vpholding his Church by contraries which fight one against another as the frame of the world standing on foure contrary elements 2. his power that bringeth to the graue and backe againe 1. Sam. 2.6 that supporteth his children to stand vnder so great burdens without fainting thereby magnifying his omnipotent power in such weaknesse 3. his goodnes in suffring his children to be afflicted on euery side but not drowned in the waues of them to be persecuted but not forsaken to be cast downe but not to perish yea to be killed but not ouercome 2. Cor. 12.9 and 4.7 Nay his goodnes is such as turneth all these changes to good bringing good out of euill sweet out of soure life out of death and his owne order out of earthly confusions 4. his glory in the strange and miraculous deliuerance of his Church in it most desperate estate and in the powerfull ouerthrow of his enemies And of all the persecutions of his Church it may bee said as of Lazarus his sickenesse It is not to death but that God may be glorified Then let vs not dreame of so stable a peace in our Church and land as mens security euery where hath seemed to lay hold of looking at the peaceable disposition of our gracious King at his hopefull successor at our vnion among our selues at our league with all other nations at the continuance and vndisturbed estate and liberty of the Gospell for these 60. yeares For 1. God seeth not good to giue any Church on earth an vnchangeable estate that is the Churches expectation in heauen 2. Our peace hath brought in a generall securitie profanenes intolerable pride of all fashions and colours beside modest and white a deluge of drunkennes daily drowning the braines and soules of thousands a wearines of this Mannah a dangerous Apostasie from the first beginnings of the Gospell and a falling back of many great ones into the professed idolatry of Antichrist and in the most a contempt of religion yea and of a formall profession that denies the power and life of godlinesse Adde to these execrable swearing vnpunished foule adulteries vnreuenged or slightly punished the Sabbaths of God horribly and generally violated and profaned by games and practises vnlawfull vpon any day And now will God continue a peace to so vnthankefull a people that doe put it to no other vse then to arme themselues against God and fight against his grace and glory 3. Consider how God dealt with his owne people they had as long
besides that we should in all our temptations cast our eyes vpon him who was tempted that he might haue compassion on them that are tempted Heb. 2.18 The third particular in the preparation is the guide which Christ had in this combate with Satan he was led by the Spirit Here consider 1. the name of the guide the Spirit 2. the manner of his guidance he was led by him I. By the Spirit indefinitely set downe what is meant Answ. A spirit is either created or vncreated Of the former we read of three sorts in this history 1. Diabolicall tempting vs to sinne for the deuill is a spirit that beeing vnchangeably turned from God is called a spirit that ruleth in the children of disobedience Eph. 2.2 a lying spirit 1. King 22. an vncleane spirit Luk. 11.24 such spirits are all the wicked Angels 2. Angelicall comforting Christ and these are the good Angels which now vnchangeably cleaue vnto God called ministring spirits Heb. 1.14 3. Humane hungring the soule of Christ which as other soules of men are was a spirit as Father into thy hands I commend my spirit and the humane and reasonable spirit of man returneth to God that gaue it Eccles 12.7 None of these are here meant but the diuine and vncreated spirit euen the third person in Trinity euen that spirit which had now descended vpon Christ like a doue and that holy spirit whereof Luke saith he was full 4.1 And this 1. the opposition of the leader and of the tempter prooueth for it were harsh to say that Iesus was led of the deuill to be tempted of the deuill but he was led of the good spirit to be tempted of the euill 2. The same phrase is vsed Luk. 2.27 Simeon came in the spirit into the temple ◠in that holy spirit of which mention was made in the former verse 3. the Chalde and Syriak expresseth it led by the holy Spirit II. The manner he was led not by any locall transportation from Iordan to the wildernes as Elias from earth to heauen or carried through the aire as the spirit carried Philip from the Eunuch Act. 8.39 but as one led by the hand so he was by a strong instinct of the spirit forced to goe thither And for the strength of the motion S. Marke saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit driueth him out and S. Luke vseth another word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was led out not that any thing befell Christ beeing forced to it or vnwilling for all his obedience was a free-will offering but he is driuen or drawn as the faithfull are drawne by the Father Ioh. 6.44 none can come to me vnlesse my Father draw him namely by the effectuall and forcible working of his spirit in their hearts not as stocks and stones without wills nor as enforcing them against their wills but sweetly inclining their wills and working effectually in them both the will and the deede according to his good pleasure But Christ sends the third person how then doth the third person lead him Christ as God and as the second person in Diuine Vnity sendeth the Holy Ghost into the hearts of his elect but consider him in the forme of a seruant and so hee is subiect vnto prouidence and led by the spirit this way and that And this is because the humanity of Christ is the organe or instrument of his diuinity and in all the actions and offices of it is mooued and guided by the holy Ghost All Satans temptations are appointed and limited by God It is the spirit of God that here leadeth the Son of God into temptation and consequently God is the author of all the trialls of his Saints Paul went bound in the spirit to Ierusalem Act. 20.22 Gen. 45.5 what a number of trialls was Ioseph cast into beeing sold to a hard Master a tempting Mistresse to bands and imprisonment yet he tells his brethren it was not they but the Lord that sent him thither 1. Gods prouidence so watcheth ouer his creatures that not an haire shall fall to the ground and much lesse shall the head of Gods child fall into Satans hand this prouidence is wakefull and suffereth nothing to come by chance or lucke but from a good hand and for a good end 2. Satan although he be neuer so malicious yet is restrained and cannot tempt vs vntill we be committed into his hands for the iust are in the hands of God and not of Satan hee cannot touch their goods no not the swine of the faithlesse Gadarens though he was a Legion till he had begged leaue and Christ said Goe and much lesse their bodies no more then he could Iobs till the Lord say Lo all that he hath is in thine hands onely saue his life He is a lyon in cheines and as he could attempt nothing against Christ vntill the spirit led him to be tempted and so committed him vnto him so neither against his members But how can the spirit lead Christ to be tempted and not be the author of euill There is a twofold temptation one of proofe or triall the other of delusion by the first God tempted Abraham Gen. 22. and the Israelites Deut. 13.3 But of the second S. Iames saith 1.13 Let no man say when he is tempted I am tempted of God for God tempteth no man But this temptation of Christ was to delude and deceiue him therefore euill If we consider a temptation to euill we must conceiue God to be an actor in that which is euill sundry wayes though no way the author of euill For in the worst of them all God doth most righteously vse the malice of Satan either in the punishing and blinding of the wicked or in exercising and trying his owne both which are iust and good As for all the sinne of this action 1. it can be no worke of God because it is formally no worke at all but a vice and corruption inherent in it and 2. it is all left to Satan who instilleth malice and suggesteth wicked counsells and that to the destruction of men As for example 1. Sam. 16.14 an euill spirit of the Lord vexed Saul that is so farre as it was a iust punishment it was of God and Satan was Gods instrument in executing his iudgements so farre as it was a punishment but God left the malice of it to the wicked instrument working after his owne manner But to come to the very point In the deceiuing of Ahab and the false Prophets 1. King 22.22 God not onely nakedly and idly permitted but expresly commanded the wicked and lying spirit saying Goe and deceiue and preuaile Where we must distinguish betweene the righteous action of God as a iust iudgment and reuenge of God and most properly ascribed vnto him and the malice of it which was the deuills infusing corruption instigating to wickednesse which very wickednes the wisedome of God directed and
spirits to reuenge such as withdrawe men from Gods house and good exercises such as disswade from religion and strict courses such as commend onely loose and disordered mates for boone companions In all these the speech is true Homo homini daemon one man playes the deuill with another All of them are plaine deuils incarnate tempters and as the deuils company is to be auoided so is theirs That we may be most vnlike vnto Satan we must be continually prouoking and moouing one another to loue and good workes Heb. 10.24 and exhort and edifie one another 1. Thes. 5.11 Euery Christian must by holy example and holy admonition bring one another forward in goodnes if they be weake to confirme them if slow to prouoke and quicken them if astray to reuoke and recall them Hereunto consider these motiues 1. Shall Satans vassalls exhort and perswade one another to euill and be more diligent to helpe one another to hell then we to set forward Gods worke and help one another to heauen 2. Consider the bonds betweene vs and our brethren 1. the bond of nature all are one mold and one flesh and the law of nature binds vs to pitie and releiue their bodily wants and much more their soules if we can If their beast lay vnder a burden thou wert bound to help it vp but thy brothers soule is vnder the burden of sinne A good Samaritan will not passe by the wounded man like the Priest and Leuite but will step neare him and haue compassion on him 2. the bond of the spirit which yet ties vs nearer for if we must doe good to all much more to the houshold of faith this bond makes Christians to be of one body and therefore as members of one body to procure the good and saluation one of another they are children of one father brethren in Christ who haue one faith one hope one food one garment and one inheritance will one member refuse to impart his help his life his motion and gifts to another 3. Consider the excellent fruit that ensueth this godly care of prouoking one another to good he that conuerteth a sinner from going astray shall saue a soule Iam. 5.20 and the fruit of the righteous is as a tree of life and he that winneth