maintain any security but the security of faith which is euer attended with the feare of God and feare to sinne The SECOND thing in the victory of our Sauiour is the manner of Satans leauing him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith S. Matthew Saint Luke more plainely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which implyes a bodily departure and sensible as we haue formerly shewed his presence to be Quest. What kinde of departure was this it seemes to bee a willing and voluntary subiection to Christ he bids him depart and he is gone Answ. Indeed it seemes obedience but it is nothing lesse then true obedience for 1. He came of his owne motion but went away by Christs who spake a powerfull word which he could not nor durst resist 2. He goes when he can stay no longer his commission for this time was now expired his liberty was restrained the temptations were ended God permits him now no further and now he leaues the Sonne of God and so lest he Iob in the same reason when he had vexed him as much as hee could obtaine leaue to doe 3. Satan could not change his wicked nature in leauing Christ he leaues not his malice against him only he leaueth the exercise of it for the present 4. He returnes againe afterward and sets vpon our Sauiour with new assaults which is a plaine argument he went now against his will To doe that which God commaundeth and to leaue vndone that which he forbiddeth is not alwaies a signe of true grace The deuill is commaunded to giue ouer tempting of Christ and he giueth ouer is commaunded to be gone and he goeth yet this is no argument of true grace and that which is incident vnto the deuil cannot be a signe of grace in any man but as there is a forced and fained obedience in Satan himselfe so in all his instruments which proceeds not from any true grace let them flatter themselues in it neuer so much Cain offers sacrifice as well as Abell and brings a show of obedience but his heart beeing filled with murderous thoughts was void of all grace Balaam was commaunded not to curse the people of God and he professed that if Balaac would giue his house full of siluer he would not doe it as if he had made great conscience of Gods commandement but it was much against his will for hauing receiued an answer from God not to curse them he would not be answered but went againe and againe to know the minde of God not content to rest in that answer with which he was not pleased And after that he giueth Balaac wicked counsell to send his people to Sittim to offer to their idolls where Israel was likely to fall in loue with women and so commit fornication with them by which he brought the curse of God amongst them whereby numbers of them were destroyed Here was a seeming obedience without any grace in the heart Exod. 8.19 Iannes and Iambres and the rest of the enchanters of Egypt stood out in resisting Moses and Aaron so long as they could and then gaue ouer but not of any conscience but because in the plague of the lice they saw the finger of God against which they could not preuaile The like was the obedience of the Iewes when they desisted from persecuting the Apostles Act. 5.35 because Gamaliel a doctor of the Law perceiued that they did fight against God Adde hereunto the example of Iudas who after his sinne of betraying his Lord made a faire shew of repentance confessed his sinne restored the mony bewayled and iustified his Master but all this without all grace in his heart for he went away and hanged himselfe 1. A man onely by repressing and restraining grace may both doe many things which God hath commanded and leaue vndone what God hath forbidden as Haman refrained himselfe from Mordecai Est. 5.10 though his heart was full of wrath chap. 3.5 Many other things might hinder him from the present execution of his rage against Mordecai as that Mordecai was as in a Sanctuarie the Kings gate that he was the Kings seruant that it was better to reserue him to a shamefull death and effect it by a kind of forme of law then to embrue his owne hands in the blood of the Kings seruant and so endanger himselfe But the cheife cause is Gods restraint of wicked mens furie that they cannot execute what they can determine against his Church though he vse sundrie meanes to restraine them Nay further a wicked man may be restrained from some euills which the child of God may fall into he affects an outward forme and credit and glorie of an outward profession sometimes and to attaine this ende in which he notably deceiues himselfe he cannot enioy the pleasures of sinne with greedinesse not because he conscionably hateth these sinnes but he is bridled with the credit of his profession 2. Obedience proceeding from true grace is so qualified as neither Satan nor any wicked man is capable of it For 1. It is an effect of the loue of God and of goodnesse Deut. 30.20 Choose life by louing the Lord and obeying his voice and cleauing vnto him Ios. 22.5 Take heed to the commandement and law which Moses the seruant of the Lord commaunded you that is that yee loue the Lord your God and walke in all his wayes and keepe his commaundements and cleaue vnto him Loue excludes all coaction and constraint Now wicked men resembling their father the deuill cannot loue God nor goodnesse but notwithstanding all their pretences are haters of God and enemies of righteousnes they care not for his fauour aboue life they loue not his presence nor to be with him nor his image in his child nor his will in his word nor his house nor his holinesse to resemble him nor his glory but are more troubled at the losse of a graine of their honour then all his 2. This obedience is a daughter of faith for without faith it is impossible to please God whereas wicked men haue nothing aboue corrupt nature much lesse such a supernaturall endowment as faith is which so vniteth vnto Christ as it makes him more precious then all the world 3. It proceedeth from a man wholly renewed and changed such good fruit must come from a good tree which is the work of sound grace onely 1. The vnderstanding is enlightened to discerne betweene good and euill according to Gods word 2. The will is sanctified and made willing 3. The heart is purified by faith and made a good treasurie to send out good speaches and actions 4. The conscience is purged and being perswaded of the loue of God in Christ it seekes to preserue it selfe good and pure and in all his waies out of conscience indeauours in the good that God requires and auoides the euill which he forbids 5. The affections are renewed and are sweetly perswaded by Gods Spirit to hate all euill and cleaue to that which is good to
lesse she loues her husband whence S. Iames is bold to call worldlings adulterers and adulteresses c. 4.4 whom the Lord will not endure to dally and sport and go a whoring after the world Ye cannot serue God and Mammon 2. Consider that a course lead in lusts is fitter for the Gentiles then those that professe the teaching of grace Tit. 2.11 for the grace which hath appeared teacheth vs to denie worldly lusts Our relation to Christ of whom we are called Christians must draw our affections out of the world for 1. He hath chosen vs out of the world so that now he professeth of vs They are not of the world Ioh. 15.19 2. He gaue himselfe to deliuer vs out of this present euill world Galat. 1.4 3. No man hath benefit by Christs death but he that with the Apostle is crucified to the world and the world to him Gal. 6.14 4. The world as it hath no part of his death for he dies not for the world so no part in his intercession Ioh. 17. I pray not for the world 5. In the entrance of our profession we haue not onely renounced the world but proclaimed and vowed warre against it and therefore shall prooue no better then runagate souldiers yea Apostates if we fight not against it The loue of the world is a leauing of Christs colours 3. Consider what cause there is in the world to loue it 1. In respect of God it is contrary to his nature he is holy pure righteous the world lieth in vnrighteousnesse It is contrarie to all his commandements He commands holines and sanctification it incites to all vncleannes in soule and body he commands truth sobrietie c. it teacheth to lie sweare curse slander and circumuent He commaunds all fruits of the spirit it inioynes all the workes of the flesh He commaunds to giue our goods to the needy it wills vs to get our neighbours 2. In respect of it selfe it is changeable variable inconstant and wilt thou affect that which thou canst not hold or enioy 3. In respect of thy selfe is it not madnesse excessiuely to loue that which doth thee so much harm pricks as thornes and peirceth with so many sorrowes crosses losses persecutions which if thou beest good will fight against thee and pursue thee with mortall hatred and only slayeth those which resist it not 4. Consider we what strangers and pilgrimes we are in the world and so be mooued to lay bridles vpon our affections which is the Apostles argument 1. Pet. 2.11 Dearely beloued aâ— pilgrims and strangers abstaine from earthly lusts Let vs estrange our affections from this world and deale as wise trauellers that make the greatest Cities but through-fares to their owne home Let this doctrine moderate our affections in seeking and hauing yea and not hauing the things of this life This is the common error that men looke altogether vpon the beautie glorie and faire side of the world and wealth of it but neuer looke vpon the inconueniences of them and how strong they are to pull vs away from God or how apt to make vs a spoyle to Sathan which one consideration would somewhat abate our heat and affection towards them How ambitiously doe many affect promotion and great places not considering in what flipperie places their feete are set How eagerly doe they desire wealtâ— as though it had no power to drawe the