and wanton bookes teachers of lewdnesse Adde also stage-players and their beholders that cast open all gates and walls to the deuill 6. The couetous eye whereof Salomon saith Eccles. 4.4 his eye is not satisfied with riches neither doth he say For whome doe I thus labour In that Satan would draw Christ to the loue of the world and thereby makes no doubt but to insnare and cast him downe we learne that The loue of the world easily maketh a man a prey and spoile to the deuill Satan well knew that if he could get Christ to fall downe to the world he would easily fall downe to him Where by the world I vnderstād not the goodly workmanship of God in the frame of the heauens and earth which we must loue and admire but all the riches honours pleasures profits and allurements of it without God or before God as when men are willing seruants and slaues to worldly desires and corruptions 1. Tim. 6.10 The desire of money is the root of all euill a fruitfull mother of much mischeife There is no sinne so impious so vnnaturall and barbarous that a man in loue with the profits of the world will sticke at And more plainely ver 9. They that will bee rich fall into manifold temptations and snares and into many foolish and noysome lusts which drowne men in perdition and destruction which in sense is all one with this That such a one makes himselfe a willing spoile and prey to the deuill Hence they are called deceitfull riches because they easily lead vs out of ths right way Matth. 13.22 and Iob 18.8 The wicked walkes vpon snares and the grin shall take his heele 1. The loue of the world banisheth the loue of God out of the soule He that is a louer of the world is an hater of God Iam. 4.4 Know ye not that the amity of the world is enmity to God Whosoeuer therefore will be a friend of the world maketh himselfe an enemy to God now what sinne will an enemy of God sticke at And the Apostle Iohn plainely diuorceth these two which can neuer agree in one 1. Ioh. 2.15 If any man loue the world the loue of the Father is not in him And if the loue of God sway not the heart Satan will easily incline it to any sinne 2. Where there is the loue of the world that heart hath already renounced God in heauen and giuen it selfe to be possessed ruled and commanded by the god of the world For looke what a man cheifely loues he not so much possesseth it as is possessed by it Whence the Apostle is not afraid to call couetousnesse idolatry Eph. 5.5 and Coloss. 3.5 not onely because the cheife loue but the cheife trust hope and confidence goeth with them They say to the wedge of gold thou art my hope And further as the heathen idolaters worshipped and serued gods of gold and siluer so these serue and obey their golden and siluer god wherein they take vp their cheife desires and contentment Now hauing denied the God of heauen and thrust himselfe out of his protection a man becomes to be in the power of the deuill and ruled at his will 3. The loue of the world spoiles vs of our armour and strength by which we should be fenced from Satans subtilties For 1. Whereas our cheife fence is in Gods word it first intercepteth the word and estrangeth the heart from it as Ezech. 33.31 They sit before thee and heare thy words but their hearts goe after their couetousnesse secondly it choaketh the word that it becomes as seede cast among thornes which choake it presently thirdly it scornes the word as may appeare Luk. 16.14 These things heard the Pharisies which were couetous and mocked Now is not such an one easily snared by the deuill who is thus disaffected to Gods word Is not he easily bound that wants yea scornes his weapons 2. The loue of the world whether the pleasures profits or glory of it as a theefe steales and robs our graces which are another cheife part of our strength Good Hezekiah a little tickled with vaine-glory made himselfe and his land a prey and spoile to the enemy Wise Salomon loued too much the vnlawfull pleasures of the world and how did it rob him of his wisedome The Disciples while yet Christ was with them were stirred with loue and debate for superiority and greatnesse which did much hinder them and tooke vp their thoughts when they might haue attended to better things How many for loue of the world and preferment fall from their first loue abate their zeale become cold and indifferent as the times are 4. The loue of the world where it is rooted deliuers a man so farre into the hands of Sathan as he easily falls from all shew of goodnes and dangerously reuolts from all the goodnes that seemed to be in him The young man that came to Christ with many good shewes and desires hearing of selling all and giuing to the poore goeth away heauily and we heare no more of him Demas once a companion of Paul but easily forsooke the truth when he embraced the present world Iudas an example almost without example a disciple at Christs elbow endued with excellent gifts Apostolicall of doctrine of miracles c. hauing his heart glewed to the world for a trifle fell from his place from all the affection he had sembled to his Master from the societie of his fellow disciples and stood with them that betrayed him 5. Experience shewes how when Satan hath thrust the loue of the world into a mans heart he hath power enough 1. To binde that mans hands from the workes of pietie and mercie He is a bad tenant the more land he holds the lesse homage he doth vnto God And as for works of mercy he will not part with his crummes like the rich man in the Gospell And as he liues altogether vnprofitable to others so to himselfe he hath no care of his saluation Thou foole this night shall they take away thy soule 2. As he hath no power to doe any good for God or man so he will suffer nothing A man louing the world flies affliction for Christ Matth. 13.21 when the sunne riseth he withers when persecution comes he is offended and falls away to the hinderance of many They that minde earthly things are enemies to the crosse of Christ Phil. 3.19 Oh therefore loue not the world nor the things in the world 1. Ioh. 2.15 A necessary exhortation to vs to whom it is as naturall to loue the world as for water to runne downe a hill And who can hardly affect it without beeing infected with it Hereunto lay hold on these motiues 1. Consider how hard it is to loue God the world too euen as hard as to looke with the same eie saith Augustine vp to heauen and down to the earth at the same time The more loue a woman bestowes vpon a stranger the
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
all the while hee was in the wildernesse wherein would they tie themselues to imitate him they would soone grow weary of their holines and deuotion Accursed therefore be this monkish and anchorish life which professeth open hostility to humane society which thrusts them out of their lawfull callings wherein they ought to be profitable to men in the societies of Church Common-wealth or family What are these the lights of the world that flie the light like bats and owles and prison themselues in cloysters whereas they should lighten others and not thrust their light vnder a bushel or vnder the table Are these the salt of the earth who neuer apply themselues to season the fleshly and vnsauoury manners and behauiours of men The Apostle teacheth them another lesson Heb. 10.24 saying Let vs prouoke one another to loue and to good workes not forsaking the assemblies as the manner of some is implying that to be an vnlawfull calling which cannot but faile against such duties of charity as these be It were to be wished that because the world receiueth no seasoning from them the vnprofitable burdens of the earth were cast out vpon the dunghill the place which Christ himselfe assigned vnto them Vse 2. It teacheth those that are troubled with temptations to beware of solitary and secret places because Satan is there the strongest and much lesse must they thrust themselues into desert places forgetting their weaknesse as though they would with Christ offer battell and tempt the tempter for this his practise is no warrant for vs but they must auoide the place so soone as they can and get into the society and fellowship of men Ioseph when he was alone with his Mistrisse tempting him fled out of the house so if there be none but the tempter with thee take the benefit of company so soone as thou canst but see thy company be good for bad company is farre worse then solitarines as many finde who beeing troubled in minde or tempted by Satan run to lewd company to cards dice drinking sporting and so by Beelzebub will cast out the deuill But this enlargeth the griefe and they finde in the end the remedy nothing inferiour to the disease Whereas had they resorted into the society of the godly by godly and religious communication and conuersation they had been much comforted and confirmed according to the promise of Christ Wheresoeuer two or three are gathered together in my name I will be in the midst of them Vse 3. Yet if God shall by vertue of our calling draw vs into solitary places we must be carefull so to carry our selues as wee may say with Scipio We are neuer lesse alone then when we are most alone and with our Sauiour Ioh. 16.32 I am not alone the father is with mee The faithfull need neuer be alone because they may euer be in conference with God then may they goe close to God and sharpen their prayers and meditate on his word and workes to fit them better for their callings then may they enlarge their hearts to God in confessions and praises and thus he that is led by the spirit into these solitary places is in safety because as the hills compasse Ierusalem so doth the Lord his people while they are in his seruice thus shall Satan be most disappointed who while he hopes to make our solitarines his aduantage we shall by it draw nearer vnto God and be set so much the more out of his reach Directions for solitarines 1. Watch the benefit of time to spend it best in musing vpon heauenly things and enioy the sweet liberty of conuersing with God 2. Know that no time must be spent in rouing and rangeing thoughts but must be redeemed from euill and vnprofitablenesse and therefore choice must be made of obiects presented and as little time as may bee spent in worldly and indifferent things and then with as little delight as may be Holy wisedome is euer diminishing the loue of earthly things 3. Consider the danger of sinne in thy solitarines when feare shame witnesses and counsellers are remooued and that there are no open sinnes which are not secretly first hatched and warped and therefore if we muse on any sinne let it be to ouercome it and beware of secret allurements 4. Consider the slipperines and busines of the heart which is a wandring thing like a mill euer grinding euer in motion still setting vs on worke with moe commaundements then euer God did and therefore giuing it leaue to muse we must the better watch it To be tempted of the deuill This is the fift circumstantiall point namely the end of Christs going into the wildernes Here consider two things 1. the author of the temptation the deuill 2. the end it selfe to be tempted of him The deuill that is a wicked spirit the Prince and captaine of the rest as we may gather out of Matth. 25.41 A wicked spirit not by creation but by defection Full of wickednes whence Elimaâ— the sorcerer is called the child of the deuill Act. 13.10 because he was full of deceit and wickednes Full of malice a red dragon full of poysons seeking nothing but destruction Full of craft an old serpent more craftie then all the beasts of the field Full of power called the Prince and God of the world and the power of darkenesse the strong man keeping the â—old Principalities powers c. The word comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 traijcio calumnior and signifies an accuser calumniator or slanderer hauing his name from his continuall practise For so is he called the accuser of the brethren which accuseth them before God day and night Reu. 12.10 and no maruell seeing he durst accuse God himselfe as an enuier of mans happy estate and carelesse of Christs estate here But especially he accuseth 1. Man to God as he did Iob that he serued God in hypocrisie and vpon affliction would curse him to his face chap. 1. â— 9 2. Man to man stirring vp strife and contention from one against another and by this meanes he worketh effectually in the children of disobedience Eph. 2.2 Where strife and enuying is there wisedome is sensuall and deuillish Iam. 3.15 An example hereof we haue in Saul who when the euill spirit was entred into him all manner of accusations came against innocent Dauid and were receiued that he was a traytor and one that sought Sauls life c. 3. Man to himselfe when he hath drawne a man to many loathsome sinnes then he stretcheth them beyond all the measure of mercy aggrauates Gods iustice extenuates his mercy and all to bring the sinner to despaire Thus he accused Cain Achitophel and Iudas whom he brought to confesse their sinne but to deny Gods mercy Whence note 1. the miserable estate of wicked men that serue such a Lord and Master as the deuill is who in stead of standing by them for their diligent seruice will stand
