time how long this sight lasted in a moment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In accurate consideration a moment is the fortieth part of an houre for a point of time is a quarter of an houre and a moment of time is the tenth part of a point of time But I thinke we are not to take the word so strictly which here noteth a very short time much shorter then the fortieth part of an houre and with Chemnitius I thinke it to be the same with that in 1. Cor. 15.52 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a moment and explained in the next words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the twinkling of an eye which is indeed no time but the beginning rather of time seeing there is no distinction betweene time past and time to come Howsoeuer we must take it for a very short space of time and that the sight was gone before Christ could well consider of it For so the like phrase is vsed concerning Sodome that it was destroyed in a moment for the sunne rose very faire and before euer they could consider of such a storme the Lord showred downe fire and brimstone Now the reason why the deuill vsed such a speedy and quicke representation was to rauish Christ suddenly and stirre vp his affections by the absence of it to desire to see it againe dealing with Christ as we with our little children when we would make them earnestly desire a thing we let them see it and hide it againe giue it them into their hands and suddenly take it away againe So did Satan Secondly Satan might haue another tricke in it to disturbe the minde of our Sauiour for as a sudden flash or light doth dazle the eyes of the body so doth a sudden flash or sight of this or that obiect easily dazle the eyes of the minde and in stead of pleasure with it at least it brings some trouble and perturbation Howeuer he thought it would fit and bring on his temptation Thirdly shadowes will abide no looking on no examining and therefore the deuill is so quicke in taking them in It is an old practise of the deuil to let death into the soule by the window of the senses and especially by the sight for here he would ouercome Christ by the sight of the world and the glory of it Thus he had gained Eue to sinne by the sight of the apple which was beautifull to the eye by hearing that she should be as God if she did tast it by touching tasting and pleasing all her senses with it The sons of God saw the daughters of men that they were faire and tooke them to them for wiues which was the cause of the deluge Ahab saw the vineyard of Naboth lie so conueniently to his demeanes as he must needes compasse it by murther 1. The senses are the neare seruants of the soule if Satan can make them vntrustie he knowes he can by them easily robbe the soule yea and slay it For senses worke affections and affections blind iudgement Dauid sees Bathsheba presently affects her his violent affection blinds his iudgement he must haue her companie though it cost Vriahs life I saw said Achan among the spoile a goodly Babylonish garment and two hundred shekels of siluer and a wedge of gold of fiftie shekels and I coueted them and tooke them Iosh. 7.21 How was Adam otherwise deceiued by Eue but first in his affection and then in his iudgement 2. As Satan layes his baits in all the senses to steale the heart so especially in the eies dealing as the chapman that would vent his wares he layes it forth on the stall that men may see it and oftentimes the very fight of it without further offer drawes on the buyer to a bargaine He knowes he looseth not all if he gaine but an vnlawfull looke because there is sinne begunne though not perfected 3. The sense is to the soule as a doore to the house A man that would come in or send any thing into an house must goe in and send it in by the doore Euen so although the deuill by his spirituall nature can and doth apply himselfe to our spirits without our senses yet other tempters cannot reach the soule so immediately Eue could not worke Adams heart directly but by the outward senses of hearing and seeing especially sent in the temptation Poisons cannot reach the heart vnlesse by the senses they be drawne in So wicked mates cannot conuey their corruption one into an other but by the outward senses hearing their wicked and incentiue speaches and seeing their gracelesse and infecting actions But besides this so full of malice is our spirituall aduersarie that he would not onely immediately take vp our hearts but fill vp all our senses and by them continually sendeth in burning lusts and by the same doore couetous desires and by the same ambitious aspiring thoughts and by the same reuengefull intentions and such like till the house be full of wickednes 4. Satan knowes that God hath appointed the senses for the good and comfort both of body and soule especially the sight and hearing to be the senses of discipline to furnish the minde with knowledge of God with faith which is by hearing with hope of his gracious promises with heauenly meditations and contemplation of his great workes which our eyes behold Now Sathan would crosse all this gracious constitution of God and make the lights of the body be meanes to blinde the minde he would fill vp the senses and take them vp with such obiects as shall not only corrupt the heart but keepe out those meanes of grace which the Lord would by them conuey into the heart so that the soule should be further poysoned by the same meanes which the Lord hath prepared as an antidote by which naturall poyson and corruption should be expelled This doctrine enioyneth a diligent custodie of the senses A good housholder suspecting theeues and robbers will be sure to keep his doores and windowes fast And we knowing that our senses are the doores and windowes of our soules must looke to these doores locke them barre them bolt them fast that the deuill enter not this way True it is that the inside must first bee made cleane for out of the heart proceeds an euill eye Mark 7.22 But whosoeuer is resolued to keep his heart in any rightnes must thinke it his next care to shut out and keep out whatsoeuer might be let in to decline it and turne it from God againe What made the holy Prophet Psal. 119.37 pray so earnestly that God would turne his eyes from beholding vanity but that he knew that euen a good heart such as his was could neuer hold out vnles the outward senses especially the eyes which by a Synechdoche are there put for the rest both because they are special factors of the soule and because of the multitude of their obiects and in regard of the quickenesse of sight aboue all the rest of
was not for our imitation Ans. True it was not in the extent but in the end it was in the former Christ is to be admired in the latter to be imitated 3. To set out his miracles and diuine power for the honour and authority of his person and doctrine to shew himselfe the Sonne of God Obiect Moses and Elias fasted this fast and yet were meere men Answ. They did it by his power he by his owne they were vpheld by the power of God but hee by his diuine power their fasting was but a type and shadow of this But to make euery man able to imitate this fast obscures Christs glory and this miracle and the Gospell it selfe 4. That hereby he might bid battell offer opportunity and prouoke his aduersary to the combate for this was the end both of his fasting and going into the wildernesse and of his hunger Wherein also this fast of Christ may not be imitated for we are not to offer any opportunities or aduantages to Satan who is ready enough to seeke and take enough as we may not tempt God so we may not tempt the tempter but pray that we may not be lead into temptation by him and watch least we fall into temptation Mark 14.38 yea we must cut off and preuent his aduantages and shunne all occasions wherein he might assault vs as knowing our owne weakenes The third thing in Christs fast is the continuance of time forty dayes and fortie nights Quest. Why did he fast so long why no more nor no lesse Answ. For these reasons 1. To be answerable to the types As Moses fasted 40. dayes at the institution of the law and Elias at the restitution of it so would Christ here at the manifestation of the Gospel 2. Hee exceeded not this number least he should seeme too inhumane and cruell against himselfe for he did no more then Moses and Elias had done men subiect to infirmity In our time he is no man that cannot straine one tricke aboue others but Christ being in the shape of a seruant takes not vpon him aboue his fellow-seruants 3. He would not fast lesse because he would not seeme lesse then the Prophets nor vnlike them 4. He would not fast more because he would not haue his Deitie now acknowledged by the deuill 5. He would not giue occasion to heretikes to doubt of the truth of his body and humane nature If he had fasted longer then Moses and Elias he might haue beene thought no true man but onely in show incarnate Quest. Why is it added that he fasted fourty nights Answ. For these reasons 1. To shew that it was not such a fast as the Iewes vsed to keepe who fasted many dayes together but ate at nights as Daniel fasted for 3. weekes of dayes chap. 3. v. 10. Nor like the Turkish fasts who so soone as they see a starre eat any thing on their fasting dayes but that which is strangled or hogges flesh Nor yet like the Papists fast who though they say they fast 40. dayes both to imitate Christ to giue God the tithe of the yeare yet can feed wel fare deliciously euery night 2. To shew that Christ had a care to spend his nights wel aswell as his dayes not spending them out in sleep but in watching and prayer as well as in fasting for by the same power his bodie was preserued without sleep as it was without meate Far vnlike the Papists who in their fasting-dayes spend the night in gluttony luxurie and all vncleannesse This example of Christ teacheth vs of what great necessitie this exercise fasting is both for the entrance comfortable continuance of the duties of our calling both generall and speciall This Nehemiah knew well when hearing of the calamitie of Ierusalem and his brethren the Iewes he fasted certaine dayes and prayed before the God of heauen c. 1. v. 4. And Ezra proclaimed a fast to seeke the right way homeward and safe from their enemies c. 8. v. 21. see also Act. 13.3 1. Fasting in an holy and religious manner helpeth forward graces that are necessarie for our calling as 1. the grace of conuersion and therefore is made an adiunct of it Ioel. 2.12 Turne you with all your heart with fasting and weeping 2. the grace of prayer for as prayer sanctifieth fasting so fasting strengtheneth praier Otherwise to place Gods worship in fasting is to make the belly the God 3. it helpes forward the knowledge of the mysteries of God and godlinesse Dan. 9.3 conferred with 20.21 as Daniel was praying and fasting Gabriel was sent to instruct him and reuealed to him the mysterie of the 70. weekes 4. it addes strength and courage in the Christian combate betweene the flesh and the spirit it is as a third that comes in to take the spirits part and so helpeth to the victorie by subduing the flesh 2. The necessitie and profit of this exercise appeareth in respect of our selues for 1. If we want publike or priuate benefits fasting ioyned with prayer is the meanes wherein God will haue them sought and obtained The Beniamites after two sore ouerthrowes by this meanes got the victory Iud. 20.28 Annah by the same obtained her Samuel and Dauid fasted for his childs life 2. If we be in danger of publike or personall iudgments by the same means they are to be diuerted religious fasting is a cheife part of the defensiue armour of the Church as we may see in the examples of Hester sauing her people from Hamans deuise and of the Niniuites turning away the destruction threatned by Ionah by fasting and humbling themselues 3. If wee be to attempt publike or priuate duties hereby we must fit our selues and obtaine successe and blessing So did Nehemiah and Ezra as we saw before and when Paul and Barnabas were separated to the worke of the ministerie they fasted and prayed Act. 13.3 Yea Christ himselfe spent a whole night in fasting and prayer before he chose his Disciples Luk. 6.12 13. 3. Daily experience shewes the necessity of religious fasting for 1. How may men obserue in themselues that for want of this duty they grow dull in their profession and heauy in holy practises yea empty of grace so as they may thinke the spirit is departed from them yet when they haue renewed this exercise they finde themselues more ripe and ready more quicke and able to good duties as if they had new soules giuen them 2. Doe woe not see that the more conscionably a man carrieth himselfe the more busily Satan doth bestirre himselfe against him and had he not need so much the more fence himselfe with coat-armour and flie to God for strength and protection If a good Magistrate or Minister be to be brought into any place how doth Satan storme and bend his forces against him because he thinkes that then his kingdome must downe Therefore if a man meane to be seruiceable to God in any place it is meet
is not repugnant to the analogie of faith or true interpretation of other Scriptures But that Satan should come bodily or assume a shape is not against the scripture but confirmed in the example of Eue and Samuel If it be further asked in what bodily shape he came here I am with the scripture silent Onely he came not in a Monkish habit as the grosse Papists say because there was no such in vse in the world then nor many hundred yeares after And yet it is obseruable that themselues thinke this habit the fittest for the deuill as indeed it hath beene since prooued for neuer did the deuill in any habit so preuaile against Christ in his members as in this Antichristian weed 1. Note hence what mooued Satan thus to come namely his owne voluntary motion and will he came vnsent for Christ comes not but led of the spirit Satan comes of himselfe And the same difference is to be obserued betweene them that are led by the spirit of God and by this vnclean spirit Those that are led by Gods spirit whatsoeuer they be about they will looke to the motion what warrant they haue for it whence it is and whether it tends whether they be led or vndertake things of their owne head they looke whether the thing be good in it selfe whether good in them whether conuenient in circumstances whether it belong vnto them and hence they do it chearfully and with a blessing on it Whereas whom Satan caries they looke for no warrant they set themselues on worke and execute their owne lusts humours and desires yea in the things they doe best they looke for no warrant and therefore if it be in any thing that is good euery thing is begun as with a left hand they are without blessing and protection See this difference betweene Ahab and Iehoshaphat 1. King 22. Ahab saith Let vs goe vp to Ramoth Gilead but Iehoshaphat said I pray thee let vs aske counsell of the Lord and was there not as much difference in the issue yes Ahab was strangely slaine a mighty man by chance drawing a bow hit into a ioynt of his armour and slew him but Iehoshaphat was marueilously deliuered And therefore look to your warrant in your actions aske your hearts whether you be led by the spirit or come of your selues and then you come of your selues when either you haue no word or attempt any thing against the word seeing Gods spirit and word crosse not one another and one neuer directs but by the other So if you be crossed in your actions or attempts cast an eye backe to that which mooued you to it or whether you went by warrant or vpon your owne head If you haue gone and the spirit not leading you what could you expect but to be crossed Looke on the 7. sonnes of Sceua who would take in hand to cast out deuills in the name of Iesus but beeing not led by the spirit the euill spirit tooke aduantage on the want of their commission and ranne vpon them and ouercame them preuailed against them so that they fled out naked and wounded 2. Note Obserue the impudencie and boldnes of the deuill that thus visibly comes against Christ. Had he not heard the voice from heauen or had he forgot it whilest it yet sounded no he begun all his temptations thus If thou be the Sonne of God Or did he doubt that he was the Sonne of God no the deuills confesse him so to be Matth. 8. and he knew by all the prophesies and accomplishments that Christ was he the scepter was gone from Iudah he was borne of a Virgin at Bethlehem whom Iohn went before in the spirit of Elias he knew the shepheards testimony yea the Angels at his birth he knew well he was the Son of God Quest. What could it stand with his policie so visibly to assaile the Sonne of God Answ. 1. God in iustice besotted him that against his knowledge he should encounter Christ for his owne ouerthrow 2. Though â—e knew that Christ was he that should breake his head and that he could not preuaile against him yet his malice made him fearelesse he would set vpon Christ whatsoeuer should be the issue himselfe could be but condemned 3. He would against his knowledge shew his malice to God in molesting and troubling his blessed Sonne for here and daily he sinneth the sinne against the Holy Ghost 4. God hauing him in chaines so ouerruled his malice as it should be turned against himselfe and be a meanes to proclaime Christ in all ages the promised seed who had broken his head He which thus emboldned himselfe to come against Christ wil not feare to come to thee be thou as iust as Iob yea wert thou as innocent as the Lamb of God It is Gods great mercy that hee comes not so bodily and visibly to vs as to Christ we know if God giue him leaue he can possesse euen any of our bodies as appeares in all those demoniaks he can assume a body also to terrifie or delude vs withall if God suffer him as we see in Sauls example So in Gods iust iudgement when men giue vp Gods seruice and vndertake to bee agents for Satan he giues power to the deuill to come to them in a bodily shape for his better familiarity with them as to witches and the like It is Gods mercy that he comes not thus as he did to Christ so ordinarily as he hath done in ignorant and Popish times and we must pray that euen in visible shapes he may neither terrifie nor delude nor grow familiar with vs. But the light of the Gospell hath forced him to come to vs more secretly and spiritually by wicked motions and suggestions partly from himselfe immediately and partly mediately from others And seeing we cannot hinder his comming to vs we must be so much the more watchfull that when he comes he may find vs prepared against him For as we cannot hinder birds from flying in the aire but we may hinder them from making nests on our heads so we cannot hinder the flying motions of Satan but we neede not suffer them to settle in vs. Quest. How shall I know when the tempter comes Answ. By obseruing these two rules 1. Whensoeuer thou art perswaded to any thing that is euill then thou mayest know the tempter comes Sometimes he perswades to sinne by extenuating it why it is but a little one a grain as light as a feather now comes the tempter Gods spirit neuer perswades that any sinne is little Sometimes by the vtility commodity of it Oh it is profitable by one oath or lie thou maiest be a great gainer and why shouldest thou be so nice but now the tempter is come for the holy Spirit commaunds thee not to sweare at all nor to lie for Gods greatest aduantage much lesse thine owne and what profit is it to winne the world with the losse of ones soule Sometimes from