heart from God and the wealth of heauen How vnsatiably do they pursue pleasure not considering how the deuill insnares them and makes them louers of pleasure more then louers of God Surely were men acquainted with their owne hearts they would not suffer them so to roaue in these desires Oh saith one if I were a rich man how liberall would I be to the poore But alas he knowes not what spirit he is of the deuill would make no doubt to change his minde if his state were changed and make of this liberall man either a prodigall or an vsurer or an oppressor and doe much more mischeife then he can in his low estate Oh saith another were I in high place I would right wrongs and set things in order But so said Absalom and yet who did more wrong then he deflowring his fathers concubines and deposing if he could his father himselfe And such right would many doe if they were in higher place All which is an argument how open we lie to Satan in such estates To conclude this point obserue these few rules 1. Put on the Lord Iesus Christ and care not to fulfill the flesh 2. Vse the world as not vsing it 1. Cor. 7.31 3. Count all things dung for Christ as Paul did Phil. 3.8 whose blood is set against and aboue all corrupt things 4. Pray that thy heart may be set vpon Gods statutes and not enclined to couetousnesse Psal. 119.36 First seeke the kingdome of God and his righteousnesse c. 5. Whether thou hast the world or no shew not thy selfe a louer of it by encreasing thy wealth or bettering thy estate by swearing lying deceiuing reioyce in no part of it which God reacheth not to thee by good meanes desire none but that on which thou mayest craue a blessing and for which thou maiest returne praise hold none but with moderate affection and mind to forgoe when God calls for the whole or any part to good vses vse none but with sobrietie as not vsing it and that euer to Gods glory and the good of men VERS 9. All these will I giue thee if thou wilt fall downe and worship mee NOW after the preparation standing in the choise of a fit place and presenting a glorious vision we come to the dart or temptation it selfe in which there is 1. a profer All these will I giue thee 2. a reason For they are mine and to whomsoeuer I will I giue them 3. the condition If thou wilt fall downe and worshippe mee And first of the profer Before he had shewed his wares now he tells the price All these here is no pinching nor parting of the matter but 1. Christ shall be an absolute Monarch none shall share with him There is the extent of the profer he will part with all 2. The quality of it All these the glory bewtie wealth and all that can be desired in the world all that he saw and nothing else he would giue him vnmixed and vnblended glory and honour without sorrow trouble shame or vexation for he saw none of them 3. I will giue thee but he will not barter or sell these so deare to Christ as he would to another but he will deale kindly with him he will as good as giue them to him if he will but make a legge and thanke him for them Note here the nature of all the deuills promises they seeme to be liberall and very faire whereas indeed they are miserably foule and deceitfull Who could expect more franke and plaine dealing then is here pretended but looke a
common estimation of the thing worshipped as if it be generally esteemed or reputed diuine and deity ascribed to that which in it selfe hath it not The host as they call it is generally held to be Christs very selfe now for a man suppose a Protestant that knowes it to remaine very bread and that no such deity or change is in it to bow downe before it to vncouer his head or vse gestures of adoration to it is an externall religious gesture and is vnlawfull although his intention be not to worship it but because in common estimation he ascribes a kind of Godhead to the creature as others doe And whereas adoration is a signe of subiection to the thing adored and a note of inferiority in deed or in will by this gesture this person makes himselfe inferiour to a creature and giueth worship and preheminence to that which in his knowledge hath neither life nor sense which is senslesse and against common reason 5. A plaine difference betweene ciuill worship and diuine is that all diuine worship is absolute and immediate which is plaine in this instance God in all his commaundements must be absolutely and simply obeyed with full obedience neuer calling any of them into question neuer expostulating or reasoning the matter with God seeme they to vs neuer so vnreasonable As Abraham against the law morall and euen against the law of nature without all reasoning riseth vp early to kill his owne sonne when God bids him who will bee simply obeyed for himselfe But all obedience to men is respectiue to God in God and for God and as farre as God hath appointed them to be obeyed and no further God must be obeyed against the Magistrate the Magistrate not against God but so farre as his commaundements are agreeable to Gods Man as man is not to be obeyed but because God hath set him ouer vs in the Church Common-wealth or familie Whence we see that ciuill worship hath his rise and ground in the worship of God and what is the cause that so little reuerence is giuen to superiours whether Magistrats or Ministers Masters or Parents in these dissolute and vnmannerly dayes but because Gods worship decayes and is not laid in the hearts of inferiours the force of whose commaundement would force reuerence to superiours What other cause is there that inferior impudent persons of both sexes take such liberty without all respect of conscience truth or manners to chatter against Gods Ministers and the Kings towards both whom God hath commaunded more then ordinary respect yea with all bitternes to scoffe raile curse threaten with horrible damnable and incessant oathes more like furies then men euen to their faces but that Gods feare is vtterly shaken out of their hearts and where Gods feare is absent how can we expect any feare of men The heathen Priests were honoured because heathen gods were feared which shall condemne Christians among whome neither Gods Priests and Ministers nor the Ministers of the King Gods vicegerent and consequently not God himselfe is feared and honoured All religious worship whether outward or inward is due to God onely For inward worship it is most expresse Ioh. 4.24 God beeing a Spirit hee must be worshipped in spirit and truth And it might be prooued in all the parts of inward worship as 1. Loue Thou shalt loue the Lord thy God with all thy heart and all thy soule 2. Feare Isa. 8.13 Let him be thy feare and dread Feare him that is able to cast body and soule into hell 3. Trust and confidence Prou. 3.5 Trust in God with all thy heart 4. Faithfull prayer Psal. 50.15 Call vpon mee in the time of trouble and How can they call on him in whome they haue not beleeued But of this there is little question As for outward worship if religious all of it is his due onely Psal. 95.6 Come let vs kneele before him and bow downe to God our maker Whence it is manifest that all the gestures and signes of religious worshippe as bowing of the body of knees lifting vp of eyes or hands and vncouering the head with religious intention is not to be yeelded to any but the true God 1. A reason hereof is in the text because he onely is the Lord our God our Lord of absolute commaund and we his seruants whos 's our soules are and our bodies also to be at his becke in religious vse and none else and our God by the law of creation and daily preseruation as also by the couenant of grace and redemption he hath not onely created but preserueth yea redeemeth our soules and bodies also and no creature hath any right vnto vs as Dauid saith Christ refuseth here to bow to the deuill not onely because he is a deuill but because he is a creature 2. In our text we see that Satan will yeeld God is to be serued but not onely he would haue a little seruice too Nebuchadnezzar would be contented God should be serued but he would be serued too if they would but fall downe and bow to his image he desires no more Let Christ be as deuout towards his Father as he can inwardly Satan desires no more but a little outward reuerence But the three fellowes of Daniel tell the King they will worship their God onely and Christ tells Satan the cheife idolater of all that he must serue God onely euen with externall and bodily seruice 3. If outward religious worship were due to any creature then to the Angells the most glorious of all but they haue refused it and deuolued it onely to God as his prerogatiue Iudg. 13.16 Manoah beeing about to worship the Angell that appeared to him the Angell hindred him saying If thou wilt offer any sacrifice offer it to God And Paul condemneth an outward humility in worshipping of Angells Col. 2.18 Reu. 19.10 the Angell refused Iohns worship and chap. 22.8 when he fell downe at his feete to worshippe him beeing amased and perhaps not knowing whether he might not be the lambe himselfe of whose marriage hee was speaking and the reason in both places why he refused euen that outward reuerence was 1. taken from the Angells condition hee was but a fellow-seruant 2. because it was proper to God Worshippe God who is there opposed to all Angells good and bad 4. Idolatry may be committed onely in the gesture neither can we set our bodies which ought to bee presented as liuing and reasonable sacrifices to God before idoll-worship without the crime of idolatrie no externall dissembled honour can be giuen to an image with safe conscience for which cause Origen was excommunicated by the Church for offering a little incense to an idoll though he were forced thereunto by a suddaine feare 5. Some things must be had alone and admit not of a second No man can serue two Masters One woman cannot haue two husbands at once her husband is iealous of any partner or corriuall Now God