of friends of food the world had no malice in it which was not cast vpon him and he was not onely forsaken of men but in such distresse on the crosse as he complained he was forsaken of God And yet all creatures were not capable of that loue wherewith his Father loued him when he loued him least 2. Neither the testimony of Gods loue nor the dignity of his children stands in outwards things nor in the abundance of worldly comforts for then the rich glutton should haue been far better then Lazarus Abraham Isaac Iaacob who for famine were glad to flie their countrey should bee in lesse grace with God then the wicked Kings to whom they went The Apostles who were the lights of the world who were in hunger thirst nakednes buffeted without any certeine dwelling place reuiled persecuted accounted as the filth of the world and the offscouring of all things should haue beene in no better account with God then with men The Saints in Heb. 11.36 to 39. who were tried by mockings and scourgings by bonds and imprisonment were stoned hewne asunder tempted slaine with the sword wandred in sheep-skins c. beeing destitute afflicted and tormented should haue lost both their dignity in themselues and their fauour of God But they lost neither of these For the same text saith that the world was not worthy of them beeing men of such worth and that by faith they receiued a good report namely from God and all good men 3. The beauty of Gods children is inward that which argueth Gods loue is the gift of his Sonne faith hope a ioyfull expectation of the future inheritance 1. Ioh. 3.1 Behold what loue the Father hath bestowed vpon vs that we should bee called the sonnes of God In which words the Apostle calleth our eyes backe from beholding earthly dignities and prerogatiues which we are euer poaâ—ing into and haue hawkes eies to see into the glory of the world But hee would haue vs behold Gods loue in other things then these namely in the inward notes and markes of Gods children And here is a maine difference betweene that loue which comes from God as God and that which commeth from him as a Father between that which he bestoweth on his enemies and that which he bestoweth on his sonnes that which bond-children receiue which are mooueables and that which the sonnes of the free-woman receiue for this is the inheritance let Isaac carrie that away and no scoffing Ismael haue a foot in it 4. Whereas Satan from crosses losses afflictions anguish and durable sorrowes perswades that men are not Gods children the Apostle Heb. 12.6.8 makes a cleane contrarie argument that afflictions and crosses are signes of Gods loue rather then of hatred and markes of election rather then of reiection Whomsoeuer the Lord loueth he chasteneth and scourgeth euery sonne hee receiueth If ye be without correction whereof all are partakers then are ye bastards and not sonnes And 2. Tim. 3.12 All that will liue godly in Christ must suffer persecution the world must reioyce while they must be sorrowfull and cannot but hate them because they are not of the world It is the condition of Christian hope that those who will be conformable to Christ in glory must be conformable to him in his sufferings Rules to withstand this dangerous temptation 1. Rule Labour to confirme thy selfe in the assurance of thy adoption which Satan would haue thee stagger in as Christ here and if thou beest assured thou art Gods child it will drawe on an other assurance namely that God will be carefull of thee to releeue thy want and deliuer thee in thy distresse whose loue surpasseth the loue of most naturall Parents to their children as appeareth Isa. 49.15 Can they that are euill giue their children good things how much more shall God our heauenly Father giue good things to his children which he seeth good for them Quest. How shall I confirme my selfe in my adoption Answ. By thy resemblance of God as the natural child is like his naturall father In Adam we lost the excellent image of God let vs labour now to finde it restored in the second Adam 1. Examine the life of God in thee who art naturally dead in sinne the breath of this life is heauenly thoughts meditations affections the actions of this life are spirituall growth and increase in grace and vertue Christians duties in generall and speciall the maintenance of this life is the hungring and thirsting after the heauenly Mannah and water of life the word of God the verie beeing of it is our vnion and communion with God by his Spirit which is as the soule to the body 2. Examine the light of God in thee for he is light and in him is no darkenesse and if thou beest his child thou art one of the children of light As thou growest in vnderstanding what the will of the Lord is so thou growest in this image and art like vnto Christ thy elder brother vpon whome the Spirit of wisedome and vnderstanding the Spirit of counsell strength the Spirit of knowledge and the feare of the Lord doth rest Isa. 11.2 whereas on the contrary these two things goe together as in the heathens darkenes of vnderstanding and estranging from the life of God Eph. 4.18 Wouldst thou be confirmed in assurance that thou art Gods child then labour for this part of his image which is renewed in knowledge wait at the gates of wisedome shut not thy heart and eyes from the beames of this blessed light 3. Grow vp in holinesse and righteousnesse as God himselfe is not onely free from all euill but infinite in goodnes most iust most holy and as he letteth his light shine before men so must thou let thy light shine before men that they may see thy good workes Matth. 5.16 2. Cor. 7.1 cleanse you selues from all filthines of flesh and spirit that ye may growe vp to full holinesse This holinesse must not onely fence the heart from vncleannesse but the eye the eare the mouth the hands and feete and all the members when they be ordered according to the word prescribing rules for them all 2. Rule When thou feelest grudgings of diffidence arise and Satan will vrge thee how thou canst thinke thy selfe respected of God beeing beset with such a world of trouble and almost drowned in a sea of vexations without bottome or banke Now call to minde and set before thee Christs blessed example in whom as in a glasse thou maiest see the sharpest of thy sorrows in any kind not onely sanctified and sweetned but mingled with admirable loue of his father What euill befalls thy body and soule or thy estate inward or outward which hee hath not borne and broken and yet neuer the lesse loued of his Father Thou wantest comforts of body house land meat money he had not a foot of land not a house to hide his head in not any money till he borrowed of a
morall q.d. 1. haue no fellowshippe with their vnfruitfull workes 2. doe not countenance them in their euill 3. reprooue them 4. touch no vncleane thing that is consent not to any wickednesse among them But 1. It is one thing to touch the holy things of God another the vncleanenesse of men 2. separation from the wicked in body is impossible except we will goe out of the world The Disciples could not be rid of Iudas vnlesse they would depart from Christ himselfe 3. vnles they can prooue an established idolatry among vs ripe to the plague as in Babylon they cannot prooue a separation in bodie and minde 4. of this separation a reason is giuen not because they cannot partake in any holy thing while the wicked are in presence but least ye be partakers of her plagues Obiect 1. Cor. 5.11 If any be a fornicatour or couetous or an idolater or a drunkard or an extortioner with such a one eate not A little leauen leaueneth the whole lump Answ. 1. The place is meant of priuate familiarity and amity so farre as a man is not bound or tendeth to the countenancing of his sinne 2. It implyeth that he ought to be excommunicate if he heare not the Churches admonition as the whole context will shew and so cut off from Christian communion for the time 3. If a man were excommunicate some were bound to eate priuately with him as his wife children and seruants for these are necessarily bound and doe not countenance him 4. A man may and must eate sometimes with notorious wicked persons as suppose a man in the same ship or prison or army and can haue no meat but among vile wicked persons here a man may not refuse it least he famish himselfe So at the Lords table such as admit wicked persons hauing power to repell them communicate with their sinne and countenance them therein but a priuate person whose soule is vexed with their sinne and doth what he can to redresse it but cannot is not polluted by them he is forced to eat with them he may not starue his soule As for that A little leauen leaueneth the whole lump the Apostle speaks it to the gouernours not to suffer such wicked persons and prouoketh onely priuate persons the peeces of that lump to be the more watchfull ouer themselues but not to refuse Gods ordinances for them And as neither that Church of Corinth ceased to be a Church for suffring that wicked man for the Apostle honours them with that style while he checketh that sinne so neither doe particular members cease so to bee for that such are suffred much lesse Looke to thy owne soule the Apostle wisheth euery man to examine himselfe rather then others Obiect 5. But how can I heare the word with profit from a wicked man Answ. 1. A wicked man may preach saluation to another and damnation to himselfe as Iudas and the builders of Noahs Arke A statue may point another the way but it selfe stand still 2. An instrument hath all his efficiency from the first moouer who is God himselfe a knife without motion will cut if the hand will vse it 3. The word is like the light now as the light of the Sunne is not defiled though it passe through the dirtiest places so the word is not polluted through a wicked preacher 4. Looke to thy owne disposition that thy soyle be good as the seed is good take the benefit of the Sunne and raine and it is no matter whether the hands be cleane or foule that cast and disperse the seed 5. Let Preachers consider what a barre it is to all their labour to be scandalous couetous disdainefull enuious noted for gamesters companions c. how their example doth more harme then their teaching can doe good with how little power or preuailing he can point his finger to other mens sores which euery one can point at in himselfe what an odious thing it is to make Gods people to loath Gods ordinances because of him and what a woefull case it is that Paul intimates of such teachers who preaching to others themselues by disobedience become cast-awayes 1. Cor. 9.27 Rules to auoid entangling and seduction by Separatists perswasions 1. Labour for wisedome to discerne betweene maine truths in doctrine and inferiour in discipline as knowing that Ierusalem was the holy Citie before Nehemiah builded the wall of it between the person and the place not condemning the place for the person betweene the thing and the vse and condemne not the vse for the abuse betweene offices and executions substance and circumstances the beeing of a thing and the well-beeing of it 2. Labour to reforme thine owne heart first for that is in thy power to amend and then thy owne family and if it be in thy power goe further to the house of God but if thou beest a priuate man and this be not in thy power thou must turne thee to prayers and teares and yet so striue in seeking the well-beeing of things as by vnthankefulnesse thou loose not the comfort of the things themselues 3. Be low in thine owne eyes suspect thy owne iudgement condemne not much lesse contemne those that are not euery way as thy selfe Pride and contention of spirit are inseparable and it is folly to looke that men who haue a different measure of grace should not differ in iudgement and though they walke in the same way yet not after the same manner 4. Testifie thy selfe a sound Christian by the badge of Christ which is loue By this shall all men know that ye are my Disciples if yee loue one another Studie to be quiet saith the Apostle and followe things that concerne peace Loue will make the best euen of bad things and giue a charitable construction of things doubtfull and pity and pray for such as erre howsoeuer and much more if they erre of ignorance This doctrine teacheth vs that the way to sanctifie a mans person or family is to set vp the worship of God in his heart or house 1. Thy heart must be the Temple of God yea as the Arke within the Sanctuarie In the Temple God was daily worshipped there were daily sacrifices offered the Scriptures read and expounded and prayers preferred vnto God from his people Thou must get proportion in all these if thy heart be Gods Temple thou must priuately yea secretly apart daily worship God with personall worship daily offer the sacrifices of praise and thanks for personall blessings and deliuerances daily preferre thy personal praiers daily apart read and apply the Scriptures to thine owne vse for thus must it be in Gods temple And further thy heart must be as the Arke wherein were kept the tables of the Law written with Gods owne finger endeauour in obedience to all Gods commandements intreat God to write his law in thy heart that thou mayest neuer depart from it Thy heart as the Arke must keep the pot of Manna a type of Christ the food of
