euery mans command they did sweare and will sweare they were drunke and will be drunke and to iustifie any thing that they haue wretchedly done they will repeate it And doe we not in all this see the expresse image of the deuill of hell in these earthly deuills that are as restlesse and vnweariable in mischeife as he and as farre from laying aside their wickednesse euen when they cannot compasse it as he Let vs learne a good lesson from the deuill and his imps they will hardly be repelled from mischeiuous attempts no not by Christ himselfe so we on the contrary must as hardly be driuen from good purposes and practises Which is the rather to be learned because we haue that within vs which will make vs easily danted in good things as Peter himselfe after he had been long with Christ was so daunted with the voice of a damosell as he easily forsware his Master All Satans instance in euill is to bring vs from instance in good against whom we must euery way fortifie our selues First in the subduing of any sinne or corruption how will nature recoyle how stirring will Satan be to keep his holds how many baits and obiects will he present vnto thee how many feares and losses and crosses as rubs will he cast in thy way and all to driue thee from the field against thy sinne But now is a time to make vse of this doctrine Are wicked men so constant to the deuill at his instance and must not I be constant for God at the instance of his blessed Spirit I will hold out by Gods grace and if I be foiled once and againe as the Israelites in a good cause against Beniamin I will renew the battell the third time I shall at length carrie away the victory this sinne is one of Satans band like the captaine and I will not bee driuen out of the field by such a crauen that will flie if he be resisted Secondly the graces of God are as so many precious iewells locked vp in the closet of a godly heart the deuill is instant to robbe and bereaue vs of these we must be as hardly perswaded to giue vp these as to be spoyled of our earthly treasure and riches 1. Our faith were a sweet morsell to Satan but we must resist him stedfast in the faith Iob will hold his faith in spight of the deuill let him loose his goods his health his friends his children he will hold his faith and professe if the Lord kill him too hee will still trust in his mercie 2. He would steale away our loue of the Saints and with it the life of our faith and therefore he sets before vs many infirmities of theirs and suspitions of our owne and some feare from others but notwithstanding our delight must be in the Saints that excell in vertue Ionathan will not bee beaten off the loue to Dauid though in all outward respects he had little cause only because he saw God was with him 3. He layeth siege to our sobriety and temperance layeth many baits but Ioseph will not yeild to the many assaults of his Mistris 4. He would make vs weary of prayer which is our strength and if God delay he tells vs he heares vs not we loose our labour But wee must wrastle by prayer as Iaacob till we obtaine and as the woman of Canaan begge once and againe till Christ heare vs if he call vs dogges so as we cannot sit at table let vs begge the crummes as whelps that fall vnder the table 5. He would make vs weary of our profession is vncessant in setting the malice of the world vpon vs yea great ones multitudes and all But the Disciples by no whips mockes threats or persecutions could be daunted but reioyced in them and went on more chearefully 6. He would haue vs weary of well doing and beginning in the Spirit to ende in the flesh But as Nehemiah in building the temple and wall said to his crafty counsellers should such a one as I flie so let euery Christian say Should I loose all my labour and that crowne of life that is promised to all them that are faithfull to death No I will not doe it The deuill tooke him vp into an exceeding high mountaine In this third temptation we are to consider two things 1. the assault 2. the repulse In the assault two things 1. the preparation â— the dart it selfe In the preparation 1. the place 2. the sight represented The dart consists of 1. a profer All these will I giue thee 2. a condition If thou wilt fall downe and worshippe mee 3. a reason for they are mine and to whomsoeuer I will I giue them First of the place and in it 1. what place it was 2. how Christ came thither 3. why Satan chose that place I. The place was the top of an exceeding high mountaine What this mountaine was we cannot define and the Scripture beeing silent in it we may be sure it is no article of faith Some thinke it was mount Ararat on which the Arke of Noah stood in the flood the highest mountaine in the world But without all reason for that was in Armenia another part of the world Gen. 8.4 And there were a number of great hills round about Ierusalem fit enough for this purpose As. 1. There was mount Moriah where Abraham offred to sacrifice his sonne Isaac where Salomon built his Temple and wherein Christ stood in the former temptation But the text is plaine he was carried from thence into an higher mountaine by farre 2. There was mount Ghion where Zadok and Nathan at Dauids appointment annointed Salomon King But this was too low 3. There was a mountaine ouer against Ierusalem called moâ—s offensionis the mountaine of scandall where Salomon in his age deceiued by outlandish wiues built an high place for Chemosh and Molec the abhominations of the children of Ammon and Moab 1. King 11.7 which high places so hard it is to thrust downe superstition once set vp continued standing 363. yeares and were destroyed by Iosiah 4. There was mount Caluary where Christ suffred but that was not so high as this mount spoken of 5. There was mount Oliuet a famous mountaine about six furlongs from Ierusalem here Dauid wept flying before his sonne Absolom here Christ often watched and prayed and wept ouer Ierusalem for it was so high as that from the top of it as Iosephus reports one might discerne all the streets of Ierusalem and see a farre off to the dead sea 6. There was mount Sion higher then all these which was called the mountaine of the Lord for those that haue written concerning this city know that the foundation of it is among the holy mountaines and among them all mount Sion was farre the highest and therefore Dauid made a fort there called the citie of Dauid 7. There were besides these without Ierusalem mount Nebo from the top of which Moses stood and beheld
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
iudgement as the deuills confessed Art thou come to torment vs before the time and yet he so besotteth and blindeth others that they make but a mocke of all as those in Peter who mocked and said Where is his comming 2. Pet. 3.1 Satan knowes that God is all an eye to whom day and darkenes are alike yet in tempting men to secret sinnes he will make them say Tush who sees vs can God see through the thicke cloud The deuill knowes that God is iust and will not take the wicked by the hand and yet he makes the sinner beleeue his case is good enough beeing a most graceles man and makes one wicked man say of another as in Malachi We count the proud blessed c. The deuill knowes that he that goeth on in sinne shall not prosper yet he makes the sinner who turnes from the word to beleeue he shall prosper As this temptation aimed to ouerthrow the word of God so also the faith of Christ in that word namely to bring him from his assurance that he was the Sonne of God Whence we may learne that Satan in his temptations against all the members of Christ aimeth to destroy their faith This Christ himselfe witnesseth that Satan desired to winnow the Disciples but himselfe prayed that their faith might not faile Luk. 22.31 1. Thess. 3.5 for this cause when I could no longer forbeare I sent Timothie that I might know of your faith least the tempter had tempted you in any sort And hence his continuall practise is to bring men to the extreams of faith in aduersity to despaire in time of prosperity to presumption 1. He maligneth faith as beeing a speciall gift and marke of Gods elect because it is giuen to them onely and to all them and therefore is called the faith of Gods elect Tit. 1.1 and to faith is the worke of regeneration ascribed Act. 15.9 2. All Satans temptations tend to breake off the couenant and communion betweene God and his children and therefore must in speciall manner aime against faith for by faith we are made the Sons of God Gal. 3.26 God espouseth marrieth vs vnto himselfe by faith Hos. 2.20 by faith we are brought into the grace by which we stand 3. He knowes that faith is our sheild wherby we both keep off the fiery darts of Satan and quench the same and that faith is the victory whereby we ouercome the world this is it that makes all his temptations forceles for though we haue no power of our selues to withstand him yet faith gets power from Christ and layes hold on his strength which quells all the aduersary-power of our saluation We stand by faith saith the Apostle and Satan sees the truth of Christs speach that the gates of hell shall neuer preuaile against it He hath reason therefore to labour to weaken it and to root it out if it were possible out of the hearts of men and out of the world 4. All his temptations bend themselues to cut off and intercept the course of Gods loue and his fauours to his children hee bursts