by word or writing that he presents not himselfe for religions sake but ciuill obedience I will say nothing against this last case for my part I like a great deale better that practise of the Protestant Princes at Augusta who brought Charles the fifth their Emperour along as he was going to the Masse but left him at the Church-doore and euery man by his departure shewed what he thought of that seruice Also when Valentinian brought Iulian to the temple of his idolls he that kept the doore sprinkled his gowne with the idols water as the heathens vsed whereat Valentinian gaue him a boxe on the eare If we should thus present our selues what tumults and stratagems should we make Obiect That was heathenish seruice but the Masse is more Christian and hath good things in it Answ. 1. That was the Masse from which the Protestant Princes departed 2. The Masse is as grosse idolatry as euer any was among the Gentiles being made vp of Iudaisme Gentilisme and shreds of Christianity 3. Let them tell vs a difference betweene the bodily adulterie of heathens and Christians and we will obserue the same in the spirituall whoredome which is idolatrie Obiect 1. But what say you of Namaan the Syrian who requested leaue to goe into the house of Rimmon with the King his Master and the Prophet bade him goe in peace 2. King 5.18 Answ. 1. Some thinke he spake only of ciuill and politike presence that his Master the King might leane vpon him before his idoll hee in the meane time protesting that he would neuer worship other god but the true God to which the Prophet condescendeth Which is the answer of M. Perkins vpon the second commaundement and M. Zanchius on Eph. 5. But howsoeuer the gesture it selfe is indifferent to stand when the King stands and bowe when the King boweth c. yet this gesture beeing cloathed with such circumstances seemeth to me not approoued by the Prophet to doe this 1. in the Church 2. before an idoll 3. in the time of publike seruice 4. by one professing the true God this seemes not so warrantable And indeed both those famous Diuines departed from this answer and gaue a sounder in their latter works as appeares both in M. Perkins his Cases of Conscience and M. Zanchius his booke De redemptione 2. Some thinke he speakes in the time past as if he should say Herein that I haue bowed c. the Lord be mercifull to me to which the Prophet said Goe in peace But there is no need thus to wrest either the tongue or the text 3. The best answer is that Namaan professeth it a sinne to goe in to bow with his Master in the house of Rimmon and therefore prayeth twice for mercie for it professing he will neuer now worship any but the true God neither doth he onely pray against sinn past nor for leaue for sinne to come but in sense of his own weaknes and infirmity desireth mercie that he may not be drawne from his purpose and withall stirreth vp the Prophet to pray for him for grace strength and for pardon if at any time he should against his purpose be drawne into his former sinne and in this sence the Prophet bids him goe in peace as if he should say I will pray that God would keep thee in thy godly resolution and for strength and mercy if thou shouldest be drawne aside and so farwell Now out of this example how can they defend that not to be a sinne which himselfe confesseth a sinne and desireth grace and mercie for and strength against Besides Naaman might seeme to plead his calling for his warrantize if it were not but what calling can they plead but onely newfanglednes and rash running out of their way and calling Obiect 2. But Daniel worshipped the image which Nebuchadnezzar set vp else he should haue been punished as his three fellowes were Ans. A silly argument of desperate men blaspheming the holy Prophet who before had been cast into the denne of lyons for sticking vnto God But if they fall to coniectures we may easily refell them in their owne kind thus 1. Perhaps the image was not neare Daniel 2. If it were he might not be obserued 3. If he were it may be the Chaldes durst not accuse him for his great grace and place with the King 4. Or if they did it may be the King would not heare them nor draw him to death for the great loue he bare him or the great seruice he did in his kingdom Oh therefore let not vs that are Iewes that is the Israel of God meddle with these Romish Samaritans let vs not enter into their cities nor turne into the way of the Gentiles let them be vnto vs as Publicans and heathens Oh that our young Gentlemen would not goe into this way to performe euen the basest seruices of the Masse but heare the voice of Christ Matth. 10.5 In all our seruice of God this precept requireth that we giue him religious reuerence and expresse it in reuerent and seemely gestures especially in prayer and praise to bow our bodies and compose the parts thereof to seemely behauiours True it is that religion stands not in gestures neither doth the Scripture expresly tie vs to this or that in particular but onely in generall to such as beseeme holinesse and humilitie See it in the example of the Saints 1. King 8.54 when Salomon had made an end of all his prayer be arose from kneeling on his knees and stretching his hands towards heauen Good Iaacob beeing not able to bend and turne his bodie for age yet in worshipping God he would leane on the ende of his staffe beeing in his bed and bow as well as he could Heb. 11.21 He might haue thought the age of his body and weakenesse might exempt him from outward adoration yet he makes a supply of his weakenesse by the helpe of a staffe 1. Chron. 29.20 the whole Congregation of Israel in blessing the Lord bowed downe their heads and worshipped the Lord. And our Lord Iesus himselfe before his passion fell on his face and prayed Matth. 26.39 All to teach vs how reuerently to demeane our selues in our Lords seruice yea if we can conueniently with Ezra chap. 9. v. 5. to fall on our knees and spread our hands to the Lord. 1. To testifie our humilitie and that our soules are cast downe with our bodies 2. This is a profession of the high Maiestie of God before whom we are the greater the person is among men the more reuerence is to be vsed in speaking to him or in being spoken vnto by him but God is the greatest of all the Lord our maker therefore let vs kneele before him Psal. 95.6 7. 3. Our reuerent and humble gestures greatly helpe vs against our owne weaknesses the lifting vp of our eyes and hands helpe vs to get our hearts lifted vp to God 4. It manifesteth our care to glorifie God in our soules and