others let afflicted and humbled soules lay hold and make vse of this exhortation for Satan doth with so much the more violence assault them as he findeth it easier to preuaile with them for well he knowes that howsoeuer they heartily detest all other sinnes and much adoe he hath to bring them to his lure in other yet their spirits beeing oppressed and wounded by the sense of sinne and Gods dispeasure for it he findes them inclinable enough vpon euery triuiall temptation to despaire and so makes a wide breach by their improuidence watching narrowly all other things but not that which they ought most of all and which Satan most of all impugneth Quest. How may I strengthen and stablish my faith Answ. By obseruing these few directions I. Consider the excellency of this grace for those onely that know it are in loue with it and will vse meanes to preserue and increase it And this excellency appeares in these branches 1. It is the first stone to be laid in Christianity called a subsistence or foundation Heb. 11.1 from whence also Christians are styled 1. Cor. 1. and the houshold of faith Gal. 10.6 of which Christ himselfe hath vndertaken to be the author and finisher and hath appointed all his ordinances to breed and perfect it in the hearts of all that shall atteine the end of it which is saluation namely the word of faith Rom. 10.8 the sacraments the seales of faith chap. 4 11. and the prayer of faith Iam. 5.15 2. It is the beginning of our blessednes Ioh. 20.29 Blessed is he that hath not seene and yet beleeueth It espouseth vs to God and Christ and ascerteineth vs of the marriage day It honoureth God as Abraham by beleeuing gaue glory to God and makes vs witnesse that God is true which is not more honour to God then our selues Ioh. 3.33 3. All our strength is from faith Heb. 11.33 by faith the Saints subdued Kingdomes and were strong in battell faith is the victory whereby we ouercome the world by faith we stand A graine of it can worke wonders and what then can strong faith It drawes vertue from Christ who himselfe was foyled by it in the Syrophenissan All things are possible to it Mar. 9.23 Giue Peter faith he shall not sinke but shall walke on the sea Matth. 14.29 4. All our present comfort is from it peace with God and peace in our consciences Rom. 5.1.2 comfort in afflictions it beareth great weights vncrusht it selfe beeing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sound and sure foundation According to the measure of faith is the measure of all other graces and comforts As a man beleeueth so he obeyeth loueth prayeth and is heard Yea not onely the measure of grace here but of glory hereafter is proportioned to the measure of faith And is it not worth preseruing and increasing II. Vse meanes to increase and strengthen it and they be these 1. Acquaint thy selfe with the word of God often read repeated preached meditated and conferred on this is the word of faith and euery thing is fed and preserued by that whereof it is begotten and the often hearing reading meditating and conferring of it doth fixe and digest it and makes it at hand to comfort the weary hands and weake knees And we must not onely frequent the audible but also the visible word that is reuerently and conscionably vse the blessed Sacraments which are signes and seales of Gods fauour and our faith Those that say they beleeue and yet neglect the word and Sacraments deceiue themselues for there is nothing to saue where is no meanes of sauing A man cares not greatly for an empty chest Neither can faith stay where she sees not her selfe respected Oh take heed of Satans subtilty who to hold men in infidelity withholds them from vision and to starue mens soules intercepts their food And in comming to the word consider the excellent promises that are made to faith and take speciall notice of places which may batter the deuills temptations to vnbeleefe 2. Obserue the tokens of Gods loue and fauour towards thee and because no man knowes loue or hatred by things before him labour to find it in spirituall things how much thy heart loueth him which is a reflexion of his loue what ioy of the spirit what assistance in former trialls what strength patience issue and vse of them thou hast Experience of God is a strong prop when the soule can gather from former time a cōclusion of Gods presence and aide for time to come So did Dauid Psal. 23. vlt. and 1. Sam. 17.34.37 and Psal. 143.4.5 and 77.7 to 13. Hath the Lord forgotten to be mercifull and shut vp his louing kindnesse in vtter displeasure I said this is my death yet I remembred the yeares of the right hand of the most High I remembred the workes of old And how iustly doe some faint in trouble for want of obseruing the wayes of God with them in former trialls and deliuerances 3. Labour to get and keep the assurance of thy adoption for then the gates of hell shall not preuaile to hurt thee The former by the witnesse of the Spirit which will alway vphold vs in afflictions if our care be not to grieue and quench him So long as the spirit of consolation possesseth the heart what sound comfort can be wanting but if he depart in displeasure neither can our faith or comfort be long vpheld The latter by keeping good conscience for faith and good conscience stand and fall together an accusing conscience weakens faith and destroyes boldnes that we dare not come neere vnto God wheras contrarily our election is made sure by good workes 2. Pet. 1.5 and by the fruits of the Spirit It stands vs in hand if we would stand against Satan in the day of triall to take heede of admitting any thing against our conscience which the Apostle compares to a shippe fraughted with precious wares such as faith loue ioy with other graces Now if we cracke our shippe of conscience we make shipwracke of faith and the other graces which good conscience had preserued 4. Faith beeing the free gift of God who is the author and finisher of it a means to stablish it is feruent and continuall prayer as the Apostles knew well enough Luk. 17.5 saying Lord increase our faith and that good man Mar. 9.24 Lord I beleeue help my vnbeleefe Christ praies for the not failing of thy faith wilt not thou pray for thy owne A speciall marke of the least measure of faith is that it can pray for more III. When thou feelest Satan assalting thy faith and hiding from thine eyes the loue of God then set before thine eyes Gods gracious promises made and to be made good to thee in Iesus Christ both because 1. of the generality of them which run without excepting thee if thou doest not except thy selfe as also 2. because they are built and grounded not vpon thy sense and feeling but
beware of wronging the children of God euen because they haue the protection of the Angels To rise vp against any of them is to rise vp against the Angels their keepers Offend none of these little ones for their Angels behold the face of their heauenly Father and thou prouokest the Angels against thee If the Sodomites rise vp against Lot the Angels will saue him and destroy them If Balaam will goe to curse Gods people he shall haue an Angell against him with a sword drawne readie to kill him 4. Learne wee to giue God the honour of our saluation and safety when we haue auoided any danger publike or priuate It is not by chance nor by our prouidence and policie but Gods charging his Angels to saue and keepe vs. Daniel did rightly ascribe his deliuerance to God by the ministery of the Angell chap. 6.22 My God saith hee sent his Angell and shut the lyons mouth 5. To be partaker of all this comfort these meanes are to be vsed 1. Become a godly man Psal. 34.9 The Angell of the Lord pitcheth his tent round about them that feare the Lord Hebr. 1.14 They are ministring Spirits to the heyres of saluation 2. Hold on in a godly course keepe thee in thy wayes in the duties of thy calling generall and speciall for thus long the charge of the Angels stands in force 3. Pray not to Angels but to the God of heauen to send his Angell before thee to direct and assist thee in thy duties and waies For what God hath promised we must pray for Gen. 24.7 Abraham tells his seruant that God will send his Angell before him to take a wife for his sonne and this Angell prospered his iourney v. 40. And that this was the practise of the Church of Egypt appeares by Moses his message to the King of Edom Numb 20.16 Beeing ill intreated in Egypt we prayed to the Lord and he sent an Angell and brought vs out of Egypt I doubt not but this dutie were it more faithfully practised would bring home much more successe and comfort then many men finde in their labour who scarce knowe whence or how their prosperitie commeth vnto them Obiect If God should send his Angels in humane forme and as familiarly to conuerse with vs as aunciently they did with the Patriarkes we should beleeue this doctrine but now there is certainly no such thing Ans. 1. Christ is now in heauen where our conuersation ought to be by faith rather then by the visible apparition of Angels 2. The beginnings of the Church needed such heauenly confirmation but now the word is sufficiently confirmed by the Sonne himselfe from heauen 3. The Scriptures are perfect and fully and plainly reueale vnto vs Gods will in euerie particular as if the Angels should come and teach vs daily 4. The blessed Spirit is more abundantly giuen in our hearts and supplyeth their absence in bodily shape and apparition 5. We must labour to get the eyes of our soules open and then we shall with Elishaes seruant see their comfortable presence notwithstanding they take no bodies to appeare in VERS 7. Iesus said vnto him It is written againe Thou shalt not tempt the Lord thy God NOW followeth the repulse of our Sauiour to this second temptation wherein are two things 1. his resistance 2. his reason drawne from a testimony of Scripture I. Christ resisteth and yeeldeth not albeit he heareth Scripture alleadged Why If yee were of God saith Christ yee would heare his word neither doth Scripture speake any thing in vaine But the reason is 1. because our Lord perceiued that the word was wrested and abused by Sathanâ— and 2. that Scripture abused binds not to obedience 3. that Scripture turned out of his right sense is not Gods word but carries something in it besides Scripture and then if an Angel from heauen should bring it we must be so farre from receiuing it as to hold him accursed 4. for our example that wee should not take all allegations hand ouer head but as Christ here trie whither they tend if to cast vs downe refuse them II. Christ resisteth but not without reason but by Scripture and opposeth Scripture to Scripture not as repugnant one to another but by way of collation and conferring one with another that the right vse of one may ouerthrowe the abuse of the other not in way of contrarietie but of commentarie Quest. But why did not our Sauiour shut his mouth by telling him how wickedly he had abused the text he had alleadged by adding detracting and wresting it to a contrarie ende and meaning Answ. This might indeed haue confounded him sufficiently but our Sauiour his combate is not only victorious for vs but exemplarie and therefore we are herein trained in our fight and encounter 1. To hold close to the Scripture in answering the deuill It is written againe which word of our Sauiour noteth how he buckled the Scripture to him both as a buckler to defend him and as a sword to foyle and wound his enemie and so must we who are not so able to dispute with Satan about the true meaning of a place as our Lord was 2. To informe vs that the best and onely way to discouer the abuse of Scripture is Scripture it being the onely rule and iudge of it selfe and all the controuersies rising out of it And therefore the deuill no sooner heard this testimony but his mouth was shut as well knowing how the wisdom of his Father had discouered his subtiltie The best commentarie of Scripture is Scripture euery man is the best interpreter of himselfe and so the Author of the Scriptures is the best interpreter of them 3. To let vs see that although Satan had abused the Scripture yet he nor we must ouercome by no other weapon and that the abuse of a thing takes not away the right vse of it nor good things to be reiected because they are abused by them that can vse them aright If Christ had been of the Papists minde he would haue condemned and shut vp the Scriptures from common men because the deuill had abused them for so doe they because heretiques his instruments doe abuse them the Laitie may not meddle with them But it is plaine that in things necessarie no abuse in one takes away the right vse in another As for example A murderer vseth a sword to kill a man may not another vse a sword or that sword in his owne defence And are not the Scriptures the sword of the Spirit more necessarie A drunkard a glutton a proud person abuse meat and drinke and apparell to surfeting drunkennesse riot and excesse shall we therefore cast away meat drinke apparell and refuse the necessarie vse of it And is not the word a more necessary food Because a wolfe comes in sheeps cloathing must the sheepe cast away their fleece No the Prophets did not refuse the word of the Lord because the false Prophets did say The word of the
ancient Fathers is that plenaria Concilia vniuersall and Oecumenicall councells may erre and be mended by latter Councells 3. There was a true sense and interpretation of Scripture in the Church before any of these generall Councells The first generall Councell was the Nicene wherein were 318. Bishops gathered by Constantine the Great against Arrius but this was not till the 328. yeare after Christ and was there not all that while the gift of interpreting and iudging of Scripture that now we must seeke a new meanes erected so many hundreth yeares after the Apostles 4. The Councells themselues determined by the Scriptures of the Scriptures as the first Nicene generall Councell where Constantine enioyned and accordingly they determined all according to Scripture It seemes in those daies the Scriptures were aboue Councells and since Councells and decrees of men got wings to flie aboue the Scriptures it was neuer well as one of them selues speaketh Well may we now say with Nazianzene who therefore auoided all meetings of Bishops quòd nunquam vllius Concilij bonum foelicem exitum vidisset yet he had seene some which the Papists stand vnto And we also seeing the grosse errours of Councells as that ancient Councell of Carthage vnder Cyprian appointing rebaptization to such as were baptized by heretikes the 2. Ephesin Councell in which were more then 300. Bishops is called by Leo himselfe liuing in Theodosius his time conciliabulum latronum a den of theeues the 2. Nicene Councell appointed images made by mans hand to be worshipped a most grosse error and idolatry The Romane Councell vnder Pope Stephanus condemned Pope Formosus and all his decrees and the Councell of Rauenna condemned Stephanus and restored Formosus One of them must needs erre The Councell of Constance appointed a number of grosse errors as that the cup should be taken from Laikes that faith giuen to Protestants vnder the Emperours promise and seale is not to be kept c. and it condemned a number of Iohn Hus his articles which were orthodoxe and consonant to Scripture The Councell of Trent was a sincke of all Antichristian errours now we I say seeing such grosse errours of Councells may not or ought not we with the auncient Fathers appeale from Councells to the holy Scripture Ierome on Galat. 2. saith The doctrine of the holy Ghost is that which is deliuered in Scripture contra quam si quid statuant concilia nefas duco If Councells determine any thing contrary thereunto I account it abhominable And Augustine beeing pressed by the authority of the African Councell at which Cyprian was present appealed from it to the Scripture with this reason We may not saith he doubt of the Scripture of all other wee may doubt Nay Panormitan the great Popish Canonist and Lawyer saith plainely Plus credendum est simplici laico scripturam proferenti quà m toti simul Concilio We must more beleeue one poore simple lay-man that bringeth Scripture then a whole Councell I will adde nothing of the Romish tricke of falsifying the bookes of Councells and corrupting changing adding and detracting from the Canons which makes them yet more vncertaine and insufficient to rule the Scriptures by this might be instanced in the Nicene and Mileuitan Councell and others but the further dispute hereof belongs to the schooles The fourth iudge to decide all controuersies is the POPE himselfe for they haue but fumbled all this while and now they deale plainely for when they pretend the Catholike Church Doctors Councells they meane all Romish for with the Rhemists the Catholike and Romane faith is all one Gregory de Valentia saith By the Church we meane her head the Romane Bishop Bellarmine hath these words The Pope himselfe without any Councell may decree matters of faith And the Canon Law saith that all his rescripts and decrees are Canonicall Scripture and that he may dispense 1. against Gods Law 2. against the law of nature 3. against an Apostle 4. against the New Testament Now that the Pope cannot haue authoritie at his pleasure to iudge the Scripture is plaine 1. Because a Councell is aboue the Pope as the most and auncientest of Papists beleeue and two generall Councells of Constance and Basil decree and that the Councell hath power to restrain yea and depose him and so hath done And yet a Councell as we haue seene wanteth this authoritie ouer the Scriptures Bellarmine would not beleeue or approoue it but for the obseruation of the Church and common opinion Now the Sorbonists of Paris denie it 2. Because we know the Pope can erre in his chaire in matters of faith and interpretation of Scripture As for example Rom. 8.8 They that are in the flesh cannot please God Pope Syricius thus interpreted it To be in the flesh is to be married therefore the Priests must not marrie Ioh. 6.53 Except yee eate the flesh of the Sonne of man and drinke his blood yee haue no life in you Pope Innocent 1. thence determined the absolute necessitie of the Eucharist to saluation and therefore it must be giuen to infants Luk. 22.38 Behold two swords here Pope Boniface 8. interprets it of the temporall and spirituall sword deliuered to the Pope Nay they haue not onely erred many of them but been grosse and wicked heretikes Liberius Pope about the yeare 350. was an Arrian and subscribed to the vniust condemnation of Athanasius and afterwards as an obstinate heretike was deposed Honorius the 1. ann 626. was a Monothelite held that Christ had but one will and so but one nature and for this heresie was condemned in three generall Councells In the yeare 1408. at a Councell held at Pisa consisting of a thousand Diuines and Lawyers two Popes were deposed as once to wit Gregory 12. and Benet 13. the tenor of whose depriuation calls them notorious scismatikes heretikes departed from the faith scandalizing the whole Church vnworthy the Papacie cut off from the Church What must we obey in error scandall and heresie or can the Pope alter the nature of that which is false and make it true 3. When there were two or three Popes at once and none knewe which was the right Pope or the cheife Pastor whither should men go for their determination of controuersies in religion or when themselues disagree in interpreting Scripture how can we know which of them to leane vnto See an example Mat. 16.18 Thou art Peter and vpon this rocke I will build my Church some Popes vnderstand it of Peters person some of Peters chaire which they say is at Rome some of Peters confession We haue all vnerring Popes maintaining these seueral interpretations how shall we chuse the best what vpon a Popes word euery one of them hath that Therefore there must be a superiour interpreter and more infallible namely the Spirit of God in the Scriptures 4. How know we he hath any authoritie ouer any other Bishop seeing the Scripture giues him none How may we knowe he is