with enuie at the happinesse of the Saints But vnlesse he gaine their faith he cannot interrupt this for by faith as by an hand we receiue Christ himselfe giuen vs of the Father Eph. 3.17 and with him all his merits and all things belonging to life and godlines We receiue the promise of the spirit by faith Gal. 3.14 yea the presence of the Spirit who dwels in our hearts by faith we receiue the hope and hold of our blessed inheritance hereafter Gal. 5.5 And whereas Satans continuall drift is to estrange God and vs faith only crosseth him by which we haue entrance and boldnes to the throne of grace by our prayers to speake vnto God freely as to our father Eph. 3.12 Hebr. 10.22 yea to aske what we will and obtaine not onely all corporall blessings good for vs but also the sanctified and pure vse of them whereas the vnbeleeuer corrupts himselfe in them continually 5. Satan well knowes that faith is the ground of all obedience without which the word and all Gods ordinances are vnprofitable Heb. 4.2 without which there is no pleasing of God Hebr. 11.6 in any thing for whatsoeuer is not of faith is sinne Hath hee not reason then to assay by all his strength to take this hold from vs Doth not he knowe that the foundation being ouerthrowne the whole building must fâ—ll and the roote ouerturned all the tree and branches come downe with it Seuer a man from his faith he tumbles in impietie and vnrighteousnes hee is odious to God in all things Satan â—ramples vpon him and leads him at his will From all which reasons we see that Satan especially in temptations aimes at our faith as he did at Christs Those who neuer felt any temptation but euer beleeued and neuer doubted as they say neuer had faith for neuer had any man true faith but it was assayled most fiercely neuer was faith laid vp in the heart of any child of God but the combate between nature and grace faith and frailtie flesh and spirit was presently proclaimed Eues faith was wonne from her quickly Abrahams faith was mightily assailed which because in such a combate he retained he was renowned and stiled the father of all the faithfull and faithfull Abraham Moses his faith was shaken and his great sinne was vnbeleefe Iob in his miserie was many waies assailed to distrust God as his words import If hee kill me I will trust in him still and Satans aime was to bring him to blaspheme God and die As the deuill laboureth most against our faith so should we most labour in fortifying it Policie teacheth men to plant the most strength at that fort or part of the wall where the enemie plants his greatest ordnance and makes the strongest assault And nature teacheth vs to defend all our parts but especially our head and heart and such like vitall parts the very serpent will saue his head so long as he can by naturall instinct whatsoeuer become of other parts Our cheife fortresse is our faith we haue no grace but is worth preseruing and sauing yet of them all Faith is as it were the Head and leader it sends the vitall spirits of heauenly life to the whole man Let grace therefore teach vs to saue this grace which is the heart of a Christian aboue all the rest and to beware of the least pricke or cracke in it which is dangerous A man may receiue great gashes and wounds in his armes and thighes or exteriour parts and recouer it well enough not so in the heart or braine Though thy comfort ioy feeling yea and fruits may faile take heed thy faith thy root faile not This is that which the Apostle Peter exhorteth 1.5.9 whome resist stedfast in the faith wherein if a man sit not very fast Sathan will soone vn-horse him And of all
fish not a cup of cold water till he had requested it of the Samaritan who would giue him none Thou wantest friends respect in the world yea where thou well deseruest yea where thou mightest iustly expect it Remember it was his case his friends became his foes his scholler a traytor the world hated him causeles he came to his owne and his owne receiued him not he was without honour in his owne countrey he had euill repaid him for good he wept ouer Ierusalems miserie but Ierusalem laught at his Thou wantest peace of conscience canst not see a cleare look from God nor feele any ease from the sting of thy sinnes thy sorrowfull mind dries vp thy bones all outward troubles are nothing to this But remember that neuer was any so loaden with the burden of sinne as Christ when his bitter torment expressed such words as these My God my God why hast thou forsaken mee 3. Rule From these crosses by which Satan would driue thee from God labour to see how neare and graciously God draweth towards thee and thus beate him with his owne weapon 1. The Lord helpeth forward our saluation by them beeing sowre sauces to bring vs out of loue with our sweet sinnes and of this euill world plowing of ground kills the weeds and harrowing breaks the clods they be the Lords sharpe salues to draw out our secret corruptions and the Lords sope to wash foule linnen white they be the Lords vshers to teach vs his statutes to teach by a little smart both what thou hast deserued in the life to come and what Christ hath suffered for thee in bearing the whole punishment of all thy sinnes to teach thankefulnesse for contrary blessings by pouerty sickenesse trouble men learne to bee thankefull for wealth health peace to teach pity and compassion towards the misery of others to teach circumspection in our waies and more care of obedience to all Gods commandements 2. The Lord by crosses trieth and exerciseth the faith patience and sincerity of his seruants whether they will hold out as Iob for as a man by wrestling knowes his owne strength better then before so is it here 3. The Lord is neuer nearer his children then in trouble in fire and water in sixe troubles and in seauen to support them with strength and patience to giue a blessed issue and vse and turne it to his owne glory in their mightie deliuerance and to their best all things are turned to their best to recompense their light afflictions with an eternall weight of glory As Christ said of Lazarus This sickenes is not to death but that God may be glorified Ioh. 11.4 so we may say This pouerty losse disgrace c. is not to the vtter vndoing of a man but that God may haue glory in his deliuerance and glorification So much of the third drift of Satan in this first temptation now of the fourth In that the deuills last drift in it is to haue Christ in his want and hunger to vse an vnlawfull meanes of supplie note that It is an ordinary instigation and temptation of the deuill or a deuillish spirit to vse vnlawfull meanes in our want to help our selues Because Christ had no ordinary meanes of getting bread he must prouide for himselfe by extraordinary Gen. 25.29.32 Esau comes out of the field weary and hungry and almost dead for meat how must he supply his want Sell thy birthright said Satan and so he did Peter was in great danger in the High Priests hall how must he help himselfe out of their hands Denie thy Master said Satan forsweare him and curse thy selfe and thus he gat out Saul was in great straits God was gone from him he was not answered by Vrim nor oracle how shall he doe for counsell he must goe to the witch of Endor and so the deuill sends him from himselfe to himselfe who can tell him more then all his Vrim his dreams his Prophets Sarah wanted a child she had a promise of one but she laught at that Gen. 16.2 yet must she haue one another way she giues her maid to her husband and she brings an Ismael a mocker persecutor of the promised seede 1. Satan sees how easily he can weaken our confidence in God seeing we are ready to trust more in the meanes then in God he knowes our infidelity which makes vs hastie and soone weary of waiting 2. Hee knowes how derogatory this is to the promise truth power and prouidence of God who can susteine his children aswell aboue meanes without meanes yea against meanes as with them His hand is not shortened that he cannot help 3. He easily drawes on this temptation vnder a colour of necessity which we say hath no law but falsly Hence is the common speech of the world to defend any iniustice Why I must liue I must not put forth my wife and children to begge I must so exercise my calling as to maintaine my wife and familie I must vtter my wares though I lie and sweare and exact and deceiue and so vnder a colour of good and pretence of necessity no wickednesse comes amisse in the course of ones trade This teacheth vs to bewaile the pitifull estate of numbers of men taken in this snare of the deuill as 1. Numbers of men oppressed with pouerty because they say they must liue they must liue in an vnlawfull calling wherein they be slaues and drudges to euery mans sinne such as are Players Iesters Wisards Tumblers such are schollers who for preferment runne into Popish countries and betake themselues to Seminaries so become traytors Yea those that haue no calling must liue too but how by filching stealing or begging as idle and roguish vagrants and those at home whose extreame idlenes brings pouerty vpon them as an armed man Or els by gaming cheating and by their wits The whole course of all which is but a prentiship to the deuill 2. Others that exercise honest trades but easily help themselues forward by swearing lying facing false weights measures and trickes which they put vpon men They neuer sticke for a penny-profite to hazard their soules He is no quicke chapman if he cannot lie for aduantage neither can he be trusted vnlesse he sweare he must sweare or he must not sell he must sometimes make the best of an ill bargaine and with a little colour lay it vpon another mans necke for why should he willingly wrong or vndoe himselfe 3. Others a number 1. who by misdemeanours haue brought iust reproach vpon themselues and seeke to salue it by lying facing and shifting and perhaps by worse meanes This was the case and sinne of good Dauid he had corrupted himselfe with Bathsheba he was afraid the adultery would come home to him he sends for his worthy captaine Vriah to goe home to his wife that so it might be couered but when it could not that way good Vtiah must be slaine at Dauids appointment and so he would
