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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10650	An explication of the hundreth and tenth Psalme wherein the severall heads of Christian religion therein contained; touching the exaltation of Christ, the scepter of his kingdome, the character of his subjects, his priesthood, victories, sufferings, and resurrection, are largely explained and applied. Being the substance of severall sermons preached at Lincolns Inne; by Edward Reynoldes sometimes fellow of Merton Colledge in Oxford, late preacher to the foresaid honorable society, and rector of the church of Braunston in Northhampton-shire.	Reynolds, Edward, 1599-1676.	1632 (1632)	STC 20927; ESTC S115794	405,543	546

and draw it away ever so should the word and worship of God worke upon us in all our distempers and in all our deviations Christ was hungry and faint with fasting it was about the sixth houre and hee had sent his Disciples to buy meate and yet having an occasion to doe his Father service hee forgat his food and refused to eate Ioh. 4.6.8.34 The Love of Children hee that is begotten loveth him that did beget him 1 Ioh. 5.1 with a Love of Thankfulnesse We love him because He loved us 1 Ioh. 4.19 I love the Lord because he hath heard my voyce and my supplication Psal. 116.1 With a love of obedience faith worketh by love Gal. 5 6. Love is the fulfilling of the Law Rom. 13.10 If a man love me hee will keepe my words Ioh. 14.23 with a love of reverence and awfull feare A Sonne honoureth his Father Mal. 1.6 If you call on the Father c. Passe the time of your sojourning here in feare 1 Pet. 1.17 The faith of Children For whom should the Childe relie on for maintenance and supportance but the Father Take no thought saying what shall wee eate or what shall wee drinke or wherewith shall wee bee cloathed For your heavenly Father knoweth that you have need of all these things Matth. 6.31 32. The hope assurance and expectation of Children For as Children depend on their parents for present supply so for portions and provisions for the future fathers lay up for their Children and so doth God for his There is an inheritance reserved for us 1 Pet. 1.4 Lastly the Prayers and requests of Children Because ye are Sonnes God hath sent forth the Spirit of his Sonne into your hearts crying Abba Father Gal. 4.6 Note 2. The Birth of a Christian is a divine and heavenly work● God is both Father Mother of the Dew by his power and wisedome a Father by his providence and indulgence a mother Progenitor genitrixque therefore hee is cald in Clem. Alex. Metripater to note that those causalities which are in the second agents divided are eminently and perfectly in him united as all things are to bee resolved into a first unity Hath the Raine a Father or who hath begotten the Drops of Dew saith Iob. Out of whose wombe came the Ice and the hoary frost of heaven who hath gendred it None but God is the parent of the Dew it doth not stay for nor expect any humane concurrence or causality Mich. 5.7 Esai 55.10 such is the call and conversion of a man to Christ A heavenly calling Heb. 3.1 the operation of God in us Col. 2.12 A birth not of bloud nor of the will of the flesh no● of the will of man but of God Ioh. 1 1● 1 Ioh. 3.9 Paul may pla●t and Apollo may water but it is God that must blesse both nay it is God who by them as his instruments doth both of his owne will begat he us Iam. 1.18 The Mi●isters are a Savor of Christ 2 Cor. 2.15 It is not the garment but the perfume in it which diffuseth a sweet sent It is not the Labor of the Minister but Christ whom hee preacheth that worketh upon the soule I laboured more abundantly than they all yet not I but the Grace of God which was with mee 1 Cor. 15.10 It is not good therefore to have the faith of God in respect of persons the seed of this spirituall generation cannot otherwise bee given us than in earthen vessels by men of like passions and infirmities with others Therefore when pure and good seed is here and there sowed to attribute any thing to persons is to derogate from God where gifts are fewer parts meaner probabilities lesse God may and often doth give an increase above hope as to Daniels Pulse that the excellency of the power may bee of him and not of man Though it bee a lame or a leprous hand which soweth the seed yet the successe is no way altered good seed depends not in its growth on the hand that sowes it but on the earth that covers and on the heavens that cherish it So the word borroweth not its efficacy from any humane vertue but from the heart which ponders and the Spirit which sanctifies it When then thou comest unto the word come with affections suteable unto it All earth will not beare all seed some wheate and some but pulse there is first required a fitnesse before there will bee a fruitfulnesse Christ had