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
life to come is that nothing else occupie or distract vs from beeing wholly taken vp in the immediat glorifying of God without either saciety or ceasing Let vs learne to be of the same minde with our Lord Iesus in whome we haue a worthy patterne of constancie and heauenly resolution in that all the world and the glory of it could not mooue him no not by a gesture to impaire his Fathers glory The heathen man could say if he would forsweare himselfe for any thing it should be for a kingdome Absolom for a kingdome would kill his owne father Iehu for a kingdome makes no end of murthers One saith of him What was a basket full of heads to a kingdome 2. King 10.8 Herod for a kingdome kills all the male children Nay it were to be wished that onely kingdomes could draw men to mischeife for then should not Ahab murther Naboth for a field nor Iudas betray his Master for thirtie pence nor Christians and Protestants lie and sweare and forsweare and transgresse for a piece of bread How many executions haue we for 30. pence or 13. pence Which shews how degenerate men are from Christ whom all the kingdomes in the world nor the greatest things in them could mooue in the least manner and as it were indirectly to dishonour his Father Nay what shall we say of them that professe they nor no man else can trade and buy and sell to liue without some lies and dissembling sometimes These may carrie the name of Christ but the minde of Christ is farre from them Others thinke and say What need men be so nice to stand vpon so small scruples as not accept so good offers and promotions in the world which haue some condition or other annexed which their conscience cannot without offence swallow What may not â—e call a little euill good and a little good euill that so he may raise his owne estate and doe himselfe and others much good And thus be is euery where accused of indiscretion But to these wee obiect Christs example who would not be mooued with all the world to doe that he was not warranted for in the Scripture And for the imputation of indiscretion we alledge Moses example who when he was at age saith the text refused to be called the sonne of Pharaohs daughter and chose rather to suffer with the people of God And to all such alledgers we say in one word Either was Christ farre wide in refusing so great an offer or else are they As we must preferre the glory of God aboue the world so we must promote it by our best meanes The Magistrate by procuring and stablishing that whereby God may be most glorified not administring iustice by affection or reward or sparing offenders by a cruell mercy who should be made examples to others or not encouraging the godly All this dishonours God highly The minister must vse his gifts not for any priuate end but for Gods glory as a good seruant that gaines all for his Master And euery priuate man must so carrie his course of life his trade his speaches as God may bee honoured in all things his light in all things must shine that our heauenly Father may bee glorified therefore in euery thing whether it will carrie the commendation not only of truth and honesty but of Christianity and religion To stirre vs vp to this duty see some motiues 1. All creatures in their kind doe glorifie God and keep their standing the sunne the starres the heauens declare the glory of God Psal. 19.1 the oxe knoweth his owner and the asse the master of his crib Isa. 1.3 the crane swallow and turtle know their times Ier. 8.1 What a shame for Israel then not to acknowledge their benefactor but come so farre behinde the vnreasonable creatures What a shame for Christians to come behinde the Israelites who partake in far greater mercies and meanes then they did 2. Hereby we manifest our selues to be the seruants of God in resisting the dishonour of God and standing out for our Lord against Satan wicked men hypocrites whose whole desire is to obscure and darken the glory of God and as far as they can with violence to tread it vnder foote Especially hauing vowed in our baptisme so to doe He is a coward that seeing the readines and alacritie of the enemie is not by it prouoked to stout resistance especially standing in a good cause and sure of victory Can a child indure his father to be dishonoured and wronged by word or deed and put it vp Can Gods child seeing a sonne honours his father 3. Our time is but short we are in our last conflict the time of our full deliuerance and introduction into heauenly glory is at hand the crowne is in our eye almost vpon our heads already and therefore let vs encourage our selues a while to be instant for the glory of God which is our last scope and cheife expectation euen as a traueller that sees the euening come vpon him is so much the quicker till he attaine the place he desires so we hauing the euening of our life approach and