or doe you crush him Answ. It is written God resists the proud 1. Pet. 5.5 and in giuing honour goe one before another and pride goes before the fall and that the haughtie eie is one of the sixe things which the Lord abhorres Prou. 6.17 Obiect 2. But you are a man of knowledge wise and learned what need you be so diligent in hearing sermons especially of such as are farre your inferiours you can teach them not they you Answ. It is written Isa. 5.21 Woe be to them that are wise in their own conceits and Christ hath said Hee that despiseth you despiseth mee Luk. 10.16 and that Iob despised not the counsell of his maide much lesse must I of the least Minister and that we knowe but in part and are to consider not who but what is spoken and that the same Spirit is mightie in one and in another Obiect 3. But you are a man of gifts and authoritie and these will carrie you through all and you may rise and treade such and such vnder your feete who dare say any thing to you Answ. It is written Matth. 18.6 Whosoeuer offendeth any of these little ones that beleeue in mee it were better for him a milstone were tied about his neck and he cast into the midst of the sea and Hee that doth wrong shall receiue according to the wrong that he hath done and there is no respect of persons Coloss. 3.25 Obiect 4. But you may followe the fashions of the world in strange apparell ruffian behauiour monstrous tyres who may els how else should you bee knowne to be a gentleman or a gentlewoman Answ. It is written 1. Pet. 3.3 that euen womens apparelling must not be outward as with broydered haire and gold c. but the hid man of the heart must be vncorrupt for Sarah and other holy women trusting in God did so attire themselues and againe Fashion not your selues according to this world but be renewed in the spirit of your mind Bee euer of the newest fashion there Obiect 5. But it is a small matter and of great credit to sweare and curse and speake bigge words it is a way to get reputation and be respected as a man of spirit Ans. It is written Leuit. 24.16 He that blasphemeth the name of the Lord shall be put to death all the Congregation shall stone him and Iam. 5.12 Aboue all things my brethren sweare not neither by heauen nor earth nor any other oath but let your Yea be Yea and your Nay Nay The fourth instance is in motions to wrong and iniustice Obiect 1. Thou art a great man thou hast tenants thou mayest and must liue by them they are thy seruants and thou must enrich thy selfe by them racke their rents bind them to suit and seruice they cannot resist thee Or thou art a Master keepe thy seruants wages from him make thy vse of it wearie him poore snake what can he doe pay him at thy pleasure he will endure any thing rather then loose thy worke Answ. It is written Iam. 2.13 Iudgement merciles belongs to them that shew no mercie and those that grinde the faces of the poore shall one day be ground vnder the milstone of Gods heauie displeasure and Leu. 19.13 Thou shalt not robbe thy neighbour the workemans hire shall not abide with thee till the morning The reason is in Deu. 24.15 Least thy seruant cry against thee to the Lord surely it shall be sinne vnto thee Obiect 2. But thou maiest make the best of thine owne commodities by hoising the prices and diminishing or corrupting the quantitie or qualitie No man can force thee to sell thy owne in deare times vnlesse thou wilt and much lesse to giue it away to the poore and needy then shut vp thy heart liue to thy selfe let others shift for themselues as thou doest for one Answ. It is written that couetousnesse is the root of all euill and that it is idolatrie and the Lord hath sworne by a great oath euen by his owne excellencie Amos 8.4 that he will neuer forget any of their workes that swallow vp thee poore and make the needie of the land to faile that were wearie of the Sabbath because it hindred their setting of wheate to sale that made the Epha small and the shekel great and falsified their weights and sold corrupt corne that is tooke all courses for gaine Besides the fearefull fruits of couetousnesse in Achan Gehazi Ahah Iudas Obiect 3. But thou lendest thy money too freely ten in the hundred thou maiest take by law but if by cunning trickes and deuises thou canst get twentie in the hundred thou shalt growe rich the sooner Answ. It is written Luk. 6.35 Lend freely looking for nothing againe and Deut. 23.19 Thou shalt not giue to vsury to thy brother and Exod. 22.25 If thou lend money to my people thou shalt not be an vsurer and Leu. 25.36 Thou shalt take no vsurie nor aduantage neither lend him money nor victualls to encrease and what shall it profit a man to winne the whole world and loose his owne soule Obiect 4. But thou art a poore man and defraudest thy selfe of profit thou mayest by an oath or a lie or a little cunning and sleight get good gaines and why needest thou be so nice Answ. It is written Prou. 22.2 The rich and the poore meete together and the Lord is the maker of them both that is in their persons and in their estates and Leu. 19.11.12 Yee shall not sweare by my name falsly neither defile the name of the Lord thy God and that the curse entreth into the house of the swearer and theife and yee shall not steale nor deale falsly nor lie one to another and that all that loue abhomination and lyes shall be kept without the gates of the holy Citie with dogges Reu. 22.15 and that I must not lie for Gods glory much lesse for my owne profit Obiect 5. But thou maiest reuenge thy selfe vpon thy enemie and make him know whom he hath in hand broach some vntruth or other vpon him and thou shalt at least disgrace him and if thou leâ—st him goe with this euery one will scorne thee Answ. It is written Vengeance is mine and I will repay saith the Lord and Thou shalt not beare false witnesse and Matth. 7.12 Whatsoeuer you would that men should doe to you the same doe you to them and It is the glory of a man to passe by offences Obiect 6. But the cause is good the Catholike cause it is but a title of rebellion or treason indeed it is a meritorious worke and thou shalt be canonized a Romish Martyr if thou shalt kill a King or Queene or Prince that is an heretike but aboue all if thou canst by one terrible blow not onely kill the King Queene and Prince but also the whole Counsell all the Lords all the Iudges all the lawes all the law-makers yea and blow vp the whole Parliament house and with that three hereticall
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
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
against vs and for their power they are called the Angells of God power farre stronger then the wicked Angells and powers that are against vs. And when we shall consider that God hath giuen a charge and that not to one or two Angels but to the whole blessed company of them ouer euery godly man how can we but assure our selues that we shall be defended and protected If a man were to passe by shippe ouer a dangerous sea full of gulfes sands rocks and robbers if the King should giue him â—etters of safe conduct it would much comfort him and helpe him through his voyage but if this King should send a great nauie to conduct him ouer yea and should not onely goe in his owne person but call out all his men of warre to see him safely arriued this were so comfortable as he could not wish more But thus doth the Lord with his children not onely himselfe going with them through the world but guarding them with his holy Angells who willingly affoard their ministery because of their loue to man but in respect of Gods word and charge much more willingly that of Gods Angells they become our Angells Matth. â—8 10 What an vnspeakeable comfort is it that when we loose the watch ouer our selues many wayes through sleep of soule or body the Angells watch ouer our safety Matth. 