were neuer troubled with him hee hath nothing to doe with them Alas poore soules the more grace the more trouble if strength of faith and grace had giuen priuiledge from temptation our Lord Iesus had not been tempted hast thou more then he or hast thou more then Adam in innocencie yet Adam in innocencie was tempted Oh take heede least the strong man haue carried all away and so thou hast peace thinkest thou that he durst assault Christ and dares not come neere thee dares he encounter with a lyon and will he stand in feare of a fearefull hare Temptation is no signe of Gods hatred but of the deuils It is the weakenesse of flesh to thinke that a mans owne or other mens temptations proceed from an angrie God and thence to giue false witnesse against himselfe or others beeing assailed by Satan See we not here Christ proclaimed and Sonne of God and in whom his Father is well pleased yet subiect to temptations by the deuill wilt thou now conclude that Christ is suddenly cast out of fauour Nay our dutie is if we see any buffeted by Sathan rather to pray for them and pity them then passe sentence as iudges vpon them considering that our selues also may be tempted And if our selues be not molested and troubled let vs take heed we haue not giuen Sathan peaceable possession which makes him now fawne vpon vs. Many will spit at the mention of the deuill who are linked to him sure enough and lulled asleepe with the pleasures and profits of this world and are neuer diseased or disquieted because they go on pleasantly with full saile and gale to destruction This doctrine confutes that Romish delusion of driuing away the deuill and exorcising him with holy water of baptisme For the holiest water that euer was was that which washed the holy Sonne of God and yet the deuill was neuer a whit afraid of that but immediately Christ must goe forth to be tempted Papists vse the name of Iesus vttered in so many letters and syllables to be powerfull to hinder the entrance of deuills and to driue them out beeing entred For say they when it is vttered the authoritie of Christ is present which they cannot resist But I answer 1. Neuer did the Apostles acknowledge any great miracle or worke to be done by the name Iesus but as Peter saith Act. 3.6.13 by faith in his name which goes beyond the bare repeating of it 2. Satan delights to see sillie people being deluded to abuse both this name and all the names of God to sorcerie which is the cause that when he is raised by the sorcerer he is content to be adiured by all the holy names of God in the Scripture as though they bound him whereas he deludes them the more and exerciseth his malice against God in an high measure and his holy titles 3. If Satan feare not the person of Iesus but dares set vpon him certainely he feares not the name and word Christ might easily according to Papists haue shaken off the deuill and said What knowest thou not that my name giuen me in my circumcision is Iesus how darest thou be so bold with me And surely if that name in the mouth of a wretched man would by any vertue in it make him flie then much more in the mouth of Christ himselfe But all this is but diabolicall and Antichristian delusion Obiect But must not euery knee bowe at the name of Iesus euen of things vnder the earth by which are meant the deuills Answ. They wickedly abuse that place for the name Iesus is not onely a title of Christ but of his power maiestie and authoritie sitting now at the right hand of his Father which if they had to commaund they might commaund all creatures in heauen earth or hell Whence we see that the literall vnderstanding of that place is the ground of Magicke The like they speake of the reliques of Saints bones apparell c. which the deuill cannot abide I answer 1. they haue few or no true reliques of Saints but false collusions 2. if they had what warrant word or calling haue they for the vse of them what is the vse of dead bodies or bones in Scripture but to be buried yea if it be Christs himselfe so long as he is dead 3. what vertue had any body bone apparell or any relique of any Saint aboue Christs blessed body and yet the deuill feared not that If he feared not the vertue of Christs liuing body certenly hee feares not the rottennes of a dead bone of whatsoeuer sinnefull man But this is also another tricke of the mysterie of Antichrist plainely discouered by our present doctrine The Iesuites teach at this day that the Apostles appointed the manner of hallowing water and that beeing hallowed it hath power to pardon sinnes to driue away deuills and diseases and by it they haue wrought many miracles But I prooue the contrary 1. Their owne Polidore Virgill affirmes that Alexander the first a Pope instituted it and therefore not the Apostles 2. If the blood of Iesus Christ his Sonne cleanseth from all sinne 1. Ioh. 1.7 then hallowed water cleanseth not veniall sinne as they tearme it 3. If the weapons of our warfare be not carnall but spirituall 2. Cor. 10.4 then hallowed water cannot driue away deuills Faith is our sheild prayer is our buckler and the word of God our sword where is their holy water 4. Their miracles are either false relations or collusions or magicall of no other vse but whereby we may know and discerne as by sure notes the false prophets and champions of Antichrist of whom the spirit hath prophecied Matth. 24. and 2. Thess. 2. 5. The vse of water is 1. naturall and externall 2. by institution sacramentall and significatiue the Scripture acknowledgeth no other If their holy water be hallowed then it is hallowed by the word and prayer let them shew this for their practise if they can 6. In this vse of it it is one of the strange gods of spirituall Egypt or mysticall Babylon and there is a vaine confidence in the creature which is due to the creator Obiect Elisha tooke salt and healed the waters 2. King 2.21 Answ. 1. That was common salt not hallowed 2. that effect was extraordinary for that occasion onely neuer since that time produced by any When we haue a pleasant city infested with naughty and deadly water and a Papist will come and heale it with his hallowed salt we wil beleeue their doctrine and hearken to their exorcismes not before Lastly this doctrine yeeldeth vs comfort in our temptations in that our Lord Iesus hath begun to vs. He was the best beloued yet he must not lead his life in delicacie and softnesse but was in continuall molestation so as his whole life was a continuall monument of the crosse that we should not thinke much of the same condition which our Head vnderwent and
besides that we should in all our temptations cast our eyes vpon him who was tempted that he might haue compassion on them that are tempted Heb. 2.18 The third particular in the preparation is the guide which Christ had in this combate with Satan he was led by the Spirit Here consider 1. the name of the guide the Spirit 2. the manner of his guidance he was led by him I. By the Spirit indefinitely set downe what is meant Answ. A spirit is either created or vncreated Of the former we read of three sorts in this history 1. Diabolicall tempting vs to sinne for the deuill is a spirit that beeing vnchangeably turned from God is called a spirit that ruleth in the children of disobedience Eph. 2.2 a lying spirit 1. King 22. an vncleane spirit Luk. 11.24 such spirits are all the wicked Angels 2. Angelicall comforting Christ and these are the good Angels which now vnchangeably cleaue vnto God called ministring spirits Heb. 1.14 3. Humane hungring the soule of Christ which as other soules of men are was a spirit as Father into thy hands I commend my spirit and the humane and reasonable spirit of man returneth to God that gaue it Eccles 12.7 None of these are here meant but the diuine and vncreated spirit euen the third person in Trinity euen that spirit which had now descended vpon Christ like a doue and that holy spirit whereof Luke saith he was full 4.1 And this 1. the opposition of the leader and of the tempter prooueth for it were harsh to say that Iesus was led of the deuill to be tempted of the deuill but he was led of the good spirit to be tempted of the euill 2. The same phrase is vsed Luk. 2.27 Simeon came in the spirit into the temple ◠in that holy spirit of which mention was made in the former verse 3. the Chalde and Syriak expresseth it led by the holy Spirit II. The manner he was led not by any locall transportation from Iordan to the wildernes as Elias from earth to heauen or carried through the aire as the spirit carried Philip from the Eunuch Act. 8.39 but as one led by the hand so he was by a strong instinct of the spirit forced to goe thither And for the strength of the motion S. Marke saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit driueth him out and S. Luke vseth another word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was led out not that any thing befell Christ beeing forced to it or vnwilling for all his obedience was a free-will offering but he is driuen or drawn as the faithfull are drawne by the Father Ioh. 6.44 none can come to me vnlesse my Father draw him namely by the effectuall and forcible working of his spirit in their hearts not as stocks and stones without wills nor as enforcing them against their wills but sweetly inclining their wills and working effectually in them both the will and the deede according to his good pleasure But Christ sends the third person how then doth the third person lead him Christ as God and as the second person in Diuine Vnity sendeth the Holy Ghost into the hearts of his elect but consider him in the forme of a seruant and so hee is subiect vnto prouidence and led by the spirit this way and that And this is because the humanity of Christ is the organe or instrument of his diuinity and in all the actions and offices of it is mooued and guided by the holy Ghost All Satans temptations are appointed and limited by God It is the spirit of God that here leadeth the Son of God into temptation and consequently God is the author of all the trialls of his Saints Paul went bound in the spirit to Ierusalem Act. 20.22 Gen. 45.5 what a number of trialls was Ioseph cast into beeing sold to a hard Master a tempting Mistresse to bands and imprisonment yet he tells his brethren it was not they but the Lord that sent him thither 1. Gods prouidence so watcheth ouer his creatures that not an haire shall fall to the ground and much lesse shall the head of Gods child fall into Satans hand this prouidence is wakefull and suffereth nothing to come by chance or lucke but from a good hand and for a good end 2. Satan although he be neuer so malicious yet is restrained and cannot tempt vs vntill we be committed into his hands for the iust are in the hands of God and not of Satan hee cannot touch their goods no not the swine of the faithlesse Gadarens though he was a Legion till he had begged leaue and Christ said Goe and much lesse their bodies no more then he could Iobs till the Lord say Lo all that he hath is in thine hands onely saue his life He is a lyon in cheines and as he could attempt nothing against Christ vntill the spirit led him to be tempted and so committed him vnto him so neither against his members But how can the spirit lead Christ to be tempted and not be the author of euill There is a twofold temptation one of proofe or triall the other of delusion by the first God tempted Abraham Gen. 22. and the Israelites Deut. 13.3 But of the second S. Iames saith 1.13 Let no man say when he is tempted I am tempted of God for God tempteth no man But this temptation of Christ was to delude and deceiue him therefore euill If we consider a temptation to euill we must conceiue God to be an actor in that which is euill sundry wayes though no way the author of euill For in the worst of them all God doth most righteously vse the malice of Satan either in the punishing and blinding of the wicked or in exercising and trying his owne both which are iust and good As for all the sinne of this action 1. it can be no worke of God because it is formally no worke at all but a vice and corruption inherent in it and 2. it is all left to Satan who instilleth malice and suggesteth wicked counsells and that to the destruction of men As for example 1. Sam. 16.14 an euill spirit of the Lord vexed Saul that is so farre as it was a iust punishment it was of God and Satan was Gods instrument in executing his iudgements so farre as it was a punishment but God left the malice of it to the wicked instrument working after his owne manner But to come to the very point In the deceiuing of Ahab and the false Prophets 1. King 22.22 God not onely nakedly and idly permitted but expresly commanded the wicked and lying spirit saying Goe and deceiue and preuaile Where we must distinguish betweene the righteous action of God as a iust iudgment and reuenge of God and most properly ascribed vnto him and the malice of it which was the deuills infusing corruption instigating to wickednesse which very wickednes the wisedome of God directed and
be the issue 1. Beeing led by the spirit thou wilt follow willingly thou wilt lay aside all reasonings excuses and delayes as Christ did he murmures not delayes not doth not first returne to Nazareth bids not his parents and friends farwell consults not with flesh and blood but was driuen out with a strong motion of the spirit This is the same free spirit which dwelleth in the hearts of Christians he leads them to and they obey and follow Abraham followes him from his owne countrey and Moses into Egypt 2. If thou see the spirit leading thee thou shalt not faynt vnder the crosse no not when thou lookest vpon the greatest danger that can be threatned because the other eye is vpon the spirit which helpeth thy infirmities and according to the measure of affliction ministreth a sound measure of comfort 1. Pet. 4.14 therefore the Saints reioyce in affliction because the spirit of glory and of God resteth vpon them A valiant captaine leading the way encourageth the most timerous souldier to follow with courage and resolution So this spirit which leadeth is a spirit of strength and of power not in himselfe alone but supplying with new strength those that giue vp themselues to be led by him 3. If thou see the spirit leading thee into triall it will keepe thee from seeking to winde thy selfe out by any vnlawfull or vnwarrantable meanes thou wilt follow him to be led out by him aswell as thou wast led in by him thou wilt waite his leisure for the remoouall of thy triall in whose good pleasure it lyeth most seasonably to deliuer thee This is often the reason why God giueth his children to be led by the spirit to try whether they will abide with him in temptation or no. And those who will shift themselues out of trouble by lying swearing and the like or auoid crosses and losses by wicked meanes as pouerty by breaking the Sabbaoth sicknesse by sorcerie and witchcraft what spirit soeuer led them in certeinly the euill spirit hath led them out the remedie is worse then their disease and their escape is made onely by breaking the prison As Christ was led by the spirit in all his course of life so should Christians for as many as are the sons of God are led by the spirit of God Rom. 8.14 So the Apostles in their ministerie went hither and thither stayed or departed preached and prophecied by the spirit they were forbidden by the Holy Ghost to preach the word in Asia and Bythinia Act. 16.6.7 and 21.4 certaine Disciples told Paul by the Spirit that he should not goe vp to Ierusalem And it is the dutie of all true beleeuers to resigne themselues in subiection to Gods spirit How shall I know when I am led by the holy Ghost By these rules 1. Gods spirit workes in and by the word therefore if thou enquirest in euery thing what is the good and acceptable will of God Rom. 12.2 thou art led by the spirit 2. Discerne his guidance by the mortification of the deedes of the flesh for the life of the spirit is opposed to the life of the flesh Rom. 8.13 Therefore in any strong motion examine thy selfe whether it tend to thy owne profit credite or lusts if it doe suspect it and cast it off the Apostles in all the motions of the Spirit respected the publike good of the Church not their owne ease and reputation The guidance of the Holy Ghost requires deniall of our owne wills strife against the spirit that beareth rule in the world and against the spirit of a man that lusteth after enuie 3. Know it by the excitation of the spirit which still stirres and mooues the will and minde and raiseth it from vnder the oppression of the flesh and thus preserues and maintaines the gift of regeneration and effectually bends a man to obedience And this duty is necessary 1. in regard of the vnregenerate who are blind and in darkenes and without a guide know not what way to goe the naturall man perceiues not the things of God 2. in regard of the regenerate who are but as little children weake and feeble and cannot goe without a leader And therefore all of vs need the leading of the spirit Into the wildernes This is the fourth circumstantiall point A wildernes is taken in the Scripture two wayes 1. For a place inhabited although not fully peopled as Iosh. 15.61 six cities of the Priests in the wildernes and Iohn Baptist came preaching in the wildernes of Iudea because Zacharie his fathers house was there and 1. King 2. Ioab was buried in his owne house in the wildernesse 2. For a place vtterly desolate not inhabited or frequented of men but possessed onely of wilde beasts and thus it is here to be taken as Mar. 1.13 he was with wilde beasts vtterly separate from the society of men This place Christ makes choice of by the motion of the spirit for these reasons 1. In opposition to the first Adam who was tempted in paradise a place in all the world strongest and fittest to resist temptation in and beeing ouercome was cast out thence into the wildernes as all the world was in comparison But the second Adam to recouer this losse encountreth with Satan in a wildernesse the fittest place in the world to be ouercome in and ouercomming restoreth vs to the heauenly paradise againe 2. That Christ might manifest both his willingnes to be tempted and his courage against his enemie the former in that hee appointeth a place wherein Satan might take al aduantage against him the latter in that like a champion hee challengeth the field where they two alone might try it out A coward will be ready to draw in the streets that dares not looke a man in the face in the field But Christ appoints a field where Satan may haue all his power against him and he no helpe at all and by both these hee shewes himselfe the promised seed appointed to bruise the serpents head 3. That Christ beeing knowne to be the onely combatant and maintainer of the fight all the praise of the conquest ouer Satan might be ascribed to him alone and to bring in no compartners with him as the Papists doe the Virgin Mary and other Saints whereas Christ was therefore the onely conquerour because he was of infinite power as they are not 4. In imitation of Moses at the giuing of the law and Elias at the restoring of it the one beeing 40. dayes in the mountaine the other 40. dayes in the caue of Horeb Christ at the bringing in of the glorious Gospell would be answerable to those figures of him who as they commeth now out of a sequestred place wherein he was fitting himselfe to vndertake so weighty a busines as this is 1. Note hence that no place in the world is free from Satans temptations but he layes his snares in euery place Lot is caught in the caue his wife in the