our last houre should set our selues forward with more speed and alacrity towards our home holding on our right way which is the glorifying of God in all things 4. We haue a cloud of examples before vs 1. of holy men who haue endured Martyrdome and reioyced in the flames that they were worthy by their so exquisite torments to glorifie God as Christ told Peter that by such a death he should glorifie God 2. of holy Angells who spend all eternity in magnifying Gods holines and glory Isa. 6.3 one cries to another Holy holy holy is the Lord the whole world is full of his glory and Luk. 2.14 Glory bee to God in the highest heauens And shall not we approach to the Angelicall life which is the happiest of all creatures 3. of the blessed Sonne of God our head whose whole life was nothing else but a seeking of the glory of his Father And should not the members imitate the head Haue we so many faithfull guides in so dangerous a way and should we be so cold and slow in the imitation of them 5. Our glorification is indiuidually knit to our glorifying of God as 1. Sam. 2.30 Him that honoureth mee will I honour Yea Christ claimes his glory on no other condition but this but that he had glorified his Father on earth Ioh. 17.4 As among men great benefactors are well pleased with small testimonies of thankefulnesse where ability wants to performe much so the Lord accepts our small obedience and studie of glorifying him that he plentifully remunerates it Meanes to come to glorifie God in some good measure 1. Pray for wisdome and a sound iudgement Phil. 1.10 that ye may discerne things that differ beeing filled with the fruits of righteousnesse to the glorie and praise of God For euery thing will not please and glorifie God 2. Renounce thy
late repentance he reiected Nay we want not examples of Gods deare children who not watching their naturall appetite haue beene fowly foyled How did Lot suffer himselfe to be drunken time after time and then how strongly did Satan assaile him and preuaile against him to commit incest with his owne daughters It is a natural desire to seeke and lay together the things and wealth of this world and herein how doth Satan striue to bring in inordinacy vpon euery man who is he that weakens not himselfe much and giues aduantage vnto the aduersarie by sinfull and inordinate desires of riches for this is a roote of all euill and those that will bee rich saith S. Paul fall into diuerse temptations and snares Whence our Sauiour aduiseth vs to take heed that our hearts bee not oppressed with surfeting drunkennesse or the cares of this life with which many are become as drunk as others with beastly quaffing It is a naturall desire for a man after labour of body or mind to vnbend and refresh himselfe with some recreation or sport but here how doth the deuil watch either to thrust some vnlawfull exercise into mens hands or if lawfull to vse them vnlawfully wasting their time and goods louing pleasure and pastime or choosing swearing drinking or idle company and then they are presently ouermastred When did Satan set vpon Peter not so long as he was among good company of Christ or his fellow-disciples whose presence might haue vpheld him but when he runnes among a company of rake-hels and sits him downe among the high priests seruing-men by a warme fire now he is fit to bee wrought vpon and be brought from denying his Lord to forsweare him from that to curse himselfe Many such knockes are they sure to meete with who turne themselues out of their way and calling and promiscuously runne into all companies and all exercises where God and Christ is not but Sathan and his instruments with a whole band of temptation 4. Watch thy selfe narrowly in thy outward estate what euer it be for in all estates Sathan hath his baites laid and indeed few there be that can vse their estate aright God giues a man prosperitie honour and wealth in the world here now is an opportunitie to set forth the glorie of God to do good to others that need and to further his owne reckoning by being rich in good workes and laying vp in store a good foundation against the time of need 1. Tim. 6.19 but how doth Satan peruert it to be an occasion of forgetfulnesse of God when he most remembers vs to enuie our betters and equals to disdaine our inferiours to mischiefe our selues by securitie presumption pride wantonnesse and all riotous behauiour Contrarily God disposeth a meane and poore estate vnto others here is a fit opportunitie to bring to a man the knowledge of himselfe to traine him vp in humilitie to whet vp his prayers to vrge him to make God his portion to a diligent seeking of heauenly treasures to exercise his faith patience hope diligence in his calling and other graces But Sathan by his malice vseth this as a small opportunity to drawe men to grudging murmuring impatience despaire iniustice stealth wronging men and