many things to teach which his Disciples at the time could not carry away because the Comforter was not then sent who was to lead them into all truth they who by use have their senses exercised are fit for strong meate The truth of the Gospell is an heavenly truth and therefore it requires a heavenly disposition of heart to prosper it It is wisedome to those that are perfect though to others foolishnesse and offence The onely reason why the word of truth doth not thrive is because the heart is not fitted nor prepared unto it The seed of it selfe is equall unto all grounds but it prospers onely in the honest and good heart the raine in it selfe alike unto all but of no vertue to the rocks as to other ground by reason of their inward hardnesse and incapacity The Pharises had covetous hearts and they mocked Christ the Philosophers had proud hearts and they scorned Paul The Iewes had carnall hearts and they were offended at the Gospell the people in the wildernesse had unbeleeving hearts and the word preached did not profit them But now a heavenly heart comes with the affections of a Scholer to bee taught by God with the affections of a servant to bee commanded by God with the affections of a Sonne to bee educated by God with the affections of a sinner to bee cur'd by God It considers that it is the Lord from heaven who speakes in the Ministery of the word to him who is but dust and ashes and therefore hee puts his hand on his mouth dares not reply against God nor wrestle with the evidence of his holy Spirit but falleth upon his face and giveth glory unto God beleeves when God promiseth trembles when God threatneth obeyes when God commandeth learnes when God teacheth bringeth alwayes meeknesse and humility of Spirit ready to open unto the word that it may incorporate Lastly from hence we must learne to looke unto God in all his ordinances to expect his arme and Spirit to bee there in revealed to call on and depend on him for the blessing of it If a man could when hee enters into Gods house but powre out his heart in these two things A Promise and a Prayer Lord I am now entring into thy presence to heare thee speake from heaven unto mee to receive thy raine and spirituall Dew which never returneth in vaine but ripeneth a harvest either of corne or weeds of grace or judgement My heart is prepared ô Lord my heart is prepared to learne

AN EXPLICATION OF THE HVNDRETH AND TENTH PSALME WHEREIN The severall Heads of CHRISTIAN Religion therein contained touching the Exaltation of Christ the Scepter of his Kingdome the Character of his Subjects His Priesthood Victories Sufferings and Resurrection are largely explained and applied Being the Substance of severall Sermons preached at LINCOLNS INNE By EDWARD REYNOLDES sometimes Fellow of Merton Colledge in Oxford late Preacher to the foresaid Honorable Society and Rector of the Church of Braunston in Northhampton-shire LONDON Imprinted by Felix Kyngston for Robert Bostocke and are to be sold at his shop in Pauls Church-yard at the signe of the Kings Head 1632. TO THE RIGHT HONORABLE THOMAS LORD COVENTRY Baron of Ailsborough and Lord Keeper of the great Seale of England c. Most Noble Lord IT was the devout profession which Saint Austin once made of himselfe when speaking of the great delight which hee tooke in Ciceroes Hortensius as containing a most liberall exhortation to the love of wisdome without any bias or partiality towards sects he affirmeth that the heate of this his delight was by this onely reason abated because there was not in that booke to bee found the Name of Christ without which Name nothing though otherwise never so polite and elaborate could wholly possesse those affections which had beene trained to a nobler studie And Gregory Nazianzen that famous Divine setteth no other price upon all his Athenian learning wherein hee greatly excelled but onely this that hee had something of worth to esteeme as nothing in comparison of Christ herein imitating the example of S. Paul who though hee profited in the Iewish Religion above many others yet when the Sonne of God was revealed in him laid it all aside as losse and dung for the excellency of the knowledge of Christ Iesus his Lord. The consideration of which sacred affections in those holy men together with the many experiences of your Lordships abundant favor hath put into mee a boldnesse beyond my naturall disposition to prefix so great a name before these poore pieces of my labours in Gods Church Other argument in this booke there is none to procure either your Lordships view or patronage than this one which that good Father could not finde in all the writings of Plato or Cicero that it hath that High and holy Person for the Subject thereof the knowledge of whom is not onely our greatest learning but our Eternall Life In this confidence I have presumed to present unto