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
and drinke 2. It belongs to the hunger of the soule which is to cleaue to God and obey him in his will and so keeps not off the hunger of a naturall body 3. Christ did as Abrahams seruant did at Bethuels house who hauing meate set before him would not eate till he had done his message Gen. 24.33 and yet was subiect to hunger Quest. What is the difference betweene Christs infirmities and ours Answ. 1. They are all punishments of our sinne in vs but not punishments of his sinne in him 2. His humane nature beeing holily conceiued was in it selfe free from them all and they doe not necessarily attend it in respect of it selfe But our nature beeing tainted with originall sinne hath contracted them inseparably seeing by one man sinne came in and death of which these are forerunners by sinne went ouer all 3. Christ vndertooke them by a voluntary necessitie but in vs the necessity is forced and absolute will we nill we we must carrie them 4. In vs they be the effects of our sinne in Christ effects of mercy 5. Ours are often miserable acquisite rising from particular causes or sinnes but so were not Christs Obiect If Christ tooke not all our infirmities what say you to Damascens argument Quod est in assumptibile est incurabile how could Christ cure all our defects and not assume them all Answ. All particular defects rise out of the generall corruption and infirmity which Christ vndertooke and cured and therein these also euen as he which stops a fountaine in the head stops all the streames without more adoe Vse 1. Note the wonderfull humility of our Lord Iesus who would not onely take vpon him our nature but euen our infirmities and was not onely a man but a seruant also If he had descended beeing the Lord of glory to haue taken the nature of Angels or if of man such as Adam was in innocencie it had beene admirable humility and such as hath no fellow But to be a worme rather then a man is lower then humility it selfe Let the same minde be in vs that was in Christ Phil. 2.5 Vse 2. His infinite loue is herein set forth he was able to feed many thousands with a few loaues and little fishes yet he would want bread and be hungry himselfe he could and did giue legges to the lame yet he would be weary himselfe for vs he could fill the hearts of others with the ioyes of heauen yet he would sorrow he raised others from death and yet he died And as this commends his loue to vs so should it breed in vs a loue of him to expresse it in embracing a base estate for him and in giuing vp at his call our comforts our liberty our bodies and liues so did he for vs. Vse 3. This is a great comfort for the poore and men in want seeing Christ and his Disciples not sieldome wanted what to put in their bellies Matth. 12.1 The Disciples plucked the eares of corne and beganne to eate Christ the Lord of glory hath sanctified thy want thy hunger thy penurie by his If thou beest in the world as in a barren wildernes and liuest among hard-hearted and cruell men as so many wilde beasts thinke on Christ in this estate thou art no better of no better desert then he nor better loued of God then he and yet thou farest no worse then he Oh murmure not nor repine but say with that blessed Martyr If men take away my meate God will take away my stomacke he feeds the young rauens and will he neglect mee Onely turne all thy bodily hunger into a spirituall hunger after Christ and his merits and then thou shalt bee sure not to starue and die euerlastingly but to bee satisfied with the hidden Mannah of God Vse 4. Let rich men learne that it is not good alwaies to bee full and preuent hunger but to feele it and know what it means Christ was God and might haue auoided it but beeing man ought not and would not that he might haue sense and feeling of our infirmities and so be a compassionate High Priest What els is it that breeds hardnes of heart in rich men but want of feeling of the afflictions of Ioseph Gluttonous Diues tooke not to heart Lazarus his want and where are the poore most neglected but where there is fine and delicate diet euery day Especially the Ministers of Christ should learne to endure want and hunger as Paul had learned to want and abound and to be contented in euerie estate else they will doe but small good in their ministerie Vse 5. Christ is daily hungrie in his members Lazarus lieth still at our gates and is not yet quite dead therefore let vs put on the bowels of compassion towards him Would we not haue releiued Christ if we had liued when he did or would we not now if he should be in need Oh yes we say we would else it were pitie we should liue Well then whatsoeuer we doe to one of his little ones we doe it to himselfe and so he accepts it saying I was hungrie and yee gaue me meate I was thirstie and ye gaue me drinke Despise not thy poore fellow-member and turne not thine eye from beholding his penurie nor thine eare from hearing his moanes and deep sighes If thou shouldest heare Christ himselfe say I thirst as once