soules is wise Pro. 11.30 4. Consider these dull and backesliding times full of deadnes and coldnes wherein we see a generall decay of zeale loue delight in the word sinne bold and impudent and piety almost ashamed of her selfe and name Ah we haue great cause to quicken one another as trauellers will call forward the weary and faint and encourage them both to speed and perseuerance as souldiers will animate and encourage one another against the common enemy so must we in our spirituall fight against sinne and Satan The tempter is so much the more busie because his time is short and we must be the more diligent because the time is so dead Came to him Here may a question be mooued How Satan came to Christ beeing a spirit I answer Satan commeth two wayes 1. Inwardly and more spiritually and that either by suggestion troubling the heart and vnderstanding and thus he put into Iudas his heart to betray his Lord Ioh. 13.2 or else by vision worketh vpon the phantasie 2. Outwardly and corporally either by some instrument as to Christ by the Scribes Sadduces Herodians and Peter or else by himselfe in some assumed bodily shape Now after what manner was Christ tempted I answer Howsoeuer some good men thinke Christs temptation was onely in motion inwardly and not externally and visibly yet I thinke it was cheifely externally and in a bodily shape assumed Their reasons for their opinion are two 1. Because in the words following the deuill shewed Christ all the Kingdomes of the world in a moment which to doe in a corporall manner were impossible and therefore it was but in motion and cogitation But that is but to insist in the question and when God shall bring vs to that place we shal see that euen this was done really not only in imagination 2. Reason out of Heb. 4.19 where it is said that Christ was tempted in all things like vs now say they our temptations be inward by cogitations and suggestions and therefore so was his But this is much weaker then the former for if he were in all things tempted like vnto vs it is plaine he was externally tempted as we bee Adam by Sathan in the externall shape of a serpent Saul by Satan in Samuels shape and it is the generall confession of witches that their spirits appeare in an externall shape of cats mice c. Our reasons which probably conclude the contrary for it is no fundamentall point necessarily and stiffely to be held because the Scripture is not plaine in it are these 1. As Satan in his combate ouercame the first Adam in a bodily shape and externall temptation so it is likely he came against the second Adam in some bodily shape And that he thus exterternally assaulted him by outward obiects is probable by these things in the text 1. he spake often to Christ and Christ truely spake and answered 2. he said Command these stones not stones in generall but either offering holding or pointing at them beeing reall stones as M. Calvin saith 3. he wills Christ to fall downe before him and worship him euen by bodily outward gesture and citeth scripture for his second temptation 4. he tooke him and lead him to the pinacle of the Temple by locall motion neither was the second temptation in the wildernesse as the former was but in the holy city Ierusalem and on the pinacle of the Temple as after we shall see 5. Christ bids him depart 6. how could he hurt himselfe by his fall if it were onely in vision 2. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth imploy a corporall accesse by which these temptations differed from the former wherewith he was exercised in the 40. dayes of his fast for they were lighter skirmishes and leser on sets by suggestion sent out like scouts but now he comes in person with all his strength and thus he now came and not before 3. Some good Diuines make difference between Christs temptations and his members which giueth good light in this question that whereas our temptations are chiefly inward because they finde good entertainment in vs our disposition beeing like a mutinous city that is not onely besieged with strong enemies without but with false traytors within ready to betray it contrarily Christs temptations if not onely yet chiefely are externall presented by outward voices and obiects to his outward senses but presently by the perfect light of his minde and vnchangeable holines of his will discerned and repelled that they could not get within him and much lesse to be mooued and affected with them 4. This is an historie wherin the lettet is so far to be kept as it
hide adultery by murther 2. like vnto these are those who hauing outragiously ouershot themselues in notable riots by word or deed and beeing called to account for it lay all the blame vpon drunkennes a sinne indeed of strong burden able to carrie away many sinnes vpon it but neuer was any sinne lessened by another but aggrauated and the excuse is a confession of a double sinne which in all true iudgement deserues double punishment 3. seruants or children who hauing committed a fault hide it by lying and so to auoide an inconuenience runne into a mischeife 4. Others beeing sicke and diseased are perswaded and resolued to goe to Wizzards and Witches cunning men and women and so get release by breaking the prison A pitifull cure when the deuill is the Physitian Saul neuer went to the Witch till God was gone from him And take this for a certaine conclusion 1. Whosoeuer goeth or seeketh to a Witch in losses crosses c. let him boast as much as he will of his faith it is but a Satanicall faith a faith in the deuill and not in God by which the Witch workes all that is done 2. The remedie is farre worse then the disease seuerely reuenged on Saul 1. Chron. 10.13 and on Asa 2. King 1.16 3. The deuill hath got from them that which he could not from Christ namely to vse another meanes of release then God appointed Some there be that are hearers of the word yet if they see any person extraordinarily visited will giue him counsell to seeke out to the cunning man Is it because there is neuer a God in Israel is this a small sin By Gods law they ought to die that seeke to thrust a people from their God and driue them to the deuill Deut. 13.10 But this is a greater sinne then that Miserable comforters that wish them to goe to hell for helpe Let vs carefully looke to such rules as may keepe vs from vsing vnwarrantable meanes and they are foure 1. Consider that all meanes outward and ordinary are but seruants to which God hath tyed neither blessing nor prouidence further then he pleaseth that our affections should not be tied to them nor our eyes fixed on them but on his hand who disposeth meanes to his owne ends It was the sinne of the Israelites to limit the Holy One of Israel namely to meanes that when they sawe no meanes they saw no God whereas a heart loosed from the meanes and rightly disposed to the author doth not stint him neither to the measure of affliction nor to the time or meanes of deliuerance Iob will not tie God to any measure but commits himselfe wholly to him saying If he kill me yet will I trust in him For the time of deliuerance the godly commit it to God in whose hand times and seasons are the iust man that liues by faith makes not haste Isa. 16.28 For the meanes of deliuerance Abraham is secure of it My sonne God will prouide he saw no meanes of the promise if Isaac were offered yet he layes him on the altar on the wood and receiues him from the dead 2. Consider that any good thing is then beautifull when it is compassed by good meanes Sathan euer aimeth at one of these two things to hinder euery thing that is good or if he cannot do that then to thrust it on by euill and vngodly meanes that he may at least blemish that which he cannot hinder and if he cannot ouertake vs in the matter yet to get beyond vs in the manner of doing it We must therfore watch in both these that what we do be warrantable as to preserue our selues and prouide for our families He is worse then an Infidell that doth it not but withall know that hee is no better then an infidell that doth it by euill meanes or after an vnwarrantable manner 3. Consider that there is no necessitie if ordinarie and lawfull meanes faile to vse vnlawfull When men say I must liue and I must maintaine my family here remember that must is for a King nay absolute and vnlimited necessity is for the King of Kings It is not absolutely necessarie that thou liue but so long as God pleaseth yea it is absolutely necessarie that thou rather perish and not liue then breake Gods commandement If thou perish for want of meanes thou maiest goe to heauen as Lazarus and exchange a miserable life with an happie But if to keep thee from perishing thou loose thy soule this is to leape out of the pan into the coales Thou therefore that must prouide for thy selfe and thine I tell thee thou must doe it by a moderate and honest care warranted by the word and not shift and prole as if all were fish that comes to net that is all the necessity that God hath laid on thee the other is suggested by Satan 4. Labour to liue the life of faith which will exclude such distrustfull thoughts and practises For the propertie of faith is 1. To beleeue the promises of God when we see the cleane contrary as when we feele our owne sinnes most then most to beleeue our owne iustification out of the deep with Dauid yea out of the whales belly with Ionah and in darkenes with Iob to see light 2. To see things inuisible to make things absent present yea God absent present and to set him continually at the right hand Moses feared not the wrath of the King because he saw him that was invisible Hebr. 11.17 Elisha being in Dothan feared nothing when his seruant cried out because his eyes were open to see the Angels as fierie chariots protecting him 3. Faith is neuer so working as in perillous times because then there is most need most vse of it then it sets it selfe a worke and mingles it selfe with the promises of God by which it quickens and puts life vnto a man when he is halfe dead as Psal. 119.49 Remember thy promise wherin thou hast caused me to trust it is my comfort in trouble for thy promise hath quickened mee Now it bestirres it selfe to make Gods faithfulnesse and truth his sheild and buckler Notable is that example of the three children Dan. 3.16 17. who were in present danger of their liues and cast into an hote furnace In this danger now their faith bestirres it to prouide for their safetie not by any yeelding or blanching or buckling to the vniust command but by furnishing their mouthes with a resolute answer Be it knowne to thee O King that we will not worship this image and by preparing their hearts through their confidence in God who was able to deliuer them rather to yeeld themselues to the fire and raging flames then to any part of that commandement And were faith and Gods feare working in the heart it would destroy false feares and infidelitie which Satan preuaileth in mightily causing men to seeke helpe by vnlawfull meanes if the lawfull be neuer so little set out of sight Command