lesse she loues her husband whence S. Iames is bold to call worldlings adulterers and adulteresses c. 4.4 whom the Lord will not endure to dally and sport and go a whoring after the world Ye cannot serue God and Mammon 2. Consider that a course lead in lusts is fitter for the Gentiles then those that professe the teaching of grace Tit. 2.11 for the grace which hath appeared teacheth vs to denie worldly lusts Our relation to Christ of whom we are called Christians must draw our affections out of the world for 1. He hath chosen vs out of the world so that now he professeth of vs They are not of the world Ioh. 15.19 2. He gaue himselfe to deliuer vs out of this present euill world Galat. 1.4 3. No man hath benefit by Christs death but he that with the Apostle is crucified to the world and the world to him Gal. 6.14 4. The world as it hath no part of his death for he dies not for the world so no part in his intercession Ioh. 17. I pray not for the world 5. In the entrance of our profession we haue not onely renounced the world but proclaimed and vowed warre against it and therefore shall prooue no better then runagate souldiers yea Apostates if we fight not against it The loue of the world is a leauing of Christs colours 3. Consider what cause there is in the world to loue it 1. In respect of God it is contrary to his nature he is holy pure righteous the world lieth in vnrighteousnesse It is contrarie to all his commandements He commands holines and sanctification it incites to all vncleannes in soule and body he commands truth sobrietie c. it teacheth to lie sweare curse slander and circumuent He commaunds all fruits of the spirit it inioynes all the workes of the flesh He commaunds to giue our goods to the needy it wills vs to get our neighbours 2. In respect of it selfe it is changeable variable inconstant and wilt thou affect that which thou canst not hold or enioy 3. In respect of thy selfe is it not madnesse excessiuely to loue that which doth thee so much harm pricks as thornes and peirceth with so many sorrowes crosses losses persecutions which if thou beest good will fight against thee and pursue thee with mortall hatred and only slayeth those which resist it not 4. Consider we what strangers and pilgrimes we are in the world and so be mooued to lay bridles vpon our affections which is the Apostles argument 1. Pet. 2.11 Dearely beloued aâ— pilgrims and strangers abstaine from earthly lusts Let vs estrange our affections from this world and deale as wise trauellers that make the greatest Cities but through-fares to their owne home Let this doctrine moderate our affections in seeking and hauing yea and not hauing the things of this life This is the common error that men looke altogether vpon the beautie glorie and faire side of the world and wealth of it but neuer looke vpon the inconueniences of them and how strong they are to pull vs away from God or how apt to make vs a spoyle to Sathan which one consideration would somewhat abate our heat and affection towards them How ambitiously doe many affect promotion and great places not considering in what flipperie places their feete are set How eagerly doe they desire wealtâ— as though it had no power to drawe the heart from God and the wealth of heauen How vnsatiably do they pursue pleasure not considering how the deuill insnares them and makes them louers of pleasure more then louers of God Surely were men acquainted with their owne hearts they would not suffer them so to roaue in these desires Oh saith one if I were a rich man how liberall would I be to the poore But alas he knowes not what spirit he is of the deuill would make no doubt to change his minde if his state were changed and make of this liberall man either a prodigall or an vsurer or an oppressor and doe much more mischeife then he can in his low estate Oh saith another were I in high place I would right wrongs and set things in order But so said Absalom and yet who did more wrong then he deflowring his fathers concubines and deposing if he could his father himselfe And such right would many doe if they were in higher place All which is an argument how open we lie to Satan in such estates To conclude this point obserue these few rules 1. Put on the Lord Iesus Christ and care not to fulfill the flesh 2. Vse the world as not vsing it 1. Cor. 7.31 3. Count all things dung for Christ as Paul did Phil. 3.8 whose blood is set against and aboue all corrupt things 4. Pray that thy heart may be set vpon Gods statutes and not enclined to couetousnesse Psal. 119.36 First seeke the kingdome of God and his righteousnesse c. 5. Whether thou hast the world or no shew not thy selfe a louer of it by encreasing thy wealth or bettering thy estate by swearing lying deceiuing reioyce in no part of it which God reacheth not to thee by good meanes desire none but that on which thou mayest craue a blessing and for which thou maiest returne praise hold none but with moderate affection and mind to forgoe when God calls for the whole or any part to good vses vse none but with sobrietie as not vsing it and that euer to Gods glory and the good of men VERS 9. All these will I giue thee if thou wilt fall downe and worship mee NOW after the preparation standing in the choise of a fit place and presenting a glorious vision we come to the dart or temptation it selfe in which there is 1. a profer All these will I giue thee 2. a reason For they are mine and to whomsoeuer I will I giue them 3. the condition If thou wilt fall downe and worshippe mee And first of the profer Before he had shewed his wares now he tells the price All these here is no pinching nor parting of the matter but 1. Christ shall be an absolute Monarch none shall share with him There is the extent of the profer he will part with all 2. The quality of it All these the glory bewtie wealth and all that can be desired in the world all that he saw and nothing else he would giue him vnmixed and vnblended glory and honour without sorrow trouble shame or vexation for he saw none of them 3. I will giue thee but he will not barter or sell these so deare to Christ as he would to another but he will deale kindly with him he will as good as giue them to him if he will but make a legge and thanke him for them Note here the nature of all the deuills promises they seeme to be liberall and very faire whereas indeed they are miserably foule and deceitfull Who could expect more franke and plaine dealing then is here pretended but looke a
others let afflicted and humbled soules lay hold and make vse of this exhortation for Satan doth with so much the more violence assault them as he findeth it easier to preuaile with them for well he knowes that howsoeuer they heartily detest all other sinnes and much adoe he hath to bring them to his lure in other yet their spirits beeing oppressed and wounded by the sense of sinne and Gods dispeasure for it he findes them inclinable enough vpon euery triuiall temptation to despaire and so makes a wide breach by their improuidence watching narrowly all other things but not that which they ought most of all and which Satan most of all impugneth Quest. How may I strengthen and stablish my faith Answ. By obseruing these few directions I. Consider the excellency of this grace for those onely that know it are in loue with it and will vse meanes to preserue and increase it And this excellency appeares in these branches 1. It is the first stone to be laid in Christianity called a subsistence or foundation Heb. 11.1 from whence also Christians are styled 1. Cor. 1. and the houshold of faith Gal. 10.6 of which Christ himselfe hath vndertaken to be the author and finisher and hath appointed all his ordinances to breed and perfect it in the hearts of all that shall atteine the end of it which is saluation namely the word of faith Rom. 10.8 the sacraments the seales of faith chap. 4 11. and the prayer of faith Iam. 5.15 2. It is the beginning of our blessednes Ioh. 20.29 Blessed is he that hath not seene and yet beleeueth It espouseth vs to God and Christ and ascerteineth vs of the marriage day It honoureth God as Abraham by beleeuing gaue glory to God and makes vs witnesse that God is true which is not more honour to God then our selues Ioh. 3.33 3. All our strength is from faith Heb. 11.33 by faith the Saints subdued Kingdomes and were strong in battell faith is the victory whereby we ouercome the world by faith we stand A graine of it can worke wonders and what then can strong faith It drawes vertue from Christ who himselfe was foyled by it in the Syrophenissan All things are possible to it Mar. 9.23 Giue Peter faith he shall not sinke but shall walke on the sea Matth. 14.29 4. All our present comfort is from it peace with God and peace in our consciences Rom. 5.1.2 comfort in afflictions it beareth great weights vncrusht it selfe beeing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sound and sure foundation According to the measure of faith is the measure of all other graces and comforts As a man beleeueth so he obeyeth loueth prayeth and is heard Yea not onely the measure of grace here but of glory hereafter is proportioned to the measure of faith And is it not worth preseruing and increasing II. Vse meanes to increase and strengthen it and they be these 1. Acquaint thy selfe with the word of God often read repeated preached meditated and conferred on this is the word of faith and euery thing is fed and preserued by that whereof it is begotten and the often hearing reading meditating and conferring of it doth fixe and digest it and makes it at hand to comfort the weary hands and weake knees And we must not onely frequent the audible but also the visible word that is reuerently and conscionably vse the blessed Sacraments which are signes and seales of Gods fauour and our faith Those that say they beleeue and yet neglect the word and Sacraments deceiue themselues for there is nothing to saue where is no meanes of sauing A man cares not greatly for an empty chest Neither can faith stay where she sees not her selfe respected Oh take heed of Satans subtilty who to hold men in infidelity withholds them from vision and to starue mens soules intercepts their food And in comming to the word consider the excellent promises that are made to faith and take speciall notice of places which may batter the deuills temptations to vnbeleefe 2. Obserue the tokens of Gods loue and fauour towards thee and because no man knowes loue or hatred by things before him labour to find it in spirituall things how much thy heart loueth him which is a reflexion of his loue what ioy of the spirit what assistance in former trialls what strength patience issue and vse of them thou hast Experience of God is a strong prop when the soule can gather from former time a cōclusion of Gods presence and aide for time to come So did Dauid Psal. 23. vlt. and 1. Sam. 17.34.37 and Psal. 143.4.5 and 77.7 to 13. Hath the Lord forgotten to be mercifull and shut vp his louing kindnesse in vtter displeasure I said this is my death yet I remembred the yeares of the right hand of the most High I remembred the workes of old And how iustly doe some faint in trouble for want of obseruing the wayes of God with them in former trialls and deliuerances 3. Labour to get and keep the assurance of thy adoption for then the gates of hell shall not preuaile to hurt thee The former by the witnesse of the Spirit which will alway vphold vs in afflictions if our care be not to grieue and quench him So long as the spirit of consolation possesseth the heart what sound comfort can be wanting but if he depart in displeasure neither can our faith or comfort be long vpheld The latter by keeping good conscience for faith and good conscience stand and fall together an accusing conscience weakens faith and destroyes boldnes that we dare not come neere vnto God wheras contrarily our election is made sure by good workes 2. Pet. 1.5 and by the fruits of the Spirit It stands vs in hand if we would stand against Satan in the day of triall to take heede of admitting any thing against our conscience which the Apostle compares to a shippe fraughted with precious wares such as faith loue ioy with other graces Now if we cracke our shippe of conscience we make shipwracke of faith and the other graces which good conscience had preserued 4. Faith beeing the free gift of God who is the author and finisher of it a means to stablish it is feruent and continuall prayer as the Apostles knew well enough Luk. 17.5 saying Lord increase our faith and that good man Mar. 9.24 Lord I beleeue help my vnbeleefe Christ praies for the not failing of thy faith wilt not thou pray for thy owne A speciall marke of the least measure of faith is that it can pray for more III. When thou feelest Satan assalting thy faith and hiding from thine eyes the loue of God then set before thine eyes Gods gracious promises made and to be made good to thee in Iesus Christ both because 1. of the generality of them which run without excepting thee if thou doest not except thy selfe as also 2. because they are built and grounded not vpon thy sense and feeling but
fish not a cup of cold water till he had requested it of the Samaritan who would giue him none Thou wantest friends respect in the world yea where thou well deseruest yea where thou mightest iustly expect it Remember it was his case his friends became his foes his scholler a traytor the world hated him causeles he came to his owne and his owne receiued him not he was without honour in his owne countrey he had euill repaid him for good he wept ouer Ierusalems miserie but Ierusalem laught at his Thou wantest peace of conscience canst not see a cleare look from God nor feele any ease from the sting of thy sinnes thy sorrowfull mind dries vp thy bones all outward troubles are nothing to this But remember that neuer was any so loaden with the burden of sinne as Christ when his bitter torment expressed such words as these My God my God why hast thou forsaken mee 3. Rule From these crosses by which Satan would driue thee from God labour to see how neare and graciously God draweth towards thee and thus beate him with his owne weapon 1. The Lord helpeth forward our saluation by them beeing sowre sauces to bring vs out of loue with our sweet sinnes and of this euill world plowing of ground kills the weeds and harrowing breaks the clods they be the Lords sharpe salues to draw out our secret corruptions and the Lords sope to wash foule linnen white they be the Lords vshers to teach vs his statutes to teach by a little smart both what thou hast deserued in the life to come and what Christ hath suffered for thee in bearing the whole punishment of all thy sinnes to teach thankefulnesse for contrary blessings by pouerty sickenesse trouble men learne to bee thankefull for wealth health peace to teach pity and compassion towards the misery of others to teach circumspection in our waies and more care of obedience to all Gods commandements 2. The Lord by crosses trieth and exerciseth the faith patience and sincerity of his seruants whether they will hold out as Iob for as a man by wrestling knowes his owne strength better then before so is it here 3. The Lord is neuer nearer his children then in trouble in fire and water in sixe troubles and in seauen to support them with strength and patience to giue a blessed issue and vse and turne it to his owne glory in their mightie deliuerance and to their best all things are turned to their best