he did on the crosse wouldest thou giue him vinegar and gall to drinke is that it he thirsteth after no it is thy conuersion and compassion that will satisfie him therefore vse him kindly in his members VERS 3. Then came the Tempter to him and said If thou be the Sonne of God command that these stones be made bread WEe haue heard how our Lord Iesus Christ entred into the place of combate how he was furnished attended and exercised all the time while he expected his enemie Now we come to the entrance of his aduersary and after to the onset In this entrance obserue 1. The time Then 2. The name of the aduersary the Tempter 3. The manner of his entâ—ance he came I. The time then that is when Christ had fasted 40. dayes and 40. nights and was now hungrie He was willing and ready to tempt him before and so he did now and then cast a dart at him as we heard but now supposing him to be weake hungry also he comes vpon him with might and maine and thence strengthneth himselfe and sharpeth his temptation Note hence Satans subtilty who watcheth his opportunity and taketh vs euer at the weakest Thus he set vpon Eue when she was alone in Adams absence and set Cain vpon Abel when he was alone in the field and helplesse Thus was Dinah set vpon beeing alone and was foyled Pâ—tiphars wife set vpon Ioseph alone none beeing in the house but they two and the Gospell tells vs that the enuious man sowes tares while men sleepe 1. Satan by the subtilty of his nature
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
children sometime suffers Satan to haue power euen ouer their bodies and therefore Christ to sanctifie this affliction to his members would suffer euen his owne blessed body for a while in the hands of Satan 4. What maruell if Christ suffred himselfe to be carried by the deuill to temptation that suffred himselfe to be carried by his instruments to execution How was he haled and carried by the deuills limbs from place to place from Annas to Caiaphas from him to Pilate from him to Herod from him to Pilate againe and from him to the place of execution Satan in himselfe might aswell carrie his body into Ierusalem to be tempted as his limmes carrie it out of Ierusalem to be crucified and aswell might he suffer Satan to lead him into the mountaine and tempt him as his instruments to lead his body vnto mount Caluary to kill him Vse 1. Consider the wonderfull loue of God to mankinde who would giue his onely Sonne and the Sonne of his loue to such abasement to deliuer him not onely into the hands of Satans instruments to mocke to spit vpon him to buffet yea to condemne and kill but to deliuer his blessed body into his owne hands to carrie and recarrie at his pleasure Adde hereunto the wonderfull loue of the Lord Iesus who was a willing patient in the hands of the deuill himselfe He knew it was the will of his Father and therefore submitted himselfe vnto it He knew it was a part of that whole righteousnes which he was to fulfill and therefore he resisteth not He knew it to be as great an indignity as neuer could be the like yet for out sakes he is well content with it Now as Christ was content because he loued vs thus to be tossed of Satan here and of his instruments afterwards so let vs shew or returne our loue to him If we be tossed by Satan or by his instruments for Christs sake as the Saints haue been from prison to prison we must be contented our loue to our Lord must help vs to swallow it and not shrinke from him Consider we may be in the hands of the deuills instruments but he was in the deuills own hands for vs this would make vs shrinke Vse 2. Obserue hence that the worke of our redemption though free to vs yet cost Christ deare He must be not onely in the hands of Iudas to betray him of the Iewes to scoffe him of Pilate to condemne him and of the souldiers to crucifie him but personally in the hands of the deuill to tempt him And had not Christ been thus and worse then thus in the hands of the deuill we had neuer been gotten out of his hands Here take we notice of the execration of our sinnes and the wofulnes of our estate our sinnes put him into Satans hands he must put himselfe in our place or stead before we can be rescued Vse 3. Obserue the wonderfull power of our Lord Iesus that beeing in the hands of the deuill can come out safely nay his mighty power shines herein that by his owne comming into Satans hands he brings vs out an vnlikely and contrary meanes but such as by a diuine power preuailes for himselfe and all his members Could any other but he worke Satans greatest disaduantage by offering him the greatest aduantage Here is omnipotencie to worke by contraries to kill death by dying to shut the graue by entring into it to remooue hellish paines by suffring them and to pull his members out of Satans hands by putting himselfe in The Philistims desired but to get Sampson into their hands and preuailed but here is an inuincible Sampson his enemy cannot hold him Vse 4. Hence we see that Satan may haue power ouer the bodies of men God permitting him to carrie them as he listeth and grieuously to afflict them as we see in Iob. That Satan can transport the bodies of witches all histories record That he can bewitch the bodies of vnbeleeuers none deny But our example teacheth that euen the godly themselues may be bewitched as Iobs body was and the woman of Canaan her daughter a daughter of Abraham Matth. 