of friends of food the world had no malice in it which was not cast vpon him and he was not onely forsaken of men but in such distresse on the crosse as he complained he was forsaken of God And yet all creatures were not capable of that loue wherewith his Father loued him when he loued him least 2. Neither the testimony of Gods loue nor the dignity of his children stands in outwards things nor in the abundance of worldly comforts for then the rich glutton should haue been far better then Lazarus Abraham Isaac Iaacob who for famine were glad to flie their countrey should bee in lesse grace with God then the wicked Kings to whom they went The Apostles who were the lights of the world who were in hunger thirst nakednes buffeted without any certeine dwelling place reuiled persecuted accounted as the filth of the world and the offscouring of all things should haue beene in no better account with God then with men The Saints in Heb. 11.36 to 39. who were tried by mockings and scourgings by bonds and imprisonment were stoned hewne asunder tempted slaine with the sword wandred in sheep-skins c. beeing destitute afflicted and tormented should haue lost both their dignity in themselues and their fauour of God But they lost neither of these For the same text saith that the world was not worthy of them beeing men of such worth and that by faith they receiued a good report namely from God and all good men 3. The beauty of Gods children is inward that which argueth Gods loue is the gift of his Sonne faith hope a ioyfull expectation of the future inheritance 1. Ioh. 3.1 Behold what loue the Father hath bestowed vpon vs that we should bee called the sonnes of God In which words the Apostle calleth our eyes backe from beholding earthly dignities and prerogatiues which we are euer poaâ—ing into and haue hawkes eies to see into the glory of the world But hee would haue vs behold Gods loue in other things then these namely in the inward notes and markes of Gods children And here is a maine difference betweene that loue which comes from God as God and that which commeth from him as a Father between that which he bestoweth on his enemies and that which he bestoweth on his sonnes that which bond-children receiue which are mooueables and that which the sonnes of the free-woman receiue for this is the inheritance let Isaac carrie that away and no scoffing Ismael haue a foot in it 4. Whereas Satan from crosses losses afflictions anguish and durable sorrowes perswades that men are not Gods children the Apostle Heb. 12.6.8 makes a cleane contrarie argument that afflictions and crosses are signes of Gods loue rather then of hatred and markes of election rather then of reiection Whomsoeuer the Lord loueth he chasteneth and scourgeth euery sonne hee receiueth If ye be without correction whereof all are partakers then are ye bastards and not sonnes And 2. Tim. 3.12 All that will liue godly in Christ must suffer persecution the world must reioyce while they must be sorrowfull and cannot but hate them because they are not of the world It is the condition of Christian hope that those who will be conformable to Christ in glory must be conformable to him in his sufferings Rules to withstand this dangerous temptation 1. Rule Labour to confirme thy selfe in the assurance of thy adoption which Satan would haue thee stagger in as Christ here and if thou beest assured thou art Gods child it will drawe on an other assurance namely that God will be carefull of thee to releeue thy want and deliuer thee in thy distresse whose loue surpasseth the loue of most naturall Parents to their children as appeareth Isa. 49.15 Can they that are euill giue their children good things how much more shall God our heauenly Father giue good things to his children which he seeth good for them Quest. How shall I confirme my selfe in my adoption Answ. By thy resemblance of God as the natural child is like his naturall father In Adam we lost the excellent image of God let vs labour now to finde it restored in the second Adam 1. Examine the life of God in thee who art naturally dead in sinne the breath of this life is heauenly thoughts meditations affections the actions of this life are spirituall growth and increase in grace and vertue Christians duties in generall and speciall the maintenance of this life is the hungring and thirsting after the heauenly Mannah and water of life the word of God the verie beeing of it is our vnion and communion with God by his Spirit which is as the soule to the body 2. Examine the light of God in thee for he is light and in him is no darkenesse and if thou beest his child thou art one of the children of light As thou growest in vnderstanding what the will of the Lord is so thou growest in this image and art like vnto Christ thy elder brother vpon whome the Spirit of wisedome and vnderstanding the Spirit of counsell strength the Spirit of knowledge and the feare of the Lord doth rest Isa. 11.2 whereas on the contrary these two things goe together as in the heathens darkenes of vnderstanding and estranging from the life of God Eph. 4.18 Wouldst thou be confirmed in assurance that thou art Gods child then labour for this part of his image which is renewed in knowledge wait at the gates of wisedome shut not thy heart and eyes from the beames of this blessed light 3. Grow vp in holinesse and righteousnesse as God himselfe is not onely free from all euill but infinite in goodnes most iust most holy and as he letteth his light shine before men so must thou let thy light shine before men that they may see thy good workes Matth. 5.16 2. Cor. 7.1 cleanse you selues from all filthines of flesh and spirit that ye may growe vp to full holinesse This holinesse must not onely fence the heart from vncleannesse but the eye the eare the mouth the hands and feete and all the members when they be ordered according to the word prescribing rules for them all 2. Rule When thou feelest grudgings of diffidence arise and Satan will vrge thee how thou canst thinke thy selfe respected of God beeing beset with such a world of trouble and almost drowned in a sea of vexations without bottome or banke Now call to minde and set before thee Christs blessed example in whom as in a glasse thou maiest see the sharpest of thy sorrows in any kind not onely sanctified and sweetned but mingled with admirable loue of his father What euill befalls thy body and soule or thy estate inward or outward which hee hath not borne and broken and yet neuer the lesse loued of his Father Thou wantest comforts of body house land meat money he had not a foot of land not a house to hide his head in not any money till he borrowed of a
shrines of their forefathers that often they can spend their goods and liues for it as though it were the onely truth Let vs labour to auoid these common darts these falsly concluded conclusions which Satan seeks to haue vs assent vnto It is a great subtilty of the deuill by which he ouerthrowes many and must the more circumspectly be watched against See some instances of this his stratageme in matters of faith and of practise I. In matters of faith 1. In the Scripture it is a frequent ground that God is mercifull true therefore saith Satan be bold in sinne and deferre thy repentance thou mayest repent when thou list Here is a wicked inference indeede for there is mercie with God that he may be feared and Knowest thou not that the long suffering of the Lord should lead thee to repentance 2. It is a true ground that Christ died and that for all .i. elect and beleeuers But Satan saith Therefore what needest thou care why shouldest thou be so precise is not Christ a sufficient pay-master Yes but hee paied for none but for those that walke not after the flesh but after the Spirit Rom. 8. v. 1. 3. It is a true ground that a man must prouide for himselfe and his family or else he is worse then an infidell Hence Satan collects Thou maiest be couetous thou maiest scrape and scratch together any thing an infidell is the worst in the world and so he perswades a man that all is fish which comes to net and any winde good that brings gaine with it II. In matters of practise many wayes 1. Thou art the Son of God then make these stones bread thou mayest be a little bolder then other God will not be so angry with thee Here see a plaine Satanicall inference For the child of God must honour his Father Mal. 1.6 and feare to offend him If I by profession draw neere vnto God I must the more sanctifie my selfe and grace my profession 2. If thou beest a man a gentleman a man of valour do not put vp this wrong but reuenge this quarrell els euery one will point at thee for a dastard Here is another deuillish conclusion for a man must not step into the place of God who saith Vengeance is mine and I will repay and a Gentleman must be of gentle behauiour not sauage fierce and cruell a man of valour must passe by offences It is the glory of a man to passe by an offence Pro. 16.32 3. If thou beest an honest fellow drink sit bare vpon the ground and pledge so much to such and such a freind drinke a health to that and the other boone companion But the inference is like the former it warres with honestie and ciuilitie to drinke and swill till health bee drowned and reason banished and the partie sorted with the bruit beasts 4. If thou beest a good Catholike a true Romanist defie these heretikes die for the Romish religion but before thou diest kill thy Prince cut the throat of thy countrey blow vp the Parliament-house so shalt thou be a Martyr presently But a true Catholike cannot be a limbe of Antichrist cannot be a traytor cannot be the deuils martyr though a false Catholike a false-hearted Romanist may be a foxe a Faux an incendiarie a Clement a Rauilliac a Catholike villaine or vniuersall mischeife 5. But thou art now in danger therefore now deny thy profession forsweare thy religion abiure Christ at least cast one graine into the fire at the Emperours commandement Here is an other deuillish conclusion vpon a true premise for God bids mee in danger drawe neare vnto him and not renounce him or go further from him Christ did not by any euill meanes auoid danger for me and he hath said he will denie him before men and angels that shall denie him in this world And the further from God the nearer to danger 6. Thou art a man of learning and in a populous place why shew thy learning sometimes and preach aboue the peoples capacitie thou canst speake tongues do so and studie to be more eloquent Here is Sathans Sophistrie and learning vpon the learned the ground is often true the inference false and dangerous the Apostle Paul was a man of learning and in a populous place at Corinth but he thought nothing worthy to be known but Christ and him crucified neither stood his preaching in the enticing speach of mans wisedome but in plaine euidence of the spirit and in power and that for good reason 1. Cor. 2.2 â—6 And can I thinke that Satan hath any care of edifying my people 7. Thou art a man of knowledge and vnderstanding why doest thou heare sermons so diligently seeing thou knowest enough yea as much as the Preacher can tell thee A wicked inference of the Prince of darkenesse for true knowledge empties the heart of pride and presumption and the more I knowe the more I had need be stirred vp to practise that my stripes be not the more 8. Thou art an ignorant man thou vnderstandest not sermons why then doest thou follow them or read the Scriptures A wretched conclusion the more ignorant I am the more I need vse the meanes of knowledge the lesse I vnderstand the more I had need be taught But this ignorance is one of the cheife pillars of Satans kingdome Obiect These Preachers agree not among themselues and therefore I will beleeue neuer a one of them Ans. Thou must search for wisedome as for siluer and for vnderstanding as for gold 9. Thou art a man of good conscience of much integrity aboue other Christians and if thou beest so then separate thy selfe from these mixed companies of godly and profane Come out from among them my people least yee partake of their plagues separate from their preaching and prayers from their fellowship and companie from ciuilitie and salutation thou maiest eat their meate but say not grace with them pray for them not with them Ah but if my conscience be good I must not forsake the fellowship as the manner of some is Hebr. 10.25 as knowing that such pure assemblies cannot be found vnder the whole cope of heauen And if we would fence our selues against these wicked inferences of Satan we must carefully obserue these rules 1. Beleeue not euery spirit but prooue the spirits whether they be of God 1. Ioh. 4.1 as goldsmiths separate gold and drosse and examine euery peice of gold by the touchstone 1. Thess. 5.18 Trie all things 2. Compare doctrines and the reasons of them with the Scripture if a doctrine disagree from any part of the word it is erronious and dangerous as namely that of the reall presence which impugnes the article of Christs ascension 3. Hold fast that which is good 1. Thess. 5.18 When we haue considered and knowne truths we must with Mary lay them vp in our hearts to be readie to serue our vse Commaund these stones to be made bread We haue considered the
maketh rich leauing all the successe to God and this will make vs content with that estate which God maketh our portion by good meanes VERS 4. But he answering said It is written Man liueth not by bread onely but by euery word that proceedeth out of the mouth of God IN this answer of our Sauiour repelling the Tempter 4. things are to be considered 1. the manner 2. the affection negatiue Buâ— 3. the matter of it a testimony of Scripture It is written 4. the parts of this testimony 1. negatiue man liues not by bread onely 2. affirmatiue but by euery word that proceedeth out of the mouth of God The manner and quality of the answer appeares in the whole answere that it was 1. a reasonable 2. a meeke 3. a modest answer First it was a reasonable answer our Lord did not shake off the Tempter without an answer though he deserued none but to shew that he did not refuse the motion of a wilfull minde but vpon iust ground he makes him a sufficient answer whence our Sauiour would teach vs that Doctr. If we be to deale with our most deadly aduersaries suppose them as malicious as Satan to Christ yet we must doe nothing nor speake nothing of a wilfull minde but take the guide of reason and the ground of conscience with vs. For 1. the will of man not ordered by reason is like a wilde colt without a rider most vntamed and vntractable most hatefull to God and most hurtfull to men and a note of men reserued to the iudgement of the great day to be punished iâ— to be presumptuous and stand in his owne â—onceit 2. Pet. 2.10 2. Reasonable men must haue reason for their actions at the least for herein iâ— a difference between the beasts and men they are lead by sense and appetite but men by reason from which if men depart they degenerate into beasts beeing lead with sensualitie 2. Pet. 2.12 3. Our Sauiours example carrieth vs further that we should not onely be lead by reason in our affaires but by reason sanctified and renewed reason directed by the word and this not onely here but in all his course of life Mar. 10.40 when he refused the vnreasonable request of the sons of Zebedeus he gaue a iust reason saying It is not mine to giue but shall bee giuen to them for whome it is prepared I must not giue the cheife seats in my Kingdome according to kinred and affection but according to my Fathers election When he rebuked Peter and called him Satan he giueth a reason for such vnwonted sharpenes For thou art an offence vnto mee thou sauourest not the things of God thou wouldest hinder mans redemption and Satan could haue done no more Matth. 