your Lordship this publike Testimony of my most humble duty and deep obligations for your many thoughts of favour and bounty towards me not in my selfe onely but in others unto whom your Lordships goodnesse hath vouchsafed under that respect to overflow The Lord Iesus our eternall Melchisedek meet your Lordship in al those honorable affaires which hee hath called you unto with the constant refreshment and benediction of his holy Spirit and long preserve you a faithfull Patrone of the Church which hee hath purchased with his owne blood and a worthy instrument of the justice honour and tranquilitie of this kingdome Your Lordships most humbly devoted Ed. Reynolds To the Reader CHristian Reader when I was first perswaded to communicate some of my poore labours to the publike my purpose was to have added unto those Treatises which were extant before so much of these which I now present unto thy view as concerneth the Elogies of the Gospell of Christ the instrument of begetting the life of Christ in us for little reason had I considering mine owne weakenesse the frequent returnes of that service wherein these pieces were delivered and the groning of the presse of late under writings of this nature to trouble the world a second time with any more of my slender provisions towards the worke of the Sanctuary in this abundance which is on every side brought in But finding that worke grow up under mine hand into a just volume and conceiving that it might bee both more acceptable and usefull to handle a whole Scripture together especially being both of so noble a nature and at first view of so difficult a sense as this Psalme is than to single out some verse and fragment by it selfe I therefore resolved once more to put in my Mite into the Treasurie of the Temple which though for no other reason may yet I hope be for this cause accepted because it beareth the Image and Inscription of Christ upon it Some passages therein are inserted which were delivered in another order and on other Scriptures and some likewise which were delivered in other places and on other occasions which yet being pertinent to the series of the discourse I thought might justly seeme as naturall parts and not as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incoherent and unsuteable pieces Such errors as have escaped in the presse and the unfitnesse of some of the Titles of the Pages which in my farre absence from the presse while most of the booke was under it were ordered by others who attended upon it I shall desire thee courteously to passe by those greater slips which may haply perturbe the sense I have noted together So submitting my poore labours to thy favourable Censure and commending thee to the Blessing of God I rest E. R. A Table of the Contents CHrist Iesus the summe of Holy Scriptures Pag. 1 The Ordination of Christ unto his Kingdome 6 The Qualifications of Christ for his Kingdome 7 The Qualitie of Christs Kingdome 9 How the will is drawen unto Christ. 11 Subjection unto the Kingdome of Christ. 12 How Christ is a Lord to his people and to his fore-fathers 17 The right hand of God 22 Christs sitting at Gods right hand noteth 1 His glorious Exaltation 23 All strength from his exciting and assisting grace 25 2 His accomplishing all his workes on earth 29 3 The actuall Administration of his Kingdome 33 4 The giving of gifts unto men 34 The Arke how a Type of Christ. 35 How the Spirit was given before Christ and how after 37 The difference was in the Manner of his mission pag. 39. The difference was in the Subjects to whom hee was sent pag. 39. The difference was in the Measure of his grace in regard of knowledg p. 42 The difference was in the Measure of his grace in regard of strength p. 42 The Reason of the Spirits Mission How the Spirit is a comforter to the Church 43 1 By being our Advocate and how 44 2 By representing Christ absent to the soule 47 3 By a sweete and fruitfull illumination   4 By unspeakable and glorious joy 48 How the Spirit worketh this joy in the heart 49 By his Acts of Humbling By his Acts of Healing By his Acts of Renewing By his Acts of Preserving By his Acts of Fructifying By his Acts of Sealing Enmitie against Christ in all his Offices 56 Grounds of misperswasion touching our love to Christ 1 The countenance of Princes and publick Laws 59 2 The