15.22 For if the deuill hath power here ouer the body of Christ himselfe he may also ouer his members Many presume vpon the strength of their faith and graces that Satan can haue no power ouer them and they defie him But hast thou more strength of faith and grace then Christ had ouer whose body Satan had power for a time to carry and recarry Obiect Witches haue assayed to bewitch such and such but haue confessed their faith to be so strong as they could not preuaile An. They alleadge a false cause to feed the former delusion for the true cause of their not preuailing is Gods restraint not the strength of faith Vse 5. Here is a ground of comfort if the Lord permit the bodies of his elect to Satans disposall it is no argument suppose a man be witched or possessed that a man is not then the child of God for 1. Christ was as deare vnto God now beeing in the deuills hands as before 2. Christ was safe enough now in the hands of the deuill and so are all they that are in Christ. He was no lesse in his Fathers hands now then before 3. He was not left in the hands of the deuill but permitted for a time of triall and temptation So it is no argument of finall deliuery vp to Satan when the child of God is for a time deliuered into his hands to exercise him 4. It is rather an argument of Gods child and conformity with Christ to be maligned of Satan and vexed by the deuill Satan may winnow and fift Gods children but their faith thorough Christs prayer shall not fayle and the gates of hell shall not preuaile VERS 6. If thou be the Sonne of God cast thy selfe downe For it is written c. NOw after those three former circumstances which contained the preparation to this second temptation we come to the temptation it selfe which consists of the 1. assalt 2. the repulse The assault containeth 1. the ground of it If thou be the Sonne of God 2. the matter and scope of it cast thy selfe downe 3. the argument inforcing it For i◠is written c. The ground If thou be the Sonne of God is the same with the former which sheweth 1. Satans importunity and violence 2. His subtilty by often making question of it he will see if he can yet bring Christ to make it a questiō 3. His malice against Christ laying still his greatest forces against his faith which was the greatest moat in his eye dealing herein like an experienced souldier who seeing a towne or fort in any hope to be wonne will not away at first repulse but will assay it againe and againe with new assalts Whence we may learne that Satan will not sticke to vrge the same thing often if thereby he may aduantage himselfe or disaduantage vs. With how
without sinne is but a gate to life the deuill a great and cruell enemy but nothing so dangerous as our owne sinne this slaies vs without him he hurts vs not without this What reason haue we to be in loue with sinne while we professe we hate the deuill who can doe vs no such harme Which must stirre vp our watch against our owne corruption for if he plow not with our heyfer he can get no aduantage Many hauing sinned lay the blame on the deuill who they say ought them a spight or a shame But as the Lord said to Cain so say I to thee If thou doest euill sinne lyeth at thy doore and it is thy sinne not the deuills Obiect Oh but he tempted mee Answ. So he did Christ here and hadst not thou cast downe thy selfe he could not haue done It was indeed the deuills sinne that he beguiled the woman and he had his iudgement for it But it was her sinne that she was beguiled and arraigned and iudged by God for it It is the theefes sinne to steale thy mony and he shall be hanged for it but if thou leauest thy mony without doores and neuer lookest after it it is thy fault and follie and what couldst thou looke for else The deuill is a slie theefe and robber but he commits not his robbery as other theeues and Burglers he will not breake open the doore nor draw the latch but where he findes the doore open and an house prepared and swept there he comes and makes spoile Luk. 11.25 And if a man know a ranke theefe were he not worthy to be robbed that will open his doors and giue him entertainment Oh let not vs extenuate our sinne or lay the blame on the deuill who cannot hurt vs without our owne weapons He cannot make vs sweare or curse or drinke or kill or breake the Sabbath All that he can doe is to stirre vp our corruption present obiects stirre vp passion to trouble the iudgement and perswade or sollicite He can suggest he cannot force And therefore doe as Dauid taking all the blame of our sinnes vpon our selues when the deuill stirred him vp to number the people and hee came to see his follie he thought not his sinne lesse because Satan mooued him but said I haue done very foolishly Alasse these silly sheep what haue they done Take heed of Satans voice which is euer to cast thy selfe down euery temptation to sinne hath this voice in it Cast thy selfe downe and too too many heare and yeeld to the same Some cast themselues downe by casting themselues backe from God and his truth forsaking the right way Thus euery Apostate hath cast himselfe downe and hath need of that counsell Remember from whence thou art fallen and doe thy first works Others cast themselues downe by falling into a puddle of base vncleannesse as couetousnesse drunkennes swearing lying c. vnbeseeming the place name and honour of Christians Were it not too too base a deiecting of himselfe if a Noble man should sort himselfe to lie in a barne among beggars or any man to lie in a stie among swine So for a Christian to demeane himselfe like a worldling or Epicure or Atheist is as great a debasement Others cast themselues downe into the pit of despaire when any sorrowe or trouble extraordinarie presseth or pincheth them If God cast them downe a little they cast themselues downe immeasurably as Cain Iudas nay Gods seruants thinke sometimes that God hath forgotten them and will not remember seasonable mercy But doe thou in all temptations answer Satan thus No Satan I know thou canst not cast me downe God to whom the honour of it is due be praised for it and I will not cast my selfe downe if God cast me downe I shall rise againe who onely can and will turne