words following implie That commeth out of the mouth of God that is whatsoeuer God hath decreed commaunded or promised that it shall preserue life Now the summe of Christs answer in more words is this Thou sayest I must now haue bread to satisfie my hunger or else I cannot liue but thou speakest like thy selfe If my Fathers word be to sustaine mee without this meanes I shall liue thereby without bread my Father is not tyed to ordinary meanes for preseruing of life who is all-sufficient and almighty and doth what and how he will And this cannot be doubted of seeing it is written in Deut. 8.3 by Moses that when the Israelites were in the wildernesse as I am hungry and hauing nothing to eate no more then I haue he fed them with MAN 40. yeares to teach them that man liueth not by bread onely for they had none but by euery word and meanes which himselfe appointed Besides if I should distrust my Fathers prouidence and turne all these stones into bread yet if his word come not to giue vertue and life vnto them all this would not help all this bread would be no better then stones as it was before And therefore I will still expect his word and not turne stones into bread at thine The negatiue part affoardeth vs this lesson that Outward and ordinary meanes are not of themselues sufficient to sustaine and preserue the life of man Luk. 12.15 mans life standeth not in abundance If we make an induction of all the cheife meanes either of the beeing or wel-beeing of mans life we shall easily see their insufficiencie 1. Bread is a speciall meanes appointed to strengthen the heart Psal. 104.15 but yet there is a staffe of bread which is another thing then bread and this beeing broken wee shall not bee strengthned but fade in the middest of bread Hence is the sentence accomplished against many Leu. 26.26 Ye shall eate and not be satisfied the Lord gaue the Israelites quailes in the wildernesse enough to maintaine 600000. footemen for many dayes but a secret poison was in it that the more they had the more they died as of an exceeding great plague so as the place was called the graues of lusting Num. 11.33 Yea although our bread did not grow out of the earth but fell from heauen as Mannah did yet our Sauiour saith Ioh. 6.49 Your Fathers did eate Mannah in the wildernesse and are dead 2. Clothes are a speciall meanes to preserue a man in naturall heat but yet raiment of it selfe cannot keepe him warme Hag. 1.6 Yee clothe you but ye be not warme and of Dauid in his age it is said that they couered him with clothes but no heate came to him 1. King 1.1 3. Physicke is a remedie appointed by God to regaine health and strength distempered or decayed but Asa goes to the Physitian and pines away for all that 2. Chron. 16.12 4. Money is a good meanes to prouide necessaries for the sustenance of mans life and therefore men labour and take much paines for it But both labour is in vaine except the Lord build the house Psal. 127.1 and thou shalt earne money and put it in a broken bagge or a secret rust shall consume it Hagg. 1.6 5. Strength is for the warre and a good meanes for the defence of life and right but strength alone is weakenesse Psal. 20. An horse is a vaine thing in battell and therefore Dauid goes against Goliah not with a sword or a bow but in the name of the Lord that was his strength 6. Counsell and pollicie is for a State both in peace and warre we see how soone Rehâ—boam ranne through tenne parts of his Kingdome by the bad counsell of the young men But yet there is no counsel nor pollicie that can preuaile against the Lord. Many are the deuices of mans heart but the counsell of the Lord shall stand The counsell of Achitophel which was like vnto an oracle of God was turned into follie 1. The meanes themselues are without life and in a very short time rot away of themselues or if they be liuing things as sheep oxen beasts birds and fishes they must loose their liues before they can come to be helps of ours how can they then giue life or keepe life in vs by themselues beeing dead The death of the creatures sheweth that our life is not from them but from something else 2. God hath prescribed meanes of life and tied vs vnto them but not himselfe he is able to doe whatsoeuer he will and his prouidence is of equall extent and latitude with his power which cannot be restrained to meanes these beeing finite that infinite And hence it is that meanes are ordinarily necessarie but not absolutely seeing God in his absolute power can feed vs with stones as well as raise men out of stones 3. If meanes alone could sustaine a man how comes it that the same wholesome meate that feedeth some should poison others how comes it that men vsing meanes as men in a consumption eate as much as others and yet pine away and are farnished that men labour and toyle and get money and yet thriue not but their state is in a consumption still how comes it that they who are best fed as great personages are lesse liuely and healthfull Poore day-labourers who fare hard and course laugh at rich men for maintaining Physitians and yet are still sicke poore mens children thriue better and looke fairer with Daniel and his fellowes feeding onely of course pulse then many that fare daintily with the Kings children See we not the Fathers before the flood liuing some 700. some 800. some 900. yeares and aboue of greater strength and stature by farre and they carried neere a thousand yeares vpon their backes more lightly then we can carrie halfe an hundred and yet they liued vpon herbs onely we haue also flesh and fish of all sorts with the best and most exquisite cookerie so that if our liues were pinned vpon the meanes onely where they liued neere a thousand yeares we should by our meanes liue many thousands 4. God is the God of life it is he that continues our liues and not the meanes and all meanes are in his hand to bee either blessed or blowne vpon at his pleasure What can an hammer or saw doe without the artificers hand no more can the meanes which in Gods hand are as a toole in the worke-mans whose hand can do many things without tooles but they nothing without his hand 5. What meanes that petition which euery man must daily vse for daily bread euen hee that hath the most but because hee may haue bread and want that in bread which may doe him good and helpe 1. Learne hence how to conceiue of meanes aright namely as things not to be trusted to because by one blast of God they may become vnprofitable and vnsuccessefull especially when men are
part of that word of God by which a man must liue Quest. How may I carrie my calling according to Gods word Answ. By these meanes 1. Wee must make choise of such callings for our selues and ours as bee profitable for the Church or Commonwealth there be many vain and new-fangled inuentions which rather maintaine sinne then bring any good to the Church or Commonwealth But God therefore bestoweth varietie of gifts to furnish men to the variety of callings all for the common and euery ones priuate good 2. Seeing not the hauing of a calling but the right vse of it glorifieth God we must vse our callings with the practise of sundry vertues 1. In faith and obedience to God faith makes our persons obedience makes our actions approoued of God yea euery dutie of our calling ought to be an obediēce of faith looking at the commandement and promise the commaundement keepes vs within the compasse of our callings the promise secureth vs of good successe A good action not warranted by a calling is sinne 2. In diligence not wilfully neglecting but seruing and redeeming the means of Gods prouidence Euery man must abide in his calling and keep him in his way for so long he is sure to be prouided for thus hee auoides idlenesse and destruction and maintaines the order and ranke wherein God hath set him 3. In chearefulnesse not carking or excessiuely carefull but doing the labour and leauing all the successe to God Some are heart-lesse in their callings because it brings in so little profit and returne and labour an the oxe who must goe out his iourney but without chearefulnesse or heart which God lookes for in all our duties Such should consider 1. that callings were not onely ordained to get money but helpe vs chearefully through our way and containe vs in a course wherein to please God 2. that the goodnes and worth of a calling is not to be measured by that profit it brings in to vs but by the publike benefit and as it is rightly vsed God may be serued as well in the basest as in the best Others see no likelihood of doing any great good and so either draw backe from their calling or else heauily and vnchearefully goe on But we must renew our strength and courage and knowe that our labour shall not be lost Isa. 49.4.5 4. In holinesse which 1. sanctifies our callings by the word and prayer 1. Tim. 4.5 2. subordinateth all earthly and special things to the generall and heauenly things of the Christian calling yea it makes vs expresse our spirituall calling in the vse of the ciuill it wil make a man sometime for religions sake heare the word in the six dayes vnles some other necessary occasion come between euer preferring the more necessary businesse 3. It keepeth in the heart 1. a loue of God aiming at the preferring of his glorie aboue all it suffers not a man to esteeme his calling a preferment of himselfe or a reward of his seruice past but a meanes of aduancing Gods glorie in further seruice 2. a loue of men who partake in the benefit of our labours with whom we must exercise charity iustice meeknes c. The second rule concerneth our wealth and maintenance namely not to content our selues that we can liue by such o◠such meanes vnlesse we can say Gods word doth warrant me that this i◠my meat my drinke my apparrell my money my house my land c. Quest. When can a man say this Answ. 1. When a man hauing nothing of his owne nor right to any thing becomes a beleeuer ingrafted into Christ and so owner of that he hath A man may haue warrant and title from man that his house and land is his and he is a robber that shall defeat him of it But all men and Angels cannot giue me a possession and true title before the liuing God but onely his Sonne who is Lord and heire of all First knowe thy selfe a member of Christ and then his right is thine 2. When the manner of getting them is lawfull and that is first when it is iust when a man hath vsed no indirect meanes but they are either lawfully descended or else by faithfull and painfull walking in an honest calling God hath added them as a blessing of a mans labour Secondly when it is moderate and retired when a man so prouideth for earth as he especially storeth vp for heauen first seeking Gods Kingdome and the one thing necessarie without couetousnesse and the loue of this life nay accounting all things dung in comparison of Christ. 