16.23 Act. 1.7 when the Disciples would knowe of Christ at his ascension when he would restore the kingdome to Israel he denies their request and giues a reason It is not for you to know this my father hath put times and seasons in his owne power yee haue another taske to be witnesses to me c. intend this looke to your Apostleship Vse This reprooues the frowardnes and vnreasonable wilfulnesse of men and especially in their dealings with their aduersaries taking violent courses not respecting conscience religion nor reason it selfe but standing vpon their will and saying This I will doe let see who shall hinder me and let him vndoe it if he can Now perswade this mâ—n Oh but let not passion guide you but shew your selfe a man cast away this impotent and womanish reason to such as are bruitishly destitute of reason I will because I will No he is an enemie to all your perswasion his will out-runnes his wit and reason his lust is his law his conscience and his religion But if any thing can reclaime such a man if he bee not rather an heathen then a Christian let him set Christs example here before him who would not be wilfull without reason to the deuill himselfe in a most deuillish motion and wilt thou to thy brother to thy neighbour yea to thy wife children c. Either set thy selfe to walke in thy Lords steps or get thee another Master Secondly this answer of Christ was a most meeke answer Christ was omnipotent able with a becke to haue confounded the deuil he might by his power haue driuen him backe to hell and made him actually know and confesse he was the Sonne of God but he would not for sundry reasons 1. To teach vs. that as he did we must rather ouercome Sathan by humilitie and patience then by power as Christ obtained his full victorie not by maiestie but by abasement and passion 2. To teach vs that when we suffer indignity and wrong of euill men as Christ here of the euill one wee should rather turne our selues to doctrine and conuincing them by the word then to reuenge so did Christ. 3. That wee might hence knowe the power of the word of God a part of our spirituall armour euen the sword of the Spirit put into our hands by God to foile and vanquish him by for the whole combate of Christ was exemplary nay he sustaines here our person and weilds our weapon for vs. 4. Christs humilitie and meekenes was now a fitter weapon then power and glorie in two respects 1. to the greater vexation of the aduersary who thought himselfe so strong and cunning as no flesh was euer yet able to resist him onely he knew God had him in chaines but now he is foyled by the seed of the woman by the wisedome and weakenes of Christ as man and not by his diuine power as God 2. Christs meeknes lets him goe on and passe through all his temptations to his greater and vtter ouerthrow and silence for if Christ by his diuine power had cut him short at the first hee would haue said that God fearing his weakenes would not suffer him to be tempted or not to abide in temptation Now his mouth is shut Christ the sonne of man foyles him 5. To comfort vs 1. By shewing vs that there is something else besides diuine power to ouercome all hellish and Satanicall power withall for else we that want diuine power and are weaker then water could haue small comfort but now we see Satan may bee ouercome of weake men by the meanes that Christ vsed as fasting prayer and the word of God 2. By perswading vs that if Christ in his humility and abasement could encounter and foyle Satan much more can he now helpe vs beeing in his glorie and exaltation If he can rescue vs out of the mouth of the roaring lyon when himselfe is as a lamb before the shearer much more when hee shall shew himselfe the mighty lyon of the tribe of Iudah Hence note that Christ cut not Satan here so short as he did sundry wicked men nay as he did some of his beloued Disciples Peter how sharpely was he checkt for disswading Christ from
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
he was easily ouercome with it While Dauid was in his flight before Saul in caues and wildernesses it was bootlesse to tempt him to follie he had no leasure his thoughts were taken vp in holy prayers and consultations with God but when hee was on his pinacle on the top of his turret the place was fit to spie Bathsheba and haue her fetcht to him and so the sinne was finished 2. Satan knowes that sinnes are of diuers sorts and though all bee workes of darknes and so should flie the light and walke in solitary and priuate places as extremities on the left hand thefts murders adulteries c. yet some other are best brooded in the light and places of publike resort as pride prodigality and a number of riots and open disorders for example Herod swore an oath to giue Herodias whatsoeuer she asked to halfe his kingdome when she asked Iohns Baptists head which was an heinous murder of them both vpon an innocent man the very fitnes of the place brought it forth Great men often sweare hundreds of oaths in a day and forget them presently if they were made priuately But because Herod had sworne amongst the people for his credit sake and for them that stood by Iohn must presently loose his head 3. The largenes of Satans commission giues him leaue to make choise of what place he list and thence to make his best aduantage no place is priuiledged for he compasseth the earth and is the Prince of the aire and stands sometimes in the presence of God to get leaue to afflict the children of God so as there is no desert so solitary no pinacle so high no citie so holy no Temple so sacred but Satan dares and can euen there watch Gods people a mischeife nay in Paradise hee tempted Adam and Iudas at Christs owne table This may aduise vs to keep our selues so farre as we can from places of probable danger which Satan hath after a sort fitted for temptation Some places are drie and barren no goodnes is there exercised or to be had nor to be done in these places the euill spirit walketh there he haunts as we see in the parable and therefore our rule must be this Where we can neither doe good nor take good those bee no places for vs. Many ciuill mens houses how is the time eaten vp in vaine and idle speach and the most tolerable talke is worldlines and the talke thereof is endles Obiect What hurt is in that Sol. Yes it is a dry place and it cannot be answered when euen this shall shoulder out better speach Other places are not onely emptie of good but filled with euill that as hardly shall a man come safe out of them without some poison or corruption as out of a plaguy or leprous house For how can a man be safe where Satans throne is as 1. Places of idolatry where a man must either shew his dislike or else giue a secret consent Men can goe into places where the horrible idol of the Masse stands and keep their hearts to God but commonly God giues such vnwarrantable boldnes a checke and experience shewes what a tang it leaues after it 2. King 16.10 Ahaz went vpon another occasion to meet Tiglah Peleser King of Ashur at Damascus and onely seeing an altar there he was so in loue with it as he sent to Vriah the Priest the patterne of it and the fashion and whole workemanship of it to haue another like it in all points against Gods commandement And how hath a secret infection poisoned a number of our trauellers who falling in loue with Romish idolatry haue brought the fashion and patterne and workemanship of it ouer with them and that because they runne vnwarrantably into places of danger So how dangerously doe men runne into great Papists houses where there are a thousand allurements and entisements pure religion scorned belied and all to besmeared with shamefull lies and opprobrie and the contrary magnified and extolled as the onely truth yea the Scriptures themselues not lesse abhorred then the theefe hates the gallowes and thrust downe vnder mens deuises and Popes Decrees yea the word of saluation condemned and burnt as they were of old by Antiochus and Maximinus as the books of heretikes and the godly professors scoffed vnder the style of Scripturers and Bible-bearers Men think it no danger to be familiar in such places to be seruants to such Masters which is to lead themselues into temptation Alasse what Communion is there betweene light and darkenesse betweene Christ and Antichrist 2. Not onely places of spirituall whoredome but also corporall If Satan get a man into such a place he hath his snares and bands her lippes are snares her hands as bands her words are cordes to draw a man in as an oxe to the slaughter How can a man auoid the vncleane spirit in such foule sinkes as such places be Pro. 5.8 My Sonne keep thy way farre from her and come not neare the doore of her house and 6.32 hee that goes in to her besides that he destroyes his owne soule he findes a wound and dishonour and a reproach that shall neuer be put away And the same commandement that hath forbidden any euill hath forbidden also all the occasions of euill 3. We must auoid drinking houses gaming houses and places of such rude and hellish resort How suddenly are minds corrupted in bad company what quarrells and causlesse blowes what vaine and ribaldry speach which corrupteth good manners what expense of precious time what riot of goods what wa st of wit and losse of reason it selfe is commonly in such places so that a good minde sees himselfe in a little hell while he is there and where lodgeth Satan if not in such houses which are seruants to euery mans sinne and where are baits and snares which are enemies not onely to Christianity but euen to ciuility and humanity it selfe There Satan hath one roome filled with swearers an other with scoffers a third with drunkards a fourth with gamesters and all his roomes are full of idle and disordered persons who for the time haue cast vp their callings and are at leasure for any worke of the flesh which their master the deuill will now employ them in 4. Adde hereunto the places of stage-plaies and enterludes places of as great danger as any of the former Satans schoole-houses There you shall heare oaths and lies and scoffes of base varlets against not onely their betters among men but of God himselfe and his holy religion There you may see sinne acted and represented which ought not to be named among Saints There you shall see men wearing womens apparell and perhaps women mens There you shall see men trauelling of child as one said of Nero beeing an actor in a Tragedie to which his part called him and all kind of adulterous behauiours and such shameful gestures and actions as the light of nature hath descried and condemned What shall
not for this were contrarie to that vnmeasurable wisedome which was with him And if Satan had had such power ouer the superiour part of the minde of Christ he might likewise haue perswaded him he had not fallen when he did fall or hee did not worship him if he had done so As for the obiection taken from the example of the Prophets I answer Great is the difference between the visions of God and visions from Satan They know their visions to be diuine and not to delude or deceiue them they knew the Spirit of God tooke them vp in diuine visions but here it is said The deuill tooke vp Christ and the text mentioneth that theirs were visions so it doth not here For that which is obiected out of the Euangelists that the temptations were in the wildernesse and if it were not in vision onely the first should be there I answer 1. The Euangelists say that Christ went into the wildernesse to be tempted but none of them say that all these three were in the wildernesse 2. If they should haue said that the temptations were in the wildernesse it had been true for as we haue heard Christ was tempted with other temptations then these in that place within the fourtie daies Whereas it is further said that Christ returned after the temptations into Galily and therefore the last temptation was in vision vpon the plaine and not on the mountaine I answer 1. No one Euangelist saith he returned from the wildernesse 2. That the Euangelist hath reference to the last temptation which perhaps was finished in the mountaine either in that wildernesse or neare it after Christ was led backe from Ierusalem and there the temptations ended And now seeing that his presence in the holy citie and vpon the pinacle was reall and locall not in vision and mentall the next question is How the deuill tooke him vp and set him on Answ. It must necessarily be one of these two wayes either Satan must lead him or else must carrie him The former that Satan tooke him as a companion or a leader seemes not so probable 1. Because Christ of his owne will would not goe for as we haue heard the Spirit led him into the wildernesse to be tempted and he would not of himselfe goe elsewhere because the Spirit of God called him thither and no whither else 2. Christ would not doe it at Satans instigation whom he knewe to be the Temper for neither must we doe any thing at Satans request be it neuer so lawfull for what euer we doe we must haue a word of God to doe it in faith 3. If Christ had yeelded to bee lead as a companion he might haue seemed to haue sought temptation and been a co-worker with Satan against himselfe but it was enough to yeeld himselfe a patient in it 4. The distance of the holy citie from the wildernesse which was as those say that make it the least twelue miles from Ierusalem admitteth not that Christ beeing hungry and readie to faint should follow Satan so many miles The latter therefore seemes to be the right manner of Christs conueyance namely that he was carried by Sathan through the aire who by Gods and Christs permission tooke him vp and transported his blessed body to Ierusalem and set him on the battlements of the Temple For 1. the words hee set him on the Temple signifies hee set him downe who had formerly taken him vp and if he had power to set him there why should he not also haue power to carrie him thither And if he had not carried him thither but Christ had followed him the Euangelist would haue said When they came to the pinacle of the Temple and not set him on the pinacle 2. This was the houre of the power of darkenes wherein Satan was allowed to take all aduantages to further his temptations and he might thinke this violent transportation a meanes either of shaking Christs faith with terror and feare what might become of him being now deliuered into the hands of Satan or else to make him swell with pride and insolencie that he was able to flie in the aire or to be conuaied in the aire from place to place without hurt which an ordinarie man could not and this would well fit the scope of the temptation ensuing Quest. But how could Satan carrie the body of Christ beeing a spirit Or if he could why should he Answ. Hee is a spirit 1. of wonderfull knowledge and experience to diue into secrets of nature to worke strange and hidden things 2. of exceeding great power to shake the earth mooue the mountaines and confound the creatures if God should not restraine him 3. of admirable agility and quicknes proceeding from his spirituall nature whereby he can speedily conuay himselfe and other creatures into places farre remote and distant one from another 4. he knowes to apply himselfe to the creatures and to mooue them not onely according to their ordinary course but with much more speed and quicknes 5. he is able to appeare in the forme of a creature or any person not by deluding senses but by assuming to himselfe a true body and mooue it by entring into it and to vtter a voice in a knowne language as he did in the serpent and so he can in other creatures which haue instruments of speach And thus it is not difficult to him to transport a body Witches and wisards haue beene often by their owne confession transported into remote places by wicked spirits which they call familiars Besides good Angels beeing in their nature Spirits as Satan is are able to transport men hither and thither as Christ was in the aire Act. 8.39 The Spirit of the Lord caught away Philip caried him from Gaza to Azotus which was about 36. miles Some vnderstand it of an Angell of the Lord as Mr. Beza noteth But if God by himselfe miraculously did that the additions to Daniel to which as much credit is to be giuen as to any historie which is not Scripture affirme that the Angell of the Lord carried Habbakuk out of Iudea into Babylon by the haire of the head Now why Christ must be thus carried by Satan Answ. 1. It was not against the will of Christ but willingly he puts himselfe into the hands of the deuill to plucke vs out of his hands 2. It was not impotencie or weaknes in Christ but power and resolution who would not recoyle nor shunne any place where Satan would appoint for his assault or would carrie him beeing aswell the God of the mountaines as of the vallies Here therefore we must not admire the power of Satan but the patience of Christ that suffred himselfe to be carried of the deuill beeing it tended to the greater confusion of Satan and the glory of his owne victory 3. Our blessed Lord would be tempted in all things like vnto vs that as a carefull head he might sympathize with his members God for the triall of his