bodies as we are commanded 1. Cor. 6.20 and that we acknowledge them both to be his and both to depend vpon him 5. That we set not light by his ordinances in which he giueth vs leaue to approach vnto his throne of grace before whome the very Angells are said to couer their faces 6. Hereby we giue good example to others and prouoke them also to reuerence All which much condemneth the profanenesse of many whome when Satan cannot hinder from Church he preuailes against them there and in hearing the word receiuing the Sacraments and prayer they manifest their contempt of those holy ordinances casting and rolling their eies here and there gazing idlely or laying themselues to sleepe and take a nappe some part of the Sermon or sitting vnmannerly in prayer-time without all reuerence that should they come so and behaue themselues towards their Prince they should be taught a lesson for their rudenesse Is this to confesse a mans owne basenesse and the humble conceit hee hath of himselfe Is this the fruit of acknowledging Gods infinite maiestie Surely that soule which feelingly sees it selfe to deale with God will make the body either kneele as a petitioner or stand as a seruant readie to heare and knowe and doe the will of his Lord. And him onely shalt thou serue God must not onely be worshipped but also serued The distinction is easily obserued For a man may in heart and gesture honour another to whom he owes but little seruice And this word in the Hebrew is taken from seruants who besides inward reuerence and outward worship owe to their Masters their strength labour and seruice yea franke and chearefull obedience And suppose any man haue a seruant who will be very complemental and giue his master cappe and knee and very good words yet when his Master commands him any thing he will not doe it here is honour but no seruice and denying seruice he plainely sheweth that his honour is but dissembled and hypocriticall So as this seruice to God as to earthly Masters stands 1. in feare and reuerent inward affection 2. in dutifull and readie obedience in all holy and ciuill actions For 1. These two God in the Scriptures hath euery where ioyned together and therefore no man may separate them Deut. 5.29 Oh that there were in them such an heart to feare mee and to keep my commandements Iosh. 24.14 15. Now therefore feare the Lord and serue him in vprightnesse else chuse you for I and my house will serue the Lord. Eccles. 12. vlt. Let vs heare the end of all Feare God and keepe his commandements which is all one with Feare God and serue him 2. This seruice is a fruite of feare and a true testimonie of it for feare of God is expressed in seruice and if a man would make true triall of his feare he may doe it by his seruice It is a note and branch also of our loue vnto God all which the holy Prophet Moses declareth Deut. 10.12 when he expresseth that walking in all Gods waies is a consequent of feare and the seruice of the Lord a fruite of loue And now Israel what doth the Lord thy God require of thee but to feare the Lord thy God and to walke in his wayes and to loue him and to serue the Lord thy God 3. He iustly calleth for our seruice in regard of the relation that is betweene him and vs as he is the Lord our God and Master and hath authoritie ouer vs to whom we owe simple obedience and we are his seruants to whome we owe of right our whole strength and seruice Now he becomes our Lord and we his seruants not onely by right of creation and preseruation but by expresse couenant that as the Iewes seruants were said to be their masters money so we are not our owne but bought with a price 1. Cor. 6.20 Our wages are set and our promise passed our earnest-penny receiued and no other Lord can lay claime vnto vs. 4. There is no creature exempted from the seruice of God all creatures in their kind serue him and much more ought man to whom he hath appointed all creatures to serue him and hath exempted him from the seruice of them all to serue himselfe alone All the Saints euer gloried that they were the seruants of God The honourable mention of Moses is that he was faithfull in all the house of God as a seruant And Dauid saith often Lord I am thy seruant keepe thy seruant c. Paul Peter Iude the seruants of God The Angels professe themselues our fellow-seruants and are called ministring spirits sent forth for the heires of saluation Adam in innocencie was not exempted from this seruice but must serue God in dressing the garden as a seruant his Lord and Master Nay Christ himselfe the second Adam was not onely styled the beloued Sonne but the righteous seruant of God Isa. 53.11 5. Our talents our gifts our strength our worke our wages all are his receiued from him and for him and therefore must be returned againe vnto him in his seruice Quest. What is this seruice which God requires at our hands Answ. The seruice of God is either Legall or Euangelicall The former stands in a perfect conformity with the whole law of God when the creature can present vnto God a personall and totall righteousnesse Of this kind is the seruice of the blessed Angells Of the same kinde was Adams in innocency Of the same was Christs seruice when he was made obedient to the death that by the obedience of one many might bee made righteous This is that by which we shall serue God in heauen when wee shall once againe recouer perfect sanctification and the whole image of God which we haue now lost This now we cannot attaine vnto yet wee must euer carrie it in our eye as our scope and ayme Euangelicall seruice is when the heart beeing regenerate by Gods Spirit and purified by faith hath Christs obedience imputed vnto it which is accepted as it owne perfect obedience and now endeauours to obey God sincerly in all things In a word that is euangelicall seruice which is perfect in Christ begun and inchoate in vs in him complete in vs sincere and vpright which is Christian perfection And to know this seruice the better we will set down the conditions of it I. It must be willing and free a free-will offring for hereby it is distinguished from the seruice of deuills and wicked men who are all subiect vnto the power of God and doe him seruice in executing his will whether they will or no but one thing it is to be subiected another to subiect one selfe the one is from an inward principle euen the Spirit of God which reneweth the will and makes it of vnwilling willing and pliable the other is only by some outward force The seruice of the godly resembles the Angells in heauen who are said to haue wings by which their will
others let afflicted and humbled soules lay hold and make vse of this exhortation for Satan doth with so much the more violence assault them as he findeth it easier to preuaile with them for well he knowes that howsoeuer they heartily detest all other sinnes and much adoe he hath to bring them to his lure in other yet their spirits beeing oppressed and wounded by the sense of sinne and Gods dispeasure for it he findes them inclinable enough vpon euery triuiall temptation to despaire and so makes a wide breach by their improuidence watching narrowly all other things but not that which they ought most of all and which Satan most of all impugneth Quest. How may I strengthen and stablish my faith Answ. By obseruing these few directions I. Consider the excellency of this grace for those onely that know it are in loue with it and will vse meanes to preserue and increase it And this excellency appeares in these branches 1. It is the first stone to be laid in Christianity called a subsistence or foundation Heb. 11.1 from whence also Christians are styled 1. Cor. 1. and the houshold of faith Gal. 10.6 of which Christ himselfe hath vndertaken to be the author and finisher and hath appointed all his ordinances to breed and perfect it in the hearts of all that shall atteine the end of it which is saluation namely the word of faith Rom. 10.8 the sacraments the seales of faith chap. 4 11. and the prayer of faith Iam. 5.15 2. It is the beginning of our blessednes Ioh. 20.29 Blessed is he that hath not seene and yet beleeueth It espouseth vs to God and Christ and ascerteineth vs of the marriage day It honoureth God as Abraham by beleeuing gaue glory to God and makes vs witnesse that God is true which is not more honour to God then our selues Ioh. 3.33 3. All our strength is from faith Heb. 11.33 by faith the Saints subdued Kingdomes and were strong in battell faith is the victory whereby we ouercome the world by faith we stand A graine of it can worke wonders and what then can strong faith It drawes vertue from Christ who himselfe was foyled by it in the Syrophenissan All things are possible to it Mar. 9.23 Giue Peter faith he shall not sinke but shall walke on the sea Matth. 