to recompense their light afflictions with an eternall weight of glory As Christ said of Lazarus This sickenes is not to death but that God may be glorified Ioh. 11.4 so we may say This pouerty losse disgrace c. is not to the vtter vndoing of a man but that God may haue glory in his deliuerance and glorification So much of the third drift of Satan in this first temptation now of the fourth In that the deuills last drift in it is to haue Christ in his want and hunger to vse an vnlawfull meanes of supplie note that It is an ordinary instigation and temptation of the deuill or a deuillish spirit to vse vnlawfull meanes in our want to help our selues Because Christ had no ordinary meanes of getting bread he must prouide for himselfe by extraordinary Gen. 25.29.32 Esau comes out of the field weary and hungry and almost dead for meat how must he supply his want Sell thy birthright said Satan and so he did Peter was in great danger in the High Priests hall how must he help himselfe out of their hands Denie thy Master said Satan forsweare him and curse thy selfe and thus he gat out Saul was in great straits God was gone from him he was not answered by Vrim nor oracle how shall he doe for counsell he must goe to the witch of Endor and so the deuill sends him from himselfe to himselfe who can tell him more then all his Vrim his dreams his Prophets Sarah wanted a child she had a promise of one but she laught at that Gen. 16.2 yet must she haue one another way she giues her maid to her husband and she brings an Ismael a mocker persecutor of the promised seede 1. Satan sees how easily he can weaken our confidence in God seeing we are ready to trust more in the meanes then in God he knowes our infidelity which makes vs hastie and soone weary of waiting 2. Hee knowes how derogatory this is to the promise truth power and prouidence of God who can susteine his children aswell aboue meanes without meanes yea against meanes as with them His hand is not shortened that he cannot help 3. He easily drawes on this temptation vnder a colour of necessity which we say hath no law but falsly Hence is the common speech of the world to defend any iniustice Why I must liue I must not put forth my wife and children to begge I must so exercise my calling as to maintaine my wife and familie I must vtter my wares though I lie and sweare and exact and deceiue and so vnder a colour of good and pretence of necessity no wickednesse comes amisse in the course of ones trade This teacheth vs to bewaile the pitifull estate of numbers of men taken in this snare of the deuill as 1. Numbers of men oppressed with pouerty because they say they must liue they must liue in an vnlawfull calling wherein they be slaues and drudges to euery mans sinne such as are Players Iesters Wisards Tumblers such are schollers who for preferment runne into Popish countries and betake themselues to Seminaries so become traytors Yea those that haue no calling must liue too but how by filching stealing or begging as idle and roguish vagrants and those at home whose extreame idlenes brings pouerty vpon them as an armed man Or els by gaming cheating and by their wits The whole course of all which is but a prentiship to the deuill 2. Others that exercise honest trades but easily help themselues forward by swearing lying facing false weights measures and trickes which they put vpon men They neuer sticke for a penny-profite to hazard their soules He is no quicke chapman if he cannot lie for aduantage neither can he be trusted vnlesse he sweare he must sweare or he must not sell he must sometimes make the best of an ill bargaine and with a little colour lay it vpon another mans necke for why should he willingly wrong or vndoe himselfe 3. Others a number 1. who by misdemeanours haue brought iust reproach vpon themselues and seeke to salue it by lying facing and shifting and perhaps by worse meanes This was the case and sinne of good Dauid he had corrupted himselfe with Bathsheba he was afraid the adultery would come home to him he sends for his worthy captaine Vriah to goe home to his wife that so it might be couered but when it could not that way good Vtiah must be slaine at Dauids appointment and so he would
the godly to ouercome them with no other then their owne weapons Christ had made the written word his shield his sword he will therefore assay with his owne weapon to wound him and so he deales with his members 5. Here is not onely Gods permission but his ouerruling power for hereby the father of lies against his heart and nature giueth witnesse to the truth and strongly argues it to be the strongest weapon that hath strongest power ouer the conscience Quest. How doth Satan alleadge Scripture Answ. Hee is Gods ape and as God alleadgeth Scripture three wayes 1. by his Spirit and inward motion as to Abimelech in a dreame Gen. 20.3 2. by his Ministers and seruants Angels or men 3. by his owne liuely voice as to Adam So can Satan 1. by suggestion 2. by his Ministers who transforme themselues as if they were the Ministers and Apostles of Christ. 2. Cor. 11.13.14.15 not onely deliuering the word but also truely 3. by voice in some assumed body as vndoubtedly he did to the first Adam and here to the second Seeing then this wicked spirit can and doth alleadge Scripture against vs it behooues vs to trie the spirits whether they be of God or no 1. Ioh. 4.1 not to beleeue euery one that can alleadge Scripture for so we might beleeue the deuill himselfe 1. Thess. 5.22 our commaundement is to prooue all things and hold onely that which is good Our president is in Act. 17.11 the Bereans when they heard the Apostles searched whether the things spoken were so We take no coine without due tryall Quest. How shall I trie the spirit that brings a sentence of Scripture Answ. 1. By diligent study and reading of Scripture diligently searching out the truth for the determination of euery truth must be by Scripture and though Scripture seeme to be opposed to Scripture we must not with Papists draw determination of matters from Scripture so saith the Apostle in Eph. 4.14 Let vs not be carried about as children with euery winde of doctrine how should we doe other but follow the truth in loue Examine the places circumstances antecedents and consequents conferre with other Scriptures to all which it must agree 2. Follow and frequent the ministery as not content with the knowledge of the Scriptures without the true vnderstanding of them for they consist not in the bare letters but in the pithie sense said the Father And this true vnderstanding will help vs to lay it to the analogie of faith whereunto it must be agreeable and will make our senses exercised in the word 3. Adde hereunto prayer which procureth the Spirit to lead vs into all necessary truth Dauid neuer ceased to pray to be taught as we may see through the whole 119. Psalme 4. Consider the end scope of the Scripture alleadged If it lead thee into an action condemned by the law of nature or against other direct Scriptures or principles of religion it is of the deuill the father of lies for Gods Spirit neuer alleadgeth Scripture but to lead vs into the knowledge and practise of some truth This is Moses his rule Deut. 13.1 If a false Prophet rise vp see what he aimeth at if it be to draw thee from the Lord his worship or word take heed of him so if Satan by any instrument of his shall bring the word and pretend great zeale if the end be to draw thee to superstition idolatry or Popery beware of him his scope discouers him If a doctrine or Scripture be alleadged to nourish any fleshly delight or to hold men in sinne though the words be Gods the allegation is the deuills as At what time soeuer a sinner repenteth c. and the theefe was saued at the last houre and therefore if thou canst say two or three good words at thy death all shall be well here is the deuill saying It is written for all Scripture truely cited by Gods Spirit aimes at mortification and the furtherance of repentance If a Scripture be alleadged and vrged to threaten and discourage such as feare God and shew forwardnes in good wayes or to animate the sinner promising him peace and life it is Satans allegation for if Gods spirit alleadge Scripture that word is good and comfortable to him that walkes vprightly and the threats of the law are fit prouision for impenitent persons This teacheth vs not to content our selues to know the Scripture and be able to speake of it or to alleadge it for the deuill knowes the word and can alleadge it readily yea he is expert in it Many men deceiue themselues in their estate and thinke themselues sure of saluation if they can get a little knowledge of the Scripture aboue others as though Satan could not alleadge it or as though the wicked could not preach it as Iudas did or vngodly men professe it who take the wâ—rd into their mouth and hate to be reformed Psal. 50.16.17 But let vs take heed we come not behinde the deuill himselfe while we thus highly coÌ„ceit our selues for 1. Are there not a number of ignorant men almost as ignorant as if the Scriptures had neuer beene written and shall not the deuill condemne these who hath gained so much knowledge in the word which containeth not one word of comfort for him but iudgement that makes him tremble Yet these whom they would make wise to saluation and to whom they offer the ioyes and comfort of life eternall are vtterly ignorant of them 2. Many read the Scripture but as Satan not to informe or reforme themselues nor to make themselues better but both themselues and others farre worse as not onely heretikes and learned Papists who bend all their knowledge to suppresse and hide the truth but all such as by the Scripture seeke to maintaine their owne errors and sinnes which they will not part with And these are no better then the deuill 3. Others will reade Scripture and heare and know it but without all speciall application and grace in the heart wherein they should differ from the deuill and wicked men who know the word but affect it not doe it not nay cannot abide the speciall application of it to do them good and this doth nothing but increase sinne and iudgement sinne Iam. 4.17 to him that knoweth to doe well and doth it not it is sinne a great sinne without excuse or cloake Ioh. 15.22 iudgement for such shall be beaten with many stripes 4. Others bragge of their knowledge they read the Bible at least Dauids Psalmes and they know as much as any Preacher can tell them But stay the deuill reades the Psalter as well as thou and can quote Dauids Psalmes more readily then thou he can read the Bible he knowes as much yea more then any Preacher can tell him what sayest thou more of thy selfe then the deuill can do of himselfe and more truely And what hast thou gained by all this challenge but thine owne conuiction of great sinne
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
be iustified by himselfe but in the other he desires to be iustified his cause was good there was no such thing as they laid to his charge If Iob would dispute with God his owne cloathes would make him vncleane but when he dealeth with his calumnious friends he saith I will neuer let goe mine innocencie till I die Luk. 1.33 of his Kingdome there shall be no ende 1. Cor. 15.24 He shall deliuer vp the Kingdome to his Father Ans. Luke speaketh of Christs Kingdome in respect of it selfe the Apostle in respect of the administration of it In the former respect it shall neuer be abolished Christ shall alwaies haue a people to rule alwaies a Lordship and Headship but he shall giue vp his Kingdome in respect of the manner and meanes of administring it he shall not rule as now he doth by Magistrates Ministers the Word Sacraments and other ordinances Isa. 64.6 All our righteousnesse is as filthy ragges Ephes. 5.27 The Church is called glorious not hauing spot or wrinkle or any such thing but holy and without blemish Both are true the Prophet speakes of the Church militant the Apostle of the Church triumphant Act. 15.10 Circumcision and such like rites are called heauy yoakes which neither the Apostles nor their Fathers were able to beare 1. Ioh. 5.3 To them that loue God his commaundements are not greiuous and his yoake is an easie yoake Matth. 11.30 Answ. They were intolerable in respect of the rigor wherein Moses propounded them to be fulfilled but not in respect of imputation of Christs righteousnesse inchoation of inherent righteousnes and acceptation God accepting the will and faith for the deed Christ stood between those heauy burdens and vs and carried away the curse of the law Act. 15.27 Circumcision is abrogated yet Paul circumcised Timothie chap. 16. v. 3. Answ. True it was taken away as a Sacrament but it was not yet honourably buried and therefore it remained onely as a ceremoni e. Matth. 9.6 The Sonne of man hath power to forgiue sinnes Luk. 23.34 Father forgiue them they know not what they doe why prayes he thus to his Father if himselfe might forgiue them Answ. Though all the Persons in Trinitie forgiue sinnes yet not in the same manner the Father bestowes the Sonne merits the holy Ghost sealeth vp and applyeth remission of sinnes Ioh. 10.29 None of my sheep no elect shall perish none shall plucke them out of my hands Iudas was elected Matth. 