are eagerly set vpon and suspect it because our nature is to be in extreams and Satans hand is likely in it to set it forward Neuer are we so violent for Gods kingdome as for the world Cast thy selfe downe In the scope of this temptation which was to presumption for the allegation following would perswade him that God would preserue him whatsoeuer he did though he threw himselfe from the pinacle wee learne this point of instruction that Satan doth incessantly labour to draw men vnto presumption and vaine glory as here he did the Head And this presumption in a word is nothing else but a vaine confidence that we are this or that or can doe this or that without any word or ordinance of God A vaine hope without warrant is the very beeing of presumption 1. Sam. 4.3 Israel went to warre against the Philistims and were slaine about 4000. men but they would make another onset more warily as they thought then before they would send for the Arke from Shilo to saue them and when it came into the hoast all Israel gaue a shout that the earth rang of it presuming that now they were safe enough But all this was done of their owne heads and without warrant and therefore God discomfited them with an exceeding great slaughter of thirty thousand footmen and the Arke wherein they were so vainely confident was taken the Preists Hophâ—i and Phineas slaine Eli breakes his necke and such a confusion there was that the Arke neuer came at Shilo more Num. 14. After the men were sent to search the land of Canaan and had returned and told the Israelites that the land was good and fat but the walls reached vp to heauen and there were sonnes of Aâ—ak gyants then the people murmured and distrusted But the sentence of the Lord passing against them that they should wander forty yeares in the wildernesse according to the forty dayes in searching till that age were all wasted none of which should come into the land except Caleb and Ioshua ver 40. then they vp betimes in the morning and they were readie against the word of God to goe Moses forbids them tells them God was not with them yet 44. presumed obstinately to goe and were pitifully consumed 2. King 14.10 Amaziah King of Iudah hauing gotten a notable victory against Edom presuming of Gods hand and help with him but not asking God counsell would also make warre against Israel but vnhappily as such attempts prooue for he was ouercome and Iehoash King of Israel tooke Amaziah and broke downe Ierusalems wall and spoyled the house of the Lord and the Kings house of all the treasure there Iosiah a good King presuming of Gods assistance without his word vndertooke an vnwarrantable warre against the King of Egypt hee might haue thought God would help him who sought the Lord with all his heart against an open idolater but not seeking the Lord in this he was mortally wounded and left his Kingdome in great trouble and confusion 2. King 23. Now Satan is most vsuall in temptations to presumption for these reasons 1. He hath experience how easily we are foyled with this kinde of temptations how soone he foyled our first parents in the state of innocency how good Dauid was ouerthrowne presuming of his owne strength when he forced Ioab to number his people And those whom he could neuer shake with distrust he hath quite ouerthrowne with presumption 2. Satan knowes that of all temptations this is most agreeable to our corrupt nature It is pleasing to vs to conceiue of Gods mercy and power towards vs in any course our selues affect whereas temptations to despaire are irkesome and grieuous to the flesh and haue not ordinarily so much help from the flesh to set them forward as this hath and therefore the deuill is sometimes but not halfe so often in them Againe he knowes it goeth with our nature and streame to presume of our owne goodnes strength and vertue Peter and the rest of the Disciples presumed they should not be offended at Christ nor forsake or deny him but yet not long after euen they who professed they would die with him rather then deny him left him and fled away Matth. 26.33 c. 3. He knowes that presumption is an extreame of faith and hope and doth no lesse extinguish faith then despaire nay more often doth foyle it seeing a man in despaire is more fearefull more watchfull but a presumptuous man is fearelesse carelesse and will easily thrust himselfe vpon any aduenture as fearing no sinne 4. Satan knowes that presumptions are great sinnes preuailing sinnes Psal. 19.13 a tempting of the Lord as the answer of our Sauiour implies when we leaue his way and means and will trie our own a sinne which doth much prouoke God to displeasure we see it in Peter who fell fearefully aboue all the Disciples because he was most presumptuous of all of whome Augustine saith When thou beginnest to say I haue enough thou beginnest to fayle when thou hast an ouerweening opinion of thy selfe thou art vndone Quest. What may we thinke of Ionathans action who himselfe alone with one man his armour-bearer went out against a whole armie of the Philistims Was it not a strange tempting of God and a great disorder in time of pitched battell 1. Sam. 14. Answ. It may seeme so at first but indeed it was not temerity in him for 1. He was guided by a secret and strong instinct of Gods Spirit 2. He had a generall promise that so long as his people feared God one should be able to chase a thousand and two ten thousand and therefore tooke no more with him then one beeing fully assured that God would goe out with him and fight for him against God and his enemies 3. He set God before him with whom he said it was not hard to saue with many or with few v. 6. Besides he knew they were Gods enemies saying Let vs goe to the vncircumcised 4. The euent was a singular deliuerance of God in that needfull time for God sent a feare among the enemies and an earthquake c. and armed Ionathan with such a spirit and power that the enemies fell before him for feare euen at the sight of him Obiect But the instinct of the Spirit is strong and not doubtfull as this was v. 6. It may be the Lord wâ—ll be with vs. Answ. The first instinct drew him to the place where he was to receiue a signe of confirmation from God as v. 9.10 If they say Come vp we will goe a signe they were lazie If they say â—arrie till wee come wee will not that was a signe of their courage And this was a certaine signe which strongly assured him v. 10.12 Quest. Is it lawfull now for any so â—o doe Answ No it was a singular fact not to be drawne into example vnlesse a man can alleadge a new promise seeing all the ordinary promises of Scripture ioyne the
yet are maintained by Romanists 3. We hold that the Orthodoxe and true Church is 1. A witnesse and keeper of the Scriptures but a iewel hath his price and excellencie from it selfe not from the keeper 2. Hauing the Spirit of Christ the Church can discerne true Scripture from false and supposititious writings but this by the helpe of Scripture as a goldsmith by the touch-stone can discerne gold from other mettells but he makes it not gold but onely tries it so to be 3. It is to publish and declare the truth of Scripture without adding or diminishing as an Herald or cryer manifests the Kings pleasure but it receiues no authoritie from him 4. The true Church is a ministeriall interpreter as hauing the gift of prophesie but tyed to interpret and iudge of Scripture by Scripture Christ is a magisteriall interpreter But that the Church on earth should haue authority ouer Scriptures is too vnreasonable 1. It is to preferre mens voice and testimony aboue Gods 1. Ioh. 5.9 If we receiue mans testimony the testimony of God is greater Ioh. 5. vlt. If yee will not beleeue Moses his writings how will ye beleeue my sayings as if he should say If ye beleeue not Scriptures my testimony will doe you no good True it is that our Sauiour said I receiue not testimony from man that is I need no mans testimony for Iohn gaue witnesse to Christ no more doth the Scripture in it selfe For Christ was the light whether Iohn witnessed to it or no so is the Scripture the word of God whether the Church be witnesse or no. But we admit the Church to giue witnesse but not authority see it in a familiar example A man owes me money I haue a bond and witnesses he denies it I produce the bond and the witnesses that cleare the matter and affirme the bond to be his act and lawfull doe these now make the bond true or the debt good or onely cleare it so to bee for if they should not witnesse the debt and bond were true Euen such is the witnesse of the Church to the Scripture 2. The voice of the spouse is inferiour to the voice of the bridegroome and howsoeuer a man may be mooued by the Church to heare the Scripture if he be vnconuerted as Augustine beeing a Manichie yet a man endued with Gods Spirit and the gift of faith esteemes the Scripture for it selfe aboue all the words of all men as Christ himselfe at length was of farre more authority then the woman of Samaria when the men thereof said to her Now we beleeue not for thy word but because our selues haue heard him So as when we haue the Papist asking vs as if euery one of them doth when the word hath put them to their shifts But how doe you know Scripture to be Scripture but by the Church we must answer by the Scripture taking with vs the help of the Church and especially by the Spirit of God reuealing the truth vnto vs for the sheep of Christ heare his voice and follow him And when we aske the Papists how they know the Church to be the Church or where it is some say it is here some there some hold vs off with one marke some with another but at last they come to know the Church by Scripture and that is the Church which the Scripture saith is the Church so in all other questions that must be the determination which the Scripture determines 3. The Church cannot be iudge because it must be iudged by Christs voice and not be a law vnto it Common-wealths must receiue lawes from the Prince and not the Prince from his people and as it is in bodies politike so in the mysticall body of Christ. And as in the naturall body the head ruleth the members not contrarily so is it here 4. How absurd is it to affirme that that which is subiect to error must be iudge and superiour to that which is free from it But the Church may erre euen the true Catholike Church on earth may erre and doth when it departeth neuer so little from the Scripture although it cannot depart from the foundation nor incorrigibly erre for euery man may erre and therefore that which consists of euery man euen the Apostle was compassed with infirmity Besides the maine difference between the Church militant and triumphant is that one may erre the other is quite freed from error The second iudge and decider of controuersies appointed by the Church of Rome are the Doctors and Fathers but how corruptly for 1. They consent not among themselues and sâ—eldome agree in the same sense 2. They borrow all the light and truth they haue from the Scripture as the starres from the sunne 3. All their doctrine must be iudged of by Scripture and onely so farre receiued as they agree with it 4. They all present their writings to be examined by Scripture and so many things in them are truely iudged erroneous euen in the best of them If I speake let none heare mee but if God speake woe to him that heares not It must not goe for currant This saith Augustine or that saith Donate but This saith the Lord. 5. The interpreter of Scripture must be diuine and infallible as it selfe is and certaine but the interpretation of Fathers is humane infirme sometime according to passion or contention so as often euen by Bellarmines often confession they spake minùs cautè the best of them wrote retractations and other things beeing old then they did beeing young Seeing therefore there is no stability in Doctors let Christ be acknowledged of vs the cheife Doctor of his Church Matth. 23.8 One is your doctor euen Christ. Their third iudge and decider of controuersies are Councells which say they is the Church representatiue but these are as vnfit to be Iudges of Scripture as the former for 1. Euen the generall Councells disagree among themselues in interpreting Scripture as might be seene in a number of places 2. The Popes Canon law it selfe affirmeth that all the Councells except the foure generall namely the Nicen anno 332. Ephesine anno 450. of Chalcedon anno 456. and of Constantinople anno 386. may erre and although it blasphemously equall the foure Councells to the foure Euangelists yet we know that euen these haue erred For that Nicene Generall Councell determined there should be at any case but one Bishop in one city which is against the Scripture Act. 20.28 Philip. 1.1 The twelft Canon of that Councell condemned all kinde of warre among Christians The 13. Canon holds the necessity of the Eucharist as the necessary viaticum or prouision of a Christian at his departure Also it erred in the matter of ministers marriage stayed by Paphnutiuâ— And the Constantinopolitan Councell gaue all equall honour and authority to the Bishop of Constantinople with the Bishop of Rome which the Papists themselues generally hold to be a great error and yet perhaps was none And the consent of
lesse she loues her husband whence S. Iames is bold to call worldlings adulterers and adulteresses c. 4.4 whom the Lord will not endure to dally and sport and go a whoring after the world Ye cannot serue God and Mammon 2. Consider that a course lead in lusts is fitter for the Gentiles then those that professe the teaching of grace Tit. 2.11 for the grace which hath appeared teacheth vs to denie worldly lusts Our relation to Christ of whom we are called Christians must draw our affections out of the world for 1. He hath chosen vs out of the world so that now he professeth of vs They are not of the world Ioh. 15.19 2. He gaue himselfe to deliuer vs out of this present euill world Galat. 1.4 3. No man hath benefit by Christs death but he that with the Apostle is crucified to the world and the world to him Gal. 6.14 4. The world as it hath no part of his death for he dies not for the world so no part in his intercession Ioh. 17. I pray not for the world 5. In the entrance of our profession we haue not onely renounced the world but proclaimed and vowed warre against it and therefore shall prooue no better then runagate souldiers yea Apostates if we fight not against it The loue of the world is a leauing of Christs colours 3. Consider what cause there is in the world to loue it 1. In respect of God it is contrary to his nature he is holy pure righteous the world lieth in vnrighteousnesse It is contrarie to all his commandements He commands holines and sanctification it incites to all vncleannes in soule and body he commands truth sobrietie c. it teacheth to lie sweare curse slander and circumuent He commaunds all fruits of the spirit it inioynes all the workes of the flesh He commaunds to giue our goods to the needy it wills vs to get our neighbours 2. In respect of it selfe it is changeable variable inconstant and wilt thou affect that which thou canst not hold or enioy 3. In respect of thy selfe is it not madnesse excessiuely to loue that which doth thee so much harm pricks as thornes and peirceth with so many sorrowes crosses losses persecutions which if thou beest good will fight against thee and pursue thee with mortall hatred and only slayeth those which resist it not 4. Consider we what strangers and pilgrimes we are in the world and so be mooued to lay bridles vpon our affections which is the Apostles argument 1. Pet. 2.11 Dearely beloued aâ— pilgrims and strangers abstaine from earthly lusts Let vs estrange our affections from this world and deale as wise trauellers that make the greatest Cities but through-fares to their owne home Let this doctrine moderate our affections in seeking and hauing yea and not hauing the things of this life This is the common error that men looke altogether vpon the beautie glorie and faire side of the world and wealth of it but neuer looke vpon the inconueniences of them and how strong they are to pull vs away from God or how apt to make vs a spoyle to Sathan which one consideration would somewhat abate our heat and affection towards them How ambitiously doe many affect promotion and great places not considering in what flipperie places their feete are set How eagerly doe they desire wealtâ— as though it had no power to drawe the heart from God and the wealth of heauen How vnsatiably do they pursue pleasure not considering how the deuill insnares them and makes them louers of pleasure more then louers of God Surely were men acquainted with their owne hearts they would not suffer them so to roaue in these desires Oh saith one if I were a rich man how liberall would I be to the poore But alas he knowes not what spirit he is of the deuill would make no doubt to change his minde if his state were changed and make of this liberall man either a prodigall or an vsurer or an oppressor and doe much more mischeife then he can in his low estate Oh saith another were I in high place I would right wrongs and set things in order But so said Absalom and yet who did more wrong then he deflowring his fathers concubines and deposing if he could his father himselfe And such right would many doe if they were in higher place All which is an argument how open we lie to Satan in such estates To conclude this point obserue these few rules 1. Put on the Lord Iesus Christ and care not to fulfill the flesh 2. Vse the world as not vsing it 1. Cor. 7.31 3. Count all things dung for Christ as Paul did Phil. 3.8 whose blood is set against and aboue all corrupt things 4. Pray that thy heart may be set vpon Gods statutes and not enclined to couetousnesse Psal. 119.36 First seeke the kingdome of God and his righteousnesse c. 5. Whether thou hast the world or no shew not thy selfe a louer of it by encreasing thy wealth or bettering thy estate by swearing lying deceiuing reioyce in no part of it which God reacheth not to thee by good meanes desire none but that on which thou mayest craue a blessing and for which thou maiest returne praise hold none but with moderate affection and mind to forgoe when God calls for the whole or any part to good vses vse none but with sobrietie as not vsing it and that euer to Gods glory and the good of men VERS 9. All these will I giue thee if thou wilt fall downe and worship mee NOW after the preparation standing in the choise of a fit place and presenting a glorious vision we come to the dart or temptation it selfe in which there is 1. a profer All these will I giue thee 2. a reason For they are mine and to whomsoeuer I will I giue them 3. the condition If thou wilt fall downe and worshippe mee And first of the profer Before he had shewed his wares now he tells the price All these here is no pinching nor parting of the matter but 1. Christ shall be an absolute Monarch none shall share with him There is the extent of the profer he will part with all 2. The quality of it All these the glory bewtie wealth and all that can be desired in the world all that he saw and nothing else he would giue him vnmixed and vnblended glory and honour without sorrow trouble shame or vexation for he saw none of them 3. I will giue thee but he will not barter or sell these so deare to Christ as he would to another but he will deale kindly with him he will as good as giue them to him if he will but make a legge and thanke him for them Note here the nature of all the deuills promises they seeme to be liberall and very faire whereas indeed they are miserably foule and deceitfull Who could expect more franke and plaine dealing then is here pretended but looke a