14.29 4. All our present comfort is from it peace with God and peace in our consciences Rom. 5.1.2 comfort in afflictions it beareth great weights vncrusht it selfe beeing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sound and sure foundation According to the measure of faith is the measure of all other graces and comforts As a man beleeueth so he obeyeth loueth prayeth and is heard Yea not onely the measure of grace here but of glory hereafter is proportioned to the measure of faith And is it not worth preseruing and increasing II. Vse meanes to increase and strengthen it and they be these 1. Acquaint thy selfe with the word of God often read repeated preached meditated and conferred on this is the word of faith and euery thing is fed and preserued by that whereof it is begotten and the often hearing reading meditating and conferring of it doth fixe and digest it and makes it at hand to comfort the weary hands and weake knees And we must not onely frequent the audible but also the visible word that is reuerently and conscionably vse the blessed Sacraments which are signes and seales of Gods fauour and our faith Those that say they beleeue and yet neglect the word and Sacraments deceiue themselues for there is nothing to saue where is no meanes of sauing A man cares not greatly for an empty chest Neither can faith stay where she sees not her selfe respected Oh take heed of Satans subtilty who to hold men in infidelity withholds them from vision and to starue mens soules intercepts their food And in comming to the word consider the excellent promises that are made to faith and take speciall notice of places which may batter the deuills temptations to vnbeleefe 2. Obserue the tokens of Gods loue and fauour towards thee and because no man knowes loue or hatred by things before him labour to find it in spirituall things how much thy heart loueth him which is a reflexion of his loue what ioy of the spirit what assistance in former trialls what strength patience issue and vse of them thou hast Experience of God is a strong prop when the soule can gather from former time a cōclusion of Gods presence and aide for time to come So did Dauid Psal. 23. vlt. and 1. Sam. 17.34.37 and Psal. 143.4.5 and 77.7 to 13. Hath the Lord forgotten to be mercifull and shut vp his louing kindnesse in vtter displeasure I said this is my death yet I remembred the yeares of the right hand of the most High I remembred the workes of old And how iustly doe some faint in trouble for want of obseruing the wayes of God with them in former trialls and deliuerances 3. Labour to get and keep the assurance of thy adoption for then the gates of hell shall not preuaile to hurt thee The former by the witnesse of the Spirit which will alway vphold vs in afflictions if our care be not to grieue and quench him So long as the spirit of consolation possesseth the heart what sound comfort can be wanting but if he depart in displeasure neither can our faith or comfort be long vpheld The latter by keeping good conscience for faith and good conscience stand and fall together an accusing conscience weakens faith and destroyes boldnes that we dare not come neere vnto God wheras contrarily our election is made sure by good workes 2. Pet. 1.5 and by the fruits of the Spirit It stands vs in hand if we would stand against Satan in the day of triall to take heede of admitting any thing against our conscience which the Apostle compares to a shippe fraughted with precious wares such as faith loue ioy with other graces Now if we cracke our shippe of conscience we make shipwracke of faith and the other graces which good conscience had preserued 4. Faith beeing the free gift of God who is the author and finisher of it a means to stablish it is feruent and continuall prayer as the Apostles knew well enough Luk. 17.5 saying Lord increase our faith and that good man Mar. 9.24 Lord I beleeue help my vnbeleefe Christ praies for the not failing of thy faith wilt not thou pray for thy owne A speciall marke of the least measure of faith is that it can pray for more III. When thou feelest Satan assalting thy faith and hiding from thine eyes the loue of God then set before thine eyes Gods gracious promises made and to be made good to thee in Iesus Christ both because 1. of the generality of them which run without excepting thee if thou doest not except thy selfe as also 2. because they are built and grounded not vpon thy sense and feeling but
of friends of food the world had no malice in it which was not cast vpon him and he was not onely forsaken of men but in such distresse on the crosse as he complained he was forsaken of God And yet all creatures were not capable of that loue wherewith his Father loued him when he loued him least 2. Neither the testimony of Gods loue nor the dignity of his children stands in outwards things nor in the abundance of worldly comforts for then the rich glutton should haue been far better then Lazarus Abraham Isaac Iaacob who for famine were glad to flie their countrey should bee in lesse grace with God then the wicked Kings to whom they went The Apostles who were the lights of the world who were in hunger thirst nakednes buffeted without any certeine dwelling place reuiled persecuted accounted as the filth of the world and the offscouring of all things should haue beene in no better account with God then with men The Saints in Heb. 11.36 to 39. who were tried by mockings and scourgings by bonds and imprisonment were stoned hewne asunder tempted slaine with the sword wandred in sheep-skins c. beeing destitute afflicted and tormented should haue lost both their dignity in themselues and their fauour of God But they lost neither of these For the same text saith that the world was not worthy of them beeing men of such worth and that by faith they receiued a good report namely from God and all good men 3. The beauty of Gods children is inward that which argueth Gods loue is the gift of his Sonne faith hope a ioyfull expectation of the future inheritance 1. Ioh. 3.1 Behold what loue the Father hath bestowed vpon vs that we should bee called the sonnes of God In which words the Apostle calleth our eyes backe from beholding earthly dignities and prerogatiues which we are euer poaâ—ing into and haue hawkes eies to see into the glory of the world But hee would haue vs behold Gods loue in other things then these namely in the inward notes and markes of Gods children And here is a maine difference betweene that loue which comes from God as God and that which commeth from him as a Father between that which he bestoweth on his enemies and that which he bestoweth on his sonnes that which bond-children receiue which are mooueables and that which the sonnes of the free-woman receiue for this is the inheritance let Isaac carrie that away and no scoffing Ismael haue a foot in it 4. Whereas Satan from crosses losses afflictions anguish and durable sorrowes perswades that men are not Gods children the Apostle Heb. 12.6.8 makes a cleane contrarie argument that afflictions and crosses are signes of Gods loue rather then of hatred and markes of election rather then of reiection Whomsoeuer the Lord loueth he chasteneth and scourgeth euery sonne hee receiueth If ye be without correction whereof all are partakers then are ye bastards and not sonnes And 2. Tim. 3.12 All that will liue godly in Christ must suffer persecution the world must reioyce while they must be sorrowfull and cannot but hate them because they are not of the world It is the condition of Christian hope that those who will be conformable to Christ in glory must be conformable to him in his sufferings Rules to withstand this dangerous temptation 1. Rule Labour to confirme thy selfe in the assurance of thy adoption which Satan would haue thee stagger in as Christ here and if thou beest assured thou art Gods child it will drawe on an other assurance namely that God will be carefull of thee to releeue thy want and deliuer thee in thy distresse whose loue surpasseth the loue of most naturall Parents to their children as appeareth Isa. 49.15 Can they that are euill giue their children good things how much more shall God our heauenly Father giue good things to his children which he seeth good for them Quest. How shall I confirme my selfe in my adoption Answ. By thy resemblance of God as the natural child is like his naturall father In Adam we lost the excellent image of God let vs labour now to finde it restored in the second Adam 1. Examine the life of God in thee who art naturally dead in sinne the breath of this life is heauenly thoughts meditations affections the actions of this life are spirituall growth and increase in grace and vertue Christians duties in generall and speciall the maintenance of this life is the hungring and thirsting after the heauenly Mannah and water of life the word of God the verie beeing of it is our vnion and communion with God by his Spirit which is as the soule to the body 2. Examine the light of God in thee for he is light and in him is no darkenesse and if thou beest his child thou art one of the children of light As thou growest in vnderstanding what the will of the Lord is so thou growest in this image and art like vnto Christ thy elder brother vpon whome the Spirit of wisedome and vnderstanding the Spirit of counsell strength the Spirit of knowledge and the feare of the Lord doth rest Isa. 11.2 whereas on the contrary these two things goe together as in the heathens darkenes of vnderstanding and estranging from the life of God Eph. 4.18 Wouldst thou be confirmed in assurance that thou art Gods child then labour for this part of his image which is renewed in knowledge wait at the gates of wisedome shut not thy heart and eyes from the beames of this blessed light 3. Grow vp in holinesse and righteousnesse as God himselfe is not onely free from all euill but infinite in goodnes most iust most holy and as he letteth his light shine before men so must thou let thy light shine before men that they may see thy good workes Matth. 5.16 2. Cor. 7.1 cleanse you selues from all filthines of flesh and spirit that ye may growe vp to full holinesse This holinesse must not onely fence the heart from vncleannesse but the eye the eare the mouth the hands and feete and all the members when they be ordered according to the word prescribing rules for them all 2. Rule When thou feelest grudgings of diffidence arise and Satan will vrge thee how thou canst thinke thy selfe respected of God beeing beset with such a world of trouble and almost drowned in a sea of vexations without bottome or banke Now call to minde and set before thee Christs blessed example in whom as in a glasse thou maiest see the sharpest of thy sorrows in any kind not onely sanctified and sweetned but mingled with admirable loue of his father What euill befalls thy body and soule or thy estate inward or outward which hee hath not borne and broken and yet neuer the lesse loued of his Father Thou wantest comforts of body house land meat money he had not a foot of land not a house to hide his head in not any money till he borrowed of a