10.4 and yet perished was the Sonne of perdition Ioh. 17.12 Ans. Election is twofold either to life eternall whereof Iohn speaketh chap. 10.29 and so Iudas was not elected or to the office of Apostleship and from this he fell Ioh. 1.8 He was not that light Ioh. 5.35 He was a burning and a shining light Answ. It speakes not of the same light Iohn Baptist was not the Sunne of righteousnesse the Messias that light that brought light in the world but he was a light and gaue a notable testimonie to that light Mic. 5.2 Bethlehem was little among the thousands of Iudah Math. 2.6 Thou art not the least Answ. The Prophet speakes of it as it was in his time in it selfe as it was of a little circuit and compasse but the Euangelist as it brought forth Christ the Sonne of God the Messiah in this respect it was great which in it selfe was but of small estimate Gen. 2.18 God said It is not good for man to be alone Paul saith It is good for a man not to touch a woman 1. Cor. 7.1 Answ. God speaketh so 1. ratione medij because of propagation 2. remedij to auoid fornication and wandring lusts 3. mysterij because marriage should be a type of the vnion between Christ and the Church 4. adiutorij because man wanted a fit helper But the Apostle speakes not simply but comparatiuely it is not so good as not to touch a woman or it is good that is commodious in these times of persecution when all the world raged against Christians not to touch a woman it is not fit to haue the burthen of a family in such times Againe he speakes of such as himselfe is such as haue the gift of continencie Ioh. 10.27 Reach hither thy finger and thy hand and thrust it into my side yet ver 17. he saith to Marie Touch me not Why so Answ. Because Thomas must beleeue and haue his faith helped who professed he would not beleeue vnlesse he might touch him but Marie beleeued and did not neede this indulgence shee would hold him with her and haue the comfort of his bodily presence Rom. 14.9 that hee might bee the Lord of the dead and liuing Matth. 22.32 God is not the God of the dead but of the liuing Can God bee the God of the dead and not the God of the dead Ans. Christ speakes not simply as the Apostle doth but in the sense of the Sadduces and by an hypothesis of their surmise as if he should say God is not the God of such dead as you surmise shall neuer rise againe but because they are indeede to rise againe God is their God Another rule to be obserued in reading to get the true sense of Scripture is this If any place seeme to vphold sinne directly it must be expounded by a figure as 1. King 18.27 Cry aloud for hee is a God either asleepe or in a iourney or pursuing his enemies Here is a manifest Ironie Matth. 26.45 when Christ tooke his Disciples asleepe the second time after he had commaunded them to watch he saith Sleepe on which was a sharpe reprehension of their dulnesse The like may be said of these places Iudg. 10.14 1. King 22.15 Eccles. 11.9 Mark 7.9 In all doubtfull places let vs euer receiue that exposition which is according to the analogie of faith Rom. 12.6 If any man prophesie that is haue a gift of interpreting let him interpret according to the analogie of faith so that if the letter of a Scripture crosse the analogie of faith that is agree not with the summe of the doctrine of faith contained in the Decalogue Creed and Lords prayer it must be vnderstood by a figure As for example Where the text saith This is my body seeing the literall sense fighteth with the Article of faith by which we beleeue that Christ is ascended into heauen and sitteth at the right hand of God till he returne to iudge the quicke and the dead it must be vnderstood in the figure vsuall to Sacraments by which the thing signified is put for the signe and contrariwise So Luke 7.47 Many sinnes were forgiuen her for shee loued much to gather hence merit of remission for our workes of charity with the Papists is against the ground of faith by which we beleeue remission of sinnes which is directly opposite to merit Great diligence must be vsed to discerne the right scope of the place doubted of which beeing neglected makes way to manifold errours See an instance The
Of how much strength therefore may these be conceiued in Kings and Princes who haue a sea in comparison of our drops Which forbids vs to maruell when we see the most excellent Kings Dauid and Salomon altogether impotent to withstand the waues of temptation Besides the deuil keepes not onely in the country but in the court and his malice against vs stirreth vp his rage against our cheife Rulers as when the Deuill had a malice to Israel he set vpon 〈◊〉 to number the people Which one consideration should stirre vs daily in our prayers to be mindfull of our Prince and gouernours that as our prouocations bring temptation vpon them so our petitions for them may help them through all Such as are in any eminencie or place aboue others must be so much the more watchfull and let this meditation be as an antidote to expell the poyson swelling and inflammation of pride that the higher thy hill is the more is Satans malice and plots against thee If a man stand vpon the toppe or any part of mount Sion that is be a teacher in the Church he must know that he is a light set vpon an hill or mountaine all eies are vpon him and therefore Satan that stood at Iehoshuahs right hand will not be farre from him let him make right steps to his feet least be treading awry many bee turned out of the way Let such as are eminent in profession aboue others be more watchfull then others Satan is more busie with thee because thou shalt open many mouthes against thy profession and he will wound many through thy sides he will make many ashamed because of thee and because of thee he will make Gods enemies to blaspheme 2. Sam. 12.14 Thy slippe or fall shall make all Gath and Askelon ring of all thy proâ—ession for they are all alike neuer a good one of them all c. Such as are carried into the mountaine of earthly prosperitie must labour for more strength and watchfulnesse then if they were in a lower estate else Satan will make this condition as the dead sea in which no grace can liue Shew me one excepting our Lord Iesus that euer came better from the mountaine that is was the better man for his prosperitie Numbers there are that haue come out like gold brighter and purer out of the fire of affliction but so dangerous it is to stand vpon this mount as the Lord once and againe forewarned and charged his owne people that when they should come into the good land which he had giuen them then to beware that they waxed not fatte and forgetfull and rebellious against him Wee know that the moone beeing at full is furthest from the Sunne and commonly fulnesse and abundance withdrawe vs from our Sunne of righteousnesse whence wee haue all influence of light and grace Let this point worke contentment in our hearts and cause vs to prize a meane and comfortable estate wishing no mountaines but that holy mountaine of God where we shall be free from all gun-shot and safe from all temptation Here is an holy ambition to affect and aspire to a kingdome wherein we shall raigne as Kings In the meane time if we desire superioritie or command let vs labour to ouercome sinne the deuill our selues and our lusts let vs depose them from raigning in our mortall bodies And if at any time we begin to admire our selues and others for outward prosperity and greatnesse in the world let vs turne our eies another way and esteeme Gods wisdome and feare aboue all outward happinesse This was the wisedom of Salomon with which God was so well pleased that hauing it in his choise to aske riches or long life or victory he asked wisedome before them all and God gaue him both that and them Let this euer be our wisedome to affect goodnes not greatnes this brings Satan vpon vs that driues him away from vs. The second thing in the preparation is the sight represented in which consider these things 1. what was the sight All the kingdomes of the world and the glorie of them 2. how Satan represented them hee shewed him 3. how long this sight lasted in a moment saith Luke The sight was all the kingdomes of the earth both the kingdomes themselues and the Maiestie beautie glory and order of them yea their wealth and whatsoeuer was in them by which the mind of our Sauiour might be rapt into the admiration of them and after to desire them For the end of his temptation is idolatry and his meanes is couetousnesse Quest. But were there not many sorrowes vexations and tumults in the world why doth Satan shew none of these Answ. 1. His pollicie and subtiltie would not make show of any thing which would hinder his temptation but did all to further it His scope was to bring Christ into loue with the world and for this purpose he must make it as louely as he can as a cunning fisher must hide the hooke and shew nothing but the bait 2. He knew that by this very tricke he ouerthrewe the first Adam to whome he shewed nothing but the faire side of the apple and benefit and bettering of their estate how by eating of it they should be as Gods but hid all the inconuenience that it was a breach of Gods commaundement and that the issue was death And so he goes about to circumuent the second Adam The manner of this sight And shewed him Some thinke in a mappe But he needed not haue carried him into a mountaine for that Neither in a vision illuding his minde and phantasie because this he might haue done either in the wildernesse or on the pinacle if it could agree so well to the perfection of Christs mind But I take it he offered the images and representations of them all sensibly and actually after a wonderfull and strange manner making their images to appeare to his senses And if a man by his art can represent to the senses in a glasse any person or thing so liuely by which he that sees not the thing it selfe discerneth a notable image of it how much more may we thinke that Satan by his art and cunning can represent to the sense the images of things which are not indeed present A liuely confirmation whereof appeareth in his lumber I meane sorcerers and iuglers who by the deuils help most cunningly delude the senses But Christ did indeed see the images and most glorious representations of the world and the kingdomes of it the which that he might thinke to be the things themselues and the better to perswade him that he saw the things indeed he set him on an exceeding high mountaine notwithstanding he knew that the highest mountaine of the world could manifest but a small part of the whole and if it could yet the strongest eye of man could reach but a little way and were not able at least in so small a time to distinguish the particulars thereof The
and readines is figured in doing the heasts of God Dauid had not such wings to flie swiftly yet he would runne in the way of Gods commaundements so fast as the burden of flesh would suffer him This condition our Lord and Sauiour commends vnto vs in his owne example when he professeth it is his mâ—ate and drinke to doe the will of his Father 2. It must be hearty and sincere Rom. 1.9 whom I serue in my spirit not in body and ostentation but in soule and sincerity not in hypocrisie and coldnes but in soundnes and feruencie not coacted or compelled but chearefully and without dispute The Apostle requires loue out of a pure heart and a good conscience and faith vnfeigned And when the Lord bids Dauid seeke his face Dauids heart answereth I will seeke thy face Psal. 27.8 Those that serue bodily Masters must not serue with eye-seruice but as the seruants of Christ Eph. 5.6 how doing the will of God from the heart and v. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in simplicity of heart What man can abide a seruant that deales deceitfully with him if he know that he outwardly pretends seruice but his heart is not with him but he dissembles loue truth faith and reuerence No more can God Men cannot see into the hearts of their seruants but the Lord doth and cannot be deceiued The fountaine of all our obedience must be a pure and sincere heart or else if the well-head bee corrupt so are all the waters that issue thence 3. It must be ruled and squared by God himselfe for God must be serued as he will be serued and not as we thinke good for God knowes what is best and what pleaseth him best All obedience is to goe by rule not our owne or others but Gods As the eyes of the handmaid is vpon the hand of her Mistresse so in our seruice must our eyes be vpon Gods direction Psal. 123.2 which is implied in that phrase Luk. 1.75 that we should serue him in righteousnesse and holinesse before him all the dayes of our life An earthly seruant must not take vp his owne worke nor doe other mens businesse but depend vpon his owne Masters mouth and direction Now God ruleth his whole seruice in respect of the 1. matter 2. manner 3. end I. For the matter Whatsoeuer I commaund that doe onely saith the Lord. Thou shalt not doe that which is good in thine owne eyes but what I commaund thee And so we are taught to pray Thy will be done II. For the manner It must be 1. Absolute 2. Totall I. Absolute without all condition on our part whereas all seruice to men must be conditionall The reason hereof is because God beeing holines it selfe can commaund nothing but what is most iust and holy but men may II. Totall both obiectiuè and subiectiuè 1. It must be totall in respect of the obiect all Gods commaundements all which call for our obedience Partiall and delicate seruice when we list or at leasure as the retainers of great men on feasts dayes is not that which liketh him but a constant diligence in all his commandements and a conscionable endeauour in all Generall seruice was holy Dauids aime Psal. 119.6 Then shall I not be confounded when I haue respect to all thy commaundements Not that we can perfectly serue him vnlesse we were perfectly sanctified but that we must make conscience of all Gods commaundements euen the least 2. It must bee totall in respect of our selues we must be wholly employed in his seruice in all our parts and powers the whole heart and all the strength is here challenged Wherein there is a notable difference betweene the seruice we owe to God and that to men We are to be seruiceable to men onely in part not wholly for the soule and conscience are not subiect to men which God especially taketh vp and lookes for Gods priuiledge it is to be the father of spirits for although we take our bodies from our parents yet our soules are immediately from God Men therefore haue no power and authority ouer our soules but God hath power both ouer soule and body and is the Lord of our conscience and spirit and therefore of due must we