a proclamation of the Gospell unto him Moses his prayer was I beseech thee shew me thy glory How doth the Lord grant this Prayer I will make all my goodnesse to passe before thee and then revealeth himselfe unto him almost all by mercy The Lord the Lord God mercifull and gratious long-suffering and abundant in goodnesse and truth keeping mercy for thousands forgiving iniquity transgression and sinne to note unto us that the glory of God is in nothing so much revealed as in his goodnesse Who is a God like unto thee that pardoneth iniquity and passeth by the transgression of the remnant of his people Besides though the Law be indeed from God as from the Authour of it so that in that respect there may seeme to be no difference of excellency betweene that and the Gospell yet wee must observe that by the remainders of Creation though God should not have revealed his Law againe unto Moses in the mount much of the Law and by consequence of God himselfe might have beene discover'd by humane industry as wee see by notable examples of the philosophers and grave heathen But the Gospell is such a mystery as was for ever hidden from the reach and very suspicion of nature and wholly of divine revelation Eye hath not seene nor eare heard neither have entred into the hearts of men the things which God hath prepared for them that love him the Apostle speaketh it of the mystery of the Gospell noting that it is above the observation or learning or comprehension of nature so much as to suspect it nay the naturall inquirie of the Angels themselves could never have discovered it even unto them it is made knowne by the Church that is if it had not beene for the Churches sake that God would reveale so glorious a mystery the Angels in heaven must have beene for ever ignorant of it So extremely desperate was the fall of man that it wanted the infinite and unsearchable wisedome of God himselfe to finde out a remedie against it If the Lord should have proceeded thus farre in mercy towards man and no farther Thou art a wretched Creature and I am a righteous God yea so heavy is my wrath and so wofull thy condition that I cannot choose but take compassion upon thee and therefore I will put the matter into thine owne hands requisite it is that my pitty towards thee should not swallow up the respects to mine owne justice and honour that my mercy should bee a righteous and a wise mercy Consult therefore together all ye children of men and invent a way to reconcile my justice and mercy to one another set mee in a course to shew you mercy without parting from mine owne right and denying the righteous demands of mine offended justice and I will promise you to observe it I say if the mercy of the Lord should have confin'd it selfe within these bounds and referr'd the method of our redemption unto humane discovery we should for ever have continued in a desperate estate everlastingly unable to conceive or so much as in fancy to frame unto our selves a way of escape As the Creatures before their being could have no thought or notion of their being educ'd out of that nothing which they were before So man fallen could not have the smallest conjecture or suspition of any feaseable way to deliver himselfe out of that misery into which he fell If all the learning in the world were gather'd into one man and that man should imploy all his time and studie to frame unto himselfe the notions of a sixth or seventh sense which yet are as expressely fashion'd amongst those infinite Idea's of Gods power and omniscience as these five which are already created he would be as totally ignorant of the conclusion he sought at last as hee was at first For all humane knowledge of naturall things is wrought by a reflexion upon those Phantasmes or Idea's which are impressions made from those senses wee already use and are indeed nothing else but a kinde of notionall existence of things in the memory of man wrought by an externall and sensible perception of that reall existence which they have in themselves And yet in this case a sixth or a seventh sense would agree in genere proximo and so have some kinde of Cognation with those wee already enjoy But a new Covenant a new life a new faith a new salvation are things toto genere beyond the straine and sphere of nature That two should become one and yet remaine two still as God and man doe in one Christ that hee who maketh should bee One with the thing which himselfe hath made that hee who is above all should humble himselfe that he who filleth all should emptie himselfe that he who blesseth all should be himselfe a curse that hee who ruleth all should be himselfe a servant that he who was the prince of life and by whom all things in the world doe consist should himselfe be dissolved and dye that mercy and justice should meet together and kisse each other that the debt should bee payed and yet pardoned that the fault should bee punished and yet remitted that death like Sampsons Lion should have life and sweetnesse in it and be used as an instrument to destroy it selfe these and the like Evangelicall truths are mysteries which surpasse the reach of all the princes of learning in the world It is to be beleeved by a spirituall light which was not so much as possible to a humane reason We may observe that every person in the Trinity setteth himselfe to teach the mystery of the Gospell The Father