3. When the manner of vsing them is warrantable that a man shewes himselfe a good steward in the holy dispensing of them vsing them as furtherances of pietie as pledges of loue towards men and as testimonies of sobrietie in himselfe and euery way making them seruants to his Christian calling Prou. 3.9 Honour the Lord with thy riches 4. When his affection is indifferent both in the hauing and holding of them that a man may say These bee mine I am not theirs I haue them they haue not me I am their Master to command them they commaund not me And why should wee not draw our affections from them seeing 1. the wicked are as rich yea richer in these things then the best at the best they make not their Masters better 2. they be no inheritance they bee but mooueables changing their Master as the giuer will and while we haue them they are but lent vs 3. we are but stewards we sit not in our owne but haue a large account to make yea we are very pilgrims and trauellers and shall goe lightlier and lesse loaden 4. we must not measure or tie God vnto them nor esteeme of his loue by them Thus a man may vse the mercies of God with comfort for his necessity and for his delight in the dayes of his pilgrimage thus may he dispose them to his heires as the right owners with hope of Gods blessing to stand with them nothing of which can bee expected in goods ill gotten or spent to which nothing but Gods curse is intayled The third rule concerneth our health and sustenance namely that it is farre better to want meanes then to procure them by any other meanes then that which proceedeth out of the mouth of God Yet numbers will maintaine their liues health and estate not by Gods word but directly against it for example they that seeke to witches and sorcerers for health or goods lost or stollen or vpon any other occasion whatsoeuer Whereas the word proceeding out of Gods mouth Leu. 18.10 is this Let there be none found among you that vseth witchcraft or is a regarder of times or a sorcerer charmer soothsayers or that counselleth with spirits Obiect But Gods word and ordinance is with them to doe vs good and much good they do which none else can doe Answ. God hath a twofold word 1. of blessing 2. of iudgement the former proceedeth
I speake of that lewd and wicked dauncing of young men in the habit and gestures of women like Herodias which what an incentiue of lust it is may easily be conceiued in Herods example and the poyson of amatorie kissing of beautifull boyes is vnto lust as fire to flaxe or oyle to fire And least you should thinke I did wrong thē in calling these places the deuils schooles Cyprian doth no lesse accounting the Stage-player teaching boyes to bee effeminate by instructing them how to play the women and to expresse wanton gestures to bee the deuills Vsher. All these are places of certaine perill where no man can misse the Tempte◠if he can draw men into these places he will not faile to fit them with temptation Let vs therefore make a couenant with our eyes not to behold such vanities and lustfull spectacles and with our feet not to wander into such by-paths and with our selues to auoid the very appearance of euill It will sort well with our weakenesse to auoid temptation to pray against it to watch our selues least we be ouercome rather then to follow and much lesse to goe before the Tempter But if we must needs come in such places as are fitted aboue others for temptation then must we fence our selues more strongly against such temptations as the custome of the place offereth Quest. How may we doe so Answ. By obseruing these rules 1. In all places put we on our Christian armour without which Christian life cannot stand When a man goes among thornes and stubbes had he not need haue his shooes of the Gospel on if hee would not be pricked and peirced to the heart Or if a Christian want his sword how should he cut the bands of sinne in sunder How should a souldier stand in the houres of skirmish without his corslet and brest-plate or how should he quench or repell the fierie and furious darts of Satan and his instruments if he want the sheild of faith That man that puts on this armour of God shall ouercome all difficulties and stand where many haue fallen for he hath with him the victorie that ouercomes the world 2. In all places lay hold on all opportunities to doe good as Satan doth to doe euill He that hath goodnes in him shall come in no place but he may finde some fitnes to communicate it If in places of good resort men may and ought to make gaine of that occasion Can good men meet and not be better one for another whereas the wicked cannot meet but be worse Here a man may 1. obserue Gods graces in others to be a patterne to himselfe 2. draw out vnderstanding of them by godly and fruitfull questions or conference Pro. 20.5 3. stirre vp others to diligence in going forward and to greater loue Heb. 3.13 and inoffensiue walking Others may be ignorant and here is occasion for thee to pity them and open thy lips with wisedome to feed them Pro. 10.20 Others may be dull and slow in Gods wayes and these must be prouoked and encouraged Others by infirmity may be going astray and thou perhaps mayest be a meanes to turne him and winne a soule Others may need an exhortation an admonition a louing and brotherly reproofe or may neede comfort A wise man may now watch occasion not onely to preuent Satans baits who would keep Christians from doing the good they can but also to acquit himselfe in all places to the good of others and his owne comfort 3. In places of bad resort or scorners if our calling lead vs into them let vs take with vs the exhortation of the Apostle 2. Pet. 3.17 Take heed ye be not plucked away with the error of the wicked and fall from your owne steadfastnes And besides 1. let vs grieue that we are fallen into such company 2. let vs thinke of some good or speciall worke of Gods mercy or iudgement fresh in memory 3. if there be apparant euill either giue apparant token of dislike or in a wise and peaceable manner so speake as Gods honour be not by our silence troden downe 4. if there be no opportunitie or place for good depart with all speed Prou. 14. ver 7. and beware of falling into the like company againe Tooke him vp and set him on the pinacle The third circumstance in this preparation is the manner how Christ was conuaied to Ierusalem Then the deuill tooke him vp into the holy citie and set him on a pinacle of the Temple Some of great learning and pietie hold that Christs presence in the holy city and on the pinacle was onely in vision and not corporall Their reasons are these 1. Some of the Prophets thus are said in vision to goe from place to place as Ieremie must goe to the riuer Perath and backe againe c. 13.4 and Ezec. 11.24 The Spirit of God tooke me vp and brought me in a vision by the Spirit of God into Chaldea and 8.3 And tooke me by an hairy locke of my head and the Spirit lift me vp betweene the earth and the heauen and brought me by a diuine vision to Ierusalem 2. Because the Euangelists say that the temptations were in the wildernesse and therefore could not be actually in the holy Citie or on a pinacle but in vision 3. Because Luke saith that the temptations beeing ended Christ returned into Galiley namely from the wildernesse But it seemes Christs beeing in Ierusalem and on the pinacle of the Temple was not in vision but in deed and truth and the reasons well considered are too weake to prooue the contrarie because 1. It ouerthrowes the end of the temptation which was to cast himselfe downe headlong for the Angels would keep him without hurt How could he hurt himselfe by an imaginarie fall or what needed he the Angels helpe Neither could he cast himselfe downe if he were still in the plaine of the wildernesse 2. It seemes not to stand with the holinesse of Christ seeing euery vision which is a worke of Satan intending by it to delude man is either a deceiuing of the outward senses whereby he makes a man thinke he sees heares or feeles something which indeed and truth he doth not as the witch of Endor made Saul beleeue he did heare and see Samuel when he did not 1. Sam. 28. And after the same manner if it were a vision supposing that Christ was awake hee must not see the ground of the wildernes where they say he was but vpon that ground the City Ierusalem the Temple and pinacle and himselfe standing on the top of it when indeed it was not there Or else a vision presented by Satan must be an illusion of the minde whereby he makes a man thinke that of himselfe which is not true which can farre lesse agree with the holines of Christ whose imagination could not be so farre abused as that he should thinke he was carried when he was not carried or to thinke himselfe to be there where he was
Lord as well as they Obiect Then it is no good argument that we must reiect such and such things because the Papists haue abused them Answ. If they be good and necessarie it is not as are the Word Prayer Sacraments Churches and whatsoeuer stands by Gods ordinance in diuine or ciuill vse But in things vnnecessarie that we might be as well or better without their vse it is a good consequence Idolaters haue abused them therefore we must forbeare them as Bishop Iewell speaketh The infallible Iudge and speaking-decider of all controuersies in the Church are the holy Scriptures in the true sense of them Our Lord here giues the true meaning of one Scripture by another in this his controuersie with the deuill Deut. 17.9.10 In any matter of difference the people must come to the Priest or Leuite and they must iudge and determine all differences according to the Law and all the people vpon paine of death must stand to that iudgement Now this Priest was a type not of the Pope but of Christ on whose mouth all must depend for the decision of all controuersies Iosh. 1.7 the booke of the Law was giuen to Ioshua to decide all matters among the Iewes from which he must not depart to the right hand or left hand He was an eminent type of our Iesus or Ioshua whose voice speaking in the Scripture the booke of the law we must attend vnto in all things Ioh. 5.39 Search the Scriptures and our Sauiour said to the Sadduces Ye erre not knowing the Scriptures plainely affirming that the Scriptures rightly knowne were a sufficient fence from all error Luk. 16.29 They haue Moses and the Prophets let them heare them Matth. 