profanenesse 3. to pride and ambition 4. to iniustice and wrong 1. In temptations to despaire Satan ouerthrowes many who want this sword of the Spirit by these motions which we must by it resist Obiect 1. What hast thou to doe with God or God with thee how is he thy Father as thou professest seest thou not his hand against thee yea his wrath vpon thee Answ. Yet it is written that euen when the whole wrath of God such as I cannot beare if I had all created strength was laid vpon Christ he remained the deare Sonne of God and could say My God my God and Rom. 5.8 God setteth out his loue towards vs seeing that while we were yet sinners Christ dyed for vs much more now beeing iustified by his blood shall we bee saued from wrath Obiect 2. Satan beeing thus put off goeth on and saith Thy sinnes are infinite in weight and number thy debt is aboue tenne thousand talents how can God saue thee thou hast not a farthing to pay what is it iustice thinkest thou for God to remit so many sinnes without satisfaction Answ. It is written Isa. 43.25 I euen I am he that puts away thy sinnes for mine owne names sake and not remember thine iniquities for euer and againe Where sinne hath abounded grace hath abounded much more and the parable saith that the Master forgaue all the debt to the hopelesse seruant Obiect 3. Well if thou hast thy sinnes forgiuen thee where is thy ioy and peace of reconciliation the Kingdome of God is peace and ioy but alas poore fellow thou art pensiue and melancholie and God hath left thee without comfort Ans. It is written Psal. 97.11 that light is sowen to the righteous and ioy to the vpright of heart and they that sowe in teares shall reape in ioy Obiect 4. What speakest thou of ioy why thy crosse is intolerable sicknes and diseases eate thee vp pouertie pincheth thee and reproach euery where meetes thee Answ. But it is written Heb. 12.6 whom he loues he chastens and that no man knowes loue or hatred by all that is before him Eccles. 9.2 Obiect 5. Thine are tedious afflictions durable and lasting ones thou hast prayed thrice yea a long time to haue them remooued and art neuer the better why wilt thou goe on and still loose all thy labour why thou knowest not whether or when thou shalt be heard Answ. It is written Psal. 50.15 Call vpon mee in the time of trouble and I will heare thee and deliuer thee and Hab. 2.3 If the vision stay waite for it shall surely come and shall not stay and the iust shall liue by faith and He that beleeueth maketh not hast Obiect 6. But wert thou not better to goe to this wise man or that cunning woman thou shouldst quickely recouer thy health or stollen monie or things that are lost thy losse is great and thou must vse meanes for thine owne Answ. It is written Leuit. 20.6 If any turne after such as worke with spirits or after soothsayers to goe a whoring after them I will set my face against such a person and will cut him off from among his people and it is written that Saul was cast off for this practise The second sort of instances is in motions to presumption or profanenesse Obiect 1. But it is in vaine to serue the Lord and what profite is there in his wayes the worse the man is the better is his estate and the more godly the more crossed in the world Answ. It is written It shall be well with them that feare the Lord not so to the wicked and againe that the light of the vngodly shall be put out when the light of the godly shall rise brighter vntill perfect day and the ende of the iust is peace Obiect 2. What need so much feare of condemnation seeing there is no condemnation to them that are in Christ Iesus Answ. It is written that such must walke after the spirit and not after the flesh and that such must worke out their saluation in feare and trembling Obiect 3. But if thou beest predestinate what needest thou care and if thou beest not all thy care will not auaile thee Answ. It is written that I must study to make my election sure 2. Pet. 1.10 and that I must beleeue in the Lord Iesus Christ and bring forth fruites worthy amendment of life Obiect 4. But what needest thou be so strict shall none come to heauen but such strict persons thinkest thou why God requires no such strictnes Answ. It is written that the Master is a hard man who will stand strictly for iustice and that wee must walke precisely Eph. 5.15 Obiect 5. But why shouldest thou respect these preachers so much doest thou not see how they take vpon them to disgrace thee for such and such courses and they are men as well as others no better many of them worse Answ. It is written 1. Thess. 5.12 Haue them in singular loue for their workes sake and that our our Sauiour said He that heareth you heareth mee and that the least Minister in the New Testament is greater then Iohn Baptist who yet was greater then any Prophet Matth. 11.11 and that God did send two beares and destroyed 42. of those wanton children that mocked and reuiled the Prophet Elisha 2. King 2.23 Obiect 6. But thou art young thou mayest sweare and game and swagger and be wanton these are but trickes of youth and sowing the wilde oates c. Answ. It is written As a man sowes so shall he reape and remember that for all this thou must come to iudgement Obiect 7. Oh but thinkest thou that God sees or takes notice of euery thing or if he should he is mercifull and easily entreated and thou hast time enough to repent Answ. It is written that all the wayes of a man are before the eies of the Lord and to him day and darkenesse are alike and that to abuse the patience of God is to treasure vp wrath against the day of wrath Obiect 8. Oh but thou hast now a fit opportunity and occasion to take thy delight the husband is gone a farre iourney Bathshâ—ba is at hand and now it is twilight why shouldst thou depriue thy selfe of thy pleasure take thy time thou canst not haue it euery day Answ. It is written Prou. 5.3.8 The ende of a strange woman is more bitter then worme-wood and keep thy way farre from her and come not neere the doore of her house and that neither fornicators nor adulterers shall enter into heauen 1. Cor. 6.9 and Ephes. 5.3 but fornication and all vncleanenesse and couetousnesse let it not once be named among you as becommeth Saints The third ranke of instances is in motions to pride and selfe-conceit wherein sinne hath great strength Obiect 1. You are a man rich and high well friended well monied why should you stoope to such a one this were a base thing indeed let him seeke to you
the wicked Angels are cast downe from heauen from enioying his presence 3. By grace of perseuerance for they fell not from their estate as the wicked Angels did and are now confirmed by Christ that they cannot fall and hence is Christ called the head of men and Angels in whome all things in heauen and earth consist Coloss. 1. vers 17. that is are preserued sustained and gouerned whether visible or inuisible and consequently a mediator of the Angels in respect of speciall grace of confirmation by which they inseparably adhere to God although in respect of that mediation which is restrained to redemption the Angels haue no need of it Charge This charge is not a generall commaundement ouer the Church in generall but a speciall charge ouer euery godly man ouer thee And the charge is directed to many Angels to keepe one man for the word affoards vs more comfort then that Popish and vngrounded conceit of euery mans hauing his particular Angel Quest. Why doth God giue this charge to the Angels or why doth he vse their ministerie Answ. Not for any necessitie for he by his word and becke doth sustaine heauen and earth and without them can keepe his owne but out of his good will to vs hee declares his loue and care of vs who hath so abundantly prouided for our safetie and made farre more glorious natures then our selues our keepers To keepe thee This custodie of the Angels standeth 1. In obseruing and watching their persons soules bodies and estates and therefore are called watchmen Dan 4.10 And I sawe a watchman and an holy one come downe from heauen 2. In propulsing and auerting euill so here There shall no euill come neare thee for he will giue his Angels charge ouer thee 3. In defending them in good as Elizeus and his seruant beeing compassed with enemies 4. In comforting them in trouble as Hagar Gen. 21.17 and Iacob 32.1 2. and Christ in this place In all thy waies Namely in such courses as God hath appointed and in all these in all times and in all places in all estates and conditions In the way into the world in birth and infancie the good Angels keep Gods little children Matth. 18.10 In the way thorough the world they keep vs as the Israelites in the wildernesse Exod. 33.2 In the way out of the world their charge is to keepe vs as we may see in Lazarus who when he died the Angels carried his soule into Abrahams bosome In all our wayes by day and by night they keepe vs so long as we are in our callings They shall beare thee in their hands this is a borrowed speach for Angels haue no hands nor bodies sometimes they assume bodies in their ministerie to others but these bodies are not theirs neither were they naturally and hypostatically vnited vnto thm but for the time created and assumed but from what beginning they were taken or into what end after the ministerie they were resolued it is idle to enquire Here hands are ascribed to them as elsewhere wings both improperly one shewes the speedines of their motion the other their fitnes and tendernes in our keeping For their charge is not onely to foresee danger and admonish vs but they must be actuall helpers to beare vs vp from ground when we are ready to fall and gâ—â— knocke as a tender mother or â—ourse if they see the little child falling will haste and catch it before the head comes to ground That thou dash not thy foote against a stone That is that thou hurâ— not thy foot against any rubbe or occasion Angels are nourses we are as infants in spirituall matters on euery occasion ready to fall into sinne and by it into all dangers spirituall and temporall Now the Angells keep vs not onely from hurt by others but from bringing hurt on our selues euen the least they keep vs from hurting our head yea our foote Obiect But how doe the Angels performe their charge when some of Gods children not onely stumble but fall spiritually and bodily and take great harme Answ. The reason is because no man keeps his way so diligently and vprightly as he ought If we did neuer faile God would neuer faile vs no more would his holy Angells nay such is their loue as they would not haue vs to take the least hurâ— in the world while we walke faithfully in the wayes and commaundements of God The Angells of God are the tender keepers of Gods children in Gods wayes that no hurt can betide them Gen. 32.5 When Iaacob was in great feare of his brother Esaâ— the Angell of God met him to comfort and defend him When Sâ—dome was to be destroyed the Angels came to Lot to forewarne and hast him out of that wicked city Psal. 34.7 The Angell of the Lord pitcheth his tents round about them that feare the Lord and deliuereth them 1. Because of Iesus Christ our Head to whom they are subiect as to their Lord and head who hath reconciled things in heauen and earth Angels and men Col. 1.20 In our selues and our owne vileneâ— we could not be endured by these blessed spirits but now Christ becomes our Head and for him they tend vs as his members 2. Their loue to vs is another ground of their custody of vs manifested in that they are compared to nourses neither can they but loue those whom they see God loueth now they see God louing vs so dearely that he spareâ— noâ— his owne Sonne but giues him to the death for vs and therefore they dearely loue vs and our good they desire our saluation and promote it they reioyce that our saluation is wrought and are glad of our repentance by which we lay hold on it 3. And specially this charge and commandement of God is the cause hereof so as now it is not out of curtesie or the goodnes of their nature onely that they doe vs good but by vertue of this charge and commaundement of God whom they loue as their cheife good and to whoÌ„ they are bound in absolute obedience by the eternall law of their nature so as although they are charged by god yet are they not forced or coacted but out of their perfect loue of God they watch ouer our good This doctrine affoaâ—ds a vse of great consolation for when we consider our owne weaknes and impotencie on one hand and the multitude power and pollicie of our enemies on the other when we see a whole army of sinnes besieging vs and a whole legion of dangers behinde them to oppresse and swallow vs now this doctrine touching Gods prouidence in the ministery of Angells will bee able to support vs when we shall consider not onely that Gods protection is as a wall of fire round about vs but that hee hath set and pitched his Angells round about vs as a guard of whom we may say with Elisha for their multitude They are mâ—re that are with vs then they that are