revealeth it unto men Flesh and bloud hath not revealed it unto thee but my Father which is in heaven It is written in the Prophets They shall be all taught of God Every man therefore that hath heard and learned of the Father commeth unto mee The Son likewise teacheth it unto men therefore hee is called the Angell of Gods Covenant and Counsell that is the Revealer thereof because unto the world he made knowne that deepe project of his Fathers counsell touching the restoring of mankind No man hath seen God at any time the only begotten Sonne which is in the bosome of the Father he hath declared him He only it is who openeth the bosome of his Father that is who revealeth the secret and mysterious counsels and the tender and compassionat affections for the bosome is the seat of secrets and of Love of his Father unto the world And therefore he is said to be a Teacher sent from God and to be the Lord which speaketh from heaven in the ministery of his Gospel and the doctrine which he teacheth is called a heavenly doctrin and a heavenly calling a high calling and oft by the Apost to the Hebrews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heavenly things to note that they are not of a naturall or earthly

first workes lest so excellent a priviledge be removed from us There is no wrath that is wrath to the uttermost but that which depriveth a people of the Gospell and taketh away their Candlesticke from them Thirdly it notes unto us the difference of the two covenants the one out of Sinai and the other out of Sion At first the Law proceeded out of Sinai wherein though the end were merciful yet the manner was terrible and therfore the effect nothing but bondage but after it was sent out of Sion with the Spirit of grace and adoption observed with cheerefulnesse and libertie as by those that know God will spare them as a man spareth his childe that serveth him for in my bond-slave I looke to the perfection of the worke but in my son to the affection and disposition of the heart Lastly it notes unto us that the seat of saving truth the custodie of the promises and Gospell of salvation doth still belong unto Sion to the Church of God Out of the Church there is no Gospell and therefore out of the Church there is no salvation The Apostle saith of children which are borne out of the Church that they are uncleane unto the Church above all congregations of men belongeth this excellent priviledge to be the Treasurer of the riches of Christ and to hold forth the Word of life unto men In which sense the Apostle saith that it is the pillar and the ground of truth not that which giveth being to the Church for the Law must not faile nor perish nor that which giveth authoritie imposeth a sense canonizeth and maketh authenticall is a judge or absolute determiner of the truth for in that sense the Church is held up by the Word and not that by it for the Church is built upon the foundation of the Prophets and Apostles namely upon that fundamentall doctrine which they have laid But the Church is the depositary of the truth that orbe out of which this glorious light shines forth unto it appertaines the Covenants and the giving of the Law and the service of God and the promises Her office and her honour it is to be the Candlesticke which holdeth up the Word of truth to set to her seale unto the evidence and excellencie thereof by her ministery authority consent and countenance to conciliate respect thereunto in the mindes of aliens and to confirme it in the mindes of beleevers to fasten the nailes and points thereof like masters of the assemblies under one principall Shepherd which is Christ in the hearts of men not to dishonour it by their usurped authority above it for by that meanes all controversies of religions are turned not into contentions of doctrine that that may be rested in which doth appeare to have in it most intrinsecall majestie spiritualnesse and evidence but into factions and emulations of men that that sect may bee rested in who can with most impudence and ostentation arrogate an usurped authority to themselves but by their willing submission thereunto to credit it in the affections of men and to establish others in the love and obedience thereunto for the authoritie of the Church is not Autoritas jurisdictionis an authority of jurisdiction above the Scriptures but onely Autoritas muneris an authoritie of dispensation and of trust to proclaime exhibite present the truth of God unto the people to point to the starre which is directed unto by the finger but is seene by the evidence of its owne light To hold forth as a pasquill or pillar that Law and Proclamation of Christ the contents whereof we discover out of it selfe In one word that place sheweth the duty of the Church to preserve knowledge and to shew forth the truth of sacred Scriptures out of themselves but not any