19.4 Christ by Scripture refuted the Pharisies abuse of that Scripture of Moses for putting away their wiues Isa. 8.20 To the Lawe and to the Testimonie 1. This is true by reason of the perfection of the Scripture Psal. 19.7 The law of God is perfect so perfect as man and Angell are accursed that shall adde vnto it Prou. 30.5.6 Euery word of God is pure a sheild to those that trust in him put nothing vnto his words least he reprooue thee and thou bee found a lyar It is a perfect Canon or rule which as a straite line shewes the crookednesse of that which is not straite It is a touch-stone and triall of all truths It is a perfect law which is an vniuersall iudgement to direct all and for all to be led by which liue vnder it It is perfect in the effect 2. Tim. 3.16 It is profitable to teach to improoue to correct and instruct in righteousnesse and to make the man of God perfect Obiect The Apostle saith it is profitable but not that it is sufficient alone Ans. We say not it is therefore sufficient because he saith it is profitable but because it is profitable for all purposes of teaching improouing and making the man of God perfect therefore it is sufficient and perfect 2. In the Scripture we haue the voice of God speaking from heauen then which voice no voice of man or Angell can be more cleare or manifest Prou. 2.6 Out of his mouth commeth knowledge and vnderstanding His wisedome in the Scripture is aboue Salomons in answering all darke and deep questions and no case can be propounded which hath not there his satisfaction and determination Obiect But the Scriptures are a dumbe iudge and cannot determine controuersies Ans. 1. We giue earthly Kings leaue to giue definitiue sentence and iudgement in cases by their writing by which numbers who neuer heard their voice but read the writing vnderstand their meaning and shall we now call them dumb iudges or shall we deny this priuiledge to the King of glorie to determine by writing but we must blasphemously account him a dumbe iudge 2. The Scriptures are not a dumbe iudge but a speaking iudge Rom. 3.19 That which the Law speaketh it speaketh to them that are vnder the law Heb. 12.5 Ye haue forgotten the consolation which speaketh to you as children Ioh. 7.42 Doth not the Scripture say and what saith the Scripture so as it is a speaking iudge and giues to it selfe a mouth and a voice and that a loud one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 9.27 the Apostle quoting the Prophet Esay saith Esay cryes out concerning Israel c. 3. How doth their speaking iudge determine all causes in Christendom delated vnto him at Rome but by writing and bulls and breues and yet he scornes to be counted a dumbe iudge 3. That is the noble and infallible iudge of all controuersies to which all flesh must stand which hath his authority of himselfe no way delegate but the Scripture is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it selfe to bee beleeued because it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inspired by God from whom lies no appeale whose iudgement can by no meanes within or without it selfe be corrupted whose voice alone cannot erre or be led by passion affection or respect of persons but is an vnchangeable truth as God himselfe is the author of it In euery common-wealth the fittest decider of a controuersie in the Law is the Lawe-maker the King himselfe the same is also true in the Church 4. Christ himselfe decided all controuersies by Scripture so did the Apostles so the auncient beleeuers brought all their doubts to the Scriptures after their example This serues to discouer the wickednes of the Church of Rome who 1. that they may be iudges in their causes and 2. to auoide the light of Scripture which they see so direct against them flie the Scriptures as an incompetent iudge of the controuersies of religion between vs and in stead of the Scriptures they appoint vs fowre Iudges the authoritie of all which is superiour by their doctrine to the authoritie of Scripture The first iudge is the Church for that say they is to iudge of the meaning of Scripture but for the authoritie of the Church we could not know which were Scripture Answ. 1. We aske what they meane by the Church They say the Catholike Church But that is impossible to be iudge vpon earth because it is a companie of all the elect in heauen and earth which neuer was on earth at one time Then they say the visible Church But what if the Church be not visible sometimes as in Elias his time or be in the wildernesse Then they say the Romane Church which hath euer been visible these 1500. yeares Now we know our iudge and how our cause is like to goe in which it is a party But 1. It is not the Catholike Church vnlesse a finger can be an hand or an hand the whole body or a part become the whole and falsly and ridiculously call themselues Catholikes 2. That is no true Church which disagreeth from Christ the Head as Augustine saith and is fallen off Christ by many fundamentall errors as idolatrie iustification by workes and the like which
not carried by affection seeing he is a partie in the Churches Controuersies and by Canon cast out from beeing a Iudge How know we no appeales lie from him seeing the Fathers haue appealed from Councels which are aboue him How can we know that he sits in Peters chaire vpon earth seeing the Father hath taught vs That hee sitteth in heauen who inwardly teacheth mens hearts Therfore we renounce all such corrupt Iudges and leane to the vncorrupt Scripture Secondly seeing the Scriptures are the best Commentaries of themselues and the Iudge and decider of all doctrines and controuersies Ministers that would stablish truth of doctrine must be carefull to prooue and iustifie all their collections of doctrine out of Scripture for thereby they setle the faith of their people vpon a sure ground of faith and manners all other foundations are sandy all other proofes liable to exceptions Why then should Protestant-Preachers who defend against Papists the sufficiencie of Scripture to make Gods people perfect and hold it the rule and square of all doctrine crosse their iudgement by their practise for euery place of Scripture alleadging a dozen or twentie testimonies of Doctors Fathers Councels nay profane Poets and heathens all which are darkenes it selfe and without light further then they borrow from the Sunne in the Scripture I am not so nice as that I thinke not there may be a sparing and sober vse of humane testimonies in Sermons sometimes in cases of Grammar sometimes in matters of great controuersie to shew the consent of the auncient Church especially dealing with an aduersarie that will claime all antiquitie for him sometime by way of conuiction to shame Christians by the heathen as the Lord did the Iewes by Chittim and Kedar and the sluggard by the pismire Neither am I an enemie to learning but would haue a man well seene in naturall Philosophy in humane literature in the writing◠of Fathers and Schoolemen and be as a good housholder stored with things new and olde But needlesly and for ostentation to giue tongues vnto dead men and in the message of God to put to silence the voice of God speaking in the Scripture to set vp Hagar the handmaid aboue Sarah her mistresse is a feareful sinne against God and his word and a crying sinne of these dayes wherein for a man to tie himselfe close to the Scripture without such flourishes and to scorne to send a rich Iewell to the painter is to bring a blot on himselfe that he is a man of no learning For what meaneth else that common crie that no man is against this manner of preaching but they that cannot vse it Well hath he learned his art that can most hide it here that God may haue all the glory for he is not commended here whom men praise but whom God alloweth The Apostolicall teaching of Christ was not in words which mans wisedome teacheth but Gods he is the best scholler that can teach Christ plainlyest and for my part if I would set my selfe to be idle I would chuse that kind of Preaching which is counted so laborious The same I say for disputations and controuersies in the Church and Schooles neuer can we looke for an ende of them till we tie the determination of them to the Scripture alone the right Iudge A stratageme of Satan for Antichrist to flie the Scripture which should soone end controuersies and hide his poyson in the infinite windings of Fathers Councells traditions c. Well I know that God hath a secret worke in punishing the vnbeleeuing world by the continuance of the man of sinne till his time come but hauing well thought of the props on which he standeth yet in the dayes of such light there is none that doth him more seruice then this hiding of his mysterie in such a thicket of vncertainties wherein it is impossible to come to any end or issue We may follow the fox frō one burrrow to another and from hole to hole because we are forced But whosoeuer lookes to come to an ende of controuersies by following him from Father to Father from Councell to Councell from one Decree to another from one Tradition to another with infinite labour examining and scanning the words and syllables of auncient and later times hee shall fall short of his expectation For all this while the determiner of the controuersie is not present but set aside And what other reason can be giuen that wheras the chase and pursuit of that beast of Rome hath been continued with extraordinarie speed and strength for aboue these hundred yeares last past and he hath been followed into euerie hole wherein he hid himselfe yet the controuersies so beaten and canuased are in mans eie as farre from composition or determination as at first not one of them yeelded vp on either hand I say no other better reason can be giuen but that we are not agreed of the Iudge of the cause and so long as they can hold them off the Scriptures they wil not be set downe by any other authoritie Thirdly this doctrine must prouoke vs to the diligent reading and study of the Scriptures for hereby we shall come to be stablished in the truth and able to discerne the abuse of Scriptures by conferring them with themselues this is the best way to keepe vs from errors and sects and to finde out the true sense of Scripture Obiect But doe not our aduersaries read the Scriptures as diligently as we and are not they as skilfull to compare Scriptures and yet abide in error and heresie Answ. Here we must consider 1. the person that must read 2. the rules to be obserued in reading The person must be a religious and rightly affected person that must read the word with vnderstanding Obiect So the Papists say that onely religious persons ought to read the Scriptures Answ. Euery Christian ought to haue the booke of the law with him as the Iewes had before their eyes and in their hands continually Deut. 6.10 euery Christian ought to haue the word of Christ dwell plenteously in him Coloss. 3.16 euery one ought to be ready to giue a reason of the faith he professeth to euery one that will aske 1. Pet. 3.15 euery one ought to attend to the sure words of the Prophets and Apostles as a light shining in a darke place for so the Apostle Peter writeth to all Christians and not onely the Clergie Yet no Christian ought to read vnprepared neither can euery one read to profite but such as are qualified 1. With humility in the sense of our owne simplicity and infancie in heauenly things becomming fooles in our selues that we may subscribe to Gods wisedome in the Scripture and captiuating all our own thoughts to the obedience of Christ. Psal. 25.9 God teacheth the humble Matth. 11.25 Thou hast hid these things from the wise and reuealed them to babes And what is the reason that heretikes Sophisters and Papists of great learning read the