2.13 Ioseph was asleepe and thought not of that danger which was euen vpon him by meanes of Herods cruelty but euen in that sleep the Angell watched and admonished him by a dreame both of the danger and the meanes to escape How great a comfort is it that when we see such difficulties betweene vs and our desires as we can neuer ouercome then we haue Gods Angells present to doe it to our hands Mark 16.3 when the good women that came to embaulme Christs body were very much troubled how to come to his body and asked who shall roule away the stone for it was a very great one when they looked they saw the stone rolled away it was done by the Angel as Matth. hath it Gods Angels roll away all stones and impediments and make our way smooth to all good duties No lesse comfort is it that when Satan beginnes to insult and makes as if hee would trample vpon vs we haue a stronger guard about vs any one of the Angells beeing as able to shut the mouth of this roaring lyon as they were to shut the mouths of those hungrie lyons into whose den Daniel was cast And for the further strength of our faith and comfort in this doctrine the Scripture notes three things further concerning Angells worth obseruing 1. Their wisedome and prouidence in pitching about vs so as we lie open no where Ex. 14.19 when Israel was gone out of Egypt the Angell of the Lord who went before them to lead them out now remooued and went behinde them because now Pharaoh and his people pursued them The power of the Angell was no lesse if he had staied before them as he was beeing Christ himselfe but for the comfort of Israel and our instruction the Angell changeth his place and stoppeth betweene them and the danger 2. Their vniting of themselues and strength for our safety one of them readily will help another in helping vs Dan. 10.13 one Angell beeing resisted by the Prince of the kingdome of Persia Michael one of the cheife Princes came to help him who whether he were an Angell or as it is more likely the Prince and Lord of the Angells euen the Angell of the great couenant Christ himselfe it is euery way full of comfoâ—t 3. Their patience towards vs who if they should be gone from vs aâ— often as we by sinne prouoke them we should perish euery moment But as God is long-suffering so hath he charged his Angells to be and therefore they wait still for our returne and reioyce in the repentance of sinners Luk. 15.10 and abide in their charge and ministery still Againe this doctrine is a ground of manifold instruction 1. Hath God affoarded vs the ministery of Angells then note the priuiledge and preheminence of Gods children whose nature beeing assumed by the Sonne of God giues it dignity aboue the Angells who are the ministers of our humane nature in the head and members Angells are indeed called the sonnes of God but thaâ— is by creation Christ neuer gaue them this honour to call them brethren Nay there is a nearer coniunction between Christ and vs then betweene Christ and the Angells which coniunction doth priuiledge vs with their attendance 1. By reason of his conception and incarnation taking on him the seed of Abraham and not of the Angells by which he becomes flesh of our flesh 2. By reason of his spirituall contract taking vs to be one with himselfe by which we become flesh of his flesh and so nearely set into him as the Angells cannot be who are not members of this Head as the elect be Christ indeed may be called their head but as a Lord and commander not by such spirituall vnion as is between Christ and the Christian. Herein we may see the loue of God in setting his Angells to be our keepers The more noble potent numerous and diligent the custody is the more is the care and loue of the thing kept How great thanks therefore owe we vnto our God who notwithstanding he is daily offended with our sins yet affoards vs the ministry of hiâ— Angells Who and what am I that God is so mindfull of me that he should giue so many glorious creatures charge ouer mee that he should giue me such a priuiledge that euen the holy Angels whose dwelling is in heauen and see the face of God who are all spirit and no flesh who are free from all sinne and misery should so narrowly attend mee a lump of earth a peece of flesh compassed with so many sinnes and miseries as I can looke no way either before or behinde them Dauid in the 8. Psalme burst out into the praise of God when he considered that God had affoarded man the vse of birds beasts and fishes O Lord faith he what is man that thou arâ— so mindefull of him and hast preferâ—ed him ouer the workes of thy hands How much more should we when we see our happines by the ministery of the glorious Angells 2. Let vs learne hence to looke to our conuersation because of the Angels 2. Cor. 11.10 for they are our keepers and obseruers they see all the good and bad we doe and we doe nor speake any thing without many witnesses Sinne makes God take away our hedge Isa. 5.5 it greiues the Angels of God and layes a man naked to all his iudgements Shall we willingly offend them from whom vnder God we receiue so great and daily comforts If we did beleeue or weigh this doctrine we would not but because we see not God nor his Angels we loue neither nor feare to offend either 3. Let vs
deare vnto mee so I may finish my course with ioy 3. Our Lord Iesus hath more affected our cause then his owne what an infinite loue shewed he in descending from his glory to worke the great and painefull worke of our redemption what infinite miserie did he sustaine to help vs out of it what an happines forsook he to recouer vs to that which we had forsaken what a deare price did he pay for our ransom when we were lost Is it not fit now that we should be earnest in the cause of such a friend May not he well disdaine that any thing in the world neuer so much concerning vs should be preferred before him yea or equalled with or loued without him 4. Doe we know that God himselfe is the cheife good and should not we cast our eyes beyond our selues sinnefull lumps and heapes of dust that all the springs of our affections might run into this maine Shall we bestow the pitch of our affections vpon lower things as earthly-minded men doe when we may satiate them with God himselfe and the things of his glory 5. There is no losse in neglecting our selues for God but great aduantage for his eye is vpon vs to be a speedie faithfull and royall rewarder of vs. The preferring of our Lords cause aboue our selues is the preferment of our selues in the end He that looseth his life for my sake saith Christ shall finde it And therefore as Cesars eye made his souldiers prodigall of their blood so Gods eye vpon vs should make our selues small in our owne eyes that his glory may be maintained and reserued wholly to himselfe Moses preferred Gods honour before his owne for he looked for the recompence of reward The vse hereof belongs to such as are specially set forth to set vp Gods causes The magistrate is not now a priuate man to seeke himselfe or to set forward his owne designes or to shew his heat in his owne priuate causes but to preferre Gods causes before â—ll mens his owne or others Dauid a King how calme was he in his own case when Shimei trayterously railed vpon him and Abishai would haue fetched his head Oh no saith hee God hath bid him raile c. But when Gods cause was in hand Oh then away from mee yee wicked and I will haue no wicked person in my house 〈◊〉 will timely destroy the wicked from the house of God Good Nehemiah neglecteth his owne allowance and departed from his owne right for the peoples sake c. 5. but c. 13. how zealous is hee for God hee will not let God loose his right not one whit of the Sabbath must be allowed to any vse but Sabbath-duties Such a courage for God and the truth ought the Magistrate to haue as neither for feare of men nor any mans fauour or affection he neglect any thing which God would haue him doe especially for the house of God and the offices of it Alasse how many Magistrats are of Gallios minde to thinke religion but a matter of words as if God made them gouernours of men onely but not of Christians keepers of the second table to preserue peace and iustice and not of the first to preserue piety and religion and if they be so why are not blasphemies and horrible oaths and innumerable profanations of the Sabbath seuerely punished why are not Popish and profane persons compelled to come into the house of God Shall a pilferer of a trifle of a mans goods know that the Magistrate beares not the sword in vaine and shall not he that robs God of his glory by cursing swearing contemptuous breaking of the Sabbath know the contrary The calling of a Minister is more specially to promote the causes of God which therefore must affect him aboue all his owne respects How earnest was Christ in his Fathers worke when his parents came to seeke him at twelue yeares old he rebuked them for interrupting him whereas in all priuate conuerse he gaue them reuerence Luk. 2. When his disciples brought him meat he neglected that also saying It is my meat and drinke to doe the will of my Father And if preferring Gods causes will not suffer vs to respect our selues much lesse will we be hindred by others we cannot tune our songs to mens eares but must deale faithfully and plainely though we displease men How zealous was Christ against the hypocrisie of the Scribes and Pharises Matth. 