morall q.d. 1. haue no fellowshippe with their vnfruitfull workes 2. doe not countenance them in their euill 3. reprooue them 4. touch no vncleane thing that is consent not to any wickednesse among them But 1. It is one thing to touch the holy things of God another the vncleanenesse of men 2. separation from the wicked in body is impossible except we will goe out of the world The Disciples could not be rid of Iudas vnlesse they would depart from Christ himselfe 3. vnles they can prooue an established idolatry among vs ripe to the plague as in Babylon they cannot prooue a separation in bodie and minde 4. of this separation a reason is giuen not because they cannot partake in any holy thing while the wicked are in presence but least ye be partakers of her plagues Obiect 1. Cor. 5.11 If any be a fornicatour or couetous or an idolater or a drunkard or an extortioner with such a one eate not A little leauen leaueneth the whole lump Answ. 1. The place is meant of priuate familiarity and amity so farre as a man is not bound or tendeth to the countenancing of his sinne 2. It implyeth that he ought to be excommunicate if he heare not the Churches admonition as the whole context will shew and so cut off from Christian communion for the time 3. If a man were excommunicate some were bound to eate priuately with him as his wife children and seruants for these are necessarily bound and doe not countenance him 4. A man may and must eate sometimes with notorious wicked persons as suppose a man in the same ship or prison or army and can haue no meat but among vile wicked persons here a man may not refuse it least he famish himselfe So at the Lords table such as admit wicked persons hauing power to repell them communicate with their sinne and countenance them therein but a priuate person whose soule is vexed with their sinne and doth what he can to redresse it but cannot is not polluted by them he is forced to eat with them he may not starue his soule As for that A little leauen leaueneth the whole lump the Apostle speaks it to the gouernours not to suffer such wicked persons and prouoketh onely priuate persons the peeces of that lump to be the more watchfull ouer themselues but not to refuse Gods ordinances for them And as neither that Church of Corinth ceased to be a Church for suffring that wicked man for the Apostle honours them with that style while he checketh that sinne so neither doe particular members cease so to bee for that such are suffred much lesse Looke to thy owne soule the Apostle wisheth euery man to examine himselfe rather then others Obiect 5. But how can I heare the word with profit from a wicked man Answ. 1. A wicked man may preach saluation to another and damnation to himselfe as Iudas and the builders of Noahs Arke A statue may point another the way but it selfe stand still 2. An instrument hath all his efficiency from the first moouer who is God himselfe a knife without motion will cut if the hand will vse it 3. The word is like the light now as the light of the Sunne is not defiled though it passe through the dirtiest places so the word is not polluted through a wicked preacher 4. Looke to thy owne disposition that thy soyle be good as the seed is good take the benefit of the Sunne and raine and it is no matter whether the hands be cleane or foule that cast and disperse the seed 5. Let Preachers consider what a barre it is to all their labour to be scandalous couetous disdainefull enuious noted for gamesters companions c. how their example doth more harme then their teaching can doe good with how little power or preuailing he can point his finger to other mens sores which euery one can point at in himselfe what an odious thing it is to make Gods people to loath Gods ordinances because of him and what a woefull case it is that Paul intimates of such teachers who preaching to others themselues by disobedience become cast-awayes 1. Cor. 9.27 Rules to auoid entangling and seduction by Separatists perswasions 1. Labour for wisedome to discerne betweene maine truths in doctrine and inferiour in discipline as knowing that Ierusalem was the holy Citie before Nehemiah builded the wall of it between the person and the place not condemning the place for the person betweene the thing and the vse and condemne not the vse for the abuse betweene offices and executions substance and circumstances the beeing of a thing and the well-beeing of it 2. Labour to reforme thine owne heart first for that is in thy power to amend and then thy owne family and if it be in thy power goe further to the house of God but if thou beest a priuate man and this be not in thy power thou must turne thee to prayers and teares and yet so striue in seeking the well-beeing of things as by vnthankefulnesse thou loose not the comfort of the things themselues 3. Be low in thine owne eyes suspect thy owne iudgement condemne not much lesse contemne those that are not euery way as thy selfe Pride and contention of spirit are inseparable and it is folly to looke that men who haue a different measure of grace should not differ in iudgement and though they walke in the same way yet not after the same manner 4. Testifie thy selfe a sound Christian by the badge of Christ which is loue By this shall all men know that ye are my Disciples if yee loue one another Studie to be quiet saith the Apostle and followe things that concerne peace Loue will make the best euen of bad things and giue a charitable construction of things doubtfull and pity and pray for such as erre howsoeuer and much more if they erre of ignorance This doctrine teacheth vs that the way to sanctifie a mans person or family is to set vp the worship of God in his heart or house 1. Thy heart must be the Temple of God yea as the Arke within the Sanctuarie In the Temple God was daily worshipped there were daily sacrifices offered the Scriptures read and expounded and prayers preferred vnto God from his people Thou must get proportion in all these if thy heart be Gods Temple thou must priuately yea secretly apart daily worship God with personall worship daily offer the sacrifices of praise and thanks for personall blessings and deliuerances daily preferre thy personal praiers daily apart read and apply the Scriptures to thine owne vse for thus must it be in Gods temple And further thy heart must be as the Arke wherein were kept the tables of the Law written with Gods owne finger endeauour in obedience to all Gods commandements intreat God to write his law in thy heart that thou mayest neuer depart from it Thy heart as the Arke must keep the pot of Manna a type of Christ the food of
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
and wanton bookes teachers of lewdnesse Adde also stage-players and their beholders that cast open all gates and walls to the deuill 6. The couetous eye whereof Salomon saith Eccles. 4.4 his eye is not satisfied with riches neither doth he say For whome doe I thus labour In that Satan would draw Christ to the loue of the world and thereby makes no doubt but to insnare and cast him downe we learne that The loue of the world easily maketh a man a prey and spoile to the deuill Satan well knew that if he could get Christ to fall downe to the world he would easily fall downe to him Where by the world I vnderstād not the goodly workmanship of God in the frame of the heauens and earth which we must loue and admire but all the riches honours pleasures profits and allurements of it without God or before God as when men are willing seruants and slaues to worldly desires and corruptions 1. Tim. 6.10 The desire of money is the root of all euill a fruitfull mother of much mischeife There is no sinne so impious so vnnaturall and barbarous that a man in loue with the profits of the world will sticke at And more plainely ver 9. They that will bee rich fall into manifold temptations and snares and into many foolish and noysome lusts which drowne men in perdition and destruction which in sense is all one with this That such a one makes himselfe a willing spoile and prey to the deuill Hence they are called deceitfull riches because they easily lead vs out of ths right way Matth. 13.22 and Iob 18.8 The wicked walkes vpon snares and the grin shall take his heele 1. The loue of the world banisheth the loue of God out of the soule He that is a louer of the world is an hater of God Iam. 4.4 Know ye not that the amity of the world is enmity to God Whosoeuer therefore will be a friend of the world maketh himselfe an enemy to God now what sinne will an enemy of God sticke at And the Apostle Iohn plainely diuorceth these two which can neuer agree in one 1. Ioh. 2.15 If any man loue the world the loue of the Father is not in him And if the loue of God sway not the heart Satan will easily incline it to any sinne 2. Where there is the loue of the world that heart hath already renounced God in heauen and giuen it selfe to be possessed ruled and commanded by the god of the world For looke what a man cheifely loues he not so much possesseth it as is possessed by it Whence the Apostle is not afraid to call couetousnesse idolatry Eph. 5.5 and Coloss. 3.5 not onely because the cheife loue but the cheife trust hope and confidence goeth with them They say to the wedge of gold thou art my hope And further as the heathen idolaters worshipped and serued gods of gold and siluer so these serue and obey their golden and siluer god wherein they take vp their cheife desires and contentment Now hauing denied the God of heauen and thrust himselfe out of his protection a man becomes to be in the power of the deuill and ruled at his will 3. The loue of the world spoiles vs of our armour and strength by which we should be fenced from Satans subtilties For 1. Whereas our cheife fence is in Gods word it first intercepteth the word and estrangeth the heart from it as Ezech. 