eare to heare let him heare Seeing therefore that this is so notable a meanes of guiding our senses let vs more carefully giue vp and take vp our eyes and eares with the sight and sound of Gods word vpon all occasions in the hearing and reading of the Scripture I would aske the most carnall man that is whether this in sound iudgment be not a better obiect for our senses then bowles or tables and fitter for all times especially for the Sabbath Thirdly God made our senses to profit our selues by his creatures that by them we might glorifie him their Creator and not by them corrupt or insnare our selues Isa. 40.26 Lift vp your eyes aloft and behold who created all these things This vse Dauid maketh Psal. 8. when I see the heauens the earth and the workes of thy hands then said I Lord what is man that thou art so mindfull of him and concludes the Psalme thus How excellent is thy name through all the world And why 1. The inuisible things of God his power and diuinity and eternity were made visible to the very Gentiles by things created Rom. 1.20 And shall we either not looke on them or so looke vpon them as they to make vs inexcusable shall wee onely enioy the naturall vse and no spirituall or diuine vse from them 2. Consider that God for this purpose hath made the countenance of man not as the beasts groueling on the earth but erected vnto heauen and he hath made the eye of man not as the beasts but as Anatomists obserue hath giuen it one muscle which they want whereby he can turne his eye directly vpwards with admirable quicknes that it should not so fix it selfe vpon any thing below as the couetous eye doth but by occasion of things below turne it selfe vpward to their Creator Yea he hath compassed our eyes with browes and lids and fences from dust and earth that though we looke sometimes on the earth yet the least dust or earth should not get into them 3. Let vs labour to vse our senses in beholding Gods workes as they in Ioh. 2.23 that saw the workes of Christ of whom it is said Many beleeued in the name of Christ seeing the workes that he did So let the works which we see God hath done be at least inducements to beleeue him so much the more Fourthly God made our senses in respect of our brethren both to benefit them and our selues by them 1. Our eyes to behold their miserie to pitie them to releeue them Turne not thine eyes from thine owne flesh Herein the vnmercifull Priest and L'euit were condemned by the pitifull Samaritan Our eares to heare the crie of the poore Prou. 21.13 he that turnes his eare from the crie of the poore himselfe shall crie and not be heard Numbers neuer make this vse of their eares but God hath a deafe eare for them 2. Our eyes to see the good example of our brethren to imitate them to glorifie God for them Our eares to heare their godly counsells admonitions reproofes and so be bettered by them 3. Our eyes to see and consider their danger to pull them out of their infirmities the fire and to cast out the mote of their eyes Our eares to heare what is fit to bee spoken of them to defend their good names if they be traduced For God hath giuen vs two eares not rashly to receiue euery information but to reserue one for the partie least he be condemned vnheard vnconuinced Fiftly and lastly God made our senses in respect of our selues not onely to be faithfull keepers of the body but diligent factors and agents for our owne soules as 1. That our eyes should euer bee looking homewards and to the end of our way as quicke and expedite trauellers and not fix themselues vpon euery thing we see here below This is done by heauenly conuersation 2. Our eares should be bored to the perpetuall seruice and obedience of our God as our Lord himselfe was Psal. 40.7 Thou hast bored mine eare alluding to that ceremony in the law Exod. 21.6 If a seruant would not part from his Master his eare must be bored and nailed to the post of the house and thus he became a perpetuall seruant he was nailed and fixed to that house and seruice So wee must yeelde an obedient eare as Salomon calls it vnto the counsells will and commaundement of our Lord and Master Iesus Christ. 3. Our eyes were made to be conduits of teares for our owne sinne and miserie and for the sinne and wretchednes of other men Psal. 119.136 Dauids eyes gushed out with riuers of teares because men keepe not the word how wept he then for his owne sinnes that wept so for others Good Lot his righteous soule was vexed in hearing and seeing the vncleane conuersation of the Sodomites Thus should our senses be so farre from conceiuing pleasure in sinnefull obiects as these must be the continuall greefe of our soules And can we indeed looke vpon our selues and not see something which is a brand of our sin or can we behold any creature and not see some expresse prints and markes of our sinne and vanity vpon it Surely this one meditation would be effectuall to keep vs from casting our eyes vpon vnlawfull obiects and so from making our selues a prey to the deuill This serues to reprooue such as faile in this watch of the senses for who doth not yet some farre more dangerously Such as haue in their houses Popish pictures and images which are alluring harlots corrupters of the heart which is an opening of the doore to the deuill a signe of a man willing to be seduced Experience shewes that when a man is in loue with such images he easily falls out with Gods image in himselfe and Gods children 2. Such as delight in lasciuious pictures and filthy portraytures of naked men or women in whole or such parts as may stirre the corruption of the heart which should be beaten downe by all meanes We need bring no oile to this flame Yet the deuill hath gotten such pictures in request in this wanton age wherein euery thing is almost proportionall 3. Such are farre from this watch of their senses as so attire and disguise themselues or lay open their nakednes to insnare the senses of others Let them not say they thinke no hurt in it vnlesse they can be sure that no other thinke hurt by it 4. Such as like the images haue eares and heare not eyes and see not care not to heare the word or read it neuer tast Gods goodnes in it neither doth the breath of heauenly life euer passe through their noses 5. Such as frequent wicked company and delight in the vngracious actions and speaches that they heare and see or can digest them without reproofe or dislike manifested The deuill hath a through-fare among such companies who are conspired against God and goodnes Adde vnto these such as read or haue in their houses lasciuious
little nearer we shall see it vanishing into nothing but deceit and mischeife For 1. What is this great all that he makes profer of A great catch iust nothing but shadowes and representations of things in themselues nothing at all but the show he had made 2. As this great all was but a show so it was but for a moment for shadowes cannot continue and what were Christ the better if he had beene put in possession of the things themselues if they so suddenly vanish away before he can giue a sight of them 3. His best and largest promises here are but in the transitory kingdoms of this life which all passe away as a shadow so as if he had offred and could haue performed the things themselues it had beene no great matter he neuer offers and makes good any sound grace or the things of Gods kingdome which are things onely worth hearkning after 4. Will he giue all the kingdomes and all the glory of them to Christ alone why what righteousnesse or iustice could be herein will he rob and spoile all other Kings and rulers in the world of their right and soueraignty which God had inuested them in and this all at once and in a moment 5. Whereas he pretends a gift he intends a deare bargaine and offring nothing but pure and vnmixed glory he would rob Christ our head and all his members at once of all ioy and happines both externall and eternall Of this kinde are all his promises be promised to Eue deity but it prooued mortallity and misery he promised Caiâ— respect and loue if he could make Abel out of the way but it prooued the casting of himselfe out from the face of God his fathers family 1. He that meanes not in true dealing to performe any thing may promise as much as he will Satan meant not to giue Christ one kingdome and he may as well promise all as one 2. His enmity and hatred of God and mans saluation makes him large in his promises he knowes how sâ—â—ly temptations on the right hand steale into the heart and that no enemy is so dangerous as he that comes in pretence of kindnesse When he seekes to draw man to hell with him he takes on him to teach him how to become a God When Christ was to suffer he would haue him to spare himselfe to hinder mans saluation he will offer kingdomes all kingdomes with all the wealth and pleasure of them Satan herein deales as Iaacobs sonnes with the Sichemites they made very faire promises that if they would be circumcised they would giue their daughters and take their daughters and dwell together as one people Gen. 34.16 but they talked deceitfully v. 13. intending onely to reuenge vpon them as they did when the males were sore by meanes of their circumcising Satan can promise a victory to Ahab but it is to chase him before his enemie to confusion 3. He knowes mans credulity and follie who is easily taken with faire words which makes fooles faine their eyes beeing wholly vpon things before them Besides howsoeuer our blessed Lord here was fenced that the least inordinate affection could not fasten vpon him although he had all the obiects in the world to mooue him yet he commonly findes men and women fitted for his turne doating vpon the world and needs no such large offers as here are made to Christ but for lesse commodity and glory then that in one kingdome will fall downe and worship him 4. Satan is so much the larger in his promises to imitate God whom he sees encouraging his seruants by making couenant with them and promising them all the good things of this life and that to come as to Abraham All that thou seest I will giue thee Now to draw men from Gods couenant if it were possible and to disgrace the same Satan seekes to get men in league with him by larger promises of the world then euer God made to one man because that carrieth their whole desires and as God for the ratifying of his couenant hath appointed Sacraments and seales so the deuill hath certaine words figures characters ceremonies and charmes for the confirmation of his league with them and their faith in that league Hence obserue a difference betweene Gods promises and the deuills 1. They differ in the matter Satan profers earthly shadowes earthly kingdomes things that glance through the sense worldly things which may be perceiued and thrust into the eye and senses all at once the best of which is but a phantasie as Paul calls the great pompe of Agrippa and Bernice things of a moment for continuance that last as long as the fulnesse of the moone scarce seene but vanishing But the matter of Gods promises is the kingdome not of earth but of heauen