subiect our selues wholly in his seruice III. God ruleth his seruice in respect of the ende which is twofold intentionis termini 1. The proper aime and end of our seruice must be 1. Gods glory directly If all our seruice of men must be for God as we saw it must much more must Gods immediate seruice 2. The good of our brethren and of Gods Church which we must not scandalize but build vp for God will be serued in our seruice of men 2. We must serue our God without end he requires such an heart in his people as to feare him alwayes Deut. 5.29 and 6.13 Thou shalt serue the Lord and cleaue vnto him We allow not our seruants to cast vp our worke and make holyday at their pleasure much lesse must Gods seruants thinke it lawfull at any time to giue any seruice to Satan sinne lusts the world or any creature against the will of the Lord. This should prouoke vs to tender vnto God this seruice with heart and good will thus squared by God for the matter manner and ends of it The Apostle Eph. 6.5 6 7 8. perswadeth seruants to obey their Masters according to the flesh by three arguments all which are much more strong to perswade our seruice to our Master in heauen First saith hee it is the will of God Gods institution and the ordinance of Christ. It is enough for a seruant to know that such a thing is the ordinate will of his owne Master The second reason of the Apostle is taken from the honour of their seruice that in seruing men they serued the Lord Christ which was an honourable thing Now we serue a great Lord as good as great If a seruant were bound to a wicked and froward Master he must obey him in all lawfull things How much more are we to yeeld seruice to so good a Lord who can commaund nothing but that which is most iust holy and honourable He sets vs not about any base or ignoble seruice to worke in bricke or clay as Pharaoh commaunded the Israelites but our worke is the practise of piety and righteousnesse of prayer and praise And besides it is most beneficiall to our selues for what gaineth he by our seruice our goodnes reacheth not to him to adde a graine to his perfection Psal. 50.9.10 I will take no bullocke out of thy house for all the beasts of the forrest are mine and the sheep on a thousand mountaines If I were hungry I would not tell thee But it is our honour profit as when a noble man takes a poore snake neere him to serue him such a meane man is more honoured and pleasured then the noble man to whom he retaines The third reason of the Apostle is
drawne from the expectation of reward or wages which if their Masters should faile God would not faile to repend vnto theÌ„ knowing that whatsoeuer good thing any man doth that same hee shall receiue of the Lord. Now if the Lord so liberally reward faithfull seruice done to meane and euen wicked men how rich and royall a reward giues he to the faithfull seruice of himselfe If gifts then may mooue vs to serue God the Lord truly saith All these doe I giue thee and more also my Christ my Spirit my selfe and life eternall No man giues such wages no seruant euer had such a pay-master To these might be added sundry other motiues as 1. To serue God is to raigne and to be a king ouer the world fleshly lusts c. and to suite with Saints and Angels 2. God hereby becomes our protector maintainer and reuenger as Dauid often prayeth Lord saue thy seruant teach thy seruant reuenge the cause of thy seruant c. 3. Seruants of vnrighteousnesse meet with the wages of vnrighteousnesse 4. All our comfort in crosses and afflictions stands in our seruice of God and a good conscience or else wee haue none 5. To feare and keepe his commaundements is the whole dutie of a man and that which makes him fully happy Notes of a good seruant of God 1. Labour to know the will of the Lord which he hath reuealed in his word as Dauid prayed Psal. 119.125 For in the Scripture he hath laid out our worke for vs and let vs expect our calling to euery businesse there let vs be ready to heare not lightly absent nor present for custome but conscience 2. Let vs serue him in affection and be glad to doe any thing to please him and grieue when we faile either in doing that we should not or in not doing that we ought or not in that manner that may please the Lord. 3. Be euer imployed in his worke How know I a mans seruant but by his labouring in his masters businesse Yee are his seruants to whom ye obey Rom. 6.16 and Ioh. 15. Yee are my disciples if yee doe whatsoeuer I command you If I see a man spend his time in the seruice of sinne of lusts of games pleasure the world c. I know whose seruant he is certenly he is not in the seruice of God he is not in Gods worke 4. Intend thy Lords profit and glorie A good seruant knowes his time and strength is his Masters and he must be profitable to him and seeke his credit It will be with euery seruant of Christ as with Onesimus Philem. 11. beeing conuerted howsoeuer before grace he were so vnprofitable and pilfering as he was vnfit for any honest mans house and much more the house of God yet now he profits the Lord and credites him and takes not his meat and drinke and wages for nothing 5. A good seruant sets forward his masters work in others he will prouoke his fellow-seruants and not smite and hinder them as the euill seruant did he will defend his Lord hee will venture his life for him he will stand also for his fellow-seruants while they are in their Masters busines he will be a law to himselfe if there were no law no discipline he will not idle out his time his eye is vpon the eye of his Master his minde vpon his account his endeauour to please him in all things VERS 11. Then the deuill left him and behold the Angells came and ministred vnto him HAuing by the assistance of God now finished the two former generall parts of this whole historie which stood in the 1. preparation and 2. the combate it selfe we proceede to the third and last which is the issue and euent of all which affordeth vs the sweete fruite and comfort of all our Sauiours former sufferings from Sathan and of our labours and endeauours in opening the same In this issue two parts are to be considered 1. Christs victorie 2. His triumph His victorie and conquest in that the deuill left him His triumph in that the Angels came and ministred vnto him In both which shine out notably the markes of his diuine power which euen in all his lowest abasements did discouer it selfe to such eies as could see it and gaue shew of a person farre aboue all that his outward presence seemed to promise as for example His conception was by the holy Ghost His birth as meane and base as might be but graced with a starre and the testimony of Angells and his circumcision with Simeons His baptisme performed by Iohn in Iordan but graced by his Fathers testimony and the Spirits descent in a visible shape of a doue Hâ—s ciuill obedience causeth him to pay tribute but he sends for it to a fish His person was called Beelzebub but Beelzebub confesseth him to be the Son of God At his passion what greater infamie then to be hanged betweene two theeues what greater glorie then to conuert and saue one of them At his apprehension they that tooke him fell backward to the ground Ioh. 18.6 In death he trode vpon deaths necke and being shut vp in the graue he opened it So here he is carried and recarried in the hands of the deuil but as one weary of his burden he is forced to leaue him on the plaine field and to giue vp the bucklers because a stronger then he is come This is the great mysterie of God manifest in the flesh 1. Tim. 3.16 In the victory of Christ consider three things 1. The time when the diuell left him then 2. The manner hee departed from him 3. How long he left him and that is in Luke for a season Then this particle may haue reference to three things 1. When the temptations were ended saith Luke namely all those which his Father had appointed him to endure at this time in the wildernes For as the Son of God knew how much to suffer so Satan would not giue ouer till he had spent all his powder and had exercised all his malice in these most hellish temptations wherein he vsed all his skill strength and malice if he might possibly in this seed of the woman ouerthrow all the sonnes of men and in the head kill all the members Whence we may Obserue the obedience of the Sonne of God who stood out resolutely and departed not the field at all nor expected any rest till all the temptations for this time were ended Christ could haue confounded Satan in the beginning of the temptations and so haue freed himselfe from further molestation but he continues and abides all the triall to the end And why 1. His loue to his Father made him submit himselfe to the lowest abasement euen to the death of the crosse and refuse no difficult seruice for which his Father sent him into the world of which this was a principall The speech of Dauid was most proper to this sonne of Dauid Behold here am I let the Lord doe with mee euen
new creatures created to good workes ioyne that in thy actions which the deuill diuorced the inner man with the outward the subiection of the soule with the obedience of the bodie 2. Examine thy loue in thy obedience that because the loue of God constraines thee thou doest what he commands and whether thou preferrest the commandement of God which is euer ioyned with his glory aboue all the world and thy obedience aboue thy profit credit ease pleasure mens fauour or disfauour whether thou canst obey God against all these This was Abrahams loue to God in so difficult a commaundement as the killing of his sonne But Satan here went away not for loue of God but for feare and beeing forced 3. Examine thy manner of obeying whether it be a willing and readie obedience If I doe it willingly saith the Apostle I haue a reward and Rom. 6.17 Ye haue obeyed from the heart or heartily And such obedience 1. repineth not as giuing God any thing too much though the dearest things of all 2. deuiseth no excuses as Saul when hee did but halfe the commaundement pretended sacrifice and the peoples instance 3. seeketh no delayes I made haste and delayed not to keepe thy righteous iudgements Psal. 119. 4. Doest thou obey in all thy commandements 1. the commaundement of faith in the Gospell aswell as the actuall obedience of the Law for one is as acceptable as the other 2. obeyest thou the commaundement aswell of doing good as of abstaining from euill for the deuill here abstaines from this euill of tempting Christ but can neuer doe any good he ioynes not these commaundements in his practise as Gods spirit doth in his precept Isa. 1.16.17 3. makest thou conscience of the least commaundement aswell as of the greatest for all of them haue a stamp of God vpon them makest thou conscience of small oaths vaine words rouing thoughts 4. doest thou obey constantly for loue is strong as death and much water cannot quench it But alasse much obedience is like that of Dauids false friends Psalm 18.44.45 strangers shall be in subiection to me but they shall shrinke away For a season Luk. 4.13 The THIRD point followeth to be considered namely how long Satan left our Lord not for euer after but for a while and surely he stayed away but a little while For if we looke into the holy story we shall see the whole life of Christ almost to be a continuall temptation and how Satan from time to time partly by himselfe and partly by his ministers assayled him This we shall see how sundry wayes Satan molested him and tempted him 1. in his ministery 2. his life 3. his death 1. In his ministery he was tempted both in his doctrine and miracles For his doctrine the Scribes and Pharises often sought to catch aduantages against him as in the case of the bill of diuorce Mat. 19.1 and of the woman taken in adultery Ioh. 8. which by Moses his law should be stoned but Master what sayest thou The Sadduces also tempted him in the case of the woman that had seuen husbands whose she should be in the resurrection Mat. 22.23 And the Lawyer concerning the great commaundement of the law vers 35. As for his miracles the seale of that doctrine they tell him to his face that he cast out deuills by Beelzebub Mat. 9.34 and 12.24 2. In his life and ciuill obedience The Pharises take counsell together how they might entangle him in his talke about paying tribute to Caesar Matth. 22.15 And when he ate meate in Matthews house Maâ— 9.11 they asked why he did eate meate with Publicans and sinners and therefore he was one of them Simon the Pharise seeing Mary Magdalen annoynting Iesus his feet with precious ointment and washâ—ng them with teares and wiping them with her haires said Surely if this man were a Prophet hee would know that this woman is a sinner and not let her meddle with him How often did they murmure at him and lie in waite for him and take vp stones to stone him and raile vpon him with most despightfull words calling him Beelzebub a Samaritan a glutton a loose companion running vp and downe with noted sinners In all which Satan was the cheife agent 3. But aboue all other temptations those were most fierce and furious with which he was afflicted torne and tormented about the time of his passion and on the crosse For then as himselfe witnesseth the prince of the world came vpon him with all his traine Ioh. 14.30 he came in himselfe and whole legions of wicked Angells with him as the Apostle plainely implyeth Coloss. 2.15 he spoyled principalities and powers and triumphed ouer them in the crosse Now or neuer Satan must win the field this is the last act Christ was neuer so beset with miserie Satan neuer had him at such an aduantage before now Gods whole wrath is vpon him and now the deuill and his Angells set vpon him so sore that in his agonie in the garden he sweates drops of water and blood and on the crosse he cryes out My God my God why hast thou forsaken mee Those were more secret temptations of Satan and his instruments but let vs see with what hellish darts they pierced him openly vpon the crosse not to speake of those which he endured all the time he was in examination condemnation and leading to execution For 1. They hang him between two theeues as an arch-rebell and of all sinners the greatest and dart against him the same temptation with that in all this history that he was not the Son of God If thou be the Sonne of God come downe from the crosse certainly God would not let his Sonne hang there but thou art a deluder and arch-seducer of the people 2. They tempted him with feare of death Matth. 27.42 hee saued others himselfe he cannot saue this is a wise Sauiour indeede hee cannot escape death in whose hands he is sure enough and euen ouercome alreadie of death and yet he will bee a Sauiour 3. They tempted him with vtter reiection from God as the most damned reprobate that euer was He trusted in God now let him deliuer him if he will haue him but he can neither deliuer himselfe nor God will haue none of him he abhorres him and will cast him presently to hell These and a number of the like was our Sauiour molested and tempted withall secretly and openly euen then when the wrath of his Father seased vpon him So as truely the Euangelist might say that Satan left him but for a season Christian life is but an entercourse of quiet and trouble sometime Satan leaues Christ but he comes againe and renewes his temptation so it is with the members who haue much warre but some peace many troubles but some breathing time This truth we will a while discouer both in the state of the whole church of God from time to time as also in some particular members thereof What a night