Angell of the Lord that descended from heauen and had roled away the stone from the doore and sate vpon it so as they were afraid and as dead men Mat. 28.4 The women also saw the Angell and talked with him that had attended him in his resurrection ver 5. And in his ascension all his Disciples saw the heauens opened vnto him and two Angells standing by them who attended him Act. 1. 1. The more honourable the attendants and ministers the greater is the personage so attended But our Lord hath not a guard of men about him as the great Princes of the earth but a guard of Princes and not of Princes onely but of principalities and powers rules thrones and dominations and therefore hee must needes be a mighty God aduanced aboue all creatures 2. The Angels are in Scripture euery where spoken of as the excellencie of the creatures so as when the highest praise of any thing is to be giuen it is taken from the excellencie of Angels Manna is called Angels food Psal. 78.25 that is if Angels should neede foode they could not wish more excellent 1. Cor. 13.1 If I should speake with the tongues of Angels c. that is excellently Yea the most happie and glorious estate that our selues looke for after the resurrection is hence extolled that we shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like Angels Now all this aduancement of them is not so much in respect of themselues with whom we haue no commerce but for the aduancement of Christ the Lord of the holy Angels and that in their glorie we may behold the glorie of Christ to whom they are seruants 3. The truth hereof was shadowed in the ceremoniall law Exod. 25.20 The Cherubims signifying the Angels must lift their wings on high as attending vpon God and their faces must be to the mercie-seate which liuely resembled Christ on whom their eies must be still cast as the eie of the hand-maid to the hand of her Mistresse And chap. 26.31 the vaile of the Tabernacle which couered the most holy expressely signifying the flesh of Christ which hiding his diuinity made way for vs to heauen must be made of broydered worke with Cherubims not without Cherubims for these noted the multitude of Angels seruing Christ euen as man for beeing in his lowest estate and apprehended to the death he giues this as a reason to Peter to put vp his sword because if he would he might pray to his Father and haue twelue legions of Angells to rescue him Obiect But this seemes not Christs priuiledge to haue the Angells his ministers seeing all the godly haue them ministring spirits for their good Heb. 1.14 as Abraham Lot Elias Daniel Ans. True they had but this impeacheth not Christs honour because they serue not vs after the same manner they serue him for 1. Their seruice is due to Christ as their creator and Lord of dutie to vs as creatures of charge 2. Their seruice to him is immediate as the Head of the Church to vs mediate onely as members of the Head 3. Their seruice is proper to him and inuested in him as his owne right to vs giuen by vertue of our communion with him 4. To him as the author and preseruer of all the gifts and graces they haue and equall it is that whatsoeuer is excellent in any kinde be wholly ascribed to the author and giuer of it to vs onely so farre as the owner hath put them in trust to employ those gifts for our good Faith in Christ interests vs in this ministery of the Angells who loue the members because of the head They are his Angells and so called by speciall propriety Matth. 16.27 when the Sonne of man shall come in the clouds and all his holy Angells with him because by speciall prerogatiue they doe him homage and seruice And our Angells by speciall commission and direction from him 5. They neuer ministred to man but for the honour of Christ. Reu. 22.9 Worship God Let vs imitate the Angells Doe they honour Christ by their ministery and shall we refuse his seruice especially seeing â—ee tooke our nature and bound vs straiter to him then the Angellâ— They are most expedite and ready hauing wings to flie withall Let their wings speed vs in his seruice They are vnweariable in performing obedience and shall wee be so heauy and shrinking as to account euery thing too much â—hat wee doe for him They are in all things ruled and mooued by his Spirit Ezek. 1.20 whither the Spirit led them they went Let vs also giue vp our selues to the leading of his Spirit not running of our owne heads in any busines vnsent without our warrant They reioyce in all good things and in Christs victory the benefit of which redounds to vs more then to them and that men by the same are set out of the deuils power And why do noâ— we more reioyce in this victory of Christ why do we reioyce in euil which is the deuils sin in sinful courses and company why doe we hate and scorne those who most partake in this victory How vnlike is this to the Angells If the Angells be seruants vnto Christ then we see herein both his loue to vs and our owne honour who hath vouchsafed vs his owne speciall seruants to attend vs For he hath not onely charged them with the safety of Abraham Iaacob Lot Elias Daniel and other extraordinary holy men but their commission is generall Psal. 91.11 they shall keepe thee in all thy wayes that is not onely Christ himselfe but euery member of Christ for this honour haue all the Saints And what a comfort is it that we so weake creatures and so beset with spirituall and inuisible enemies haue appointed to vs by the Lord so many spirituall inuisible and more powerfull aiders and assisters What a comfort is it that no temporall enemie can so soone wrong vs in our persons estates or names but the Angells of God are ready to turne it off and keep off the perill and then returne to God to complain of the wrong-doers What a care should we haue not to forfeit our priuiledge to keep vs in our wayes and walke warily because of the Angells not greeuing them by sinne nor driuing them from about vs whose protection vnder Gods is more safe then if we lay vnder shield and speare Psal. 91.4 with 11. And if our Lord himselfe receiued comfort from them how great may be our comfort from them Hence we are to ascribe the glory of power Maiesty and kingdome vnto our Lord Iesus who if he be able to command all the Angells in heauen much more all the deuills in hell who are farre weaker then they All power is his in heauen and earth And now we are no longer to esteeme of him according to his base estate in the wildernes in the world but according to his surpassing power manifested through all this history in vanquishing the deuill and in
men into these places besides that they neuer doe good no maruell if they fall fearefully as beeing not fenced they cannot say God set them there or will help them against temptations 2. Let them looke that they haue good warrant for that which they do and for euery action of their calling that they may see themselues to be in Gods worke for so long they haue promise of protection He will keepe and helpe thee in thy wayes 3. Let them pray to God for power and successe notwithstanding their trialls which they shall doe if they see the need of Gods strength as the Apostle did Eph. 6.19 Pray for mee and besought the Saints for Christs sake and the loue of the spirit to striue with him in prayer to God Seeing high estates are so dangerous why should not men content themselues with a meane â—ondition but insatiably gape after promotion 1. high callings are like high trees vpon the tops of hills which are subiect to euery winde 2. if height could bring content or a sweet life it were more worthily desired but we see it consumes a man with enuie and feare desiring still some thing beyond his present estate 3. there is as great sorrow in the fall as labour in rising and to come downe in the height is greater griefe And all this comes vpon a man besides Satans malice Lastly this serues to comfort Christians who are acquainted with temptations in the beginning of their conuersion and are ready to giue vp all as seeing nothing but discomfort For 1. it was the lot of Christ the head 2. it is a cursed peace to be at peace with the deuill and a blessed warre to fight for God and Christ Iesus 3. a theefe breakes not into an emptie house and a dogge barkes at strangers it is a good signe that thou art gotten out of Satans power because he pursues thee he needs not pursue those whom he possesseth they be good men whom Satan is an enemie to 4. the Lord first strengthened Christ with his voice from heauen and then brought him into the field and so he will deale with thee his member The second circumstance is the person opposed Iesus This will seeme strange if we consider in our Lord Iesus 1. The perfection of his nature he was free from all originall corruption by his most holy conception by the ouershadowing of the Holy Ghost as also from actuall sinne 1. Pet. 2.22 he did no sinne neither was any guile found in his mouth And though he had our substance and our infirmities yet with one exception without sinne Heb. 4.15 2. The perfection of grace for he was now full of the Holy Ghost indued with infinite knowledge wisedome holines and grace and it might seeme that there was no place or roome for temptation 3. The perfection of his power beeing the Creator and preseruer of all things the Lord of hosts by whose very word or becke all creatures as they be sustained so might be brought to nothing who beeing at the weakest was able by one word to cast down to the earth all that came to apprehend him and compell the very deuils to begge fauour of him 4. The perfection of his fathers loue hauing immediately before testified that hee was his beloued Sonne in whom he was well pleased who as in his priuate estate he encreased in fauour with God Luk. 2.52 so now much more hath he gained his fathers loue as we haue heard And yet â—esus must not escape the tempter It is not any excellencie or high respect that can exempt any man from Satans temptations If a man had all the perfections which Christ had of nature grace power and the loue of God yet in this life he must be exposed vnto them If we looke at all the Worthies of the world of greatest grace in greatest fauour with God as Iob Lot Aaron Moses Dauid Peter none of them could escape this onset Satan desires to winnow the Disciples as wheat euen at the side of Christ Luk. 22.31 Nay our first Parents Adam and Eue created in absolute perfection concerning present righteousnesse and holinesse met with a serpent euen in innocencie in paradise If neither holinesse of person nor place can priuiledge a man from temptation but Prophets Apostles yea the first Adam and the second Adam also must be tempted who can expect immunitie from the tempter 1. This life is the time of warfare and the world is the great field of God in which Michael and his Angels fight against the dragon and his angels and can the captaines and leaders of the rest that goe before them in grace in strength in knowledge and holinesse escape the onset seeing the sharpest and most keene assaults of euery battell is vpon the foreward and forlorne hopes 2. Satans malice beeing the greatest sinne in the world and the sinne against the holy Ghost is directly and professedly against God and consequently against those that appertaine to God because they doe so That he hateth the godly it is because he hateth God and in vs would be reuenged on him in the seruants he persecutes the Master in the members the head whereas his cheife quarrell lyeth against the Master and Head This cannot be newe to him that considereth either Christs prophecie Yee shall be hated of all men for my sake that is of all wicked men that carrie Satans image and properties or else the Saints experience of the accomplishment of it For thy sake are wee killed all the day long Psal. 44.22 Whence it must follow that the nearer any man is to God more graced or more like him the more is Satans malice kindled against him and he is lesse exempted from temptation the nearer Christ the more desirous is he to winnow him 3. Gods prouidence so ordereth the matter that where he giues greater strength and grace there should be greater exercise to preuent pride to keepe grace on worke and to make his gifts knowne to the world If Satans malice and impudencie set vpon the greene tree what will he doe to the drie If he dare make triall of Christs strength will he feare our weakenesse If he dare encounter with perfection can we impotent and infirme creatures looke for exemption No we had more need arme our selues and expect our aduersarie and the rather because the Prince of the world comes vpon Christ and findeth nothing to helpe his temptations by but to vs he needs bring no weapons he finds in our selues a whole armorie of weapons by which he may fight against vs he findes a rebel within vs an old Adam of our corrupt nature that giueth him strength and helpe against vs and therefore his boldnesse will be so much the more against vs when he sees our owne wicked inclinations yeelding strength to his wicked temptations Many men say they are of so strong a faith and of such grace that they defie Satan they