his humiliation of me to my exaltation From hence So Luke addeth that is from the battlement which God had straitly enioyed as a meanes to keep men from falling and to preuent danger Deut. 22.8 When thou buildest a new house thou shalt make a battlement on thy roofe that thou lay not blood vpon thy house if any man fall thence And this was the manner of the Iewes buildings to build their houses not ridged as ours but with a flat roofe as most of our Churches be and battlements about and their roofes thus made serued them to many good purposes as Iosh. 2.6 Rahab brought the spies vp to the roofe of the house and hid them with the stackes of flax which shee had spread vpon the roofe Act. 10.9 Peter beeing in Ioppa in Simons house a tanner went vp vpon the house to pray Of this kind seemed that house of the Philistims which Sampson at his death pulled down vpon the roofe of which stood 3000 persons to behold while Sampson was mocked Satan seeketh especially to draw such to sinne who haue most meanes against it As Christ was not set on a pinacle which had no staires to goe downe by but where were staires and hee must notwithstanding them cast himselfe downe headlong So dealt he with Adam in his innocencie who hauing all perfections his soule and bodie were capable of yet must he needs reach at the bettering of his estate had Adam knowne any miserie yet his sin had been so much the lesse if he had been enticed vnwarrantably to mend his estate but he did as the parable speakes set an olde patch vpon a newe garment which was both idle and disgraceful And the meanes of his sinne was as idle as the ende for had he not all the trees of the garden and fruits of paradise to eate vpon and were not all els meanes enough to keep him from one forbidden fruit If God had restrained all but one he had not wronged him he had furnished him with all strength against temptation if he would haue vsed it he had no manner of discontent in his estate yet if he had been ouercome in that supposall to haue enlarged without God his owne allowance his sinne had not been in that degree and so out of measure sinnefull as the hauing of all these means made it Who must denie our Sauiour Christ but one of his disciples who must betray him but another both of them abounding with meanes to the contrarie hauing beene aduanced by Christ into the high offices of Apostleship to be next attendants of Christ who heard his doctrine saw his miracles and were eie-witnesses of the integritie of his life yea both specially warned by Christ of those particular sinnes and Peter had professed to die rather then doe it 1. The malice of Satan is such as he is not content that men sinne vnlesse he can bring them to aggrauate their sinne and doe it as sinfully as may be and therefore he is industrious to get men to sinne against the meanes For this addeth weight to the sinne and prouoketh Gods anger much more then another sinne Examples we
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
of Iotham the son of Vzziah Answ. The former text speakes of the yeares that Iotham raigned for himselfe but he had raigned 20. yeares in his fathers time beeing strucke with leprosie for medling with the Priests office and all the yeares he raigned in his fathers life time are counted to his fathers raigne for he was not Rex for that time but prorex The like rule also we must obserue in diuersities of names and places if we would not sticke in the sand As in this example Matth. 27.9 It was fulfilled which was spoken by the Prophet Ieremy whereas it was spoken by Zacharie c. 11.13 and not by Ieremie Many learned men trouble themselues more then needs in reconciling this place 1. Some say that S. Matthew ioynes together both one place in Ieremie c. 18.1.2.3 of the potter and this of Zacharie 11.13 But there is little or no agreement betweene them 2. Some say that it is not in Ieremies writings that are Canonicall but in some Apocryphall writings of Ieremy which the Iewes had and which Chrysostome confesseth he saw wherein these words were But it is not likely that the holy Euangelist would leaue a Cononicall text and cite an Apocryphall or giue such credit to that or seeke to build our faith vpon it And by our rule that booke should be Canonicall 3. Some say that Matthew forgat and for Zacharie put downe Ieremie but with more forgetfulnesse that holy men writ as they were mooued by Gods Spirit This errour Erasmus takes hold of from Augustine who in his third booke concerning the consent of the Euangelists chap. 7. defendeth and excuseth this errour 4. Some thinke it the errour of heedlesse writers who might easily so erre but all the oldest copies and the most ancient Fathers haue the name of Ieremie 5. Some say that Zachariah beeing instructed and trained vp with Ieremy did deliuer it by tradition from Ieremy and so Ieremy spoke it by Zachariah which might be true because it is said in the text As was spoken by Ieremie not written But 6. the most compendious and likely way of reconciling is this that Zachary and Ieremy was the same man hauing two names which was very vsuall among the Iewes as Gedeon was called Ierubaal and Ierubesheth Salomon was called Iedidiah Iethro was called Hobab and Reuel Iehoiacim Ieconias and Coniah Hester was called Edissa Simon Peter Cephas and Bar-iona Matthew was called Leui Ierusalem Iebus and Salem c. These are such rules as not only the learned who besides these haue the benefit of arts and tongues the knowledge of phrases the benefit of disputation and the like but euen the simplest may make good vse of 1. To vnderstand the Scripture aright and so discouer the subtilty of Satan and seducers 2. To conuince errour and let others see their errours and so gently lead them backe into their way againe 3. They be great meanes to iustifie the truth and glorifie God 4. Practisers of them haue comfort in themselues that they are louers of the truth and desire to find it euen with much labour and industry 5. The want of this diligence and study of Scripture is the very cause that so many stagger and doubt of our religion are so indifferent that they cannot tell whether to leane to Papists or Protestants and so hold doubtfull to their death Yea and many goe away and fall off from vs and depart to Antichristâ— which is a iust iudgement of God vpon them because they were so farre from receiuing the truth in the loue of it as they would neuer take paines to search into the Scripture which witnesse of the truth WE are now come to speake of the allegation it selfe and the force of the reason taken out of Deuter. 