blaspheming God And all this comes to passe because men haue no care to learne S. Pauls lesson Phil. 4.11 to bee full and hungry to abound and to want to be abased and to bee aduanced and in euery thing to be content Iob when he had lost his goods and children and was sore afflicted then the deuill set vpon him by himselfe and Iobs friends to distrust God 5. Keepe thy watches in the performance of the parts of Gods worship for euen then as here he dealt with Christ when by fasting and prayer he had prepared himselfe to his ministeriall function he set on him he will assaile thee he will be with thee to keep thee from Church and if thou must come for shame he will come with thee to make prayers preaching and all vnprofitable he came with Iudas before Christ so that all his holy doctrine was intercepted from his heart the sower sowed good seed he sowed tares We shall be sure of him not onely when we are idle as Dauid but when we are best occupied which is the cause that when we haue most strictly kept the Sabbath and endeauoured our best in all our duties publike and priuate we haue much matter of humilitie and this may serue as an hammer against spirituall pride The Tempter II. The second thing in the entrance of this aduersarie is his name which is here changed before he was called a deuill now a Tempter but with emphasis that Tempter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to distinguish him from other tempters For first God tempteth man sometimes by afflictions which are called temptations Iam. 1.2 sometimes by some speciall commandement as he tempted Abraham sometime by occasioning obiects as 2. Tâ—ess 2.11 God sends strong delusions that is obiects enticing and deluding But neither is this to tempt to sinne nor a stirring vp to it but rather a proofe what is in vs and a tryall what we will doe this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secondly man tempteth God when he makes triall of Gods power and iustice whether he can or will helpe or hurt Exod. 17.2 Wherefore doe ye tempt the Lord this is by curiositie presumption or distrust as vers 7. Thou shalt not tempt the Lord thy God Thirdly man tempteth man by seeking matter and occasion against an other to accuse and reprehend so the Pharises and Herodians tempted Christ by captious and subtile questions to bring him into danger or by perswading to sinne as Iosephs Mistresse euery day tempted him But Satan is called a tempter by eminencie because 1. He was the first tempter to sinne moouing and stirring vp Adam and Eue in Paradise to sinne an olde serpent 2. He makes a trade of tempting euer since it is his profession and no maruell if he be denominated froÌ„ his profession he spends his whole time policie strength in tempting to euill and the scope of all his actions is to bring men to sinne against God As he begun betime so he will continue as long as time lasteth 3. He is the author or abettor of all other euill temptations for he tempteth not onely by himselfe but by his instruments as Eue by the serpent Adam by Eue Ahab by his Prophets 4. He is furnished and stored with all arts to deceiue he can change himselfe into an Angel of light he takes occasion from our selues to seduce vs and lead vs away by our own concupiscence he hath the world his faithfull armour-bearer in it he hath false doctrine heresie wicked counsell wicked company wicked example on the right hand wealth honour power on the left contempt persecution vaine presumption and rash confidence despaire c. he hath all sinnes that are neere of kin to
Ierusalem and Ioh. 21.21 when he asked curiously concerning Iohn what he should do Christ said What is that to thee so he might haue said to Satan What is that to thee whether I be the Sonne of God or no but he doth not 1. Not because he loues his disciples and Gods children worse then Satan but because the deuill and wicked ones must be let go on to the height of impietie as Satan here and Iudas how patiently did Christ beare him all the while yea at his apprehension calling him friend they goe on to confusion without checke or bands almost in their life and death But he will take vp his children in the beginning they must not bee let runne too farre as good Parents reclaime their children timely 2. God declares his power in taking the wicked at the height as Pharaoh Rom. 9.17 for this cause haue I stirred thee vp that I might shew my power in thee and that my name might be declared to all the world if Pharaoh had been taken at the first the Lord had neuer had such glorie of his ouerthrowe 3. The Lord hereby declares his long patience to vessels of wrath Rom. 9.22 all which bountifulnesse and patience because they abuse and are not lead to repentance by it they are excuseles and condemned iustly as hauing heaped coales of wrath on their owne heads Who could so long haue endured Pharaoh but patience it selfe 