were neuer troubled with him hee hath nothing to doe with them Alas poore soules the more grace the more trouble if strength of faith and grace had giuen priuiledge from temptation our Lord Iesus had not been tempted hast thou more then he or hast thou more then Adam in innocencie yet Adam in innocencie was tempted Oh take heede least the strong man haue carried all away and so thou hast peace thinkest thou that he durst assault Christ and dares not come neere thee dares he encounter with a lyon and will he stand in feare of a fearefull hare Temptation is no signe of Gods hatred but of the deuils It is the weakenesse of flesh to thinke that a mans owne or other mens temptations proceed from an angrie God and thence to giue false witnesse against himselfe or others beeing assailed by Satan See we not here Christ proclaimed and Sonne of God and in whom his Father is well pleased yet subiect to temptations by the deuill wilt thou now conclude that Christ is suddenly cast out of fauour Nay our dutie is if we see any buffeted by Sathan rather to pray for them and pity them then passe sentence as iudges vpon them considering that our selues also may be tempted And if our selues be not molested and troubled let vs take heed we haue not giuen Sathan peaceable possession which makes him now fawne vpon vs. Many will spit at the mention of the deuill who are linked to him sure enough and lulled asleepe with the pleasures and profits of this world and are neuer diseased or disquieted because they go on pleasantly with full saile and gale to destruction This doctrine confutes that Romish delusion of driuing away the deuill and exorcising him with holy water of baptisme For the holiest water that euer was was that which washed the holy Sonne of God and yet the deuill was neuer a whit afraid of that but immediately Christ must goe forth to be tempted Papists vse the name of Iesus vttered in so many letters and syllables to be powerfull to hinder the entrance of deuills and to driue them out beeing entred For say they when it is vttered the authoritie of Christ is present which they cannot resist But I answer 1. Neuer did the Apostles acknowledge any great miracle or worke to be done by the name Iesus but as Peter saith Act. 3.6.13 by faith in his name which goes beyond the bare repeating of it 2. Satan delights to see sillie people being deluded to abuse both this name and all the names of God to sorcerie which is the cause that when he is raised by the sorcerer he is content to be adiured by all the holy names of God in the Scripture as though they bound him whereas he deludes them the more and exerciseth his malice against God in an high measure and his holy titles 3. If Satan feare not the person of Iesus but dares set vpon him certainely he feares not the name and word Christ might easily according to Papists haue shaken off the deuill and said What knowest thou not that my name giuen me in my circumcision is Iesus how darest thou be so bold with me And surely if that name in the mouth of a wretched man would by any vertue in it make him flie then much more in the mouth of Christ himselfe But all this is but diabolicall and Antichristian delusion Obiect But must not euery knee bowe at the name of Iesus euen of things vnder the earth by which are meant the deuills Answ. They wickedly abuse that place for the name Iesus is not onely a title of Christ but of his power maiestie and authoritie sitting now at the right hand of his Father which if they had to commaund they might commaund all creatures in heauen earth or hell Whence we see that the literall vnderstanding of that place is the ground of Magicke The like they speake of the reliques of Saints bones apparell c. which the deuill cannot abide I answer 1. they haue few or no true reliques of Saints but false collusions 2. if they had what warrant word or calling haue they for the vse of them what is the vse of dead bodies or bones in Scripture but to be buried yea if it be Christs himselfe so long as he is dead 3. what vertue had any body bone apparell or any relique of any Saint aboue Christs blessed body and yet the deuill feared not that If he feared not the vertue of Christs liuing body certenly hee feares not the rottennes of a dead bone of whatsoeuer sinnefull man But this is also another tricke of the mysterie of Antichrist plainely discouered by our present doctrine The Iesuites teach at this day that the Apostles appointed the manner of hallowing water and that beeing hallowed it hath power to pardon sinnes to driue away deuills and diseases and by it they haue wrought many miracles But I prooue the contrary 1. Their owne Polidore Virgill affirmes that Alexander the first a Pope instituted it and therefore not the Apostles 2. If the blood of Iesus Christ his Sonne cleanseth from all sinne 1. Ioh. 1.7 then hallowed water cleanseth not veniall sinne as they tearme it 3. If the weapons of our warfare be not carnall but spirituall 2. Cor. 10.4 then hallowed water cannot driue away deuills Faith is our sheild prayer is our buckler and the word of God our sword where is their holy water 4. Their miracles are either false relations or collusions or magicall of no other vse but whereby we may know and discerne as by sure notes the false prophets and champions of Antichrist of whom the spirit hath prophecied Matth. 24. and 2. Thess. 2. 5. The vse of water is 1. naturall and externall 2. by institution sacramentall and significatiue the Scripture acknowledgeth no other If their holy water be hallowed then it is hallowed by the word and prayer let them shew this for their practise if they can 6. In this vse of it it is one of the strange gods of spirituall Egypt or mysticall Babylon and there is a vaine confidence in the creature which is due to the creator Obiect Elisha tooke salt and healed the waters 2. King 2.21 Answ. 1. That was common salt not hallowed 2. that effect was extraordinary for that occasion onely neuer since that time produced by any When we haue a pleasant city infested with naughty and deadly water and a Papist will come and heale it with his hallowed salt we wil beleeue their doctrine and hearken to their exorcismes not before Lastly this doctrine yeeldeth vs comfort in our temptations in that our Lord Iesus hath begun to vs. He was the best beloued yet he must not lead his life in delicacie and softnesse but was in continuall molestation so as his whole life was a continuall monument of the crosse that we should not thinke much of the same condition which our Head vnderwent and
alone is our Master and Hushand and therefore he alone must haue religious honour This serues to confute the Popish doctrine and practise of their image and Saint-worshippe and of giuing many other wayes Gods peculiar worshippe cleane away to the creatures not onely bowing to images of wood and stone and mettall but inuocating them vowing vnto them offring gifts vnto them lighting candles before them offring incense dedicating dayes fasts feasts vnto Saints departed c. Wherein they commit most horrible idolatry against this expresse commandement which commandeth the seruice of the true God onely As we shall see further in these grounds 1. No image may be made of God Thou shalt not make to thy selfe any grauen image of any thing in heauen or earth for Thou sawest no image onely thou heardest a voice Deu. 4.12 And what wâ—ll yee liken mee to saith the Lord Yet this was a rude people â—nd needed all the bookes that might bee Consequently God is not to be worshipped in any image 2. He is dishonoured when any corruptible thing is conceiued to be like him Rom. 1.23 3. God is vncircumscriptible and infinite therefore an image of him is a lie 4. God is euery where present therefore euery image is vaine 5. Gods curse is on him that makes a carued image and puts it in a secret place Deut. 27.15 6. God will not be worshipped in any image but of his Sonne Ioh. 5.23 All men must honour the Sonne as they honour the Father Let image-mungers shew vs what images God will be worshipped in besides Iesus Christ the engrauen forme of his person and we will worship as many images as they can 7. It is vaine and very inconsiderate to make an image and worship it the makers thereof want common sense and are blockish as the images themselues as appeares by the Prophets Ironicall narration Isa. 42.19 and 44.19 No man saith in his heart Halfe haue I burnt or eaten or warmed my selfe withall and shall I worship the other halfe as a god Are not as good blockes as this euerie where and as good stones in the pauement Is not one as worthy to be worshipped as the other How hath one deserued to be burnt and the other to be reserued for adoration The same folly is in the Church of Rome one peice of the hoast they eate another they set vp to be worshipped and want consideration to say Was not the peice that is eaten as worthy to be worshipped as this Is this better then that So that that of the Prophet is verified of these idolaters They that make them are like vnto them euen as blockish as the very blocks which if they could reason would surely say Am not I as worthy to be worshipped as my fellow am I baser then my equall But they haue gotten a late distinction by which they put on a cloake to hide the filthinesse of their idolatrie Worship say they is either that high and great worship proper to God which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or lesse and inferiour worship called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or seruice the former they cannot without idolatrie giue to Angells and Saints the latter they may But 1. God cannot be deluded by a distinction of words seeing the thing it selfe is idolatrie let them call it what they will to delude the world and themselues withall the thing is as grosse idolatry as euer was among the heathens let them lessen it as they can and call it a lesse worship consisting in externall reuerence and inferiour to that which is giuen to the samplar For so long as they bowe to Saints which they cannot for shame say is for ciuil reuerence vnlesse they had eyes to see them they goe directly against the commaundement which saith Thou shalt not bow downe to them And the Lord hereby distinguisheth his true worshippers from idolaters I haue reserued seuen thousand which neuer bowed the knee to Baal And so long as they inuocate them vow vnto them sweare by them knocke their breasts before them creepe vnto them c. doe they thinke they haue eares and heare not nay do they not ascribe the seeing of their hearts and wants omnipotence and power to helpe them Are they not in the midst of that woe of them that say to the wood Arise and to the dumb stone Come and helpe vs And so long as they imitate the heathen in erecting temples altars statues in appointing them religious daies feasts fasts seuerall worships c. can they by an idle word put out all mens eies so as we can see nothing beyond ciuill worship in all this because they call it douleia What is there now in all Gods worship which they cannot doe to them They say we may not sacrifice to them that is due to God onely but inuocate them we may Answ. 1. A silly shift as though all Gods proper worship were in sacrifices 2. What are prayers but sacrifices of the new Testament 3. What is it but to offer sacrifice to them to offer them candles incense and the like 2. The new-found distinction argueth their grosse ignorance both in the Scriptures and in other secular learning if not wilfull blindnesse the words both of them in both beeing vsed for the same and promiscuously ascribed both to God and men I. For the Scriptures They may they say giue douleia to men and Angels but then may we giue all the seruice due to the Lord Iesus to them for vnder this word is it all comprehended Rom. 16.18 they serue not the Lord Iesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Apostle condemnes the giuing of douleia to things which by nature are no gods Gal. 4.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 20.18 seruing the Lord with all modesty and many teares 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is douleia proper to God which their distinction makes peculiar to man 1. Thess. 1.9 hauing turned from idolls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to serue the liuing and true God Coloss. 3.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for yee serue the Lord Christ. And might they not in the Scripture obserue how the Angel refused douleia Reuel 22.7 because he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fellow-seruant Yet they say it is due to Angels and Saints And that latreia is not onely taken in Scripture for worship due to God but for workes belonging to men is plaine by Leuit. 23.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shalt do no seruile worke II. For secular learning Ludouicus Vines a learned man of their religion in his commentaries vpon Augustine de ciuitat Dei hath prooued out of Suidaâ— Xenophon and Valla that these two words are vsually taken one for another And yet vpon this confused distinction stands all the frame of their confused idolatry at this day 3. This distinction fighteth not onely against antiquity but against themselues Ierome against Vigilantius saith Nos non Angelos non Archangelos non Cherubim non Seraphim colimus