common estimation of the thing worshipped as if it be generally esteemed or reputed diuine and deity ascribed to that which in it selfe hath it not The host as they call it is generally held to be Christs very selfe now for a man suppose a Protestant that knowes it to remaine very bread and that no such deity or change is in it to bow downe before it to vncouer his head or vse gestures of adoration to it is an externall religious gesture and is vnlawfull although his intention be not to worship it but because in common estimation he ascribes a kind of Godhead to the creature as others doe And whereas adoration is a signe of subiection to the thing adored and a note of inferiority in deed or in will by this gesture this person makes himselfe inferiour to a creature and giueth worship and preheminence to that which in his knowledge hath neither life nor sense which is senslesse and against common reason 5. A plaine difference betweene ciuill worship and diuine is that all diuine worship is absolute and immediate which is plaine in this instance God in all his commaundements must be absolutely and simply obeyed with full obedience neuer calling any of them into question neuer expostulating or reasoning the matter with God seeme they to vs neuer so vnreasonable As Abraham against the law morall and euen against the law of nature without all reasoning riseth vp early to kill his owne sonne when God bids him who will bee simply obeyed for himselfe But all obedience to men is respectiue to God in God and for God and as farre as God hath appointed them to be obeyed and no further God must be obeyed against the Magistrate the Magistrate not against God but so farre as his commaundements are agreeable to Gods Man as man is not to be obeyed but because God hath set him ouer vs in the Church Common-wealth or familie Whence we see that ciuill worship hath his rise and ground in the worship of God and what is the cause that so little reuerence is giuen to superiours whether Magistrats or Ministers Masters or Parents in these dissolute and vnmannerly dayes but because Gods worship decayes and is not laid in the hearts of inferiours the force of whose commaundement would force reuerence to superiours What other cause is there that inferior impudent persons of both sexes take such liberty without all respect of conscience truth or manners to chatter against Gods Ministers and the Kings towards both whom God hath commaunded more then ordinary respect yea with all bitternes to scoffe raile curse threaten with horrible damnable and incessant oathes more like furies then men euen to their faces but that Gods feare is vtterly shaken out of their hearts and where Gods feare is absent how can we expect any feare of men The heathen Priests were honoured because heathen gods were feared which shall condemne Christians among whome neither Gods Priests and Ministers nor the Ministers of the King Gods vicegerent and consequently not God himselfe is feared and honoured All religious worship whether outward or inward is due to God onely For inward worship it is most expresse Ioh. 4.24 God beeing a Spirit hee must be worshipped in spirit and truth And it might be prooued in all the parts of inward worship as 1. Loue Thou shalt loue the Lord thy God with all thy heart and all thy soule 2. Feare Isa. 8.13 Let him be thy feare and dread Feare him that is able to cast body and soule into hell 3. Trust and confidence Prou. 3.5 Trust in God with all thy heart 4. Faithfull prayer Psal. 50.15 Call vpon mee in the time of trouble and How can they call on him in whome they haue not beleeued But of this there is little question As for outward worship if religious all of it is his due onely Psal. 95.6 Come let vs kneele before him and bow downe to God our maker Whence it is manifest that all the gestures and signes of religious worshippe as bowing of the body of knees lifting vp of eyes or hands and vncouering the head with religious intention is not to be yeelded to any but the true God 1. A reason hereof is in the text because he onely is the Lord our God our Lord of absolute commaund and we his seruants whos 's our soules are and our bodies also to be at his becke in religious vse and none else and our God by the law of creation and daily preseruation as also by the couenant of grace and redemption he hath not onely created but preserueth yea redeemeth our soules and bodies also and no creature hath any right vnto vs as Dauid saith Christ refuseth here to bow to the deuill not onely because he is a deuill but because he is a creature 2. In our text we see that Satan will yeeld God is to be serued but not onely he would haue a little seruice too Nebuchadnezzar would be contented God should be serued but he would be serued too if they would but fall downe and bow to his image he desires no more Let Christ be as deuout towards his Father as he can inwardly Satan desires no more but a little outward reuerence But the three fellowes of Daniel tell the King they will worship their God onely and Christ tells Satan the cheife idolater of all that he must serue God onely euen with externall and bodily seruice 3. If outward religious worship were due to any creature then to the Angells the most glorious of all but they haue refused it and deuolued it onely to God as his prerogatiue Iudg. 13.16 Manoah beeing about to worship the Angell that appeared to him the Angell hindred him saying If thou wilt offer any sacrifice offer it to God And Paul condemneth an outward humility in worshipping of Angells Col. 2.18 Reu. 19.10 the Angell refused Iohns worship and chap. 22.8 when he fell downe at his feete to worshippe him beeing amased and perhaps not knowing whether he might not be the lambe himselfe of whose marriage hee was speaking and the reason in both places why he refused euen that outward reuerence was 1. taken from the Angells condition hee was but a fellow-seruant 2. because it was proper to God Worshippe God who is there opposed to all Angells good and bad 4. Idolatry may be committed onely in the gesture neither can we set our bodies which ought to bee presented as liuing and reasonable sacrifices to God before idoll-worship without the crime of idolatrie no externall dissembled honour can be giuen to an image with safe conscience for which cause Origen was excommunicated by the Church for offering a little incense to an idoll though he were forced thereunto by a suddaine feare 5. Some things must be had alone and admit not of a second No man can serue two Masters One woman cannot haue two husbands at once her husband is iealous of any partner or corriuall Now God
and readines is figured in doing the heasts of God Dauid had not such wings to flie swiftly yet he would runne in the way of Gods commaundements so fast as the burden of flesh would suffer him This condition our Lord and Sauiour commends vnto vs in his owne example when he professeth it is his mâ—ate and drinke to doe the will of his Father 2. It must be hearty and sincere Rom. 1.9 whom I serue in my spirit not in body and ostentation but in soule and sincerity not in hypocrisie and coldnes but in soundnes and feruencie not coacted or compelled but chearefully and without dispute The Apostle requires loue out of a pure heart and a good conscience and faith vnfeigned And when the Lord bids Dauid seeke his face Dauids heart answereth I will seeke thy face Psal. 27.8 Those that serue bodily Masters must not serue with eye-seruice but as the seruants of Christ Eph. 5.6 how doing the will of God from the heart and v. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in simplicity of heart What man can abide a seruant that deales deceitfully with him if he know that he outwardly pretends seruice but his heart is not with him but he dissembles loue truth faith and reuerence No more can God Men cannot see into the hearts of their seruants but the Lord doth and cannot be deceiued The fountaine of all our obedience must be a pure and sincere heart or else if the well-head bee corrupt so are all the waters that issue thence 3. It must be ruled and squared by God himselfe for God must be serued as he will be serued and not as we thinke good for God knowes what is best and what pleaseth him best All obedience is to goe by rule not our owne or others but Gods As the eyes of the handmaid is vpon the hand of her Mistresse so in our seruice must our eyes be vpon Gods direction Psal. 123.2 which is implied in that phrase Luk. 1.75 that we should serue him in righteousnesse and holinesse before him all the dayes of our life An earthly seruant must not take vp his owne worke nor doe other mens businesse but depend vpon his owne Masters mouth and direction Now God ruleth his whole seruice in respect of the 1. matter 2. manner 3. end I. For the matter Whatsoeuer I commaund that doe onely saith the Lord. Thou shalt not doe that which is good in thine owne eyes but what I commaund thee And so we are taught to pray Thy will be done II. For the manner It must be 1. Absolute 2. Totall I. Absolute without all condition on our part whereas all seruice to men must be conditionall The reason hereof is because God beeing holines it selfe can commaund nothing but what is most iust and holy but men may II. Totall both obiectiuè and subiectiuè 1. It must be totall in respect of the obiect all Gods commaundements all which call for our obedience Partiall and delicate seruice when we list or at leasure as the retainers of great men on feasts dayes is not that which liketh him but a constant diligence in all his commandements and a conscionable endeauour in all Generall seruice was holy Dauids aime Psal. 119.6 Then shall I not be confounded when I haue respect to all thy commaundements Not that we can perfectly serue him vnlesse we were perfectly sanctified but that we must make conscience of all Gods commaundements euen the least 2. It must bee totall in respect of our selues we must be wholly employed in his seruice in all our parts and powers the whole heart and all the strength is here challenged Wherein there is a notable difference betweene the seruice we owe to God and that to men We are to be seruiceable to men onely in part not wholly for the soule and conscience are not subiect to men which God especially taketh vp and lookes for Gods priuiledge it is to be the father of spirits for although we take our bodies from our parents yet our soules are immediately from God Men therefore haue no power and authority ouer our soules but God hath power both ouer soule and body and is the Lord of our conscience and spirit and therefore of due must we subiect our selues wholly in his seruice III. God ruleth his seruice in respect of the ende which is twofold intentionis termini 1. The proper aime and end of our seruice must be 1. Gods glory directly If all our seruice of men must be for God as we saw it must much more must Gods immediate seruice 2. The good of our brethren and of Gods Church which we must not scandalize but build vp for God will be serued in our seruice of men 2. We must serue our God without end he requires such an heart in his people as to feare him alwayes Deut. 5.29 and 6.13 Thou shalt serue the Lord and cleaue vnto him We allow not our seruants to cast vp our worke and make holyday at their pleasure much lesse must Gods seruants thinke it lawfull at any time to giue any seruice to Satan sinne lusts the world or any creature against the will of the Lord. This should prouoke vs to tender vnto God this seruice with heart and good will thus squared by God for the matter manner and ends of it The Apostle Eph. 6.5 6 7 8. perswadeth seruants to obey their Masters according to the flesh by three arguments all which are much more strong to perswade our seruice to our Master in heauen First saith hee it is the will of God Gods institution and the ordinance of Christ. It is enough for a seruant to know that such a thing is the ordinate will of his owne Master The second reason of the Apostle is taken from the honour of their seruice that in seruing men they serued the Lord Christ which was an honourable thing Now we serue a great Lord as good as great If a seruant were bound to a wicked and froward Master he must obey him in all lawfull things How much more are we to yeeld seruice to so good a Lord who can commaund nothing but that which is most iust holy and honourable He sets vs not about any base or ignoble seruice to worke in bricke or clay as Pharaoh commaunded the Israelites but our worke is the practise of piety and righteousnesse of prayer and praise And besides it is most beneficiall to our selues for what gaineth he by our seruice our goodnes reacheth not to him to adde a graine to his perfection Psal. 50.9.10 I will take no bullocke out of thy house for all the beasts of the forrest are mine and the sheep on a thousand mountaines If I were hungry I would not tell thee But it is our honour profit as when a noble man takes a poore snake neere him to serue him such a meane man is more honoured and pleasured then the noble man to whom he retaines The third reason of the Apostle is
not Dauid ouercome with temptation Answ. Yes iustly when he remitted of his watch and resistance but this was neither totally nor finally The reason is because God puts a man into the hands of the deuill two wayes 1. absolutely 2. with limitation Absolutely as when his iustice giues vp a wicked man to be wholly ruled at his will and caried headlong to destruction With limitation when a man is put into his hand to preuaile ouer him to a certaine measure as Iob and our Sauiour to be in these temptations carried and molested to a certaine measure of time and vexation Thus the Lord sometimes for a time leaueth his owne children into the hand of Satan so as he may tempt them and preuaile ouer them to the committing of fearefull sinnes as we see in Dauid and Peter which sinnes often blinde and harden them and damp their conscience that for a time they see no displeasure of God but lie secure and impenitent as Dauid well nigh a yeare But all this desertion of God was to a certaine measure at length the cloud was gone the mist dispersed the light returnd Satan resisted and forced to flie away And this is the ground of that prayer of Dauid and the Saints Lord forsake me not ouerlong not fearing that the Lord would quite take away his grace from him as the violent Lutherans teach but that he should not withdraw his second grace ouer farre or ouermuch Which prayer is grounded on a promise of God by vertue whereof we may conclude that the battel of beleeuers is not for the ouerthrow but the exercise of their faith This should stirre vp the Christian to chearefull resistance which is the condition of Satans flight Obiect Alasse he is a spirit I am flesh which is great aduantage He is a legion I am but one man he can oppresse me with number He is a principallity as strong as a roaring lyon I am a weake worme He is subtile as a serpent I am foolish and vnwise He is cruell and fierce how can I haue any heart to resist him Answ. 1. There is in euery Christian a Spirit stronger then he Ioh. 4.4 2. There be more with vs then with him 2. Chron. 32.7 feare him not 3. Hee is mighty but what can a strong man beeing disarmed doe 4. He is subtile but in our Lord are treasures of wisedome and he is made wisedome to vs of God 1. Cor. 1.30 5. He is cruell but what hurt can a lyon doe beeing in chaines or a grate Secondly in thy resistance striue lawfully How Two wayes 1. By good meanes 2. In a good manner First the meanes of resisting the deuill must not be such as are of the deuills owne deuising as crosses reliques holy-water exorcismes nor seeking to witches and sorcerers which is to cast out the deuill by Beel-zebub but by meanes appointed by our captaine who was best acquainted with this warre as 1. The word of God the holy Scriptures by which Christ made the deuill flie and so must we 1. Ioh. 2.14 I write vnto you young men because ye are strong and the word of God abideth in you and ye haue ouercome the deuill which plainely sheweth that not by spells and charmes of Scriptures but by the abiding of it in the heart to rule and order the life Satan is ouercome Satan is subtile but the word giueth wisedome to the simple which ouercomes his subtilty 2. Faith in Gods promises 1. Pet. 5.9 whom resist stedfast in the faith Christ here sets himselfe stedfastly in the word of his Father and so conquers the deuill The victory that ouercomes the world is by faith to leane on the promises of God Faith keeps in sight Christ our victorious captaine and sets the crowne of life in our eye which is laid vp for them that are faithfull to the death 3. Prayer ioyned with fasting and watching Christ entring this combate armed himselfe with fasting watching and prayer for many dayes together Dauid when Goliah drew neere tooke a stone out of his scrip and smote him in the forehead that he fell downe This stone that ouerthrowes the hellish Goliah is prayer While Moses hands are lifted vp all the armies of the Amalekites flie before Israel And S. Iames in his Epistle tells vs that if we would resist the deuill we must draw neere God c. 4. v. 8. and neuer do we draw nearer God then in effectuall and feruent praier Let the disciples vse any meanes without this the deuill will not flie whereof if they aske the reason Christ tells them the deuill is not cast out but by fasting and prayer 4. The practise of true godlines and resolution against all vnrighteousnesse Righteousnesse is called a brestplate Eph. 6.14 which is not onely that imputed righteousnesse of Christ but that inherent righteousnesse of our selues which is the studie and endeauour in a godly life and the Apostle Iames among other directions in resisting the deuill c. 4. v. 8. giueth this for one Cleanse your hearts yee sinners and purge your hearts yee wauering minded and the reason is good seeing by euery sinne and lust being nourished Satan is let in and the yeelding to any corruption is to giue him so much ground in stead of beating him out of our borders He that is in a fight abstaineth from whatsoeuer would hinder him 1. Cor. 9. and therefore from sinne which presseth downe and hangeth fast on Let vs meditate on that law Deut. 23.9 When thou goest out against thine enemies to fight abstaine from euery euill thing For this weakens vs and turnes God against vs and driues his good Angels from vs. 5. Gods Spirit Bee strong in the Lord and in the power of his might our owne strength will easily be turned against vs our own counsells cannot but cast vs downe God resisteth the proud and assisteth the humble As therefore Moses said to Israel at the redde sea beeing naked and weake not knowing what to doe so may we in this case Stand still feare not behold the saluation of the Lord Greiue not the Spirit nor quench his motions who is the spirit of power of wisedome of fortitude and counsell of strength and direction and goe forth in the boldnesse of that Spirit as Ier. 20.11 The Lord is with me like a mighty gyant therefore mine enemies shall be ouerthrowne and shall not preuaile but shall be mightily confounded Secondly the good manner of resisting the deuill that he may flie is this 1. Resist the first temptation and breake the serpents head dash the heads of Babylons brood against the stones Wise men will not let the enemie come neere the walls or the gates much lesse into the market place It is a great aduantage to giue the foyle at the first onset Giue no place to the deuill giue sinne no roome in thy heart or if Satan inwardly suggest any there close it vp let it die and neuer come out as a man that hath a