infallibilitie in it selfe or authority over others to binde their consciences to assent unto such expositions of Scripture as derive not their evidence from the harmonie and analogie of the Scriptures themselves but only from Ipse dixit because the Church hath spoken it To conclude this point we are to note for the cleere understanding of the office of the Church concerning the holy Scriptures First that some things therein are Hard to be understood as Saint Peter speakes either by reason of their allegoricall and figurative expressions as the visions of Ezekiel Daniel Zechary c. or by reason of the obscure and strange connexion of one part with another or of the dependance thereof upon forren learning or the like but then we must note that the knowledge of such things as these are not of absolute necessitie unto salvation for though the perverting of hard places be damnable as Saint Peter telleth us yet that ignorance of them which groweth out of their owne obscurity and not out of our neglect is not damnable Secondly some things have evidence enough in the termes that expresse them but yet are Hard to be beleeved by reason of the supernaturall quality of them As when we say that Christ was the Sonne of a Virgin or that he died and rose againe there is no difficultie in the sense of these things it is easily understood what he that affirmeth them doth meane by them All the difficultie is to bring the minde to give assent unto them Thirdly some things though easie in their sense to be understood and it may be easie likewise in their nature to be beleeved are yet Hard to be obeyed and practised as repentance and forsaking of sinne c. Now according unto these differences wee may conceive of the office and power which the Church hath in matters of holy Scripture First for hard places in regard of the sense and meaning of the place it is the dutie of the Church to open them to Gods people with modestie and moderation and therein God alloweth the learned a Christian libertie with submission of their opinions alwayes to the spirits of the Prophets so long as they doe therein nothing contrary to the Analogie of faith to the generall peace and unity of the Church to the rules of charitie pietie loyaltie and sobrietie to abound in their owne sense and to declare for the further edifying of the Church what they conceive to be in such difficult places principally intended And further than this no Church nor person can goe for if unto any man or chaire there were annexed an infallible spirit enabling him to give such a cleere and indubitate exposition of all holy Scriptures as should leave no inevidence in the Text nor hesitancie in the mindes of men how comes it to passe that hitherto so many difficulties remaine wherein even our Adversaries amongst themselves doe give severall conjectures and explications and how can that man to whom so excellent a gift of infallibilitie is bestowed cleere himselfe of envie and abuse of the grace of God who maketh not use thereof to expound the Scriptures

Zech. 2.5 And this is the ground of all the Churches comfort that more is with them than against them the enemies have combinations and confederacies of men but the Church hath Immanuel God with them Esai 8.9 10. none can pull Christ from the right hand of God or from the right hand of his people that is none can take away either his power or his love from his people The Church and truth can never bee crush'd and overthrowne no more than a rocke with the raging of the waves they are Heavenly things and therefore nothing of earth or hell can reach to corrupt them It was but a vaine attempt of the Gyants to build a tower to heaven The world was made that there might be therein a Church to worship and contemplate that God which made it therefore in the creation God never rested till he came to a Church to note that that was the end thereof and therefore it is easier to pull downe the world and to shake in peeces the frame of nature than to ruine the Church The Church hath Christ for her husband hee to whom all knees must bend hee whom every tongue must confesse hee who will subdue all things to himselfe so she hath Love Power and Iealousie all three very strong things on her side And therefore the onely way to be safe is to keepe Christ at our right hand to hold fast his truth worship and obedience for so long as we have Immanuel all adverse power is but flesh and all flesh is but grasse withered in a moment when God will blow upon it Note thirdly Christ in his appointed time will utterly overthrow the greatest enemies of his Kingdome and deliver his Church from under the sorest oppressions There is not any one argument in the holy Scriptures more frequently repeated than this of Christs victories prefigured they were in the deliverances of Israel out of Egypt 1 Cor. 10.2 4. In the deliverance