was not for our imitation Ans. True it was not in the extent but in the end it was in the former Christ is to be admired in the latter to be imitated 3. To set out his miracles and diuine power for the honour and authority of his person and doctrine to shew himselfe the Sonne of God Obiect Moses and Elias fasted this fast and yet were meere men Answ. They did it by his power he by his owne they were vpheld by the power of God but hee by his diuine power their fasting was but a type and shadow of this But to make euery man able to imitate this fast obscures Christs glory and this miracle and the Gospell it selfe 4. That hereby he might bid battell offer opportunity and prouoke his aduersary to the combate for this was the end both of his fasting and going into the wildernesse and of his hunger Wherein also this fast of Christ may not be imitated for we are not to offer any opportunities or aduantages to Satan who is ready enough to seeke and take enough as we may not tempt God so we may not tempt the tempter but pray that we may not be lead into temptation by him and watch least we fall into temptation Mark 14.38 yea we must cut off and preuent his aduantages and shunne all occasions wherein he might assault vs as knowing our owne weakenes The third thing in Christs fast is the continuance of time forty dayes and fortie nights Quest. Why did he fast so long why no more nor no lesse Answ. For these reasons 1. To be answerable to the types As Moses fasted 40. dayes at the institution of the law and Elias at the restitution of it so would Christ here at the manifestation of the Gospel 2. Hee exceeded not this number least he should seeme too inhumane and cruell against himselfe for he did no more then Moses and Elias had done men subiect to infirmity In our time he is no man that cannot straine one tricke aboue others but Christ being in the shape of a seruant takes not vpon him aboue his fellow-seruants 3. He would not fast lesse because he would not seeme lesse then the Prophets nor vnlike them 4. He would not fast more because he would not haue his Deitie now acknowledged by the deuill 5. He would not giue occasion to heretikes to doubt of the truth of his body and humane nature If he had fasted longer then Moses and Elias he might haue beene thought no true man but onely in show incarnate Quest. Why is it added that he fasted fourty nights Answ. For these reasons 1. To shew that it was not such a fast as the Iewes vsed to keepe who fasted many dayes together but ate at nights as Daniel fasted for 3. weekes of dayes chap. 3. v. 10. Nor like the Turkish fasts who so soone as they see a starre eat any thing on their fasting dayes but that which is strangled or hogges flesh Nor yet like the Papists fast who though they say they fast 40. dayes both to imitate Christ to giue God the tithe of the yeare yet can feed wel fare deliciously euery night 2. To shew that Christ had a care to spend his nights wel aswell as his dayes not spending them out in sleep but in watching and prayer as well as in fasting for by the same power his bodie was preserued without sleep as it was without meate Far vnlike the Papists who in their fasting-dayes spend the night in gluttony luxurie and all vncleannesse This example of Christ teacheth vs of what great necessitie this exercise fasting is both for the entrance comfortable continuance of the duties of our calling both generall and speciall This Nehemiah knew well when hearing of the calamitie of Ierusalem and his brethren the Iewes he fasted certaine dayes and prayed before the God of heauen c. 1. v. 4. And Ezra proclaimed a fast to seeke the right way homeward and safe from their enemies c. 8. v. 21. see also Act. 13.3 1. Fasting in an holy and religious manner helpeth forward graces that are necessarie for our calling as 1. the grace of conuersion and therefore is made an adiunct of it Ioel. 2.12 Turne you with all your heart with fasting and weeping 2. the grace of prayer for as prayer sanctifieth fasting so fasting strengtheneth praier Otherwise to place Gods worship in fasting is to make the belly the God 3. it helpes forward the knowledge of the mysteries of God and godlinesse Dan. 9.3 conferred with 20.21 as Daniel was praying and fasting Gabriel was sent to instruct him and reuealed to him the mysterie of the 70. weekes 4. it addes strength and courage in the Christian combate betweene the flesh and the spirit it is as a third that comes in to take the spirits part and so helpeth to the victorie by subduing the flesh 2. The necessitie and profit of this exercise appeareth in respect of our selues for 1. If we want publike or priuate benefits fasting ioyned with prayer is the meanes wherein God will haue them sought and obtained The Beniamites after two sore ouerthrowes by this meanes got the victory Iud. 20.28 Annah by the same obtained her Samuel and Dauid fasted for his childs life 2. If we be in danger of publike or personall iudgments by the same means they are to be diuerted religious fasting is a cheife part of the defensiue armour of the Church as we may see in the examples of Hester sauing her people from Hamans deuise and of the Niniuites turning away the destruction threatned by Ionah by fasting and humbling themselues 3. If wee be to attempt publike or priuate duties hereby we must fit our selues and obtaine successe and blessing So did Nehemiah and Ezra as we saw before and when Paul and Barnabas were separated to the worke of the ministerie they fasted and prayed Act. 13.3 Yea Christ himselfe spent a whole night in fasting and prayer before he chose his Disciples Luk. 6.12 13. 3. Daily experience shewes the necessity of religious fasting for 1. How may men obserue in themselues that for want of this duty they grow dull in their profession and heauy in holy practises yea empty of grace so as they may thinke the spirit is departed from them yet when they haue renewed this exercise they finde themselues more ripe and ready more quicke and able to good duties as if they had new soules giuen them 2. Doe woe not see that the more conscionably a man carrieth himselfe the more busily Satan doth bestirre himselfe against him and had he not need so much the more fence himselfe with coat-armour and flie to God for strength and protection If a good Magistrate or Minister be to be brought into any place how doth Satan storme and bend his forces against him because he thinkes that then his kingdome must downe Therefore if a man meane to be seruiceable to God in any place it is meet
the pleasure of it Wilt thou defraud thyselfe of thy pleasure is it not as sweete as hony why thou art but young thou mayest game and sweare and drinke and be wanton now thou hast an occasion of lust take thy time thou canst not haue it euery day But here the tempter is plainely come for the Spirit of God would wish thee to remember that for all these things thou must come to iudgement that neither adulterers nor whoremongers shall enter into the Kingdome of God Sometimes by remoouing the punishment and terror Why who sees God is mercifull and easily intreated you are a Christian and no condemnation is to them that are in Christ Iesus and repentance wipes off all scores Here the tempter is come for Gods Spirit saith There is mercie with thee that thou maiest be feared and there is no condemnation to them that are in Christ Iesus but withall which walke not after the flesh but after the spirit 2. Rule When thou art disswaded from any good belonging to thee the tempter commeth who as he can make vice seeme beautifull so vertue to seeme vgly He can disswade men from religion in great friendlines 1. From a supposed impossibility How canst thou poore weakling beare such a yoke certeinly thou wilt neuer endure such strictnes thou mayest set thy hand to the plough but thou wilt soone looke backe and prooue an Apostate But here is a tempter come for Gods spirit teacheth otherwise that howsoeuer without Christ we can doe nothing yet it is God that beginneth and perfecteth his good work in vs whose yoke is easie and his burden light 2. From the great trouble and small necessity of it from the disgrace it carries among men and the contempt of such as preach and professe it Here is the tempter come for the Spirit of God teacheth that he that denies Christ before men shall be denied of him before men and Angels Further he can disswade from diligent hearing the word and from reading the Scriptures because they be exceeding long and hard to be vnderstood Why thine owne busines is such as cannot giue thee leaue euer to atteine any thing to the purpose especially because deep knowledge of points belongs not but to Diuines for an vnlettered and priuate man a little knowledge is best Here is a tempter come though he should speake in the voice of an Angel for Gods Spirit bids priuate men search the scriptures because they testifie of Christ and commends priuate Christians because they were full of knowledge Further he can discourage the practise of piety by suggesting that to be strict in life is to sauour of too much purity at least it will be counted but scrupulousnes too much curiosity and If thou wilt be singular and contemne and condemne all men but thy selfe so will men deale with thee Why thou liuest as though men were to be saued by good workes and not by Gods mercy Here the tempter is come for the Spirit of Christ neuer quenched smoking flaxe but encouraged the care of walking in Gods wayes though it be to walke in the straite way and narrow path that leadeth vnto life Lastly in all outward or inward temptations let vs looke to Christ who hath sense of both that he might be compassionate to vs in both If thou be the Sonne of God command these stones to be made bread In this first and fierce assault consider two things 1. the ground of it If thou be the sonne of God 2. the inference Commaund these stones to be made bread which is on a good ground to entice him to euill In which temptation Satan aimes at fowre things directly 1. To impugne Gods truth and word and that notable oracle from heauen testifying that Christ was the Sonne of God 2. To shake the faith of Christ Satan knew well enough he was the Son of God and he makes not this a question as though he would be instructed in it but that he would make Christ doubt whether he was the Sonne of God And note how cunningly he ties his policies together as he did against the first Adam he calls Gods word into question which is the ground of faith which if hee can bring out of credit faith failes of it selfe 3. Because of his present estate to doubt of his fathers prouidence and because of his great hunger and want of meanes to supply it to call his own Diuinitie into question 4. To vse vnlawfull meanes to releeue and sustaine himselfe In these particulars standeth the drift of the temptation As for that which the Papists generally say that it was to bring Christ to the sinne of gluttonie by which they say the first Adam fell there is no sense so to thinke For 1. Christs answer which was directly fitted to the suggestion tended nothing to the sinne of gluttonie 2. Gluttonie is an excessiue eating of more then needs whereas Sathan desires no more then that Christ would at his desire eate to the necessarie sustaining of nature it is no great gluttonie to eate a peice of drie bread in extreame hunger belly-gods and gluttons satiate themselues with other more pleasant and delicate dishes Let vs therefore know that the proper end of this temptation is distrust in God in his word and sufficient and due meanes to releiue his present estate If thou be the Sonne of God that is the naturall Sonne of God equall in power the delight of the Father as the voice pretends then doe this that I may beleeue thee els deceiue not thy selfe because of the voice from heauen thou art but a pure man Note how Sathan doth directly oppose himselfe against the word of God God had said Christ was his Sonne Satan knewe it and after confessed it yet against his owne knowledge he calls it into question although hee had seene it confirmed by two strange signes from heauen of which we haue spoken The like was his practise when he set vpon Eue saying What hath God said thus and thus why he knewe God had said it and that in the day they should eate they should die and yet he labours to make them doubt of that trueth which both he and they knewe too well This was euer his practise 1. Because of his great malice to God who hath euery way set himselfe to confirme his word that his owne truth might shine in his word to all the world Therfore he hath outwardly confirmed it by many powerfull and glorious miracles such as the deuil could neuer make shew of as raising the dead the standing and going backe of the sunne the diuision and standing of the sea and riuers and the bearing of a Virgin and inwardly his holy Spirit perswades testifies confirmes and sealeth vp the word in the hearts of Gods children 1. Ioh. 2.20 2. Cor. 2. Now to make God a lyer and to shew himselfe most contrary to the Holy Spirit he contradicts and opposeth stormeth and rageth 2.