23. though it created him much enuie and malice When he saw the inuincible hardnes of heart in his hearers how did he mourne in his spirit and looked angerly about him Mar. 3.5 Surely if we goe about to please men or set vp our selues in the world Gods causes will affect vs slenderly Therefore it shall be our happie portion to set the top of our ambition the glory of God and in our iudgements and practise preferre the winning of soules before the winning of the world Let euery man learne to consider what businesse God hath put in his hand to doe and not be hindred in that for that is Gods worke Gods cause vpon which depends some part of Gods glory And whatsoeuer he may glorifie God in for which he can warrant his calling let him set that forward and let no respect hinder him let him not suffer God to be dishonoured in his familie nor where hee can hinder it let the spirit of patience swallow a number of priuate and personall wrongs but when God comes to be wronged let him stirre vp the spirit of zeale and courage Here many are reprooued who faile against this doctrine as 1. Men that follow nature abandoning religion hote and fiery in their owne quarrells not a word can be sooner vttered against them but they are ready to draw and to stabbe Their owne names may not be mentioned without all due respect But for Gods causes and quarrells let others looke to that How hote was Cain in his owne cause but so much the cooler in Gods causes and seruice Haman how busie in his owne priuate quarrell to bring Modecai to death yea to destroy the whole Church had not his gallowes caught himselfe Oh beware by these examples of more zeale in thine owne cause then in Gods in thy owne name then in Gods 2. Such Ostriches as can digest any high contempt of God without indignation or reproofe and can suffer men to sweare and curse by God and Christ his blood wounds and teare him to small peices It would be thought disloyaltie to heare the Kings Maiesties name or title contumeliously spoken of and not bring the partie to condigne punishment It was an olde law among the Romanes that if any man did sweare by their God Ianus it should be death vnles the Senate approoued it or it were made before a Priest why that it might be either punished or reprooued It were well if we had such a law amongst vs. 3. When care of our owne houses eate vp the care of Gods house
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
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
vers 35. Yet at length he steppes out for him acquites him and rebukes his friends and accepts his seruant and turneth his captiuitie and giues him twice as much as before hee had chap. 42. 1. Herein the wisdome of God ioyned with his power shineth forth hereby the Lord knowes how to bring light into darkenes Psal. 112.4 To the righteous ariseth light in darkenesse No darkenes or misery can keep God and the comforts and strength of his spirir from his children Yea hereby the Lord knowes how to bring light out of darkenesse as once he did in the creation Rom. 8.28 We know that all things are turned to the best to them that loue God His wisedome and power turnes things not onely good into good nor onely afflictions and trialls but euen their sinnes and infirmities like a good Physitian that tempers poyson to a remedie and of the vipers skinne makes a remedie to heale the vipers sting 2. This is the godly mans priuiledge aboue wicked ones to find God sweet to their soules either in afflictions or in the ending of them 1. Because their persons whatsoeuer their estate is are accepted with God whereas the other are reiected 2. They are sealed with the earnest of Gods Spirit and can goe vnto God in feruent prayer whereas the other want the Spirit and cannot pray to be heard Psal. 18.41 They cried but there was none to saue them euen to the Lord but he answered them not 3. They haue the grace of repentance which remooueth sinne the cause of affliction and are come out of Babylon though they liue in Babylon beeing as so many Lots in Sodome Whereas the other are impenitent and neuer remoouing the cause the effect lyes euer vpon them and growes euery day heauier then other 4. They haue peace of conscience and can sing the new song to God and the Lambe hauing a set of sweet musicke in their soules and with peace they haue patience supporting them vnto Gods seasonable deliuerance Whereas the wicked are as the raging sea and hath no peace nor patience but a senslesse vnfeelingnes of his estate their hearts beeing either ignorant ascribing all their smart to fortune or constellations or fatall necessitie or secundarie causes beeing not able to ascend so high as God the author or descend so lowe as their owne sinnes the iust meritorious causes of their euills or hardened and feared or senslesse as Nabals whose heart was as a stone dead within him 3. It is one ende of Gods extreame humbling and afflicting his children not to sinke or forsake them but at the last the powerfull worke of God may be shewed on them both for his glorie and for theirs The poore blind man Ioh. 9.3 carried his miserie a great while from his birth to his mans estate and yet our Sauiour witnesseth that it was neither for his sinne nor his parents but that the worke of God might be shewed vpon him in the miraculous cure of him when all the power of nature and art could do him no good Lazarus was extreamely humbled dead buried lying in the graue stinking who would haue thought beyond Marie that he should euer haue been raised till the last day and yet our Sauiour saith that euen that death of his was not vnto death but for the glorie of God Yea the Lord neuer bringeth any euill vpon his children wherein he intendeth not in the ende to shew them some great good as Deut. 8.16 The Lord tryed humbled and prooued his people in the wildernesse that he might doe them good at the latter end Iob. 23.10 Hee knoweth my way and trieth mee and what was the issue I shall come forth like the gold And the Apostle affirmeth that the triall of our faith which is much more precious then gold shall bee found to our praise and honour and glorie at the appearing of Iesus Christ 1. Pet. 1.7 4. God hereby manifests his care and faithfulnesse in his promises for he hath promised how euer he suspend his comfort for a time to returne in due season neither can his mercies come to an ende nor himselfe leaue his mansion finally Therefore it is that sometimes he foretells his children of euills to come that they should not come suddenly on them neither distrust his care in them nor be ignorant of a good issue out of them Sometimes he numbers them out and tells how many and how long they shall be Dan. 9.25 There shall be seauen weekes that is 39. yeares and there shall be 62. weekes that is 434. yeares and then the Messiah shall come c. And alwaies he that setteth the setting of the stars and the bounds of the sea setteth much more the period of our troubles and the furthest limits of his childrens trialls which suppose they reach euen to death it selfe they can follow them no further but then is a rest from their labour a reaping of the fruits of their suffrings a ioyfull haruest of a sorrowfull seed-time wherein the Lord meets them with a full and finall deliuerance and putteth them in full possession of all his most glorious promises Let the godly consider of their priuiledge to prouoke their patience and constancy in their greatest trialls which cannot make them vnhappy For 1. the godly mans present estate is the best for him be it what it can be the furnace is the fittest place for gold 2. His triall shall be turned to good because God hath the disposing tempering and moderating of it 3. His triall shall be but light and momentanie not in respect of the present sense but because the time of temptation shall be swallowed vp by the time of victorie 4. The ende of it shall be happie and all is well that ends well here shall be a most blessed issue And therefore let drossie Christians feare the fire who are sure to be wasted in it whilest the godly reioyce in tribulation and with Dauid walke fearelesly in the valley of the shadow of death because God who lead him in was with him to lead him out Let the godly iudge of themselues not alwaies according to their present estate or feeling which may occasion their feet almost to slippe but looke to the happie end of their trialls And though the smart continue long yet let them be assured that the Lord keepes all their bones so that not one of them shall be broken Neither let vs be weary and faint in our mindes for although God seemeth not to heare vs yet he heares vs well enough And though hee seeme to stand a farre off vs it is but a delay no deniall of our request And though he seeme to neglect vs let vs not neglect him but hold on in the prayer of faith Let this serue as a ground of comfort encouragement to vs that when with Israel we stand as it were on the sea-brinke beset with dangers then we may be still and expect the saluation of the Lord.