6.16 where the Israelites are forbidden to tempt the Lord as in Massah How they tempted him in Massah is set downe in Exod. 17.7 beeing in want of water and distresse they contended with Moses and said Is the Lord amongst vs 1. They doubted of his power and so would trie whether he could giue them water in this their want for the word nasah properly signifies to make triall as Dauid is said not to haue tried and prooued before to goe in armour 1. Sam. 17.39 where the same word is vsed 2. They doubted of the truth of his promise not beleeuing him to be amongst them as he had promised vnles he would shew them in all hast some signe of his presence in present supply of their necessitie and therefore they say Is God amongst vs Now marke how aptly and wisely our Lord and Sauiour applieth this place I. In his choise he is now on the pinacle and in a dangerous place and well knowes that this prohibition was a fitter place to study and meditate on then those large promises in that most comfortable Psalme For howsoeuer all Scripture is profitable and diuine yet some Scriptures fit some persons and some occasions better then other It is a true and comfortable promise Isa. 1.18 Come let vs reason together though your sinnes were as redde as scarlet c. But for a man not truely humbled the threats of the law are fitter to meditate on neither doth the Lord so inuite the Iewes till they be humbled It is true God heares not sinners but such a place is not so fit to be meditated on and applyed by such as are seriously beaten downe alreadie in the sight and sense of sinne Hee that prouideth not for his family is worse then an infidell a true and holy speach but if a couetous man apply it it hurteth him he hath other places to study on as Beware of couetousnesse and couetousnesse which is idolatrie is one of the sinnes which shuts out of heauen The holy heart of Christ could equally meditate and apply all Scripture but by this his choise he would teach vs to make choise according to occasions II. In direct meeting the deuils drift which was to mooue Christ to vaine confidence and make tryall whether he was the Sonne of God or God his Father by throwing himselfe downe Comparing this place with the former hee shewes him that it giues him no leaue to cast downe himselfe for this were not to trust God but to tempt God as the Iewes did in Massah but I doubt not of my Fathers power and therfore I need not trie it I distrust not the truth of his promise and presence with me what need I make triall of it I haue a commandement which I must not separate from the promise as thou doest Thou pretendest a promise but no promise extends to the breach of any commaundement but hath his ground and dependance vpon some commaundement or other Thou wouldst haue me cast my selfe downe and promisest helpe but no promise can secure him that attempteth that wherein hee tempteth God as this action would In the words are 1. the person that must not tempt Thou 2. the person that must not be tempted The Lord
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
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
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
receiuing the diuine honour from the most grorious Angells To this great Michael who euen without his Angells hath in pitcht battell ouercome the great red dragon and all his Angells be ascribed all power might victory and triumph of all men Saints and Angells in earth and in the highest heauens for all eternity Amen Amen FINIS 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THE ALPHABETICALL Index or Table pointing to the principall points in this Exposition A IN Christs lowest Abasement sparkles of Diuinity flie out sundry instances pag. 363 Actions brought forward by bad meanes to be supected sundry instances 312 Accusers mouthes how to be stopped foure rules 30 Against false accusation 7. rules 26 Aduersaries must bee ouercome rather with patience then power 112 Adoption called into question by Sathan for present aduersitie 5. reasons 89 Allegories must not bee stucke too fast vnto 264 Christs Allegation of Scripture with some addition and change of words 5. reasons 338 Angels called Gods Angels 3. reas 235 Angells tender keepers of the godly three reasons 237 Concerning Angels 3. obseruations 239 Angels come not in vnto Christ before the deuill is gone from him 4. reas 401 Angels cannot be in two places at once why 402 Angels haue bodily shapes by way of 1. description 2. dispensation 403 Angels minister vnto Christ how 409 Christ was more Angry in the last temptation then in the two former 4. reasons 333 Apochryphall bookes not authenticall 4. reasons 133 In the Arke were three things kept 162 Assemblies in the Church of England holy meetings 4. reas 166 Auoid signifieth three things 332 B BAd causes are thrust on by bad means 4. reas 311 Behold signifieth 5. things in Scripture 4â—0 Blame thy selfe sinning more then the deuill 216 Blessing more desirable then meanes 