Besides he had euen now heard the Fathers voice testifying Iesus his beloued Sonne and Christ knew if he would not beleeue the fathers voice he would not beleeue for the sonnes miracle 2. Christ would not by this miracle giue the least suspition that either he distrusted his Fathers seasonable prouidence or that hee would depend for his preseruation vpon the meanes but vpon his Fathers word he was in his Fathers worke and lead by the spirit into the wildernesse and therefore knew he should not want necessaries 3. It was an vnseasonable motion it was now a time of humiliation of temptation of affliction wherin it was fit to auoid all shew of ostentation which was the scope of the temptation for Satan would onely haue him to shew what he could doe for a need for a vaunt of his power Now in a time of serious humiliation to aduance himselfe by a miracle had been as seasonable as snow in haruest 4. Christ would not giue the least credit to Satan nor doe any thing at his desire were it good and profitable which he suggesteth for his end and issue is euer wicked and deuillish yea he would shew how he contemned the will of the tempter for he is not ouercome vnlesse he be contemned 5. Christ Iesus beeing the wisedome of his Father wel knew that Sathan grossely dissembled with him for he spake as if hee wished weâ—l vnto him and would haue his hunger satisfied but could he indeed respect the releefe of Christ did he desire Christs preseruation and welfare knew he not that he was the promised seed that must breake his head and destroy his works and therefore seeing Christ knew that Satan must needs seeke his destruction in all his attempts he had iust cause to yeeld to none of them all though they seemed neuer so beneficiall In that Christ here would not make his Diuinitie known to Satan neither by word nor miracle we may note that Christ will not purposely make himselfe knowne to such as hee knowes will make no right vse of him Luk. 22.8 when Herod saw Iesus he was exceeding glad for he had heard many things of him and hoped to haue seene some miracle But Christ would not worke any signe in his presence because he had wrought workes enough alreadie to prooue him the Son of God neither was it fit to prostitute the power of God to the pleasure of a vain man who would haue made no right vse of it Matth. 12.39 this euill and wicked generation seeketh a signe and none shall be giuen them saue the signe of the Prophet Ionah Why had they not infinite signes and miracles both then and afterward Yes but they had none such as they would haue for they would haue some extraordinarie signe as Matth. 16.1 Master shew vs a signe from heauen as if they had said Either cause the sunne to stand still or go back as in Ioshuahs and Hezekiahs daies or the Moone to stand as in Aielon or call for an extraordinarie tempest of thunder and raine as Samuel did which made all the people to feare the Lord and Samuel exceedingly 1. Sam. 12.18 or call for fire from heauen as Elijah did These and the like they thought beseeming men of God as for turning water into wine restoring of sight and legges c. those they saw little power in But why would not our Sauiour giue them such a signe as they desired Surely he had iust reason the same in this our doctrine for they did not desire it for a good end but as Luke saith expressely to tempt him not to helpe their infirmitie but to feed their curiositie neither to increase and strengthen faith but to nourish their infidelitie For had that bin their end had they not beside the doctrine of the Prophets and the fulfilling of the promises the blessed doctrine of the Sonne of God of whom some of themselues said Neuer man spake like him and for the confirmation of that many and mighty powerfull miracles which were signes from heauen shewing that he was from heauen And yet for all this they beleeued not So Matth. 27.42 the high Priests Scribes and Pharisies said If he be the King of the Iewes let him come down from the crosse and we will beleeue him No doubt Christ could but he would not not onely because it was an houre of darkenes but because he knew they would neuer haue beleeued him Psalm 22.22 23. I will declare thy name to my brethren to the seed of Iacob to Israel 1. This practise of Christ is answerable to his precept Matth. 7.6 Cast not holy things to dogges nor pearles before swine By holy things and pearles are meant the things of Gods Kingdome Christ and his merits c. so called both to shew the excellencie of them in themselues being aboue all pearles Pro. 3.14 as also our dutie to prize and lock them vp in our hearts and keep them as we do our pearles safely in our memories By dogges and hogges are meant malicious and obstinate enemies conuicted of enmitie against Gods word of whose amendement there is little hope euery man naturally is an enemie to God and his word and so a dog and a swine as Christ called the heathens and Gentiles It is not lawfull to take the childrens bread and cast it to dogs Now to such as these we must preach and offer the Sacramens yea Christ offered himselfe and came to call sinners but when his word and miracles were reiected and himselfe euill intreated as among the Pharisies then saith Christ Let them alone they are blinde leaders of the blind 2. Christ shewes himselfe vnto none but such as he loueth and loue him Ioh. 14.21 and this was the ground of Iudas his speach Lord what is the cause that thou wilt shew thy selfe to vs and not to the world the world sees him not for none seeth him but to whome he sheweth himselfe and he sheweth himselfe to none but such as loue him and none loue him but such as loue his word and keepe it vers 23. 3. This was one cause why Christ spake so many things in parables that such as would be blind might not see and such as would not make a right vse of his holy doctrine might not vnderstand Matth. 13.13 For many that heard them let them go without further question in a carelesse manner whereas the disciples of Christ inquired of him his meaning and one learned of another and so that which for the difficultie draue others away became in this manner of teaching much more easie and familiar yea much more perspicuous and cleare then any other 4. Neuer could extraordinarie means conuert such as beleeued not the word the ordinary meanes and therefore Christ neuer or seldome gratified the Scribes and Pharisies with miracles or extraordinarie meanes because they resisted his doctrine person and workes or if any wicked men saw any of his mighty workes and miracles they saw
captaine of the Lords host appeared vnto him chap. 5.15 1. Whatsoeuer was in the law separated to God and his seruice was called holy the Sabbath was holy the Priests garments holy Exod. 28. Thou shalt make holy garments for Aaron thy brother Holy both because they were peculiar to the holy Priesthood for none else might put them on and because they were to be vsed in the holy place for when they came forth of the Tabernacle they must put them off and thirdly consecrate to holy vses and to be an holy type of Christs righteousnes a precious robe wherein all our sacrifices are offered The flesh was holy which was offered to the Lord in sacrifice Hagg. 2.13 For places Bethel was an holy place when Iacob saw the vision of the ladder there and the Temple was holy For people the Iewes were called an holy nation and Christians an holy Priesthood and Saints by calling 1. Pet. 2.9 For persons some are sanctified in the wombe to some speciall seruice as Ieremie cap. 1.5 and Iohn Baptist. Yea euery faithfull mans heart is as it were an Arke of God in which are kept the Tables of the Law yea the Tabernacle of God and the Temple of the holy Ghost where he pleaseth to dwell And thus was Ierusalem an holy citie so long as it continued in the true worship of God 2. This appeares by the contrarie seeing this holinesse was no further annexed to this place then God tyed his presence to it for when as the Iewes had crucified the Lord of glorie both the Temple and City as profane were destroyed and deliuered into the hand of the Romans and are now in the hands of the Turke a nest of vncleane and idolatrous beasts most sauage enemies of Christ and Christian profession 3. That place must needs be holy where the Lord dwelleth as a Master in his house teaching ordering and supplying all necessaries where Christ the holy Sonne of God walketh in the midst of the seauen golden Candlesticks beeing conuersant among the flockes of shepheards where the holy Spirit of God is present to powre out his treasures of wisedome and grace by meanes of the word and Sacraments which are his chariot and which not accompanied with the Spirit are but dead and ineffectuall to regeneration where the holy Angels are present to assist the ministery to repell hinderances to behold our order but especially desirous to looke into the mysteries of our saluation where the holy Saints vpon earth are met together to seek and see the face of the Lord ioyning together in all the parts of his pure and holy worship in hearing his holy word receiuing his holy Sacraments preferring publikely their holy prayers greatly by this meanes glorifying God and enriching their owne selues Surely this is Bethel the house of God and the gate of heauen This teacheth vs not to despise our assemblies nor to think our Churches vnholy for some corruptions Looke vpon Ierusalem Matth. 23.37 you shall see the eleuen tribes were Apostates there were in it dumbe dogges Isa. 56.10 there were Scribes and Pharisies hypocrites nay at this time the doctrine of the law was corrupted by the false glosses of the Pharisies and the Temple almost a denne of theeues full of buyers and sellers Yet for all this the Euangelist calls it the holy Citie euen when it had more corruptions in it then the Church of England hath at this day Why 1. Because there was the seruice of the true God set vp in the Temple the word preached and sacrifices offered and the meetings of the Church of God 2. Because as yet they had not receiued a bill of diuorcement Haue not we the word truely preached and the Sacraments for substance truely administred And for discipline I will say I wish we had the execution of so much as the Church alloweth Or when did the Lord giue vs a bill of diuorce or what Church hath conuinced vs that we cannot be acknowledged for a true Church If they say they of the Separation haue I answer 1. They haue laboured to discouer some errors but none fundamentall in vs nor without as many in themselues 2. Wee may well doubt whether they be a Church or no seeing by the profession of some of their teachers they will not ioyne themselues to any Church at this day vpon the face of the earth and so renounce all Communion with all the parts of the Catholike Church in the world But we must not thinke much if some vnstable persons forsake our communion seeing in the golden and flourishing age of the Apostles themselues some such there were Heb. 10.25 As for our selues we may strengthen our selues against them by these conclusions 1. We know that the word of truth is truly preached amongst vs which appeareth by the daily conuersion of thousands whereas neuer was man conuerted by a word of error Iam. 1.18 2. We know that our Ministers are of God because by them so many are begottē to God Our Sauiour thought this a good reason when he said Beleeue me that I came out from the Father for the workes sake The blind man had good insight into this matter Ioh. 9.30 saying If this man were not of God he could doe nothing and a wonderfull thing it is that ye know not whence he is and yet he hath opened mine eyes So may I say to the Separatist Doest thou not know whence that Minister is who hath opened thine eyes 3. We know that our meetings are holy meetings 1. our people is outwardly called by an holy calling and to an holy ende 2. they professe faith in Christ which is an holy profession and in charity if we see no open raigning sinne are to be iudged Saints 3. congregations are called holy in Scripture from the better part not from the greater as an heap of wheat mingled and couered with chaffe yet is called wheat 1. Cor. 6.11 Now ye are sanctified washed and iustified but in epist. 