by Satan for 1. possession 2. disposition 4. reas 310 God some wayes an actor in euill no wayes an author 14 God tempteth man two waies 30 Godly men shall want no accusation in the world why 29 The more God graceth a man the more Satan seeketh to disgrace him 3. reas 3. and 9. Sixe graces Satan would faine robbe vs of 283 H POpish hallowing of water wicked sixe reasons 11 Headship of the Pope falsly grounded 231 Little or no help in iniustice 3. reas 147 Christ full of the holy Ghost how 39 Holines sweetneth our callings three waies 151 To hold out in trialls without hast-making 4. reas 365 No signe of Gods hatred to be vexed with the deuill but of the deuills 4. reas 193 Christ able to feede others miraculously was hungrie himselfe 59 I SAtan can make grosse Idolatrie seeme a small moate 316 Ierusalem called holy City 5. reas 160 Ierusalem full of corruptions yet called holy why 165 Importunitie of Satan against Christ and his members to drawe them to sinne 4. reas 279 Infirmities which Christ tooke vpon him which in three propositions 59 Why Christ took our infirmities 5. reas 60 Infirmities of Christ differ from ours in 6. things 61 Induction to prooue all things subiected to Christs word 377 Infallible Iudge of controuersies the holy Scriptures 4 reas 244 Incompetent iudges of controuersies obtruded by the Church of Rome 4. 246 Instance of Satan to draw vs to euill must make vs more instant in good 283 Instances of Sathans false conclusions in matter of faith 3. of practise 9. 102. Instances in 4. kinds of temptations how to vse the word against Satan 126 Instances of many men whose obedience is no better then that of deuills 387 L TO know a man lead by the spirit three rules 18 Christ commeth lead of the spirit Sathan commeth of himselfe 75 Liberties of religion are better prized in their absence then in their presence 181 The more light of grace the Lord bestoweth on his children the more doth the darkenes of the world fight against it 157 Life of a Christian a continual entercourse of peace and trouble 4. reas 391 Loue of the world easily maketh a man a prey and spoile of Satan 5. reas 299 To pul our hearts from the loue of the world fiue meanes 303 Foure other considerations to the same purpose 301 Lying is the deuills mother-tongue 100 A looking glasse for lyers 314 Lying a hatefull sinne for three reasons ibid. M MAgistrates gouernours not of men onely but of Christians 335 Man tempteth God 2. waies 31. Man tempteth man 3. wayes ibid. Man tempteth himselfe 2. waies ibid. Manner of Christs temptation externall 4. reas 74 Not to be present at Masse with pretence of keeping the heart to God 5. reas 351 Meane estate best 3. reasons 7 Meanes of fâ—rtifying faith 4. 87 Meanes to confirme to a mans selfe his owne adoption 3. 93 To vse vnlawfull meanes to help our selues diabolicall 3. reas 95 Meanes to fence vs against Satans wicked inferences 3. 104 Meanes not sufficient to sustaine the life of man in sixe instances and 5. reas 135 Means not to be set aboue their place 137 Meanes not to be neglected where they are 3. reas 138 Better to want meanes then to enioy such as proceed not out of the mouth of God 153 Means to raise our selues being cast down fowre 212 To sinne against meanes fearefull in things 1. spirituall 2. temporall 222 Means to partake of the Angels ministery three 241 Meanes of nourishing confidence in God foure 277 Meekenesse of Christ to Satan himselfe 5. reas 111 Ministers must be verie watchfull ouer their people because of the tempter 71 Wicked Ministers hinder some comfort but not all efficacy from the Sacrament 167 To conceiue of dumbe Ministers fiue grounds 168 Modestie in speaking of our selues commended in Christs example 115 Motiues to auoid slaundering 5. 27 Motiues to out-stand temptations 3. 42 Motiues to stirre vp one another to good fowre 72 Mountaines about Ierusalem 7. 289 Mountaine chosen for the third temptation 3. reas 285 No mountaines to be wished but Gods holy mountaine 289 N DIfference of names or numbers must not make vs suspect error in the Scripture but our owne ignorance 265 O OBiections for Vsury answered 148 Obiections for Sabath breaking 149 Cheife Obiections of the separation answered 167 Obiections to prooue Christ on the pinacle onely in vision answered 189 Obiects of senses 5. warrantable 294 In opposition of good men and good things consider 5. things 158 Ordinances of God not to bee medled with without due respect and reuerence as 1. word 2. oath 3. lots 175 Conditions of sound Obedience 4. 385 Cheerefull Obedience 4. things 386 Outward things make neither happy nor vnhappie 4. reasons 91 P PInacle of the Temple chosen for the second temptation by satan 4. reasons 182 No place in the world free from temptation 20 Places of Gods worship to be reuerently esteemed and vsed 174 No place longer holy then God and his worship are present 176 Satan vsually fitteth his temptation to the place or the place to his temptation 3. reasons 182 Places of probable perrill and danger to bee auoided especially of 4. sorts 184 Men in highest places are in greatest danger of falling 3. reasons 286 The higher the Pinacle a man stands on the more busie satan is to cast him down 207 Satan helpeth men vp to the Pinacle onely to cast them downe againe 210 The Pope puts downe the deuill in boasting 315 Power of Christ vnresistable by all the deuills in hell 4. reasons 375 Power of Christ is of his Office and Essence 375 They differ in 3. things ibid. Popes haue erred in matters of faith 25â— 8. Markes of the mighty power of Christ in vs. 380 Power of Christ frustrateth satans greatest aduantages 193 Power of satan ouer the bodies of men great God permitting him 193 Prayers to be made for gouernours especially why 288 Presence of God in his word and worshippe maketh places holy 3. reasons 164 Satan ordinarily tempteth to presumption 4. reasons 200 Most dangerous presumption is in spirituall things as in 6 instances 203 Presumption in things temporall to bee auoided in 4. instances 205 Priuiledge of Gods children because of the Angells 240 A singular priuiledge of the Church to haue so perfect a direction as the Scripture 134 Priuiledge of the godly to find God sweet to your soules in trialls or after them 4. reasons 406 Properties of such as to whom Christ will reueale himselfe 3. 119 All promises and threats in Scripture conditionall although the condition bee not euer expressed 263 All promises of satan are miserable foule and deceitfull 5. reasons 304 Promises of God differ from the deuill how 305 Proffers of Satan all vpon some wicked condition or other 316 Miserable men that accept of satans profers 4. instances 320 Publike persons must especially watch against 2. things 6 Publike persons
popish monks or Eremits for 4. Reas. Bad company worse then solitarinesse Nunquam minùs solus quâ—m cum solus 4. Directions for solitarines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Satan accuseth man 1. To God 2. To man 3. To himselfe Satans best wages to his most diligent seruants 7. Rules or means against false accusation Vide Perald â—om 2. p. 56â— de detractore Fiue motiues to lay aside calumniation and slandering Ioâ— 7.51 If there be so many accusers no meruaile if godlymen want no manner of accusation So many accusers should make vs watchfull of our selues 4. Rules to stop the mouths of all accusers 2. Rules in Gods tempting of man Man tempteth God two waies Man tempteth man 3. waies Man tempteth himselfe two waies Satan tempteth two wayes How Christ so holy and so powerfull could be tempted of the deuill Three degrees of temptation The greatest temptation of all is not to be tempted Satan may allure but he cannot force vs. Satans first assaults to be repelled for three reasons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist. Why Christ would be tempted 4. reasons Christ by being tempted enabled to succour vs in temptation sundry waies A ground of comfort out of Christs temptation Vse 1. Motiues to manfull resistance of temptation Vse 2. Looke vp to Christ tempted for saluation imitation Vse 3. Doctr. When God bringeth his children into the wildernes to be tempted he armeth them with grace sufficient Reasons 1. 2 God should loose his honour if any of his seruants should be vtterly ouercome 3 4 Strong motiues to outstand temptations Why Christ was with wilde beasts 4. Reasons Christ hath more peace among wilde beasts then among wicked men Psal. 22.13 Christ as able to defend vs as himselfe both from wilde beasts and deuils â— Rules to keep faith in the presence of outward meanes 3. Actions of faith in the absence of meanes Not to thinke much if with our Lord we find men more sauage then beasts Kinds of fasts 3. Christs fast disagreeth from popish fasts in 7. things or 8. Christ fasted this fast for 4. causes Christ fasted no longer nor shorter time then 40. dayes for 5. reasons Moses in monte ante legem Elias in itinere sub lege Christus in deserto sub gratia Fourtie nights added for two reasons Doctr. Fasting a most necessary duty Reasons 1. 2 3 Vse 1. Vse 2. Motiues to fastinâ— 11. Doctr. Satan by lesser temptations makes way to greater Vse 1. Where Satan beginneth his temptation we must begin our resistance 2 Rules of resistance 3. 2 3 Vse 2. The least temptation is too strong for a secure aduersarie Vse 3. What infirmities our Sauiour tooke and tooke not in 3. propositions Christ tooke not all infirmities of euery particular man for 3. causes Reasons why Christ tooke on him our infirmities 5. Mans nature is knowne by defects Gods by perfection Ob. Christs meat was to do the will of his father Differences betweene Christ infirmities and ours in fiue things Non habuit ex debito peâ—cati Aquin. Matth 5.6 Reu. 2.17 Doctr. Satan euer taketh vs at the weakest Reasons 1. 2 3 Vse 1. Horat. Our sicke and dying day most vnfit for resiâ—stance for 3. reasons Vse 2. Fiue notable rules for the watch ouer our owne weaknesses Doctr. Satan the most eminent and dangâ—rous tempter Satan restlesse in tempting for three reasons Vse 1. Vse 2. Vse 3. Vse 4. Vse 5. Fowre motiues to stirre vp one another to good as Satan doth to euill Satan commeth to a man two wayes Christs temptation externall and in a bodily shape assumed for 4. reasons Note Christ came led of the spirit Satan comes of himselfe Act. 19.16 Satan would assayle the son of God knowing him so to be for fowre reasons Two certaine rules to knowe when the tempter comes Satan aimeth at foure things in this first temptation Doctr. 1. Satan directly opposeth the word of God Reasons 1. 