138 Blind and bloody battels for the holy land more for the Popes profit then Gods glorie 177 Boasters resemble the deuill 315 To get Bread out of stones 3. waies 10â— Gods way to get Bread contrarie to the deuills in three things 109 C TO liue out of a lawful calling wickeâ— 3. reasons 14â— Calling to be well carried two rules 150 Speciall Calling requires the practise of 4. vertues 151 Christ was locally carried to the pinnacle 4. reasons 190 In Christ Satan would haue cast downe all mankind 206 Satan would haue vs cast down our selues why 215 Causes of God must affect vs aboue our owne 5. reasons 333 Changes here good for vs 5. reasons 395 To be chearefull in trialls 4 motiues 15 Chaire of Rome a friuolous pretence 177 Christ subiect to temptations notwithstanding his perfection of 1. nature 2. grace 3. power 7 Christ chose to be tempted in the wildernes 4. reasons 19 Christs going into the wildernes no ground for Popish Eremites 4. reas 22 Christ would be tempted 4. reas 35 Christ by beeing tempted succoureth vs 4. waies 36 Christ safer among wilde beasts then wicked men 44 Christ not so rough with Sathan as with some wicked men no or with his owne disciples 4. reas 113 Christ reuealeth himselfe onely to such as will make right vse of his knowledge 4. reas 116 Christ as able to defend vs as himselfe from wilde beasts and deuills 45 Christs priuiledge aboue all creatures in the ministerie of Angels 3. reas 410 Christs combate exemplary as victorious 243 Christians must be reasonable euen to most vnreasonable aduersaries 3. reas 110 Church no competent Iudge of controuersies 246 Church hath no authoritie ouer Scripture 4. reas 247 Church of England not to bee separated from for some corruptions 4. conclusions 166 Comforts for weake Christians in temptation 4. grounds 7 Circuit of Sathan is the compasse of the earth 20 Comforts from Christs being tempted 4. grounds 37 Comfort of the creatures a greater blessing then the creatures themselues 139 Comfort in that Sathan cannot ouercome him who is not willing to be ouercome 216 Comforts from the custodie of Angels 238 Comforts of God hid for a time but aâ— length shine out vpon his children 4. reasons 404 Bad companie worse then solitarinesse 23 Comforts when temptations come thicke on vs three 280 Compacts with Satan 1. open 2. sâ—cret 317. c. Meanes to auoid Satans compacts 5. 320 Conference of Scriptures beateth out the true sense of them see instances as large 256 Counsells no competent iudges of controuersies 4. reas 249 In the inner court of the Temple were 4. things of note 161 D DAy of sickenesse and death most 〈◊〉 to resist Satans temptations three reas 66 Death enters the soule by the windowes of the senses 4. reas 291 Deuill is not driuen away by holy water reliques nor the naming of Iesus 10 11 DiffereÌ„ce between the loue of God as God and of God as a Father 92 Directions for the fortifying of faith three 86 Distinction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 silly 2 ignorant 3. nouell 347 Doctors and Fathers no competent Iudges of Scripture 5. reas 248 Doing of what God commandeth not alwaies a signe of true grace 3. reas 385 God draweth neere his Saints in trouble 3. wayes 94 E EFfects of the spirits assured gouernance in troubles three 17 Eminent persons must be so much the more watchfull 288 Ends and means must be tied together 277 Equiuocation a Iesuiticall tricke discouered 233 Three estates Sathan especially would cast men from 1. of innocencie 2. regeneration 3. office in Church or common-wealth 206 Euill men cleane one to another because all of them hate Christ. 160 Excellency cannot exempt a man from Satans temptations 3. reas 8 How to auoide Satans extremities three rules 200 F FAmily-worshippe of God stands in fiue things 172 Fasting the kinds 1. ciuill 2. religious 3. miraculous 47 Fasting of Christ differeth from Popish in 8. things 49 Christ fasted his fast for 4. causes 50 Fast of Christ no longer or shorter then forty daies 5 reasons 51 Fortie nights of Christs fast expressed two reasons 51 Fasting a necessarie Christian duty 3. reasons 52 Motiues to fasting 11. 53 Faith his actions about the meanes of safetie if present 3.46 if absent 3. ibid. Ouerthrowe of faith the aime of all Satans temptations 5. reas 83 Faith must be so much the stronglyer fortified as Satan more furiously assayleth it 86. Faith his excellency in 4. things 86 The least faith can pray for more 88 Properties of faith in want of means 3. 98 Faith how it demeaneth it selfe towards the word of Gods prouidence 3. rules 145 Faithfulnesse in promises enforced by fiue reasons 309 G COmmon Gamesters liue by no word of God 150 Generallitie of obedience in 4. things 389 Gifts of Gâ—â— differ from the deuill in fowre things 319 Glorie of God must be preferred aboue all the world 6. reas 327 Motiues to promote the glorie of God 5. 350. To glorifie God in good measure meanes 4. 331 God glorifieth himselfe in our trialls fowre waies 396 Glory of the world falsly claimed