33.31 They sit before thee and heare thy words but their hearts goe after their couetousnesse secondly it choaketh the word that it becomes as seede cast among thornes which choake it presently thirdly it scornes the word as may appeare Luk. 16.14 These things heard the Pharisies which were couetous and mocked Now is not such an one easily snared by the deuill who is thus disaffected to Gods word Is not he easily bound that wants yea scornes his weapons 2. The loue of the world whether the pleasures profits or glory of it as a theefe steales and robs our graces which are another cheife part of our strength Good Hezekiah a little tickled with vaine-glory made himselfe and his land a prey and spoile to the enemy Wise Salomon loued too much the vnlawfull pleasures of the world and how did it rob him of his wisedome The Disciples while yet Christ was with them were stirred with loue and debate for superiority and greatnesse which did much hinder them and tooke vp their thoughts when they might haue attended to better things How many for loue of the world and preferment fall from their first loue abate their zeale become cold and indifferent as the times are 4. The loue of the world where it is rooted deliuers a man so farre into the hands of Sathan as he easily falls from all shew of goodnes and dangerously reuolts from all the goodnes that seemed to be in him The young man that came to Christ with many good shewes and desires hearing of selling all and giuing to the poore goeth away heauily and we heare no more of him Demas once a companion of Paul but easily forsooke the truth when he embraced the present world Iudas an example almost without example a disciple at Christs elbow endued with excellent gifts Apostolicall of doctrine of miracles c. hauing his heart glewed to the world for a trifle fell from his place from all the affection he had sembled to his Master from the societie of his fellow disciples and stood with them that betrayed him 5. Experience shewes how when Satan hath thrust the loue of the world into a mans heart he hath power enough 1. To binde that mans hands from the workes of pietie and mercie He is a bad tenant the more land he holds the lesse homage he doth vnto God And as for works of mercy he will not part with his crummes like the rich man in the Gospell And as he liues altogether vnprofitable to others so to himselfe he hath no care of his saluation Thou foole this night shall they take away thy soule 2. As he hath no power to doe any good for God or man so he will suffer nothing A man louing the world flies affliction for Christ Matth. 13.21 when the sunne riseth he withers when persecution comes he is offended and falls away to the hinderance of many They that minde earthly things are enemies to the crosse of Christ Phil. 3.19 Oh therefore loue not the world nor the things in the world 1. Ioh. 2.15 A necessary exhortation to vs to whom it is as naturall to loue the world as for water to runne downe a hill And who can hardly affect it without beeing infected with it Hereunto lay hold on these motiues 1. Consider how hard it is to loue God the world too euen as hard as to looke with the same eie saith Augustine vp to heauen and down to the earth at the same time The more loue a woman bestowes vpon a stranger the
goe naked 2. Others to raise themselues make no bones to lie and magnifie their estate as the often experience of the world shewes that widowes and widowers promise great things of themselues and much wealth whereas the greatest wealth prooue debts 3. But if you will see the very naturall protrayture of the father the deuill if ye will heare his very voice looke vpon the Bishop and Pope of Rome For 1. He hath engrossed all the kingdomes of the earth into his owne hands saying All these are mine yet not directly but in ordine ad Deum 2. I giue them to whom I will I can set vp and thrust downe I can binde and loose subiects from their obedience at my pleasure 3. I wil giue thee all these if thou wilt fall downe and worship me if thou wilt be my vassall and a found Catholike let my laws binde thy conscience and persecute with fire and sword these heretikes thus thou shalt hold thy kingdome else not 4. But this is a small thing to challenge the kingdomes of the world and therefore he challengeth to be Lord of heauen hell and purgatorie to open and shut at his pleasure as his three crownes imply Here is a bragge that puts downe the deuill quite neuer was the deuill ouermatched in boasting and lying but by the Pope his eldest sonne that in him we might haue a plaine demonstration of Antichrist whom the Papists themselues say must be begotten by the deuill If thou wilt fall downe and worship mee NOW follows the condition of Satans large and prodigall profer which is the third thing considerable in the dart In it are two things 1. the matter he requires worship 2. the manner fall downe and worship mee The thing he desireth is worshippe and honour due to God for so our Sauiours answer implieth that he must worship God onely And for the manner of this worship he must outwardly bow and bend vnto him or prostrate his body in way of homage vnto him Wherein we see maruellous cunning and malice combined 1. His cunning in making it appeare so small a mote for beeing a worship proper to God as we see by comparing our Sauiours answer with it 1. Hee would make it in show and appearance but a bowing of the body a small thing a gesture which God greatly regards not as if hee had said as Bathsheba to her sonne 1. King 2.10 I haue a small suit vnto thee denie me not which small suit if Salomon had hearkned vnto it had cost him the losse of his kingdome And the same did our Salomon by his wisedome discerne in this place 2. In making it so necessary a thing to worship him mee with emphasis mee of whom thou must haue the world if thou hast it mee who am so able and willing to reward so small a seruice towards mee God doth not so reward his worshippers 2. His extreame malice in that 1. he would rob and depriue God of his honour which is due to him alone and to no creature else 2. he would haue it conferred vpon himselfe Gods greatest enemy 3. he would haue none doe it him but Iesus Christ the Sonne of Gods loue thus to wrong his Father the more whereas God expects no other of his enemies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. he implies how little God regards or rewards his worshippers The connexion of this condition with the premisses sheweth That Satans profers are neuer free but vpon some wicked condition or other He said he would giue all the world and the glory thereof to Christ but now he addes a condition which makes it a deare bargaine He offers freely he will giue all the world and the glory of it but the condition is dangerous if Christ will fall downe and worship him The deuill offred to put our first parents in possession of further knowledge and no lesse a gift then deity he makes as though he would out giue God but all vpon this dangerous condition if they would eate the apple which God had commaunded them not to touch He would help Cain to the fauour of God and all the loue of his parents but vpon condition he would kill his brother Abel for when there was none else to be loued or to do sacrifice he should obtaine all Iudas comes to the high Priests and saith What will yee giue me Matth. 26.15 and they appointed him thirtie peices of siluer but vpon his own condition to betray his Lord and Master an heauie condition for so light a sinne Potiphers wife profered Ioseph great honour and rewards but vpon a fowle condition of committing whoredome with her 1. As Salomon saith of the harlot She hunteth for the preciou◠life of a man so doth Satan incessantly and therefore can giue nothing freely for a free gift is a pledge of loue betweene parties but hee carries a mortall hatred towards mankind seeking by all meanes to deuoure vs 1. Pet. 5. v. 8. Seeing therefore his loue is like that of a rauening lyon to a lambe no maruell though he bestow nothing freely 2. The ende and scope of all Sathans gifts is discouered in our text viz. to plucke men from God and so bring them to damnation and indeed they are not gifts but wages paied for doing some worke 2. Pet. 2.15 Balaam loued the wages of vnrighteousnesse Now if we looke into the historie Num. 22.17 these were great gifts and honours promised vpon condition of cursing the people of God So as by the iudgement of the holy Ghost all such gifts taken vpon such dangerous conditions are wages of vnrighteousnes And as a Generall neuer giues pay but to such as fight vnder his colours so Satan neuer giues pay of worldly preferment but to such as fight his battels 3. Neuer man gets any thing from Satan but by way of contract or bargaine where the conclusion shall be for himselfe and beeing the arch-enemie of all charitie he will neuer make an exchange but for the better He giues Adam an apple but it was deare bought with the losse of Gods image and all his happines He offers the second Adam the whole earth but with such a condition as he must for it forsake heauen Quest. But is there any man so extreame wicked that will contract with the deuill or receiue any thing vpon any condition at his hands Answ. The deuill will doe nothing for any man but by vertue of a compact and why should he be at any mans commaund but in hope of his reward no more then any man would be at his but in the same hope But this compact is either 1. more open 2. more secret A more expresse and solemne contract is that of witches coniurers and sorcerers wherein there is a mutuall promise of seruice between the deuill and the witch And this promise is not onely made by solemne words but by deedes and seales as some diabolicall signes figures or ceremonies for the ratification of this league and