2 3 4 5 Vse No diuine truth to be called into question for 3. reasons Doctr. 2. Satan in all temptations seekes to ouerthrow the faith of men Reasons 1. 2 3 4 5 Vse 1. No temptation no faith Vse 2. Because Satan most oppugneth our faith we must most fortifie it 3. Generall directions for the fortifying of faith Excellencie of faith in 4. things Means of fortifying faith 4. The least faith can pray for more Doctr. 3. Satans drift is to make men call in question the truth of their adoption in their trialls Reasons 1. 2 3 4 5 Vse Outward things make neither happie nor vnhappy fowre reasons Difference betweene the loue of God as God and of God as a Father Rules to confirme the heart in the loue of God notwithstanding outward crosses Means to confirme to a mans selfe his owne adoption 3. Sundry waies of God drawing neere his saints in their troubles Doctr. 4. To vse vnlawfull meanes to help our selues is diabolicall Reasons 1. Vse 1. Vse 2. 4. Considerations to fence vs from vsing vnwarrantable meanes Satan euer seeketh to blemish that good which he cannot hinder Three excellent properties of faith in want of meanes Doctr. Satan inferreth mischeiuous conclusions vpon true premisses Reasons 1. 2 Lying the deuils mother-tongue 3 4 Vse 1. Vse 2. False conclusions in matters of faith False conclusions on true grounds in matters of practise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. things cunningly contriued in this one suggestion Doctr. Satan ordinarily mooueth men to turne stones into bread Snares laid by Satan in auoiding our troubles Numbers haue learned this trade of the deuill to make stones bread Vse 1. Satan neuer commeth without one stone or other Vse 2. Satan lessoneth men rather then to want bread to get it out of stones Vse 3. Satan alloweth his seruants stones for bread Vse 4. Gods way to get bread contrary to the deuils in 3. things Christians must be reasonable to most vnreasonable aduersaries Reasons 1. 2 3 Fiue reasons of Christs meekenes to Satan Christians must ouercome aduersaries rather by patience theÌ„ by power Doctr. Christ not so rough with Satan as with some wicked men noâ— as with some of his deare Disciples Reasons 1. 2 3 4 Vse 1. The greatest iudgement of all not to be iudged at all Vse 2. Vse 3. Christs answer most modest Note Why Christ who could turne stones into bread would not 5. reasons Doctr. Christ reuealeth himselfe only to such as make right vse of him Reasons 1. 2 3 4 Vse 1. Vse 2. Numbers of meÌ„ to whom Christ neuer reueileth himselfe Vse 3. Three properties of such 〈◊〉 to whom Christ will make himselfe knowne Doctr. 1. The word is a principall weapon of our spirituall warfare Reasons 1. 2 3 4 The word a compleat armour 5 Vse 1. Papists by suppressing the scripture wring the weapon out of mens hands This practise against the scriptures 2. against the example of Christ and his Apostles Rom. 15.4 3. against common sense 4. against the Fathers Ad Volusianâ—â—â—
a prouoking and tempting of God as 1. out of diffidence or malice as the Iewes bade Christ come downe from the crosse and they would beleeue him assuring themselues he was neuer able to doe that 2. For curiosity and delight as Herod desired to see some meruaile or for satisfying our lust as Israel 3. For our owne priuate ends not aiming directly at Gods glory and deniall of our selues as the Iewes followed Christ not for his miracles but for their belly and the bread and the Virgin Mary herein failed requiring a miracle of Christ rather for a preuention of scandall for the want of wine then the manifesting of Christs glory for which Christ checked her for it was a priuate and light respect to which miracles must not be commaunded Ioh. 2.4 4. for confirming of that doctrine and authority which is sufficiently confirmed already Ioh. 2.18 Shew vs a signe why thou doest these things why thou whippest out buyers and sellers out of the Temple He shewes them none they tempt God herein was not the whipping of them out and the authority he had shewen signe enough of his diuine authority did not he solely and alone ouerthrow and turne out a number of them without resistance did not he by his word challenge the Temple to be his Fathers house and himselfe the Sonne of God Hauing thus confirmed his authoriry by this signe he would shew them no other Thus the Papists as a Pharisaicall seede tempt God looking for more miracles to confirme the same doctrine which Christ and his Apostles haue sufficiently confirmed by many and powerfull miracles When they prooue that wee teach another doctrine we will shew them other miracles III. To tempt God in action is thus 1. To enter vpon any thing without a calling for that is to step out of our way when we doe that which we haue neither word nor promise for this is in the text 2. To walke in a course of sinne and liue in our wickednes especially when the Lord by blessings mooueth vs to repentance Malach. 3.15 They that worke wickednes be set vp who be they in the next words the Prophet sheweth saying They that tempt God are deliuered So as all wicked persons are tempters of God 3. To presume vpon extraordinary meanes when ordinary meanes may be had thus the 3. worthies of Dauid tempted God that went for water in danger of their liues whereas they might haue had it nearer in safety 2. Sam. 23.15 but when they brought it to him he considered how they had sinned to satisfie his sinnefull desire and would not drinke it And this is the tempting of God intended in this place to flie downe refusing the staires 4. To runne into places or occasions of danger in soule or body is to tempt God as to runne into wicked company or exercises Peter notwithstanding Christ foretold him of his weaknes yet trusted of his owne strength and went into Caiaphas his hall and seeking the tempter found him and himselfe too weake for him Our Sauiour would here teach vs what a dangerous sinne it is to tempt the Lord it beeing so absolutely forbidden the people of God not onely in the olde Testament but in the newe 1. Cor. 10.9 Neither let vs tempt Christ as some of them also tempted him For 1. It is a plaine contempt of the Lord in his prouidence and constitutions when a man either neglecteth the meanes which God hath appointed to bring forward his purposes or betaketh himselfe to such meanes as God hath not appointed 2. It is a manifest argument of infidelity and hardnes of heart When a friend promiseth mee to doe me good at my need or to stand by mee in time of danger I will feigne a need or danger to trie whether he will be as good as his word or no what doth this but imply a suspition in me that my friend will not be as good as his word therfore I will trie him before I need him And thus he deales that will needlesly tempt God 3. No relation betweene God and vs may encourage vs to tempt him He is our Lord a strong God doe wee prouoke the Lord are wee stronger then hee 1. Cor. 10.22 Let not the Princes of the Philistims dally with Sampson for he is strong and will reuenge himselfe by pulling the house ouer their heads the Lord is strong and mighty Sampsons strength was but weaknes to him therefore let not vs tempt him least we goe away with the worse as the Philistims did He is our God euen a consuming fire Heb. 12.29 it is no safe dallying with fire He is our father therefore we must feare him as Iaacob knowes Isaac is his father yet is afraid to goe to him disguised least said he I seeme to my father to dally or mocke 4. The greatnes of this sinne will appeare in the greatnes of his punishment It cost good Iosiah his life 2. King 23.29 He would trie what he could doe against Pharaoh Necho when he was admonished of the Lord not to goe against him For this sinne the Lord sware that not one of the Israelites aboue 20. yeares old should enter into Canaan It cost the liues of 600000. men besides women who for tempting God were destroyed of the destroyer 1. Cor. 10.9 Good Zacharie for not beleeuing the Angell which came with tidings of a sonne was strucke dumb for requiring a signe Euen the best if they tempt God shall not carrie it cleare away Obiect Psal. 34.8 Taste and see how good the Lord is and Rom. 12.2 prooue what that good and acceptable will of God is Answ. There is a twofold knowledge of Gods goodnes 1. speculatiue by which we know God to be good in himselfe and to vs 2. experimentall in something not reuealed The places alleadged speake of the former onely this latter is a tempting of God This serues to discouer vnto vs our fayling against this doctrine and that euery of vs cannot so easily put off this sinne as we thinke for 1. Is it not ordinary amongst vs that read the word and of Gods power therein we heare his promises we taste by experience how good and bountifull God is and yet in any strait in euery danger we can be ready to tempt him as in Massah saying in our hearts Is God with mee doth God regard mee am I not cleane cast out of sight can I euer be holpen and swimme out of this distresse Thus the vnbeleefe of our hearts is ready to make God a liar When there was a maruellous great famine in Samariah and Elisha said To morrow at this time two measures of barely shall bee at a shekel and a measure of fine flower at a shekel a Prince answered If the Lord would make windowes in heauen could it bee so hee answered Thine eyes shall see it but thou shalt not eate of it And hee was troden in peeces in the gate for his vnbeleefe 2. King 7. ver 19.