2. cap. 12. I feare that when I come among you my God will humble mee and I shall bewaile many of them that haue sinned and haue not repented of their vncleannesse and fornication and wantonnesse which they haue committed Diuerse other abuses there were yet among Saints and beloued ones 4. mixt congregations are holy in Gods acceptation esteeming them not as they are in themselues but as members of Christ. When Israel was at the best it was a rebellious and stiffenecked people yet Balaam said He saw no iniquity in Iaacob nor transgression in Israel not that there was none but that none was imputed 4. We know that we haue no warrant to separate from holy things neither for some defects cleauing to them nor for ill men either handling them or communicating in them The Prophets neuer made any separation in times of greatest corruption euen when they cried out of their wickednes 1. Sam. 2.24 Doe so no more my sonnes said Eli ye make the people trespasse
the Church but raised and with all heate pursued by proud persecuting and Antichristian Bishops who kept the cheife places in the Church And euer since the Bishop of Rome hath bin by the deuil lifted vp into the highest pinacle of the Temple his casting downe and fall into so many monsters of doctrine and manners hath beene in this Christian world the ruine and downefall of so many as whose names are not written in the booke of life All this comes to passe by the malice of the deuill whose tayle drawes the third part of the starres of heauen and casteth them to the earth Reu. 12.4 Against these starres and lights of the world he bendeth his forces If he can cast them downe to earthlines or seruice of any lusts he hath his desire Secondly if he see a man vpon the pinacle of his owne house hee will if he can cast him downe thence and for this purpose will lay his plots and obiects Dauid walking in his battlements was soone cast downe thence by the sight of Bathsheba Especially if a man be a Magistrate or Gouernour standing on the pinacle of authority the deuill will cast him downe if by any meanes he can His example will cast downe a great many with him he stands high many eyes are vpon him and so many see him If Rehoboam commit idolatry all Iudah will sacrifice vnder euery greene hill If the Magistrate be fearefull negligent or any way noted for vice those vnder him will take it for a licence The reasons why Satan seekes thus restlesly to cast men down from euery good estate are these 1. Because himselfe is cast downe from heauen to hell Reu. 12.13 when the dragon saw that he was cast out into the earth he persecuted the woman He would haue and hold euery man vnder his owne condemnation 2. Because of the extreame corruption of his nature who is pleased with desire of hurt and mischeife hating God and his image with deadly and perpetuall hatred a murtherer from the beginning Ioh. 8. that is the first murtherer and the author of murther cleane opposed to God who is the first goodnes and author of all goodnes life in himselfe and in his creature It cannot be shewed that euer God erected any good or excellent thing in the Church or Common wealth but Satan out of the abundance of his wickednes did one way or other seeke euen in the beginning of it the corruption or destruction of it He presently destroyed Gods image in our first parents presently corrupted Gods worship in Cain and in the rest of the posterity of the Fathers before the flood till all flesh had corrupted their wayes When God had giuen his law and set vp his pure worship he presently cast his people downe within 40. dayes before the calfe and after before other idols of the nations which was their destruction So soone as euer Christ was called to his office he must either cast himselfe downe from the pinacle or cast himselfe downe to worship Satan as we shall see in the next temptation And as a serpent neuer vents any thing but poyson so Satan neuer speakes in other language but the issue and effect is Cast thy selfe downe From this corruption of his nature he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wicked one and he that can fill his agents with wickednes as Elymas was called the child of the deuill because he was full of subtilty and mischiefe Act. 13.10 must needs be full himselfe Seeing then Satans whole drift is to cast vs downe note what a wonderfull mercy of God it is that we stand and are vpheld especially such as stand vpon higher pinacles and places then other against whom he redoubleth his forces Yee stand by grace saith the Apostle It is not the goodnes of nature yea if it were cloathed with innocency that can support vs no if it were Angelicall It is the grace and strength of our inuincible captaine that we are not euery moment cast downe into hell seeing there wants neither skill nor malice nor diligence in our aduersary no nor aduantage or inclination in our selues Let vs therefore acknowledge that by the grace of God we are that we are and say with the Apostle 1. Tim. 1.12 I thanke God which hath made mee strong We must learne from this incessant industry of the deuill to cast vs downe to be so much the more watchfull against him Quest. How shall I doe this Answ. By obseruing these rules 1. Take heed thou suffer him not to lead thee to a pinacle for although our Lord and Sauiour beeing filled with the Spirit and led by the Spirit gaue him leaue to set him on the pinacle yet must not thou followe him thither who art not so fenced or furnished For he neuer sets any on a pinacle but as Christ here to cast him downe And then the deuill sets a man on the pinacle when by wicked or base arts a man riseth to wealth or honour or any publike place in the Church or Common-wealth he will willingly lend his help and hand thus to exalt and set vp men but as the hang-man helps the theefe vp the ladder to turne him off with a breake-necke Haman was aduanced to great honour but was it not to his greater ruine and downefall Did not â—e helpe vp Herod by pride and ambition almost aboue the pinacle when hee spake Oh it was the voice of God and not of a man But was it not to cast him downe lower then all his people to be presently eaten with lice He sends vp Nebuchadnezzar to the pinacle of his pallace and that was great Babel which he had built for the honour not of God but of his Kingdome and by the might not of God but of his owne power But the issue was to be cast downe among beasts and not a fit companion for Princes or his people till he knew who the Lord was From Princes to Counsellers Achitophel was on an high pinacle when his counsell was accepted as an oracle of God but the end was that when it was despised he should cast himselfe downe and hang himselfe From them to their inferiours but rich and great Dauid sawe the wicked man in great prosperitie on an high pinacle strong spreading like a greene bay tree but suddenly he was cast downe and he could not finde where he had beene Psal. 37.35 The like of the rich man in the parable Thou foole this night shall they fetch thy soule c. From these to great Church-men Iudas was set in the Apostleship Satan finding him there cast him downe to hell hee went to his place so wofull a spectacle as beseemed the sonne of perdition and the betrayer and murderer of the iust and innocent Sonne of God How many examples of men haue we who out of pride and ambition flattery and corruption haue aduanced themselues into cheife places and as the times called on them against their
against vs and for their power they are called the Angells of God power farre stronger then the wicked Angells and powers that are against vs. And when we shall consider that God hath giuen a charge and that not to one or two Angels but to the whole blessed company of them ouer euery godly man how can we but assure our selues that we shall be defended and protected If a man were to passe by shippe ouer a dangerous sea full of gulfes sands rocks and robbers if the King should giue him â—etters of safe conduct it would much comfort him and helpe him through his voyage but if this King should send a great nauie to conduct him ouer yea and should not onely goe in his owne person but call out all his men of warre to see him safely arriued this were so comfortable as he could not wish more But thus doth the Lord with his children not onely himselfe going with them through the world but guarding them with his holy Angells who willingly affoard their ministery because of their loue to man but in respect of Gods word and charge much more willingly that of Gods Angells they become our Angells Matth. â—8 10 What an vnspeakeable comfort is it that when we loose the watch ouer our selues many wayes through sleep of soule or body the Angells watch ouer our safety Matth. 