of the Arke out of the waters 1 Pet. 3.21 22. in the deliverance of the Iewes from Babylon Revel 14.8 Esai 11 10-12.15 To note that in the sorest extremities and greatest improbabilities God will shew himselfe jealous for his people This victorie is expressed by treading of a wine-presse Esai 63.1 6. when there are none to helpe when the Church is brought to sorest extremities though multitudes meete against her as many as the grapes in a vintage they shall all be but as Clusters of grapes he shall squeeze out their bloud like wine and make his Church to thresh them Lam. 1.15 Revel 14.20 Ioel 3.12 Mic. 4.13 By the dissipation of smoke out of a Chimnie they shall bee as the smoke out of the Chimnie Hos. 13.3 As Athanasius used to say of Iulian the Apostate that hee was but Nubecula quae citò transiret a little cloud which would quickly be blowne away smoke when it breakes out of a Chimnie with a horrible blacknesse threatneth to blot out the Sunne and to invade and choake up all the ayre but a little blast of winde scattereth it and anon nothing thereof appeares By fire consuming thornes and briars Esai 10.17 While they be folded together as thornes and while they are drunken as drunkards that is while they have plotted their counsels and confederacies so curiously that no man dares so much as touch them and while they are drunken with the pride and confidence of their own strength they shall then be devoured as stubble that is fully dry Nahum 1.10 Esai 27.4.31.9 Therefore the Scripture calleth Christ a Man of war Exod. 15.3 Because he is furnished with all Arts of victory Power invincible as a Lion amongst shepheards so is he amongst his enemies Esai 31.4 wisedome unsearchable which must stand v. 1 2. If hee purpose none can disappoint him Esai 14.27 Authority by the least intimation to gather together all the forces of the world against the enemies of his Church If he but hisse unto them they presently come in troops Esai 5.26.7.18 He can command helpe for his people Psal. 44.4 Psal. 71.3 Ier. 47.7 and if that should faile he can create helpe for his people as hee did for Israel when hee wrought miracles to deliver them Psal. 106.22 We may more profitably consider the truth and comfort of this point by discovering it in the severall enemies of Christ and his people First the great enemie of the seed of the woman is the Serpent that great red Dragon whose names are all names of enmity The Accuser the Tempter the Destroyer the Devourer the Envious man furnished with much strength and mightie succour legions of principalities and powers attending on him and with much wisedome which the Scripture calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wiles and traines and craftines of Satan And his Arts of destroying men are two To tempt and to accuse His Temptations are twofold either unto Sinne or unto discomfort either to make us offend God or to make us disquiet our selves either to wound us or to vexe us And in all these his Arts Christ our Captain will tread him under our feet and will give his Church the victory at the last either by Arming us with sufficiency of grace and faith in his Victories putting us by his Spirit in minde of his Temptations which taught him compassion towards us who are so much weaker and encouraging our hearts to cry out unto him who is our mercifull and compassionate high priest like a ravished woman in our extremities as Paul did 2 Cor. 12.8 9. stirring up our faith to lay hold on him when we are in darkenesse and our spirit of Adoption to cry unto him when wee are in danger and our spirit of wisedome to solve the objections to discerne the devices of Satan and to prepare and arme our hearts accordingly to wrestle with him Or else by rebuking of him pulling in his chaine and chasing him away and as our second undertaking the combate in person for us when he is ready to prevaile Zech. 3.1 2. Thus he overcommeth him as a Tempter and ever giveth some either comfortable or profitable issue out of them He likewise overcommeth him as an Accuser Satan accuseth the Saints either by way of complaint and na●ration of the things which they have done Revel 12.10 which the Apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his laying of crimes to the charge of men Rom. 8.33 and thus Christ overcommeth him by his Intercession and in the hearts of his Saints by making them judge and accuse themselves that they may be able to cleere themselves too 1 Cor. 11.31 2 Corin. 7.11 Or hee accuseth by way of suspition or preconjecture as hee did Iob Iob 1.9 10 11. and herein likewise Christ overcommeth him in his servants by permitting him to tempt and vexe them that they may come the purer out of the fire and by putting a holy suspition and jealousie into them over their owne hearts which may still bee a meanes to prevent them against evils that