say that the will in the same time and thing can be willing and nilling which if it could be forced were true To vnderstand this better we must know that there be only two wayes to mooue change or bend the will First from an internall agent or principle and this is twofold 1. God himselfe the author of all naturall faculties in whose hand the heart of Kings and all men be to turne as he pleaseth as the riuers 2. The man himselfe to whom God hath committed this will who hath power to dispose it to this or that obiect as Adam in innocency had freedome in things diuine and humane and now we his posteriry in the latter Secondly by externall moouers and these are either 1. the naturall obiect of the will which is some good so apprehended in the vnderstanding and strongly vrged vpon the will or 2. some passions lusts affections and appetites which incline the will this way or that Quest. How then is it said that the deuill filled Ananias his heart to lie to the holy Ghost Act. 5.3 and of Iudas that the deuill entred into him and put into his heart to betray his Lord if he cannot mooue the will Answ. It is not denied but that something besides God can mooue the will but the question is of the manner God mooues it by his owne and absolute power euen without our selues and against our selues as when he changeth an heart of stone into an heart of flesh But other without vs cannot mooue our hearts neither by any proper power that they haue ouer them nor yet without our selues first gained vnto them but then they mooue our wills when they can either make vs apprehend and vnderstand some obiect or mooue passion or appetite whereby to incline our wills Thus the good Angels may and doe propound diuine truth and good vnto our vnderstanding and mooue our wills to embrace it and chuse it but not alwaies with effect because the power is not in them but in our selues A good Angell admonished Ioseph in a dreame by which his will was bended to prouide for Christ and himselfe Thus also the deuills and wicked Angells mooue the will by working vpon the phantasie and imagination as in many Melancholike persons to hurt themselues and others sometimes by setting good colours vpon euill so that the vnderstanding apprehending euill in the case and colour of good may bend the will to it as Peter in denying his Lord thought it good and safe for the present sometimes by raising vp passions and working in them as Saul in a passion to cast his speare to kill his good sonne Ionathan a barbarous and vnnaturall fact yet the deuill gained his will to it hauing first raised a cloud of dustie passion to darken his vnderstanding and the other Saul in his furie and hot mood to waste and persecute all that called on Christ sometimes by stirring vp lust and concupiscence as Dauid beeing enflamed with lust the deuill working on this corruption gained his will to those foule facts which aboue all blemished him As for the examples alleadged thus Peter saith that Satan filled Ananiahs heart not that he brought any new wickednes into his heart but that which he found he stirred vp and perswaded his will to play that dissembling part for he should carrie it away closely and cautelously enough And thus the deuill put treason into the heart of Iudas he knew him to be a couetous wretch and had often watched him how he was deceitfull in the administration of his Masters money now his affection beeing troubled and stuft with couetousnesse Satan vseth this as a means to perswade his will for mony to attempt this foule and barbarous treason In all which we see that our wills are not vnder the power of the deuil who deales with vs as wicked men who when they perswade any euill infuse none of their wickednes into vs but only by their speach stirre vp that which is in our selues and perswade vs thereunto 4. It is not enough for Satans malice and cruelty to bring mischeife on the bodies of men but the thing he aimes at is to bring guiltines on their soules as our Sauiour here I doubt not but he would willingly haue killed him if it had beene in his power to cast him downe as it was to carrie him vp but he had farre rather that Christ should doe it himselfe and so haue an hand in his own death In Iob Satan was not contented to cast him down in bringing misery vpon his body and estate but the thing he aimed at was Iobs casting downe himselfe by blaspheming God that so he might bring guiltines vpon his soule And Satan knowes that when he can bring a sinner to giue vp his will to his perswasion his sinne is so much the more sinnefull because to a voluntary sinne is added 1. a deliberation 2. an election of euill and a preferring it before good and 3. a willing execution of that which a corrupt vnderstanding hath embraced and a corrupt iudgement and will preferred for some corrupt end 5. Satans slinesse and vsuall subtilty in his temptations shewes that his strength lieth in inward perswasion and not in outward violence He insinuates like a serpent and pretends great good will as here Thou shalt shew thy selfe the Sonne of God as though he in earnest sought the honour of Christ and as if he would haue bettred Adams estate he said Ye shall be Gods He transformes himselfe into an Angell of light and ordinarily deales with vs as with Saul who when he saw the deuill himselfe hee made him beleeue he saw Samuel Gods worthie Prophet This doctrine serues to comfort vs considering the impotency of our enemy He is a weake enemy and cannot ouercome him who is not willing to be ouercome He can egge vs on to euill compell vs he cannot And as Christ said to Pilate Thou couldest haue no power ouer mee vnlesse it were giuen thee from aboue so Satan can haue no power but from God not ouer beasts Matth. 8.31 not ouer wicked men Ahab a wicked King could not be deceiued nor set on to mooue a needlesse warre till the Lord sealed Satans commission 1. King 22.21 And much lesse ouer the godly as we see in Iob till God said All that he hath is in thine hands till then neither he nor any thing he had was in Satans power Nay not an haire of our head falls to the ground without the prouidence of our heauenly Father And another sound ground of comfort is that as he cannot hurt vs without the will of our heauenly Father so he cannot without our owne wills for if he could he would neuer be resisted in his temptations whereas we see in Ioseph Iob and by experience in our selues that some hellish temptations are by grace and the watch ouer our hearts repelled and resisted Hence we see that nothing can doe vs harme but our owne sin death