as he will In his greatest agonie he said Not my will but thy will be done For he that loueth God his commaundements are not grieuous to him 2. His loue to his Church made him stand out the vttermost perill in this dangerous combate Eph. 5.25 Christ loued his Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and exposed himselfe for it and made himselfe liable to all wrongs and dangers for it as a louing husband steps betweene his wife and danger 3. Hee persisted in the combate to teach vs to hold out after his example in temptation and to expect freedome from temptation when we haue endured all but not before It is absurd to expect the victory before the field be wonne 4. To comfort vs his members in that he hath broken asunder all Satans forces and blunted for vs the edge and points of his most fierce temptations For if this serpent had had more poison and venome in him if he had had a sharper and more deadly sting no doubt our Lord should haue beene assayled therewith and out of doubt he set all his seuen heads on work how to cast him down But Christ out-stands all and the Prince of the world found nothing in him Learne from Christs example willingly and chearefully to obey God in the greatest temptations and trialls euen to the ende of them For 1. We professe we are followers of Christ and herein he hath gone before vs in example which is of more force then many precepts 2. Wee pray that there may be but one will betweene God and vs Thy will be done These tryalls shall not be alwayes yet a little while and hee that shall come will come they bee not so long as the deuill will but as God hath appointed 4. The temptations of the godly are best at the end We haue heard of the patience of Iob saith the Apostle and what end God gaue him Blessed is the man that endureth temptation Iam. 1.12 This also reprooues such as make more hast for their peace then good speed They would haue Canaan before the Canaanites be subdued nay before they step into the wildernesse whereas the crowne is not giuen before the strife but to those that striue lawfully Who be they to whom Christ promiseth a Kingdome to eate and drinke at his table and sit on seates with him but to those that continue with him in temptation Luk. 22.28 and Reu. 2. all is promised to him that ouercommeth and Bee faithfull vnto the death and I will giue thee a crowne of life We are in the Church militant beset with our enemie◠so long as we liue and can we expect victorie without blowes or thinke we our selues safe and free when we haue stood out one skirmish or two seeing our enemies are aliue euer renewing the assault No let vs resolue to the contrary with the Apostle and say I haue fought a good fight I haue finished my course I haue kept the faith from henceforth is laid vp for me a crowne of glorie which the righteous iudge shall giue me at that day Wages are giuen at the end of a work and an earnest onely in the beginning Let vs hence comfort our selues for so soone as the temptation is ended we shall be deliuered When Abraham had a bloodie knife in his hand and was stretching it out to kill his sonne Gen. 22.10 God bids him stay he had been tempted enough now his comfort returnes his Isaac his ioy is preserued There is but an houre for the power of darkenesse and after that comes light Be content when God ecclipseth thy light and thou seest thy selfe beset with darkenesse waite a while make not haste though the Lord tarrie he hath not forgotten thee nor his promise the patient abiding of the iust shall not alwaies be forgotten Matth. 8.26 when the disciples had been long tossed with waues and the shippe was full of water and they expected present death then Christ awakes and rebukes the storme and there was a great calme but he had no sooner rebuked the winds but he rebuked their diffidence Lastly as Christs temptation shewes what condition we are subiect to so his victorie assures vs of ours and shewes what shall be the end of our temptations In mens battels the victorie is doubtfull here it is certaine in them the stronger for the most part ouercomes here the weaker because they are armed with the same power as Christ was Here is a difference between the godly and the wickeds temptations God leads the wicked into temptations and then leaues them he leads the godly in but he leads them out also II. Then the deuill left him namely when he had been euerie way resisted when he could fasten nothing vpon the Son of God when neither penurie and want nor temptation to vaine-glorie nor to couetousnes could mooue him then he giues ouer Whence obserue that The way to make Satan flie is strongly and stoutly to resist him Iam. 4.7 Resist the deuill and he will flie from you 1. Pet. 5.8.9 Your aduersarie the deuill goeth about as a roaring lyon seeking whom he may deuoure whom resist stedfast in the faith Eph. 4.27 Giue no place to the deuill 1. That which hath been in the head perfectly fulfilled shall be also fulfilled in the members seeing the resistance of Christ was not onely for himselfe but for his members Let no man say It is true the deuill is that strong man but Christ is stronger then hee that bindes him and makes him flie but alas what is that to me a weakling who dare not looke my enemy in the face For as our Sauiour comforted his disciples against the malice of the world so also may we be comforted against the malice of the deuill Ioh. 16. vlt. Be of good comfort I haue ouercome the world which had been but a cold comfort to them had not they shared with him in his owne victorie Which is also infinite in power and in time 2. The promise of God is that if we resist Satan he shall flie by vertue of which promise the deuill is ouercome and put to flight by the weakest member of Christ manfully resisting him for it is not the strength or worthines of our resistance that can daunt the deuill but because God hath promised to tread downe Satan vnder our feet Rom. 16.19 therefore by resisting we must tread vpon him not that our resistance is a cause but onely a meanes in which God giues victorie God promised Israel the land of Canaan and power to subdue all those nations then possessors of it by vertue of which promise if fiue Kings at once rise vp against Ioshua he must tread vpon all their neckes it was not their power that did this though they must vse means and raise all their power against them but Gods promise Say not in thine heart By my owne hand or strength or wisdome haue I taken this good land no it was because
greiue they can do no more glory to God but are at their best very vnprofitable But wicked men are neuer a whit changed but are all impure euen their minds and consciences and out of the abundance of the heart the tongue speaketh the hand worketh neither can a bitter fountaine send out sweet waters 4. Sound grace within sendeth forth an obedience which is chearefull 1. in the vndertaking loue makes labours light and nothing is hard to a good will 2. in the manner of doing it is not forced but lead ruled by the word rather then ouerruled by power it layes by all dialogue dispute murmuring and desire of dispensation 3. in the measure of doing it will endeauour in all the commandements and all duties no man so wicked but he can doe many things as Herod but he cannot yeeld to all 4. in continuance and conclusion of that he doth it holdeth on in doing things purely for a good end for Gods glory and not by fits and starts but perseueres to the ende and the crowne of the worke In all which a wicked man comes short for whatsoeuer is forced or fained must be heauily entred on and more heauily ended besides whatsoeuer is from such an one is ioyned with raigning sinne which hales and tugges him backward and toyles him out before he be halfe way in any good worke How oftē doth the Lord reiect the sacrifices of the wicked their oblations their fasts their prayers their temporary yea miraculous faith their almes and charitie yea their confessing and preaching of Christ as in the last iudgement all which had they bin fruites of sound grace they had been acceptable But God lookes not so much to the matter of the worke as the person working the manner of working and the end of the action Well as Sathan goes away when he can stay no longer and so his obedience is forced so doth sinne from most men when they can keepe it no longer and so that which seemeth obedience in them is no better then the deuills obedience in this place 1. Many refraine many sinnes for feare of hell and the curse of God they dare not hold their sinne any longer whereas they are as much in loue with it as before as Moses his parents kept him so long as they durst before they exposed him to the waters so dearely loue men the children of their owne corruption What thanke is it for a robber or fellon to leaue robbing and stealing for feare of hanging if there were no law nor Magistrate he would to his owne calling againe because he is no changeling So what thanke is it for a man to auoid sinne because of damnation here is no feare of God but feare of euill no loue of God but selfe-loue And yet this is the restraint of most men whom conscience no whit bridleth Why do men abstaine from open wronging of men by robbing stealing murthering they will say for conscience But then the same conscience would keep them from all secret deceit lying and cousenage and then the same conscience would keep them from all other sinnes also as swearing drinking dicing carding gaming pride wantonnesse and the rest A good conscience in one thing is a good conscience in all 2. The like is the obedience of many sinners that are still in league with their sins Many filthy vncleane whoremungers and harlots haue left their sinne but it is because it hath left them they haue broken