and the glory thereof to which all earthly things are but appendices things which cannot be shadowed for the eye cannot see nor the eare heare neither can it enter into the heart of an earthly man to conceiue what God hath prepared for them that loue him 1. Cor. 2.9 The great promises of God are matters of faith not of sense and for continuance he promiseth a kingdome vnshaken eternall reserued in the heauens a glory not withering or fading vnlike the glory of flesh of all which the Prophet saith it is like the flower of the field Isa. 40.6 2. They differ in the scope and aime of them Gods promises all serue to prouoke and encourage men to lay hold vpon the couenant of life to draw men nearer God in faith and obedience 2. Cor. 7.1 Seeing we haue these precious promises let vs clense our selues from all filthinesse of flesh and spirit and grow vp vnto full 〈…〉 in the feare of God But Satans promises tend to fix 〈…〉 world as here hee would make Christ the greatest 〈…〉 it to withdraw men from God and their couenant with him to pull them from the seruice of the God of heauen to worship himselfe or serue their lusts or embrace the world or bow to any thing but the true God 3. They differ in the accomplishment God is euer as good or better then his word Tit. 1.2 God who cannot lie hath promised To Dauid as Nathan witnesseth in his reproofe 2. Sam. 12.8 he gaue his Lords house his Lords wiues his Lords kingdome and if that had beene little he would haue giuen him more To Salomon he promised long life or wealth or wisedome and in the accomplishment he giues him both life and wealth and wisedome But Satan is neuer so good as his word but a liar in all his promises For 1. He wants power to performe when he promiseth that which is none of his as the kingdomes of the world Or 2. He wants purpose and will to performe his promise For had he a purpose and minde to haue giuen Christ the kingdoms of the world if he had had power Doth not he enuie to euery man the fruition of
goe naked 2. Others to raise themselues make no bones to lie and magnifie their estate as the often experience of the world shewes that widowes and widowers promise great things of themselues and much wealth whereas the greatest wealth prooue debts 3. But if you will see the very naturall protrayture of the father the deuill if ye will heare his very voice looke vpon the Bishop and Pope of Rome For 1. He hath engrossed all the kingdomes of the earth into his owne hands saying All these are mine yet not directly but in ordine ad Deum 2. I giue them to whom I will I can set vp and thrust downe I can binde and loose subiects from their obedience at my pleasure 3. I wil giue thee all these if thou wilt fall downe and worship me if thou wilt be my vassall and a found Catholike let my laws binde thy conscience and persecute with fire and sword these heretikes thus thou shalt hold thy kingdome else not 4. But this is a small thing to challenge the kingdomes of the world and therefore he challengeth to be Lord of heauen hell and purgatorie to open and shut at his pleasure as his three crownes imply Here is a bragge that puts downe the deuill quite neuer was the deuill ouermatched in boasting and lying but by the Pope his eldest sonne that in him we might haue a plaine demonstration of Antichrist whom the Papists themselues say must be begotten by the deuill If thou wilt fall downe and worship mee NOW follows the condition of Satans large and prodigall profer which is the third thing considerable in the dart In it are two things 1. the matter he requires worship 2. the manner fall downe and worship mee The thing he desireth is worshippe and honour due to God for so our Sauiours answer implieth that he must worship God onely And for the manner of this worship he must outwardly bow and bend vnto him or prostrate his body in way of homage vnto him Wherein we see maruellous cunning and malice combined 1. His cunning in making it appeare so small a mote for beeing a worship proper to God as we see by comparing our Sauiours answer with it 1. Hee would make it in show and appearance but a bowing of the body a small thing a gesture which God greatly regards not as if hee had said as Bathsheba to her sonne 1. King 2.10 I haue a small suit vnto thee denie me not which small suit if Salomon had hearkned vnto it had cost him the losse of his kingdome And the same did our Salomon by his wisedome discerne in this place 2. In making it so necessary a thing to worship him mee with emphasis mee of whom thou must haue the world if thou hast it mee who am so able and willing to reward so small a seruice towards mee God doth not so reward his worshippers 2. His extreame malice in that 1. he would rob and depriue God of his honour which is due to him alone and to no creature else 2. he would haue it conferred vpon himselfe Gods greatest enemy 3. he would haue none doe it him but Iesus Christ the Sonne of Gods loue thus to wrong his Father the more whereas God expects no other of his enemies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. he implies how little God regards or rewards his worshippers The connexion of this condition with the premisses sheweth That Satans profers are neuer free but vpon some wicked condition or other He said he would giue all the world and the glory thereof to Christ but now he addes a condition which makes it a deare bargaine He offers freely he will giue all the world and the glory of it but the condition is dangerous if Christ will fall downe and worship him The deuill offred to put our first parents in possession of further knowledge and no lesse a gift then deity he makes as though he would out giue God but all vpon this dangerous condition if they would eate the apple which God had commaunded them not to touch He would help Cain to the fauour of God and all the loue of his parents but vpon condition he would kill his brother Abel for when there was none else to be loued or to do sacrifice he should obtaine all Iudas comes to the high Priests and saith What will yee giue me Matth. 26.15 and they appointed him thirtie peices of siluer but vpon his own condition to betray his Lord and Master an heauie condition for so light a sinne Potiphers wife profered Ioseph great honour and rewards but vpon a fowle condition of committing whoredome with her 1. As Salomon saith of the harlot She hunteth for the preciou◠life of a man so doth Satan incessantly and therefore can giue nothing freely for a free gift is a pledge of loue betweene parties but hee carries a mortall hatred towards mankind seeking by all meanes to deuoure vs 1. Pet. 5. v. 8. Seeing therefore his loue is like that of a rauening lyon to a lambe no maruell though he bestow nothing freely 2. The ende and scope of all Sathans gifts is discouered in our text viz. to plucke men from God and so bring them to damnation and indeed they are not gifts but wages paied for doing some worke 2. Pet. 2.15 Balaam loued the wages of vnrighteousnesse Now if we looke into the historie Num. 22.17 these were great gifts and honours promised vpon condition of cursing the people of God So as by the iudgement of the holy Ghost all such gifts taken vpon such dangerous conditions are wages of vnrighteousnes And as a Generall neuer giues pay but to such as fight vnder his colours so Satan neuer giues pay of worldly preferment but to such as fight his battels 3. Neuer man gets any thing from Satan but by way of contract or bargaine where the conclusion shall be for himselfe and beeing the arch-enemie of all charitie he will neuer make an exchange but for the better He giues Adam an apple but it was deare bought with the losse of Gods image and all his happines He offers the second Adam the whole earth but with such a condition as he must for it forsake heauen Quest. But is there any man so extreame wicked that will contract with the deuill or receiue any thing vpon any condition at his hands Answ. The deuill will doe nothing for any man but by vertue of a compact and why should he be at any mans commaund but in hope of his reward no more then any man would be at his but in the same hope But this compact is either 1. more open 2. more secret A more expresse and solemne contract is that of witches coniurers and sorcerers wherein there is a mutuall promise of seruice between the deuill and the witch And this promise is not onely made by solemne words but by deedes and seales as some diabolicall signes figures or ceremonies for the ratification of this league and
For as the Prophet speaketh Hab. 2.3 The vision is yet for an appointed time but at the last it shall speake and not lie if it tarrie waite for it shall surely come and shall not stay Let vs not make hast nor limit the Lord in prescribing him a time and meanes but leaue all that to his wisedome leane vpon his arme relie vpon his word he hath a mind to doe vs good and that when it shall bee most for his glorie and our saluation We are not yet perhaps in the deepe nor at the mountaine nor so destitute but we find some supports But were the case with vs as it was here with our Lord if we were in the world as in a wildernesse our food nothing but stones our companie wild beasts ready to deuoure vs no friend neare vs but the deuill tossing and tumbling vs with his temptatitions we should assuredly see the Lord extraordinarily prouiding for vs and working out for vs vnexpected comfort our extremity would be Gods opportunity God sent not Moses to deliuer Israel from vnder Pharaoh till their burdens were at the heauiest and their oppressions intollerable God might haue sent his Angell to preserue the three children from being cast into the fire but he did not till they were in the flames this was Gods time wherein he was more glorified his children more gloriously deliuered and his enemies more mightily confounded then if the Angel had come before Euen so when this land was like that fierie furnace made seauen times hotter then euer before to consume the bodies of Gods Saints in Queene Maries dayes in the midst of those flames God sent that happy Queene nowe a blessed Saint to quench those fires and deliuer our whole Church from that tyrannicall and Papall oppression Thus the Lord himselfe waites and stayes for the fittest time of our deliuerance and so must we Neuer shall the faithfull soule faile of a day of refreshing And ministred vnto him We haue spoken of the Angells comming Now the last thing considerable in this history is their ministery vnto Christ wherin are two things 1. How they minister to him 2. Why they minister I. 1. They ministred in adoring the Sonne of God the onely conquerour of the deuill and honouring him as the victorious destroyer of the Prince and commaunder of all hellish powers For the Angells reioyced in Christs victory in the deuills ouerthrowe and the saluation of the Church of God The goodnes of their nature carries them wholly to the glory of God in all their actions and motions and the good of the Church as at the birth of Christ they sung