2.13 Ioseph was asleepe and thought not of that danger which was euen vpon him by meanes of Herods cruelty but euen in that sleep the Angell watched and admonished him by a dreame both of the danger and the meanes to escape How great a comfort is it that when we see such difficulties betweene vs and our desires as we can neuer ouercome then we haue Gods Angells present to doe it to our hands Mark 16.3 when the good women that came to embaulme Christs body were very much troubled how to come to his body and asked who shall roule away the stone for it was a very great one when they looked they saw the stone rolled away it was done by the Angel as Matth. hath it Gods Angels roll away all stones and impediments and make our way smooth to all good duties No lesse comfort is it that when Satan beginnes to insult and makes as if hee would trample vpon vs we haue a stronger guard about vs any one of the Angells beeing as able to shut the mouth of this roaring lyon as they were to shut the mouths of those hungrie lyons into whose den Daniel was cast And for the further strength of our faith and comfort in this doctrine the Scripture notes three things further concerning Angells worth obseruing 1. Their wisedome and prouidence in pitching about vs so as we lie open no where Ex. 14.19 when Israel was gone out of Egypt the Angell of the Lord who went before them to lead them out now remooued and went behinde them because now Pharaoh and his people pursued them The power of the Angell was no lesse if he had staied before them as he was beeing Christ himselfe but for the comfort of Israel and our instruction the Angell changeth his place and stoppeth betweene them and the danger 2. Their vniting of themselues and strength for our safety one of them readily will help another in helping vs Dan. 10.13 one Angell beeing resisted by the Prince of the kingdome of Persia Michael one of the cheife Princes came to help him who whether he were an Angell or as it is more likely the Prince and Lord of the Angells euen the Angell of the great couenant Christ himselfe it is euery way full of comfoâ—t 3. Their patience towards vs who if they should be gone from vs aâ— often as we by sinne prouoke them we should perish euery moment But as God is long-suffering so hath he charged his Angells to be and therefore they wait still for our returne and reioyce in the repentance of sinners Luk. 15.10 and abide in their charge and ministery still Againe this doctrine is a ground of manifold instruction 1. Hath God affoarded vs the ministery of Angells then note the priuiledge and preheminence of Gods children whose nature beeing assumed by the Sonne of God giues it dignity aboue the Angells who are the ministers of our humane nature in the head and members Angells are indeed called the sonnes of God but thaâ— is by creation Christ neuer gaue them this honour to call them brethren Nay there is a nearer coniunction between Christ and vs then betweene Christ and the Angells which coniunction doth priuiledge vs with their attendance 1. By reason of his conception and incarnation taking on him the seed of Abraham and not of the Angells by which he becomes flesh of our flesh 2. By reason of his spirituall contract taking vs to be one with himselfe by which we become flesh of his flesh and so nearely set into him as the Angells cannot be who are not members of this Head as the elect be Christ indeed may be called their head but as a Lord and commander not by such spirituall vnion as is between Christ and the Christian. Herein we may see the loue of God in setting his Angells to be our keepers The more noble potent numerous and diligent the custody is the more is the care and loue of the thing kept How great thanks therefore owe we vnto our God who notwithstanding he is daily offended with our sins yet affoards vs the ministry of hiâ— Angells Who and what am I that God is so mindfull of me that he should giue so many glorious creatures charge ouer mee that he should giue me such a priuiledge that euen the holy Angels whose dwelling is in heauen and see the face of God who are all spirit and no flesh who are free from all sinne and misery should so narrowly attend mee a lump of earth a peece of flesh compassed with so many sinnes and miseries as I can looke no way either before or behinde them Dauid in the 8. Psalme burst out into the praise of God when he considered that God had affoarded man the vse of birds beasts and fishes O Lord faith he what is man that thou arâ— so mindefull of him and hast preferâ—ed him ouer the workes of thy hands How much more should we when we see our happines by the ministery of the glorious Angells 2. Let vs learne hence to looke to our conuersation because of the Angels 2. Cor. 11.10 for they are our keepers and obseruers they see all the good and bad we doe and we doe nor speake any thing without many witnesses Sinne makes God take away our hedge Isa. 5.5 it greiues the Angels of God and layes a man naked to all his iudgements Shall we willingly offend them from whom vnder God we receiue so great and daily comforts If we did beleeue or weigh this doctrine we would not but because we see not God nor his Angels we loue neither nor feare to offend either 3. Let vs
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
a prouoking and tempting of God as 1. out of diffidence or malice as the Iewes bade Christ come downe from the crosse and they would beleeue him assuring themselues he was neuer able to doe that 2. For curiosity and delight as Herod desired to see some meruaile or for satisfying our lust as Israel 3. For our owne priuate ends not aiming directly at Gods glory and deniall of our selues as the Iewes followed Christ not for his miracles but for their belly and the bread and the Virgin Mary herein failed requiring a miracle of Christ rather for a preuention of scandall for the want of wine then the manifesting of Christs glory for which Christ checked her for it was a priuate and light respect to which miracles must not be commaunded Ioh. 2.4 4. for confirming of that doctrine and authority which is sufficiently confirmed already Ioh. 2.18 Shew vs a signe why thou doest these things why thou whippest out buyers and sellers out of the Temple He shewes them none they tempt God herein was not the whipping of them out and the authority he had shewen signe enough of his diuine authority did not he solely and alone ouerthrow and turne out a number of them without resistance did not he by his word challenge the Temple to be his Fathers house and himselfe the Sonne of God Hauing thus confirmed his authoriry by this signe he would shew them no other Thus the Papists as a Pharisaicall seede tempt God looking for more miracles to confirme the same doctrine which Christ and his Apostles haue sufficiently confirmed by many and powerfull miracles When they prooue that wee teach another doctrine we will shew them other miracles III. To tempt God in action is thus 1. To enter vpon any thing without a calling for that is to step out of our way when we doe that which we haue neither word nor promise for this is in the text 2. To walke in a course of sinne and liue in our wickednes especially when the Lord by blessings mooueth vs to repentance Malach. 3.15 They that worke wickednes be set vp who be they in the next words the Prophet sheweth saying They that tempt God are deliuered So as all wicked persons are tempters of God 3. To presume vpon extraordinary meanes when ordinary meanes may be had thus the 3. worthies of Dauid tempted God that went for water in danger of their liues whereas they might haue had it nearer in safety 2. Sam. 23.15 but when they brought it to him he considered how they had sinned to satisfie his sinnefull desire and would not drinke it And this is the tempting of God intended in this place to flie downe refusing the staires 4. To runne into places or occasions of danger in soule or body is to tempt God as to runne into wicked company or exercises Peter notwithstanding Christ foretold him of his weaknes yet trusted of his owne strength and went into Caiaphas his hall and seeking the tempter found him and himselfe too weake for him Our Sauiour would here teach vs what a dangerous sinne it is to tempt the Lord it beeing so absolutely forbidden the people of God not onely in the olde Testament but in the newe 1. Cor. 10.9 Neither let vs tempt Christ as some of them also tempted him For 1. It is a plaine contempt of the Lord in his prouidence and constitutions when a man either neglecteth the meanes which God hath appointed to bring forward his purposes or betaketh himselfe to such meanes as God hath not appointed 2. It is a manifest argument of infidelity and hardnes of heart When a friend promiseth mee to doe me good at my need or to stand by mee in time of danger I will feigne a need or danger to trie whether he will be as good as his word or no what doth this but imply a suspition in me that my friend will not be as good as his word therfore I will trie him before I need him And thus he deales that will needlesly tempt God 3. No relation betweene God and vs may encourage vs to tempt him He is our Lord a strong God doe wee prouoke the Lord are wee stronger then hee 1. Cor. 10.22 Let not the Princes of the Philistims dally with Sampson for he is strong and will reuenge himselfe by pulling the house ouer their heads the Lord is strong and mighty Sampsons strength was but weaknes to him therefore let not vs tempt him least we goe away with the worse as the Philistims did He is our God euen a consuming fire Heb. 12.29 it is no safe dallying with fire He is our father therefore we must feare him as Iaacob knowes Isaac is his father yet is afraid to goe to him disguised least said he I seeme to my father to dally or mocke 4. The greatnes of this sinne will appeare in the greatnes of his punishment It cost good Iosiah his life 2. King 23.29 He would trie what he could doe against Pharaoh Necho when he was admonished of the Lord not to goe against him For this sinne the Lord sware that not one of the Israelites aboue 20. yeares old should enter into Canaan It cost the liues of 600000. men besides women who for tempting God were destroyed of the destroyer 1. Cor. 10.9 Good Zacharie for not beleeuing the Angell which came with tidings of a sonne was strucke dumb for requiring a signe Euen the best if they tempt God shall not carrie it cleare away Obiect Psal. 34.8 Taste and see how good the Lord is and Rom. 12.2 prooue what that good and acceptable will of God is Answ. There is a twofold knowledge of Gods goodnes 1. speculatiue by which we know God to be good in himselfe and to vs 2. experimentall in something not reuealed The places alleadged speake of the former onely this latter is a tempting of God This serues to discouer vnto vs our fayling against this doctrine and that euery of vs cannot so easily put off this sinne as we thinke for 1. Is it not ordinary amongst vs that read the word and of Gods power therein we heare his promises we taste by experience how good and bountifull God is and yet in any strait in euery danger we can be ready to tempt him as in Massah saying in our hearts Is God with mee doth God regard mee am I not cleane cast out of sight can I euer be holpen and swimme out of this distresse Thus the vnbeleefe of our hearts is ready to make God a liar When there was a maruellous great famine in Samariah and Elisha said To morrow at this time two measures of barely shall bee at a shekel and a measure of fine flower at a shekel a Prince answered If the Lord would make windowes in heauen could it bee so hee answered Thine eyes shall see it but thou shalt not eate of it And hee was troden in peeces in the gate for his vnbeleefe 2. King 7. ver 19.