their strength and either age or diseases in their bodies hinder them oh now they will pretend conscience But they can as filthily speake and as merrily remember their madde prankes as euer they acted them they want onely a bodie no mind will or affection to commit ouer the same things againe Many prodigals haue left their sinne because their wealth hath left them and pouertie feeds vpon them Many quarrellers swaggerers haue left off such furious courses why perhaps they haue got some maime or mischeife or perhaps they feare whether they doe so againe safely or no and this is all the conscience that hath calmed and quieted them but what obedience is this Is that an obedience to God for a dicer or gamester to forbeare play or rather as it is his theeuing when he wants money to stake 3. In Gods seruice what makes men come to Church to heare and pray Euery man saith Conscience Yea but good conscience workes powerfully vpon the will what then meanes the vnwillingnesse of men and heauinesse who are so farre from apprehending their weeke-occasions as if they aske their owne hearts they must tell them that on the Sabbaths of God were it not for feare of law and shame of men both which are often forgotten they would not come at all Here is obedience much like the deuills because they are of the deuills teaching The like of many seruants and childrens obedience whose comming to Church to heare their dutie is meerely forced by the compulsion of Masters and Parents and hath as little comfort in it as the deuills obedience 4. The like is to be said of late repentance at the time of death when the sinner hath held his sinne so long as he can then he would be rid of it Indeed his sinne leaues him but not the curse of it but he is so farre from leauing it as were he to liue ouer his daies againe he would put as much life into his sinne as euer before Late repentance is sieldome true euer suspicious Why doe many rich men neuer doe good while they liue but liue as vnprofitable and hurtfull as swine till they come to the knife but then when death is binding them they will giue somewhat to good vses to the poore for a sermon c. Why what mooues them Conscience they say But it is an accusing conscience crying out against their oppression vsury wrong crueltie and deceit and now this wicked conscience would stop it owne mouth by offering to God some trifle of that hee hath robbed For were it a good conscience why doth he not leaue some part of his wealth for God before it wholly leaue him Were it a free-will-offering why comes it so late why doth he not good while hee hath time Galat. 6.10 Surely God likes a liuing Christian for any man will bee a Christian dying Neither is it thanke-worthy to giue that which a man cannot keepe And commonly such gifts doe more good to others then the giuer himselfe Which is not spoken to hinder men from doing good at their deaths but to prouoke them to doe good before that time And yet better late then neuer Let vs examine all our obedience by this ground and be sure that it differ from the obedience of deuills and wicked men And that by these rules 1. God loues truth in the inward parts and refuseth all that obedience which followes not sanctification of the Spirit duties without must flow from graces within Examine now thy inward change we are his
Angell of the Lord that descended from heauen and had roled away the stone from the doore and sate vpon it so as they were afraid and as dead men Mat. 28.4 The women also saw the Angell and talked with him that had attended him in his resurrection ver 5. And in his ascension all his Disciples saw the heauens opened vnto him and two Angells standing by them who attended him Act. 1. 1. The more honourable the attendants and ministers the greater is the personage so attended But our Lord hath not a guard of men about him as the great Princes of the earth but a guard of Princes and not of Princes onely but of principalities and powers rules thrones and dominations and therefore hee must needes be a mighty God aduanced aboue all creatures 2. The Angels are in Scripture euery where spoken of as the excellencie of the creatures so as when the highest praise of any thing is to be giuen it is taken from the excellencie of Angels Manna is called Angels food Psal. 78.25 that is if Angels should neede foode they could not wish more excellent 1. Cor. 13.1 If I should speake with the tongues of Angels c. that is excellently Yea the most happie and glorious estate that our selues looke for after the resurrection is hence extolled that we shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like Angels Now all this aduancement of them is not so much in respect of themselues with whom we haue no commerce but for the aduancement of Christ the Lord of the holy Angels and that in their glorie we may behold the glorie of Christ to whom they are seruants 3. The truth hereof was shadowed in the ceremoniall law Exod. 25.20 The Cherubims signifying the Angels must lift their wings on high as attending vpon God and their faces must be to the mercie-seate which liuely resembled Christ on whom their eies must be still cast as the eie of the hand-maid to the hand of her Mistresse And chap. 26.31 the vaile of the Tabernacle which couered the most holy expressely signifying the flesh of Christ which hiding his diuinity made way for vs to heauen must be made of broydered worke with Cherubims not without Cherubims for these noted the multitude of Angels seruing Christ euen as man for beeing in his lowest estate and apprehended to the death he giues this as a reason to Peter to put vp his sword because if he would he might pray to his Father and haue twelue legions of Angells to rescue him Obiect But this seemes not Christs priuiledge to haue the Angells his ministers seeing all the godly haue them ministring spirits for their good Heb. 1.14 as Abraham Lot Elias Daniel Ans. True they had but this impeacheth not Christs honour because they serue not vs after the same manner they serue him for 1. Their seruice is due to Christ as their creator and Lord of dutie to vs as creatures of charge 2. Their seruice to him is immediate as the Head of the Church to vs mediate onely as members of the Head 3. Their seruice is proper to him and inuested in him as his owne right to vs giuen by vertue of our communion with him 4. To him as the author and preseruer of all the gifts and graces they haue and equall it is that whatsoeuer is excellent in any kinde be wholly ascribed to the author and giuer of it to vs onely so farre as the owner hath put them in trust to employ those gifts for our good Faith in Christ interests vs in this ministery of the Angells who loue the members because of the head They are his Angells and so called by speciall propriety Matth. 16.27 when the Sonne of man shall come in the clouds and all his holy Angells with him because by speciall prerogatiue they doe him homage and seruice And our Angells by speciall commission and direction from him 5. They neuer ministred to man but for the honour of Christ. Reu. 22.9 Worship God Let vs imitate the Angells Doe they honour Christ by their ministery and shall we refuse his seruice especially seeing â—ee tooke our nature and bound vs straiter to him then the Angellâ— They are most expedite and ready hauing wings to flie withall Let their wings speed vs in his seruice They are vnweariable in performing obedience and shall wee be so heauy and shrinking as to account euery thing too much â—hat wee doe for him They are in all things ruled and mooued by his Spirit Ezek. 1.20 whither the Spirit led them they went Let vs also giue vp our selues to the leading of his Spirit not running of our owne heads in any busines vnsent without our warrant They reioyce in all good things and in Christs victory the benefit of which redounds to vs more then to them and that men by the same are set out of the deuils power And why do noâ— we more reioyce in this victory of Christ why do we reioyce in euil which is the deuils sin in sinful courses and company why doe we hate and scorne those who most partake in this victory How vnlike is this to the Angells If the Angells be seruants vnto Christ then we see herein both his loue to vs and our owne honour who hath vouchsafed vs his owne speciall seruants to attend vs For he hath not onely charged them with the safety of Abraham Iaacob Lot Elias Daniel and other extraordinary holy men but their commission is generall Psal. 91.11 they shall keepe thee in all thy wayes that is not onely Christ himselfe but euery member of Christ for this honour haue all the Saints And what a comfort is it that we so weake creatures and so beset with spirituall and inuisible enemies haue appointed to vs by the Lord so many spirituall inuisible and more powerfull aiders and assisters What a comfort is it that no temporall enemie can so soone wrong vs in our persons estates or names but the Angells of God are ready to turne it off and keep off the perill and then returne to God to complain of the wrong-doers What a care should we haue not to forfeit our priuiledge to keep vs in our wayes and walke warily because of the Angells not greeuing them by sinne nor driuing them from about vs whose protection vnder Gods is more safe then if we lay vnder shield and speare Psal. 91.4 with 11. And if our Lord himselfe receiued comfort from them how great may be our comfort from them Hence we are to ascribe the glory of power Maiesty and kingdome vnto our Lord Iesus who if he be able to command all the Angells in heauen much more all the deuills in hell who are farre weaker then they All power is his in heauen and earth And now we are no longer to esteeme of him according to his base estate in the wildernes in the world but according to his surpassing power manifested through all this history in vanquishing the deuill and in