Glory to God on high on earth peace and good will to men And there is no doubt but now vpon this victory they did much more honour him and congratulate his glorious triumph 2. They ministred to him in comforting him beeing in his soule extreamely afflicted and molested with Satans temptations for how could the Sonne of God but vtterly abhorre and with fiery zeale detest such blasphemous temptations as that he should not onely distrust his Fathers prouidence but euen fall downe and worship the deuill himselfe with which temptations a sinnefull man yet in his corrupt nature would be exceedingly distracted and disturbed It is no doubt therefore but as in his agonie before his passion the Angells came to comfort him so likewise in this conflict and perturbation so soone as they might they came in to the same purpose 3. They ministred to him in releeuing his body which was now broken with hunger and watchings hauing already fasted 40. dayes and 40. nights and brought him food to allay his hunger spreading as it were a table for him in the wildernes For if they neglected not the seruant of God Elias in the wildernes beeing ready to starue for food but prouided him a meale in strength whereof he went 40. dayes and 40. nights 1. King 19.5 much lesse would they neglect the Sonne of God who was now in the same necessitie 4. They ministred to him standing about him and giuing attendance waiting as it were at his table and ready to be employed in any further seruice he had to commaund them Psal. 103.20 Ye Angells readie to execute his will Whence in Ezeck 1.11 the Angells are described with wings stretched vpward noting their propensity and readines to the commandements of Christ. II. Why the Angells doe thus minister to Christ. Answ. Not for any necessitie of his for 1. he was able to haue sustained himselfe and held out for euer against the deuill 2. hee was able to haue confounded the deuill 3. he was able to haue created food in the wildernesse without them which they could not doe for although they could fetch food elsewhere prouided yet could they not create any but 1. It was their dutie to attend him as their Lord called the Lord of the holy Angells 2. Christ would now vse their ministery and did not helpe himselfe by miracle as he might if he had pleased But wee read not that hee vsed his power for himselfe or his Disciples Himselfe beeing hungry and weary at Iaacobs well he created not food but sent his Disciples into the citie to buy bread And when his Disciples were faint and hungry they were faine to plucke eares of corne and eate it But yet he vsed not his miraculous power For miracles were wrought for the edification of others and commonly done in the presence of many whose faith was to be strengthned as the Disciples was in part already 3. This was so for our instruction and consolation that we also in our wants standing in the Lords battells may expect the presence and comfort of the Angells The priuiledge of Christ whereby he is exalted aboue all creatures hence appeareth in that the Angells minister vnto him Heb. 1.6 the Apostle prooues Christs diuinity and eminency aboue all things out of that testimony of the Psalme And let all the Angells of God worship him For he must needes be greater then all who must be honoured of all Ioh. 1.51 Christ himselfe prooues himselfe the Sonne of God because notwithstanding he is the sonne of man which plainely notes him to be 1. a true man and 2. a weake man yet they should see the heauens opened and the Angells ascending and descending vpon him as was figured in Iacobs ladder Gen. 28.12 For Christ is the ladder and onely way by which we ascend into heauen It reached from earth to heauen signifying his two natures God of his Father in heauen man of Iacobs loynes in earth Angells ascending and descending are the ministring spirits attending him for in that phrase is meant their sending out their emission and commission to their office descending to their worke and ascending to giue account of it Now according to this Prophesie of Christ two of his Disciples sawe the heauens open vpon him in his transfiguration Matth. 17.1 2. In his resurrection those keepers of the sepulcher saw the
receiuing the diuine honour from the most grorious Angells To this great Michael who euen without his Angells hath in pitcht battell ouercome the great red dragon and all his Angells be ascribed all power might victory and triumph of all men Saints and Angells in earth and in the highest heauens for all eternity Amen Amen FINIS 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THE ALPHABETICALL Index or Table pointing to the principall points in this Exposition A IN Christs lowest Abasement sparkles of Diuinity flie out sundry instances pag. 363 Actions brought forward by bad meanes to be supected sundry instances 312 Accusers mouthes how to be stopped foure rules 30 Against false accusation 7. rules 26 Aduersaries must bee ouercome rather with patience then power 112 Adoption called into question by Sathan for present aduersitie 5. reasons 89 Allegories must not bee stucke too fast vnto 264 Christs Allegation of Scripture with some addition and change of words 5. reasons 338 Angels called Gods Angels 3. reas 235 Angells tender keepers of the godly three reasons 237 Concerning Angels 3. obseruations 239 Angels come not in vnto Christ before the deuill is gone from him 4. reas 401 Angels cannot be in two places at once why 402 Angels haue bodily shapes by way of 1. description 2. dispensation 403 Angels minister vnto Christ how 409 Christ was more Angry in the last temptation then in the two former 4. reasons 333 Apochryphall bookes not authenticall 4. reasons 133 In the Arke were three things kept 162 Assemblies in the Church of England holy meetings 4. reas 166 Auoid signifieth three things 332 B BAd causes are thrust on by bad means 4. reas 311 Behold signifieth 5. things in Scripture 4â—0 Blame thy selfe sinning more then the deuill 216 Blessing more desirable then meanes 138 Blind and bloody battels for the holy land more for the Popes profit then Gods glorie 177 Boasters resemble the deuill 315 To get Bread out of stones 3. waies 10â— Gods way to get Bread contrarie to the deuills in three things 109 C TO liue out of a lawful calling wickeâ— 3. reasons 14â— Calling to be well carried two rules 150 Speciall Calling requires the practise of 4. vertues 151 Christ was locally carried to the pinnacle 4. reasons 190 In Christ Satan would haue cast downe all mankind 206 Satan would haue vs cast down our selues why 215 Causes of God must affect vs aboue our owne 5. reasons 333 Changes here good for vs 5. reasons 395 To be chearefull in trialls 4 motiues 15 Chaire of Rome a friuolous pretence 177 Christ subiect to temptations notwithstanding his perfection of 1. nature 2. grace 3. power 7 Christ chose to be tempted in the wildernes 4. reasons 19 Christs going into the wildernes no ground for Popish Eremites 4. reas 22 Christ would be tempted 4. reas 35 Christ by beeing tempted succoureth vs 4. waies 36 Christ safer among wilde beasts then wicked men 44 Christ not so rough with Sathan as with some wicked men no or with his owne disciples 4. reas 113 Christ reuealeth himselfe onely to such as will make right vse of his knowledge 4. reas 116 Christ as able to defend vs as himselfe from wilde beasts and deuills 45 Christs priuiledge aboue all creatures in the ministerie of Angels 3. reas 410 Christs combate exemplary as victorious 243 Christians must be reasonable euen to most vnreasonable aduersaries 3. reas 110 Church no competent Iudge of controuersies 246 Church hath no authoritie ouer Scripture 4. reas 247 Church of England not to bee separated from for some corruptions 4. conclusions 166 Comforts for weake Christians in temptation 4. grounds 7 Circuit of Sathan is the compasse of the earth 20 Comforts from Christs being tempted 4. grounds 37 Comfort of the creatures a greater blessing then the creatures themselues 139 Comfort in that Sathan cannot ouercome him who is not willing to be ouercome 216 Comforts from the custodie of Angels 238 Comforts of God hid for a time but aâ— length shine out vpon his children 4. reasons 404 Bad companie worse then solitarinesse 23 Comforts when temptations come thicke on vs three 280 Compacts with Satan 1. open 2. sâ—cret 317. c. Meanes to auoid Satans compacts 5. 320 Conference of Scriptures beateth out the true sense of them see instances as large 256 Counsells no competent iudges of controuersies 4. reas 249 In the inner court of the Temple were 4. things of note 161 D DAy of sickenesse and death most 〈◊〉 to resist Satans temptations three reas 66 Death enters the soule by the windowes of the senses 4. reas 291 Deuill is not driuen away by holy water reliques nor the naming of Iesus 10 11 DiffereÌ„ce between the loue of God as God and of God as a Father 92 Directions for the fortifying of faith three 86 Distinction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 silly 2 ignorant 3. nouell 347 Doctors and Fathers no competent Iudges of Scripture 5. reas 248 Doing of what God commandeth not alwaies a signe of true grace 3. reas 385 God draweth neere his Saints in trouble 3. wayes 94 E EFfects of the spirits assured gouernance in troubles three 17 Eminent persons must be so much the more watchfull 288 Ends and means must be tied together 277 Equiuocation a Iesuiticall tricke discouered 233 Three estates Sathan especially would cast men from 1. of innocencie 2. regeneration 3. office in Church or common-wealth 206 Euill men cleane one to another because all of them hate Christ. 160 Excellency cannot exempt a man from Satans temptations 3. reas 8 How to auoide Satans extremities three rules 200 F FAmily-worshippe of God stands in fiue things 172 Fasting the kinds 1. ciuill 2. religious 3. miraculous 47 Fasting of Christ differeth from Popish in 8. things 49 Christ fasted his fast for 4. causes 50 Fast of Christ no longer or shorter then forty daies 5 reasons 51 Fortie nights of Christs fast expressed two reasons 51 Fasting a necessarie Christian duty 3. reasons 52 Motiues to fasting 11. 53 Faith his actions about the meanes of safetie if present 3.46 if absent 3. ibid. Ouerthrowe of faith the aime of all Satans temptations 5. reas 83 Faith must be so much the stronglyer fortified as Satan more furiously assayleth it 86. Faith his excellency in 4. things 86 The least faith can pray for more 88 Properties of faith in want of means 3. 98 Faith how it demeaneth it selfe towards the word of Gods prouidence 3. rules 145 Faithfulnesse in promises enforced by fiue reasons 309 G COmmon Gamesters liue by no word of God 150 Generallitie of obedience in 4. things 389 Gifts of Gâ—â— differ from the deuill in fowre things 319 Glorie of God must be preferred aboue all the world 6. reas 327 Motiues to promote the glorie of God 5. 350. To glorifie God in good measure meanes 4. 331 God glorifieth himselfe in our trialls fowre waies 396 Glory of the world falsly claimed