2. How generally are we in loue with our sinnes which out of Malachi we haue shewed to be a tempting of God God hath powred abundant mercies vpon vs the people of England yet we goe on to prouoke and tempt him the more his mercies the more our sinnes how can this abusing of goodnes but heap vp wrath against our selues Can there bee a greater tempting of God in his iustice then to goe on and trade in sinne without repentance presuming that God will not punish vs What a number of notorious wicked persons are resolued to adde drunkennesse to thirst and sinne to sinne and yet at last meane to be saued 3. How hardly can we be kept from wicked companies and occasions Though we be warned by Christs voice speaking in the word as Peter was yet we thrust into Caiaphas his hall and the Players hall which is the deuills schoole and will not auoide occasions till the ende of sinne bring sorrow and bitternesse incurable How easily doe men loose the watch ouer themselues against their owne resolutions and the motions of Gods word and Spirit when they might redeeme their precious time gained from their speciall calling to the generall in reading meditating praier c. presently the deuill thrusts them out of both callings to gaming drinking or bowling or such vnprofitable exercises Oh when God layes you on your death-bed this one sorrow if God euer giue you sense of your estate will be ready to sinke you that you haue loosely and vnfruitfully parted with your time and now you cannot buy an afternoone to bewaile the losse of many in with all your substance 4. How prone are we to venture and rush vpon any thing without a calling or without a warrant as when men cast themselues into vnnecessary dangers hoping that God will deliuer them Many runne on an head into vnlawfull contracts without care of any word to guide them Others strike the hand and vndoe themselues by suretiship Others cast off profitable callings and betake themselues to vnprofitable and hurtfull as vsurers and their bawds and keepers of smoake-shops And some will runne vpon ropes for praise or profit In all this men are out of their way and in a course of tempting God Would a man cast himselfe into the sea in hope he should neuer be drowned or on a perswasion hee should neuer be burnt cast himselfe into the fire Wee hauing stayres are prone to leape downe Christ our Lord would not do so 5. How common a thing is it both in matters of soule and bodie to seuer the meanes from the ende which is a plaine tempting of God as our Sauiour here calleth it Euery man hopes to goe to heauen but neuer seekes the way What a number will be saued by miracle for meanes they will vse none faith repentance knowledge mortification sanctification they are strangers yea enemies vnto God fedde the Iewes miraculously in the wildernes not in Canaan not in Egypt where meanes were Christ fed many people by miracle in the wildernesse but beeing neere the city he bought bread Ioh. 4.8 God will neuer feed thee with the heauenly Mannah by miracle where the meanes are to be had but are neglected How many will either be saued as the theefe was on the crosse or they will neuer be saued they make their saluation but an houres worke and make as short a matter of it as Balaam who would but die the death of the righteous What a tempting of God is this as if a man would adde his oath vnto Gods that he shall neuer enter into his rest Christ hath sufficiently set forth his diuine power by that example of him on the crosse he need not nor will not doe it againe in sauing thee by miracle It is a better argument Christ saued the theefe at the last houre on the crosse therefore he will not so saue me then otherwise What a common sin is it to neglect the meanes and despise the word as a weake and silly meanes as the Preachers be silly men Oh if we had greater meanes some man from the dead or some Angel from heauen or some miracles we could be better perswaded A great tempting of God as though his wisedome had failed in appointing sufficient meanes for the faith of his people Christ reprooued this infidelitie Iob. 4.48 Except ye see signes and wonders ye will not beleeue Notably Luther If God should offer me a vision I would refuse it I am so confirmed in the truth of the word How commonly doe men stand out the threats of the word plainly denounced against their sinne euen in their owne consciences which is nothing but to tempt God and try whether he will be so iust and strict In the things of this life men tempt God many wayes 1. Idle persons are tempters of God that for working might releeue themselues and theirs but they will not and yet hope to liue whose presumptuous tempting of him God reuengeth either by giuing them ouer to stealing and so they fall into the Magistrates hand or he hardens mens hearts against them that they finde not that good in an idle and wandring life which they expected These must haue water out of a rocke and be extraordinarily fed thrusting themselues out of the ordinary course which God hath put all flesh vnder viz. By the sweat of thy browes thou shalt get thy bread 2. The omitting of any ordinarie meanes of our good or ouer-prizing of any meanes is a tempting of God to take them from vs and a reuenging of the abuse Hezekiah though the Lord say he shall liue 15. yeares must not omit meanes but take drie figges and lay to the apostem Asa must not trust to Physicke for then he shall neuer come off his bedde 3. In our tryalls when wee murmure grudge make hast or vse vnlawfull meanes we tempt God and incurre this great sinne So as none of vs can wash our hands of it but it will sticke with vs and we had need daily to repent of it because it daily thrusts vs vnder the displeasure of God Labour we to nourish our confidence of Gods power and mercy which is an opposite vnto this sinne and striue against it Quest. By what meanes Answ. By obseruing these rules 1. See that in euery thing thou hast Gods word and warrant for that thou doest say not I hope I may doe this or that but I know I may do it If thou hast a word thou maiest be bold without tempting God that is the ground of faith and tempting of God is from infidelitie Act. 27.34 when Paul was in extreame perill he tells the marriners they should come safe to land Why what was his ground euen a speciall word the Angell of God told him that night that none should perish 2. Walke with God as Enoch prouoke him not by sinne then maiest thou pray vnto God and secure thy selfe vnder his wing in danger without tempting him So long as a man hath a
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
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
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
stands not in words but in sense 4. To establish the false doctrine of free-will they furnish themselues with that place in Ier. 17.7 Blessed is the man that trusteth in the Lord and whose hope the Lord is But what doe they else but imitate the deuill in cutting off that part of the text which makes against them for in the next verse it followeth The heart of man is deceitfull aboue all things who can know it shewing that man in himselfe is vtterly destitute of all grace 5. For the Iesuiticall tricke of equiuocation or mentall reseruation they haue Scripture and Example Ioh. 1.21 they asked Iohn if he were a Prophet he said No whereas he was one for Zachary called him the Prophet of the Highest and Christ said that there was not a greater Prophet then Iohn therefore Iohn equiuocated Answ. Whatsoeuer was the true meaning of the question that Iohn answered plainely vnto If they meant to aske him if he were that singular Prophet whom they fancied to come together with their Messiah he truely answered no. If he were any of the auncient Prophets who were long before Christ he truely answered in that sense no. If he were a Prophet by his proper office he truely answered no. For howsoeuer he was by grace and power a Prophet beeing sent of God to reprooue and conuert sinners yet by ordinarie office he was no Prophet neither did he prophesie But what is this to those mentall reseruations Are you a Priest Garnet No saith he meaning not a Priest of Apollo or Iupiter Were not you in England at such a time No not as the Sunne in the firmament or as a King in a Kingdome A strange madnesse that men professing knowledge zeale should so dally with lies and oaths which tricks of theirs were they iustifiable and sound we should haue little vse of Magistracy or tribunalls especially where matters are determined by mens oathes he were a verie blocke that would suffer any thing to be fastened vpon him The murderer might sweare he neuer slew man namely with the iaw-bone of an asse as Sampson did The drunkard might sweare hee drunke neuer a droppe if he can inwardly conceiue of water or aqua â—oelestiâ— or the Poets nectar or what he can faigne The adultrâ—â—â—e might sweare she was neuer touâ—ht if she can inwardly conceiue of any creature as of a Bull or a Swanne as the Poets faigne of Pasâ—phâ—e and Laeda And were is lawfull to dally with God and mens consciences after this manner we could pay them home in their owne kind for suppose a man were in their Inquisition and were asked if the Pope were Supreame ouer all Kings if a man were disposed to equiuocate be might say and sweare yea reseruing his secret meaning not by right but onely in his owne proud and ambitious desire and thus delude them II. In matters of practise you shall haue no sinner but he hath a Scripture reached to him to lie safe vnder in the holding of his sinne but robbed and turned out of the right sense The Atheist that cares for no Scripture yet hath one text for himselfe Eccl. 7.18 Bâ—e not iust ouermuch nor ouerwise and so he hath enough to cast off all care of knowledge and conscience The image-munger hath a text to let nothing be lost he hath a good vse for his images if they cannot serue to worship they may serue for ornament The swearer hath a text in Ieremie Thou shalt sweare in truth righteousnesse and iudgement therefore he will sweare so long as he sweareth nothing but that which is true The Sabbath-breaker hath his text The Sabbath was made for man and not man for the Sabbath The murderer and adulterer thinke themselues safe seeing they finde Dauid in both these sinnes and yet commended of God The drunkard hath his lesson Drinke no longer water but a little wine for thy stomacke and often infirmities sake The couetous person knows that he that prouides not for his family is worse then an Infidell which through many mens wickednesse is a ground of much couetousnesse The lazie Protestant hath his text We are saued by grace and iustified by the blood of Christ freely what can his workes doe what need they The idle person hath his text Care not for to morrowe let the morrowe care for it selfe The vsurer hath his plaine place Matth. 25.27 that I might haue receiued my owne with vsurie The theefe hath the theefe on the crosse repenting at the last The carnall Gospeller cares not what sinne he venture on because where sinne hath abounded there grace hath abounded much more The carelesse Libertine is predestinated to life or death doe what he can and doe not what he list he cannot change Gods decree and so he will doe what he list The obdurate and hardned sinner saith At what time soeuer a sinner repents God will put all his sinnes out of his remembrance and therefore he will not repent till he be dying Lastly the vniust person he hath his rule in the vniust steward who was commended by Christ who was indeed commended for his prouidence not for his iniustice In all these thou mayest hold this for a good rule It is the deuills diuinitie to confirme thy selfe in any sinne by whatsoeuer thou hearest or readest in Gods Booke all which in Gods meaning is direct and the onely preseruatiue against all sinne NOw we are to consider this comfortable Scripture in the holy vse of it not as we haue it wrested and mangled by Sathan but as we finde it set downe by the holy Ghost Psalm 91.11 For hee shall giue his Angels charge ouer thee to keepe thee in all thy waies They shall beare thee in their hands that thou hurt not thy foot against a stone In which words the godly are secured and assured of safetie in danger not onely because the Lord himselfe is become their refuge and protection as in the words going before but in that to his owne fatherly care and prouidence he hath added a guard of Angels to whose care also he hath committed the godly Wherein for explication we will note these particulars 1. What is the ministerie of the Angels namely to be the godly mans keepers 2. Who sealeth their commission He hath giuen them charge 3. The limitation of it In all thy wayes 4. The manner they shall beare thee vp in their hands 5. The end least thou dash thy foot against a stone Which is a borrowed speach taken from mothers or nurses who lead or carrie their tender children in their hands that they stumble and fall not to hurt or endanger themselues The word Angell is a name not of nature for so they be spirits but of office ministring Spirits to God to Iesus Christ and to Gods elect His Angels that is the good and elect Angels called his 1. By creation for they had not beeing of themselues 2. By more immediate ministerie they assist him and stand before his face whereas