by Satan for 1. possession 2. disposition 4. reas 310 God some wayes an actor in euill no wayes an author 14 God tempteth man two waies 30 Godly men shall want no accusation in the world why 29 The more God graceth a man the more Satan seeketh to disgrace him 3. reas 3. and 9. Sixe graces Satan would faine robbe vs of 283 H POpish hallowing of water wicked sixe reasons 11 Headship of the Pope falsly grounded 231 Little or no help in iniustice 3. reas 147 Christ full of the holy Ghost how 39 Holines sweetneth our callings three waies 151 To hold out in trialls without hast-making 4. reas 365 No signe of Gods hatred to be vexed with the deuill but of the deuills 4. reas 193 Christ able to feede others miraculously was hungrie himselfe 59 I SAtan can make grosse Idolatrie seeme a small moate 316 Ierusalem called holy City 5. reas 160 Ierusalem full of corruptions yet called holy why 165 Importunitie of Satan against Christ and his members to drawe them to sinne 4. reas 279 Infirmities which Christ tooke vpon him which in three propositions 59 Why Christ took our infirmities 5. reas 60 Infirmities of Christ differ from ours in 6. things 61 Induction to prooue all things subiected to Christs word 377 Infallible Iudge of controuersies the holy Scriptures 4 reas 244 Incompetent iudges of controuersies obtruded by the Church of Rome 4. 246 Instance of Satan to draw vs to euill must make vs more instant in good 283 Instances of Sathans false conclusions in matter of faith 3. of practise 9. 102. Instances in 4. kinds of temptations how to vse the word against Satan 126 Instances of many men whose obedience is no better then that of deuills 387 L TO know a man lead by the spirit three rules 18 Christ commeth lead of the spirit Sathan commeth of himselfe 75 Liberties of religion are better prized in their absence then in their presence 181 The more light of grace the Lord bestoweth on his children the more doth the darkenes of the world fight against it 157 Life of a Christian a continual entercourse of peace and trouble 4. reas 391 Loue of the world easily maketh a man a prey and spoile of Satan 5. reas 299 To pul our hearts from the loue of the world fiue meanes 303 Foure other considerations to the same purpose 301 Lying is the deuills mother-tongue 100 A looking glasse for lyers 314 Lying a hatefull sinne for three reasons ibid. M MAgistrates gouernours not of men onely but of Christians 335 Man tempteth God 2. waies 31. Man tempteth man 3. wayes ibid. Man tempteth himselfe 2. waies ibid. Manner of Christs temptation externall 4. reas 74 Not to be present at Masse with pretence of keeping the heart to God 5. reas 351 Meane estate best 3. reasons 7 Meanes of fâ—rtifying faith 4. 87 Meanes to confirme to a mans selfe his owne adoption 3. 93 To vse vnlawfull meanes to help our selues diabolicall 3. reas 95 Meanes to fence vs against Satans wicked inferences 3. 104 Meanes not sufficient to sustaine the life of man in sixe instances and 5. reas 135 Means not to be set aboue their place 137 Meanes not to be neglected where they are 3. reas 138 Better to want meanes then to enioy such as proceed not out of the mouth of God 153 Means to raise our selues being cast down fowre 212 To sinne against meanes fearefull in things 1. spirituall 2. temporall 222 Means to partake of the Angels ministery three 241 Meanes of nourishing confidence in God foure 277 Meekenesse of Christ to Satan himselfe 5. reas 111 Ministers must be verie watchfull ouer their people because of the tempter 71 Wicked Ministers hinder some comfort but not all efficacy from the Sacrament 167 To conceiue of dumbe Ministers fiue grounds 168 Modestie in speaking of our selues commended in Christs example 115 Motiues to auoid slaundering 5. 27 Motiues to out-stand temptations 3. 42 Motiues to stirre vp one another to good fowre 72 Mountaines about Ierusalem 7. 289 Mountaine chosen for the third temptation 3. reas 285 No mountaines to be wished but Gods holy mountaine 289 N DIfference of names or numbers must not make vs suspect error in the Scripture but our owne ignorance 265 O OBiections for Vsury answered 148 Obiections for Sabath breaking 149 Cheife Obiections of the separation answered 167 Obiections to prooue Christ on the pinacle onely in vision answered 189 Obiects of senses 5. warrantable 294 In opposition of good men and good things consider 5. things 158 Ordinances of God not to bee medled with without due respect and reuerence as 1. word 2. oath 3. lots 175 Conditions of sound Obedience 4. 385 Cheerefull Obedience 4. things 386 Outward things make neither happy nor vnhappie 4. reasons 91 P PInacle of the Temple chosen for the second temptation by satan 4. reasons 182 No place in the world free from temptation 20 Places of Gods worship to be reuerently esteemed and vsed 174 No place longer holy then God and his worship are present 176 Satan vsually fitteth his temptation to the place or the place to his temptation 3. reasons 182 Places of probable perrill and danger to bee auoided especially of 4. sorts 184 Men in highest places are in greatest danger of falling 3. reasons 286 The higher the Pinacle a man stands on the more busie satan is to cast him down 207 Satan helpeth men vp to the Pinacle onely to cast them downe againe 210 The Pope puts downe the deuill in boasting 315 Power of Christ vnresistable by all the deuills in hell 4. reasons 375 Power of Christ is of his Office and Essence 375 They differ in 3. things ibid. Popes haue erred in matters of faith 25â— 8. Markes of the mighty power of Christ in vs. 380 Power of Christ frustrateth satans greatest aduantages 193 Power of satan ouer the bodies of men great God permitting him 193 Prayers to be made for gouernours especially why 288 Presence of God in his word and worshippe maketh places holy 3. reasons 164 Satan ordinarily tempteth to presumption 4. reasons 200 Most dangerous presumption is in spirituall things as in 6 instances 203 Presumption in things temporall to bee auoided in 4. instances 205 Priuiledge of Gods children because of the Angells 240 A singular priuiledge of the Church to haue so perfect a direction as the Scripture 134 Priuiledge of the godly to find God sweet to your soules in trialls or after them 4. reasons 406 Properties of such as to whom Christ will reueale himselfe 3. 119 All promises and threats in Scripture conditionall although the condition bee not euer expressed 263 All promises of satan are miserable foule and deceitfull 5. reasons 304 Promises of God differ from the deuill how 305 Proffers of Satan all vpon some wicked condition or other 316 Miserable men that accept of satans profers 4. instances 320 Publike persons must especially watch against 2. things 6 Publike persons
vpon Gods vnchangeable loue as also 3. because he hath commaunded thee to beleeue Obiect Oh but would you haue me beleeue when I feele nothing but corruption in myselfe and correction and displeasure in God Answ. Yes for faith must be where is no feeling and may bee one thing is the beeing of a thing another the discerning of it Doth not the sunne shine though a cloud or some other thing be betweene our sight and it Nay then when sense and feeling cease faith beginnes her chiefe and most glorious worke Was it not Abrahams commendation that he beleeued against beleefe and hoped against hope when all nature and sense was set against him he held the word of promise against sense and nature Nay our blessed Sauiour in whom was no grudgings of infidelity but assured faith in his father yet in respect of his present sense and feeling cryed out My God my God why hast thou forsaken mee Dauid beleeued in the word of God and not his eyes and so must thou that thou hearest God speake and not that thou seest Thomas when he would beleeue no more then that he saw and felt our Sauiour said to him Be not so faithlesse but faithfull In the strongest encounter waite still till Christ come to ease thee he is not farre off and commit thy selfe in weldoing into his hands as into the hands of a faithfull Creator say with Hester I will goe to the King if I perish I perish it may be he will reach out his scepter graciously and I shall liue but if I must needs perish I will perish vnder the wing of my Lord and Husband So much of Satans second drift in the first temptation In the third place he seeketh to make Christ doubt of his Diuinity and call in question whether he was the Sonne of God or no from his present necessity as if he had said Seest thou not in what famine and need thou art thou hast fasted here these 40. dayes of my knowledge What is become of thy father and of his prouidence whose Sonne thou art proclaimed Is this the care thy father hath of thee Doth he thinke thou canst liue of aire or feed of winde or digest stones Art thou weake creature and staruen he that must preuaile against the gates of hell Art thou the Messiah that hast not a morsell of bread to put in thy mouth No if thou wert the Sonne of God he would care a little more for thee no naturall father that had a drop of affection would leaue his child so destitute Whence we may learne that Satan seeketh to make the members of Christ as well as the Head call in question their adoption and saluation for present aduersitie and want A notable instance hereof we haue in Iob whom when the deuill by Gods permission to bring him to blaspheme God had robbed him of his goods had slaine his children had afflicted his body with most painefull and loathsome botches then he sets vpon him and sets all his friends vpon him to make him beleeue that God also is his enemie hath brought his sinne vpon his head And this he taught his instruments the wicked rulers or rather raylers Matth. 27.41 when Christ was in most extreame torments and terrours of body and soule hanging on the crosse they said in scorne If he be the Sonne of God let him come downe from the crosse and we will beleeue on him Hee trusted in God let him now deliuer him if he will haue him for hee said he was the Sonne of God As if they had said Is not this a notable deceiuer to say he was Gods Sonne and now is in extreame danger ready to perish shamefully and no hope of any deliuerance If hee were the Sonne of God would he suffer him to perish So it is his ordinarie temptation to any beleeuer Doest thou not see thy selfe poore and despised in want and sorrow Seest thou any one signe of Gods fauour Art thou not depriued almost of all the pleasures of the world Seest thou not that God cares for beasts and foules which he feedeth in due season but thou art neglected 1. This comes to passe because of Satans malice towards God himselfe he would not onely falsifie his word who hath said that No man knoweth loue or hatred by all the things afore him Eccles. 9.1 but also impeach his prouidence and care ouer his children who whatsoeuer their outward estate seeme to be are still as deare vnto him as the apple of his eie and when they be as most vnknown yet are they knowne 2. Because of Satans malice to pietie and religion which by this meanes he seekes to chase out of the earth for the world keeps it vnder and commonly it riseth to no great matters Now if God respect it not neither who would be godly what profit were it to serue the Lord 3. Satan herein hath much strength from our owne corruptions and ploweth often with our owne heifers for we desire rather to walke by sense then by faith we hardly beleeue without pawnes and pledges euery man trusts his owne eyes and thinks wisedome good with an inheritance Hence his temptation finds the easier entrance and better entertainment 4. Satan euer in these temptations hath a further reach then he shewes namely that he may hence perswade men to some vnlawfull meanes to releeue themselues and better their estate no longer to depend vpon God who hath cast off the care of them but to shift for themselues and as hee mooued Christ himselfe to make stones bread 5. Sathan hath gotten no small aduantage against Gods deere children by this kind of temptation brought them to take their owne wayes as if God had quite forgotten them Abraham thought God had left him to the cruelty of the Egyptians and that there was no way to helpe him but by lying and teaching his wife so to doe also Lot was so enuironed by the Sodomites as to auoid their fury he saw no way but to offer his daughters to their abuse and filthinesse Dauid was so hunted by Saul as he must shift for himselfe by faining himselfe madde An heart now cleaning vnto God and resting in his assured loue and prouidence would haue waited till God had come vnto it and not turned it selfe to carnall counsels This condemnes their follie who iudge themselues and others by outward things which fall alike to all who may see by this what spirit it is that suggesteth them It is a delusion of Sathan and generall in the world to make men deeme themselues and others happy and in Gods fauour because they prosper in the world and Gods people infortunate because the world crosseth them for the most part For 1. By this conclusion Christ himselfe the Sonne of God who had all his fathers loue powred vpon him should haue been most hated of his father and a most vnhappy creature He was in want of house of mony