2. How generally are we in loue with our sinnes which out of Malachi we haue shewed to be a tempting of God God hath powred abundant mercies vpon vs the people of England yet we goe on to prouoke and tempt him the more his mercies the more our sinnes how can this abusing of goodnes but heap vp wrath against our selues Can there bee a greater tempting of God in his iustice then to goe on and trade in sinne without repentance presuming that God will not punish vs What a number of notorious wicked persons are resolued to adde drunkennesse to thirst and sinne to sinne and yet at last meane to be saued 3. How hardly can we be kept from wicked companies and occasions Though we be warned by Christs voice speaking in the word as Peter was yet we thrust into Caiaphas his hall and the Players hall which is the deuills schoole and will not auoide occasions till the ende of sinne bring sorrow and bitternesse incurable How easily doe men loose the watch ouer themselues against their owne resolutions and the motions of Gods word and Spirit when they might redeeme their precious time gained from their speciall calling to the generall in reading meditating praier c. presently the deuill thrusts them out of both callings to gaming drinking or bowling or such vnprofitable exercises Oh when God layes you on your death-bed this one sorrow if God euer giue you sense of your estate will be ready to sinke you that you haue loosely and vnfruitfully parted with your time and now you cannot buy an afternoone to bewaile the losse of many in with all your substance 4. How prone are we to venture and rush vpon any thing without a calling or without a warrant as when men cast themselues into vnnecessary dangers hoping that God will deliuer them Many runne on an head into vnlawfull contracts without care of any word to guide them Others strike the hand and vndoe themselues by suretiship Others cast off profitable callings and betake themselues to vnprofitable and hurtfull as vsurers and their bawds and keepers of smoake-shops And some will runne vpon ropes for praise or profit In all this men are out of their way and in a course of tempting God Would a man cast himselfe into the sea in hope he should neuer be drowned or on a perswasion hee should neuer be burnt cast himselfe into the fire Wee hauing stayres are prone to leape downe Christ our Lord would not do so 5. How common a thing is it both in matters of soule and bodie to seuer the meanes from the ende which is a plaine tempting of God as our Sauiour here calleth it Euery man hopes to goe to heauen but neuer seekes the way What a number will be saued by miracle for meanes they will vse none faith repentance knowledge mortification sanctification they are strangers yea enemies vnto God fedde the Iewes miraculously in the wildernes not in Canaan not in Egypt where meanes were Christ fed many people by miracle in the wildernesse but beeing neere the city he bought bread Ioh. 4.8 God will neuer feed thee with the heauenly Mannah by miracle where the meanes are to be had but are neglected How many will either be saued as the theefe was on the crosse or they will neuer be saued they make their saluation but an houres worke and make as short a matter of it as Balaam who would but die the death of the righteous What a tempting of God is this as if a man would adde his oath vnto Gods that he shall neuer enter into his rest Christ hath sufficiently set forth his diuine power by that example of him on the crosse he need not nor will not doe it againe in sauing thee by miracle It is a better argument Christ saued the theefe at the last houre on the crosse therefore he will not so saue me then otherwise What a common sin is it to neglect the meanes and despise the word as a weake and silly meanes as the Preachers be silly men Oh if we had greater meanes some man from the dead or some Angel from heauen or some miracles we could be better perswaded A great tempting of God as though his wisedome had failed in appointing sufficient meanes for the faith of his people Christ reprooued this infidelitie Iob. 4.48 Except ye see signes and wonders ye will not beleeue Notably Luther If God should offer me a vision I would refuse it I am so confirmed in the truth of the word How commonly doe men stand out the threats of the word plainly denounced against their sinne euen in their owne consciences which is nothing but to tempt God and try whether he will be so iust and strict In the things of this life men tempt God many wayes 1. Idle persons are tempters of God that for working might releeue themselues and theirs but they will not and yet hope to liue whose presumptuous tempting of him God reuengeth either by giuing them ouer to stealing and so they fall into the Magistrates hand or he hardens mens hearts against them that they finde not that good in an idle and wandring life which they expected These must haue water out of a rocke and be extraordinarily fed thrusting themselues out of the ordinary course which God hath put all flesh vnder viz. By the sweat of thy browes thou shalt get thy bread 2. The omitting of any ordinarie meanes of our good or ouer-prizing of any meanes is a tempting of God to take them from vs and a reuenging of the abuse Hezekiah though the Lord say he shall liue 15. yeares must not omit meanes but take drie figges and lay to the apostem Asa must not trust to Physicke for then he shall neuer come off his bedde 3. In our tryalls when wee murmure grudge make hast or vse vnlawfull meanes we tempt God and incurre this great sinne So as none of vs can wash our hands of it but it will sticke with vs and we had need daily to repent of it because it daily thrusts vs vnder the displeasure of God Labour we to nourish our confidence of Gods power and mercy which is an opposite vnto this sinne and striue against it Quest. By what meanes Answ. By obseruing these rules 1. See that in euery thing thou hast Gods word and warrant for that thou doest say not I hope I may doe this or that but I know I may do it If thou hast a word thou maiest be bold without tempting God that is the ground of faith and tempting of God is from infidelitie Act. 27.34 when Paul was in extreame perill he tells the marriners they should come safe to land Why what was his ground euen a speciall word the Angell of God told him that night that none should perish 2. Walke with God as Enoch prouoke him not by sinne then maiest thou pray vnto God and secure thy selfe vnder his wing in danger without tempting him So long as a man hath a
owne glorie in doing things Ioh. 8.49 50. How can ye which receiue honour one of an other seeke the honour that commeth of God Certenly Christ sought not his own praise but the praise of him that sent him 3. Obserue Gods wisedome in his word and workes his power iustice and mercy his benefits and corrections on thy selfe and others in all things praise him He that praiseth me glorifieth mee Psal. 50.23 4. Honour God in an honest and Christian conuersation gracious speaches and an vnspotted life honour the Gospell hereby stop the wickeds mouthes and glorifie God 1. Pet. 2.12 II. The manner of this answer of Christ Auoid Satan which differeth somewhat from Christs other answers beeing more plaine and sharpe then they as appeareth 1. in the title he giues him Satan 2. in the commaundement Auoid First hee calls him Satan which is the third name giuen him in this history for he had before been called a deuill that is a false accuser and a tempter and now he is called a Satan signifying an aduersary or enemie 1. to God directly 2. to man both in his person whome he often possesseth and vexeth Matth. 4.24 and also in his estate which he doth often endammage and impouerish as we see in Iob. And Christ doth now so tearme him 1. To shew him that he takes better notice of him then before for hee called him by no name before though he was called by the two former tearms by the Euangelist 2. That we should see further into his nature the more to beware of and detest him 3. To shew vs how we may detect an aduersarie and smell a deuill namely when he sets against and opposeth the grounds of religion 4. To teach vs that he is no friend that offring vs wealth and honour would draw vs from God and religion The greatest kindnes here is the greatest cruelty Auoid 1. This is a word of indignation as we say to a dogge auant for Christ was much offended and angry against this temptation when he saw and heard Satan so impudent and blasphemous So Christ giues this as a reason of the same speach to Peter Auoid Satan for thou art an offence vnto mee Christ shewes indignation because Satan shewes his blacknesse 2. It is a word of rebuke and castigation of Satans importunity and impudency who would not be satisfied at the first and second assault but still renewes more hellish and horrible temptations Thus Luke expresseth it Hence behinde mee as one not worthy any longer to behold his face 3. It is a word of dismission or sending him packing and carries in it the force of a commaundement An heretike saith the Apostle after once or twice admonition auoid Tit. 3.10 Thus deales our Sauiour with Satan here who is haereticorum hereticissimus an arch-heretike as a great man talking with a wrangling fellow whom no reason will perswade commands him away he will heare him no longer Quest. Why was our Sauiour so angry at this temptation aboue the former wherein he exercised meeknesse and patience Answ. 1. His wisedome knewe how farre he was to beare Satan at this time and how much to suffer from him and then how his mouth must be stopped which meeknesse and lenitie would neuer doe there is no hope to winne or ouercome a deuill with kindnes nor to shake him off that way nay rather this will more inuite on his malice he will goe so farre as he is suffered 2. Christ thirsted after mans saluation and his loue to vs and our redemption made him so angry with the deuill who sought by all meanes to hinder it for had he been defiled with sinne the work of redemption had auailed vs nothing 3. To note the hatefulnesse and detestation of that sinne of idolatrie whether it be couert or open that if our dearest friends should solicite vnto it euen the wife of the bosom we should pursue them to death and so shew our deadly hatred against it Deut. 13.1.6 4. The two former more concerned himselfe but this concerned his Fathers glorie directly he heares him claiming all to be his quartering the armes and royalties of God making himselfe a God and challenging worship due to God this he could not beare his tendernesse and zeale to his Fathers glory would not endure so vile a creature to carrie away no nor to challenge any part of his worship Gods causes must euer more affect vs then our owne How full of lowlinesse and meeknesse was our Lord and Sauiour in all his owne causes He did not striue nor cry neither was his voice heard in the streetes he would not breake a bruised reed nor quench a smoaking flaxe Isa. 42.3 Matth. 12.20 When hee was reuiled he reuiled not againe When he was called glutton drunkard a friend of Publicans and sinners Matth. 11.19.28 in stead of returning rough language he calleth saying Come vnto me all yee that are weary and heauy laden and I will ease you He was lead as a sheep to the slaughter and opened not his mouth when thy accused him of capitall things knowing that his answers would not be taken he answered not a word Now he was in his owne cause But when he takes his Fathers cause in hand how doth he cloath himselfe with zeale which euen consumes him Ioh. 2.15 in purging his Fathers house he layes about him and whips out the abusers of that holy place Moses in his owne priuate cause was the meekest man vpon the earth beeing contumeliously worded by Miriam and Aaron he presently pardons it and prayeth for Miriam and gets her cured of her leprosie In Exod. 32. that froward people was readie to stone him yet when God begins to be angry with them he forgets all and prayes God rather to put his name out of his booke then not to pardon their sinne But seeing the calfe his calme spirit is vanished and he breakes the tables of stone that were in his hand The Apostle Paul euery where prouokes Christians to meekenes patience and laying aside of reuenge and stirringnesse of spirit in priuate causes yet Act. 17.16 when he saw the idolatrie of the Athenians his Spirit was stirred vp in him 1. The religion which we professe should bind vs vnto God most straitly therefore Augustine noteth the word either à religando or à relinquendo that where religion is it will leaue all for God And hence is selfe-deniall enioyned as a necessary preparation to him that will professe religion 2. Gods glory is preferred by himselfe aboue all his creatures as beeing the end of them all and therefore must so be of vs euen aboue our selues for of him and through him and for him are all things Wee see in the common-wealth how the instruments of publike iustice if any seruice be commanded from the King must lay aside their owne businesse and ease and execute the Kings pleasure before their owne Such a good seruant for his Lord was Paul saying My life is not
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