his owne gouernment It neuer cost all the Monarchs in the world so much strength and power to settle their kingdomes and people in peace vnder them Doest thou then finde thy selfe brought into the number of Gods people Doest thou loue them entirely for Gods image and goodnes Art thou seruiceable to euery member and that in the head Here is a power put forth that hath reconciled the woolfe and the lambe the child and the cockatrice But if thou carest not for Christs ordinances and discipline his lawes are too strict thou must haue more liberty then he affoards if thy affections be rough and stirring against Gods children thou hast not yet subiected thy selfe to Christ. 4. A mighty worke of power in Christ was that he was able to foile temptations and stand out against all hellish powers so that the deuill found nothing in him Now findest thou the power and strength of Christ in the spirituall combate Doest thou chase Satan afore thee and the whole band of his temptations Wouldest thou refuse a whole world rather then sinne against God or gratifie Satan and thy selfe with the least displeasure of him All the power of Christ was set against sinne and Satans kingdome And if thou hast part in this power of Christ it abolisheth sinne in thee and strengthneth thee with full resolution against all sinne 5. A mighty worke of Christs power is to enrich his children with all necessarie graces tending to saluation and to lead them into the fruition of their eternall inheritance It cost Ioshua some labour before he could bring Israel into the good land that abounded with good things it cost our IOSHVA more Findest thou this fruite of Christs power that thy face is set towards heauen and is it with thee as with those that entred into that good land who tasted of the fruits aforehand hast thou receiued the first fruits of the Spirit doest thou grow in grace doest thou with patience expect the promises and beginne the heauenly life already hast thou hope ioy loue of God zeale for God constancie in the truth for these are purchased by this power of Christ. Then here is a creating vertue put forth a fruit of Christs mighty power magnifie this grace of God and hope for the accomplishment and finishing of the same worke by the same power the which shall preserue thee to saluation 6. A mighty worke of Christs power was the perfect fulfilling of the law Whether doest thou partake in this power art thou perfect in the way sincerely obeying God in all his commaundements doest thou subiect thy selfe to the law as the rule of thy law doest thou aime at the perfection thereof Christ loued his Father with all his heart and his neighbour as himselfe yea aboue himselfe and if this power of Christ preuaile with thee this will bee the scope and aime of all thy actions For though the obedience of the law be not necessary to iustification yet it is requisite to sanctification 7. Another worke of Christs power was that it set him free from all corruption and infirmities which he vndertooke for vs without sinne Labour to finde this power of Christ in thy soule daily freeing thee from the corruption of thy sinne and daily infirmities If the Sonne set you free ye are free indeed not onely the raigne of sinne is thrust downe but the corruption of sinne is lessned Dauid desired the Lord to giue him againe his free Spirit Psal. 51.10 11. he well knew that where the Spirit of the Lord is there is libertie that is not onely a redemption from damnation by our iustification but from corruption and vaine conuersation by our sanctification 8. Christs power was mighty in ruling and ordering his owne powers and faculties his vnderstanding was able to see God perfectly his will onely iust right and wise neuer bowing from the will of his Father Not my will but thy will be done His memory could neuer forget any good thing but he retained his whole duty euer before him His affections were ordered according to right iudgement His appetite neuer exceeded the bounds of sobriety and moderation His speach was gracious his actions all exemplary no spot in him from top to toe And this same power of Christ is in some measure manifest in all his members this power enlightneth the mindes of beleeuers formerly blinde to see God in part and perswadeth the will and boweth it to obey Gods will which before was captiuated to the will of the deuill it inspireth godly desires and gracious resolutions and strengthens the memory to retaine good things beeing before as rimy as a siue it guideth and altreth the affections making the beleeuer to loue good things and good men and whatsoeuer sets forward Gods glory and to hate zealously the contrary Christs power in the soule orders the appetite to sobriety in the seasonable and thankefull vse of outward mercies makes a man speake the language of Canaan and his whole course sauour of Christ. Whence it is plainely concluded that ignorant persons malicious persons libertines intemperate drunkards gluttons filthy talkers swearers loose in their behauiour open enemies to this power of Iesus Christ not submitting themselues to the rod of his mouth shall be laid vnder his rod of iron This teacheth vs to goe on fearelesly in good duties seeing this power of Christ is with vs and for vs. He is of power to protect vs against enemies and dangers Of power to strengthen vs in our duties when we are weake and feeble he will perfect his power in our weaknesse 2. Cor. 12.8 Of power to make vs inuincible in our suffrings Phil. 4.13 I can doe all things through him that inableth mee Of power to reward our least labour of loue vndertaken for him Of power to answer our prayers and to doe aboundantly aboue all we aske or think Of power to performe all his gracious promises which shal be made good to vs in due time Of power to supply vs with all good meanes in his seruice he can giue wealth and make the latter ende better as he did to Iob the diuine power giueth all things pertaining to life godlines 2. Pet. 1.3 Of power in death it selfe to keep that which wee commit vnto him till the last day Of power to rebuke diseases and command death and after death to raise our bodies to eternall life beeing cloathed with corruption and wrapped with deaths garments 1. Cor. 6.14 God hath raised vp the Lord Iesus and shall raise vs also by his power Lastly this doctrine assureth vs of our perseuerance in grace begun Christ by his power layes such fast hold on vs no seducer is able to deceiue the elect nor plucke them out of his hands for the weaknesse of God is stronger then men 1. Cor. 1.25 and when we cannot comprehend him so fast as we would he comprehends vs and preserues vs by his power to saluation 1. Pet. 1.5 Neither doth this doctrine
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
greiue they can do no more glory to God but are at their best very vnprofitable But wicked men are neuer a whit changed but are all impure euen their minds and consciences and out of the abundance of the heart the tongue speaketh the hand worketh neither can a bitter fountaine send out sweet waters 4. Sound grace within sendeth forth an obedience which is chearefull 1. in the vndertaking loue makes labours light and nothing is hard to a good will 2. in the manner of doing it is not forced but lead ruled by the word rather then ouerruled by power it layes by all dialogue dispute murmuring and desire of dispensation 3. in the measure of doing it will endeauour in all the commandements and all duties no man so wicked but he can doe many things as Herod but he cannot yeeld to all 4. in continuance and conclusion of that he doth it holdeth on in doing things purely for a good end for Gods glory and not by fits and starts but perseueres to the ende and the crowne of the worke In all which a wicked man comes short for whatsoeuer is forced or fained must be heauily entred on and more heauily ended besides whatsoeuer is from such an one is ioyned with raigning sinne which hales and tugges him backward and toyles him out before he be halfe way in any good worke How oftē doth the Lord reiect the sacrifices of the wicked their oblations their fasts their prayers their temporary yea miraculous faith their almes and charitie yea their confessing and preaching of Christ as in the last iudgement all which had they bin fruites of sound grace they had been acceptable But God lookes not so much to the matter of the worke as the person working the manner of working and the end of the action Well as Sathan goes away when he can stay no longer and so his obedience is forced so doth sinne from most men when they can keepe it no longer and so that which seemeth obedience in them is no better then the deuills obedience in this place 1. Many refraine many sinnes for feare of hell and the curse of God they dare not hold their sinne any longer whereas they are as much in loue with it as before as Moses his parents kept him so long as they durst before they exposed him to the waters so dearely loue men the children of their owne corruption What thanke is it for a robber or fellon to leaue robbing and stealing for feare of hanging if there were no law nor Magistrate he would to his owne calling againe because he is no changeling So what thanke is it for a man to auoid sinne because of damnation here is no feare of God but feare of euill no loue of God but selfe-loue And yet this is the restraint of most men whom conscience no whit bridleth Why do men abstaine from open wronging of men by robbing stealing murthering they will say for conscience But then the same conscience would keep them from all secret deceit lying and cousenage and then the same conscience would keep them from all other sinnes also as swearing drinking dicing carding gaming pride wantonnesse and the rest A good conscience in one thing is a good conscience in all 2. The like is the obedience of many sinners that are still in league with their sins Many filthy vncleane whoremungers and harlots haue left their sinne but it is because it hath left them they haue broken their strength and either age or diseases in their bodies hinder them oh now they will pretend conscience But they can as filthily speake and as merrily remember their madde prankes as euer they acted them they want onely a bodie no mind will or affection to commit ouer the same things againe Many prodigals haue left their sinne because their wealth hath left them and pouertie feeds vpon them Many quarrellers swaggerers haue left off such furious courses why perhaps they haue got some maime or mischeife or perhaps they feare whether they doe so againe safely or no and this is all the conscience that hath calmed and quieted them but what obedience is this Is that an obedience to God for a dicer or gamester to forbeare play or rather as it is his theeuing when he wants money to stake 3. In Gods seruice what makes men come to Church to heare and pray Euery man saith Conscience Yea but good conscience workes powerfully vpon the will what then meanes the vnwillingnesse of men and heauinesse who are so farre from apprehending their weeke-occasions as if they aske their owne hearts they must tell them that on the Sabbaths of God were it not for feare of law and shame of men both which are often forgotten they would not come at all Here is obedience much like the deuills because they are of the deuills teaching The like of many seruants and childrens obedience whose comming to Church to heare their dutie is meerely forced by the compulsion of Masters and Parents and hath as little comfort in it as the deuills obedience 4. The like is to be said of late repentance at the time of death when the sinner hath held his sinne so long as he can then he would be rid of it Indeed his sinne leaues him but not the curse of it but he is so farre from leauing it as were he to liue ouer his daies againe he would put as much life into his sinne as euer before Late repentance is sieldome true euer suspicious Why doe many rich men neuer doe good while they liue but liue as vnprofitable and hurtfull as swine till they come to the knife but then when death is binding them they will giue somewhat to good vses to the poore for a sermon c. Why what mooues them Conscience they say But it is an accusing conscience crying out against their oppression vsury wrong crueltie and deceit and now this wicked conscience would stop it owne mouth by offering to God some trifle of that hee hath robbed For were it a good conscience why doth he not leaue some part of his wealth for God before it wholly leaue him Were it a free-will-offering why comes it so late why doth he not good while hee hath time Galat. 6.10 Surely God likes a liuing Christian for any man will bee a Christian dying Neither is it thanke-worthy to giue that which a man cannot keepe And commonly such gifts doe more good to others then the giuer himselfe Which is not spoken to hinder men from doing good at their deaths but to prouoke them to doe good before that time And yet better late then neuer Let vs examine all our obedience by this ground and be sure that it differ from the obedience of deuills and wicked men And that by these rules 1. God loues truth in the inward parts and refuseth all that obedience which followes not sanctification of the Spirit duties without must flow from graces within Examine now thy inward change we are his
new creatures created to good workes ioyne that in thy actions which the deuill diuorced the inner man with the outward the subiection of the soule with the obedience of the bodie 2. Examine thy loue in thy obedience that because the loue of God constraines thee thou doest what he commands and whether thou preferrest the commandement of God which is euer ioyned with his glory aboue all the world and thy obedience aboue thy profit credit ease pleasure mens fauour or disfauour whether thou canst obey God against all these This was Abrahams loue to God in so difficult a commaundement as the killing of his sonne But Satan here went away not for loue of God but for feare and beeing forced 3. Examine thy manner of obeying whether it be a willing and readie obedience If I doe it willingly saith the Apostle I haue a reward and Rom. 6.17 Ye haue obeyed from the heart or heartily And such obedience 1. repineth not as giuing God any thing too much though the dearest things of all 2. deuiseth no excuses as Saul when hee did but halfe the commaundement pretended sacrifice and the peoples instance 3. seeketh no delayes I made haste and delayed not to keepe thy righteous iudgements Psal. 119. 4. Doest thou obey in all thy commandements 1. the commaundement of faith in the Gospell aswell as the actuall obedience of the Law for one is as acceptable as the other 2. obeyest thou the commaundement aswell of doing good as of abstaining from euill for the deuill here abstaines from this euill of tempting Christ but can neuer doe any good he ioynes not these commaundements in his practise as Gods spirit doth in his precept Isa. 1.16.17 3. makest thou conscience of the least commaundement aswell as of the greatest for all of them haue a stamp of God vpon them makest thou conscience of small oaths vaine words rouing thoughts 4. doest thou obey constantly for loue is strong as death and much water cannot quench it But alasse much obedience is like that of Dauids false friends Psalm 18.44.45 strangers shall be in subiection to me but they shall shrinke away For a season Luk. 4.13 The THIRD point followeth to be considered namely how long Satan left our Lord not for euer after but for a while and surely he stayed away but a little while For if we looke into the holy story we shall see the whole life of Christ almost to be a continuall temptation and how Satan from time to time partly by himselfe and partly by his ministers assayled him This we shall see how sundry wayes Satan molested him and tempted him 1. in his ministery 2. his life 3. his death 1. In his ministery he was tempted both in his doctrine and miracles For his doctrine the Scribes and Pharises often sought to catch aduantages against him as in the case of the bill of diuorce Mat. 19.1 and of the woman taken in adultery Ioh. 8. which by Moses his law should be stoned but Master what sayest thou The Sadduces also tempted him in the case of the woman that had seuen husbands whose she should be in the resurrection Mat. 22.23 And the Lawyer concerning the great commaundement of the law vers 35. As for his miracles the seale of that doctrine they tell him to his face that he cast out deuills by Beelzebub Mat. 9.34 and 12.24 2. In his life and ciuill obedience The Pharises take counsell together how they might entangle him in his talke about paying tribute to Caesar Matth. 22.15 And when he ate meate in Matthews house Maâ— 9.11 they asked why he did eate meate with Publicans and sinners and therefore he was one of them Simon the Pharise seeing Mary Magdalen annoynting Iesus his feet with precious ointment and washâ—ng them with teares and wiping them with her haires said Surely if this man were a Prophet hee would know that this woman is a sinner and not let her meddle with him How often did they murmure at him and lie in waite for him and take vp stones to stone him and raile vpon him with most despightfull words calling him Beelzebub a Samaritan a glutton a loose companion running vp and downe with noted sinners In all which Satan was the cheife agent 3. But aboue all other temptations those were most fierce and furious with which he was afflicted torne and tormented about the time of his passion and on the crosse For then as himselfe witnesseth the prince of the world came vpon him with all his traine Ioh. 14.30 he came in himselfe and whole legions of wicked Angells with him as the Apostle plainely implyeth Coloss. 2.15 he spoyled principalities and powers and triumphed ouer them in the crosse Now or neuer Satan must win the field this is the last act Christ was neuer so beset with miserie Satan neuer had him at such an aduantage before now Gods whole wrath is vpon him and now the deuill and his Angells set vpon him so sore that in his agonie in the garden he sweates drops of water and blood and on the crosse he cryes out My God my God why hast thou forsaken mee Those were more secret temptations of Satan and his instruments but let vs see with what hellish darts they pierced him openly vpon the crosse not to speake of those which he endured all the time he was in examination condemnation and leading to execution For 1. They hang him between two theeues as an arch-rebell and of all sinners the greatest and dart against him the same temptation with that in all this history that he was not the Son of God If thou be the Sonne of God come downe from the crosse certainly God would not let his Sonne hang there but thou art a deluder and arch-seducer of the people 2. They tempted him with feare of death Matth. 27.42 hee saued others himselfe he cannot saue this is a wise Sauiour indeede hee cannot escape death in whose hands he is sure enough and euen ouercome alreadie of death and yet he will bee a Sauiour 3. They tempted him with vtter reiection from God as the most damned reprobate that euer was He trusted in God now let him deliuer him if he will haue him but he can neither deliuer himselfe nor God will haue none of him he abhorres him and will cast him presently to hell These and a number of the like was our Sauiour molested and tempted withall secretly and openly euen then when the wrath of his Father seased vpon him So as truely the Euangelist might say that Satan left him but for a season Christian life is but an entercourse of quiet and trouble sometime Satan leaues Christ but he comes againe and renewes his temptation so it is with the members who haue much warre but some peace many troubles but some breathing time This truth we will a while discouer both in the state of the whole church of God from time to time as also in some particular members thereof What a night