And therefore for the vpholding of this kingdome he must be inuested with power which neither the tyrants of the world nor the god of the world can euer preuaile against For neuer were all the kingdomes of the world so opposed by the world and the deuill as the poore kingdome of Iesus Christ but this power of Christ is as an hooke in Nebuchadnezzars iaws and a chaine in which he holdeth Leuiathan limiting him how farre he shall exercise malice against the Church and no further 4. Christ as Mediator was to performe those workes which no other creature could euer doe and therefore was to be endued with such power as no other creature could be capable of Hence he prooueth himselfe to be from God Ioh. 15.24 If I doe not such workes as no other man euer did beleeue mee not Where he speakes of his miracles which in respect of the manner and multitude neuer man did the like in his owne name nor so many To which adde those great workes of raising himselfe by his own power from the dead Rom. 1.4 Of satisfying Gods iustice for mans sinne a worke aboue the reach of men and Angells Of meriting eternall life for all the elect which must be an action of him that is more then a creature Of applying his merit to which end he must rise from death ascend and make intercession Of sending his Spirit Of begetting faith and preseruing his people in grace receiued Of leading them through death and the dust into his owne glory These are such things as all power of meere creatures is too weake for All the Angells in heauen cannot doe the least of them All the deuills in hell cannot hinder them And hence Christ is stiled the lion of the tribe of Iudah Michael the mighty God King of glory c. This may be a terror to Christs enemies for such is his power as shall make them all his foot-stoole Doe we prouoke him are we stronger then he 1. Cor. 10.21 Psal. 2.9 those that will not be subiect to the rod of his mouth shall be crushed with a rod of iron Therefore take heed of beeing an enemie to Christ or his word or seruants else thou shalt be reuenged euen in that wherein thou sinnest with the breath of his lippes he shall slay the wicked one word of Christ one ite shall turne them all into hell Is the power of Iesus Christ such in his base and low estate as all the deuills in hell are not able to resist it but if he speake the word they giue place how desperately doe wicked men goe on in sinne as if they were able to make their part good against him Ioh. 18.6 when Christ but said I am he presently his apprehenders fell to the ground Reu. 17.14 they shall fight against the lambe but the lambe shall ouercome This is comfort also to the godly in that Christ as Mediator in our flesh is armed with power aboue all our enemies so as nothing shall hinder our saluation Not Satan for the prince of this world is cast out he may haue vs in the mountaine or on the pinacle but he cannot cast vs downe Not sinne Christ hath powerfully triumphed against it on the crosse hath fully satisfied for it and perfectly applied that satisfaction to the forgiuenesse of sinnes Not death Christ hath powerfully foyled him in his owne denne and trampled on him saying O death I will be thy death Not temptation Christ sits in heauen as a mercifull high Priest tempted once as we are that he might be able to succour them that are tempted Not corporall enemies He by his power ruleth in the midst of his enemies Laban shall not speake a rough word nor Esau hurt Iaacob nor Saul hit Dauid for he orders the thing otherwise Not the graue for we haue the assurance of a glorious resurrection by the working of his mighty power whereby he is able to subdue all things Phil. 3.21 Not hell it selfe Reu. 1.18 I haue the keyes of hell and of death In one word not any thing present nor to come nothing shall separate between Christ and vs none shall plucke vs out of his hands for he hath purchased for vs and maintaineth a mighty saluation 1. Pet. 1.5 This teacheth vs to submit our selues to this power of Christ or else we are worse then senslesse creatures who all obey him yea then the deuills themselues who did obey him And then is a man submitted to it when his eyes are opened to see what is the exceeding greatnes of his power in himselfe beleeuing as the Apostle prayeth Eph. 1.19 Therefore labour to finde Christs sauing power in thy soule Quest. How may I find it in my selfe Answ. 1. If thou canst finde the worke of faith in thee a worke of great power a supernaturall worke beyond yea against the strength of nature What a worke of omnipotence is it to raise the dead yet a greater power is here to bring in this life of God into him that is dead in trespasses and sinnes resisting his owne raising for so the Apostle implyeth in that place Col. 2.12 2. If thou canst finde in thee the worke of sanctification which is a worke of great power 2. Pet. 1.3 according to his diuine power he worketh grace and glory This second creation of a man goes farre beyond his first in power there was nothing to beginne with no more is here no life of God till God call the things that are not as though they were but there was a bare priuation here is a resistance and rebellion stiffe neckes and hearts of adamant Hence regeneration is called a creation and the regenerate new creatures But a difficult worke which God workes not alone but God and man made one person and not of nothing for nothing as the former but of worse then nothing and for a price euen the precious blood of the Sonne of God Labour to finde this change in thy selfe by faith and holines Christ did neuer more manifest his power then by raising himselfe from the dead and thou canst not haue a surer argument of Christs power preuailing in thy soule then by getting daily out of the graue of sinne and moouing according to the life of God So soone as Christ had called Lazarus out of his graue he bade loose him and let him goe and if thou findest the bands of death thine owne sinnes loosed forsaking thy owne euill wayes it is a signe that Christ by a powerfull word hath quickned thee Therefore put on S. Pauls minde Phil. 3.10 who counted all things dung to know the vertue of Christ his death 3. A mighty worke of power in Christ is to gather his Church out of all peoples and nations and to bring them within one roofe though they were neuer so dispersed and alienated one from another and to knit them by faith to himselfe the head by loue one to another and by his own discipline to conforme them to
his owne gouernment It neuer cost all the Monarchs in the world so much strength and power to settle their kingdomes and people in peace vnder them Doest thou then finde thy selfe brought into the number of Gods people Doest thou loue them entirely for Gods image and goodnes Art thou seruiceable to euery member and that in the head Here is a power put forth that hath reconciled the woolfe and the lambe the child and the cockatrice But if thou carest not for Christs ordinances and discipline his lawes are too strict thou must haue more liberty then he affoards if thy affections be rough and stirring against Gods children thou hast not yet subiected thy selfe to Christ. 4. A mighty worke of power in Christ was that he was able to foile temptations and stand out against all hellish powers so that the deuill found nothing in him Now findest thou the power and strength of Christ in the spirituall combate Doest thou chase Satan afore thee and the whole band of his temptations Wouldest thou refuse a whole world rather then sinne against God or gratifie Satan and thy selfe with the least displeasure of him All the power of Christ was set against sinne and Satans kingdome And if thou hast part in this power of Christ it abolisheth sinne in thee and strengthneth thee with full resolution against all sinne 5. A mighty worke of Christs power is to enrich his children with all necessarie graces tending to saluation and to lead them into the fruition of their eternall inheritance It cost Ioshua some labour before he could bring Israel into the good land that abounded with good things it cost our IOSHVA more Findest thou this fruite of Christs power that thy face is set towards heauen and is it with thee as with those that entred into that good land who tasted of the fruits aforehand hast thou receiued the first fruits of the Spirit doest thou grow in grace doest thou with patience expect the promises and beginne the heauenly life already hast thou hope ioy loue of God zeale for God constancie in the truth for these are purchased by this power of Christ. Then here is a creating vertue put forth a fruit of Christs mighty power magnifie this grace of God and hope for the accomplishment and finishing of the same worke by the same power the which shall preserue thee to saluation 6. A mighty worke of Christs power was the perfect fulfilling of the law Whether doest thou partake in this power art thou perfect in the way sincerely obeying God in all his commaundements doest thou subiect thy selfe to the law as the rule of thy law doest thou aime at the perfection thereof Christ loued his Father with all his heart and his neighbour as himselfe yea aboue himselfe and if this power of Christ preuaile with thee this will bee the scope and aime of all thy actions For though the obedience of the law be not necessary to iustification yet it is requisite to sanctification 7. Another worke of Christs power was that it set him free from all corruption and infirmities which he vndertooke for vs without sinne Labour to finde this power of Christ in thy soule daily freeing thee from the corruption of thy sinne and daily infirmities If the Sonne set you free ye are free indeed not onely the raigne of sinne is thrust downe but the corruption of sinne is lessned Dauid desired the Lord to giue him againe his free Spirit Psal. 51.10 11. he well knew that where the Spirit of the Lord is there is libertie that is not onely a redemption from damnation by our iustification but from corruption and vaine conuersation by our sanctification 8. Christs power was mighty in ruling and ordering his owne powers and faculties his vnderstanding was able to see God perfectly his will onely iust right and wise neuer bowing from the will of his Father Not my will but thy will be done His memory could neuer forget any good thing but he retained his whole duty euer before him His affections were ordered according to right iudgement His appetite neuer exceeded the bounds of sobriety and moderation His speach was gracious his actions all exemplary no spot in him from top to toe And this same power of Christ is in some measure manifest in all his members this power enlightneth the mindes of beleeuers formerly blinde to see God in part and perswadeth the will and boweth it to obey Gods will which before was captiuated to the will of the deuill it inspireth godly desires and gracious resolutions and strengthens the memory to retaine good things beeing before as rimy as a siue it guideth and altreth the affections making the beleeuer to loue good things and good men and whatsoeuer sets forward Gods glory and to hate zealously the contrary Christs power in the soule orders the appetite to sobriety in the seasonable and thankefull vse of outward mercies makes a man speake the language of Canaan and his whole course sauour of Christ. Whence it is plainely concluded that ignorant persons malicious persons libertines intemperate drunkards gluttons filthy talkers swearers loose in their behauiour open enemies to this power of Iesus Christ not submitting themselues to the rod of his mouth shall be laid vnder his rod of iron This teacheth vs to goe on fearelesly in good duties seeing this power of Christ is with vs and for vs. He is of power to protect vs against enemies and dangers Of power to strengthen vs in our duties when we are weake and feeble he will perfect his power in our weaknesse 2. Cor. 12.8 Of power to make vs inuincible in our suffrings Phil. 4.13 I can doe all things through him that inableth mee Of power to reward our least labour of loue vndertaken for him Of power to answer our prayers and to doe aboundantly aboue all we aske or think Of power to performe all his gracious promises which shal be made good to vs in due time Of power to supply vs with all good meanes in his seruice he can giue wealth and make the latter ende better as he did to Iob the diuine power giueth all things pertaining to life godlines 2. Pet. 1.3 Of power in death it selfe to keep that which wee commit vnto him till the last day Of power to rebuke diseases and command death and after death to raise our bodies to eternall life beeing cloathed with corruption and wrapped with deaths garments 1. Cor. 6.14 God hath raised vp the Lord Iesus and shall raise vs also by his power Lastly this doctrine assureth vs of our perseuerance in grace begun Christ by his power layes such fast hold on vs no seducer is able to deceiue the elect nor plucke them out of his hands for the weaknesse of God is stronger then men 1. Cor. 1.25 and when we cannot comprehend him so fast as we would he comprehends vs and preserues vs by his power to saluation 1. Pet. 1.5 Neither doth this doctrine