4. The Lord hereby declares the riches of his glory vpon vessels of mercie whom he hath prepared to glorie Rom. 9.23 for as he hath prepared them that is decreed to glorifie them so hee daily prepares them to glorious vses as we doe our vessels by rubbing and scouring separating corruption from them and the rust of sinne by his rough handling them iudging them in the world not to condemne them with the world If the Lord be not so quicke with thee in his corrections as with others thou hadst need be the quicker with thy selfe to iudge thy selfe and see what estate thou standest in that thou be not in the vpper staires and roome of sinne Take heed of thy selfe when God lets thee alone to thy selfe The greatest iudgement of all is not to be iudged at all When a man hath cast off his sonne and lets him runne his owne riotous wayes as carelesse what becomes of him it is a certaine signe he shall neuer enioy his land so is it with God and the sinner pacing on without controule in his sinne If Christ be thus meeke and patient with Satan himselfe and God vse so great patience to vessells of wrath this commendeth vnto vs the grace of meeknes towards our brethren much more 1. This is the commaundement of our Sauiour who was a speciall Schoole-master of meeknes Learne of mee for I am lowely and meeke He was herein testified to be the Sonne of God because the Spirit descended on him in the likenes of a meeke and harmelesse doue and thus we must testifie our selues the Sonnes and children of God by the lighting of the same Spirit of meeknes vpon vs Gal. 6.2 2. A meeke spirit is much set by of God and preserueh peace with men by soft answers and readines to forgiue and passe by offences This reprooues men of a fiery and furious disposition men as meeke as rough Esau right Ismaels their hand is against euery man and euery mans hand against them like Lamech who if he be prouoked will reuenge a word with a blow a scoffe with a stab But others let them alone offend them not you shall haue them meeke enough tractable enough but mooue such a one but a little by a word or the least neglect as may be Oh he is presently as meeke as Dauid at Nabals churlish answer he will kill and slay euen all presently in his hote blood But is this Christian meeknes to be so boisterous like a sudden winde which thy selfe scarce knowes whence it is or whither it tends no but a brutish meeknes for euen the beasts will scarce stirre vnprouoked nay we say the deuill is good so long as he is pleased and thou art good no longer But thou that art so impatient and thus betrayest thy meekenes toward thy brother what wouldest thou doe if thou hadst the deuill in hand as Christ had here Also this makes against railers and scoffers of others for Christ railed not on the deuill himselfe nor would ouercome him otherwise then by humility Thirdly this answer of Christ was a most modest answer Satan would haue him confesse himselfe the Sonne of God this he denieth not nor yet affirmeth but modestly acknowledgeth himselfe a man Man liueth not by bread onely The like wee may note elsewhere beeing called to his confession before the gouernours If he were the King of the Iewes Matth. 27.11 If he were the Christ Luk. 22.67 If he were the Sonne of God he did not directly affirme it but either Thou sayest it or yee say that I am not denying but modestly assenting and ordinarily he called himselfe the sonne of man not the Sonne of God teaching vs by his example when we speake of our selues to speake modestly Paul beeing to speake of great things of himselfe speaketh all in anothers person 2. Cor. 12.2 I know a man in Christ aboue 14. yeares agoe c. taken into paradise c. and Iohn speaking of himselfe saith And when Iesus saw his mother and the Disciple whome he loued and who leaned on Iesus at supper chap. 19.26 Alas how farre are we degenerate from this our patterne who if we but the sonnes of meane men we will stand vpon it much more then Christ did vpon beeing the Sonne of God we will pride it out and ruffle and bragge and beare our selues vpon our ancestors if they be stept but one steppe aboue the lowest Christ whē he had good occasion would not scarce professe himselfe the Son of God beeing of another manner of spirit then that which breathed out that bragge in the temptation afterward All these will I giue thee Now to come to the second point in the answer namely the affection But Iesus answered and said The coniunction discretiue sheweth our Sauiours disagreement from Satan and that his answer is negatiue to the temptation for although Christ both might by that miracle of turning stones into bread haue shewed himselfe the Sonne of God and now needed bread beeing hungry yet he would not yeeld to Satan Quest. But seeing Christ who as God could haue turned stones into sonnes of Abraham could much more turne stones into bread so easily by his word for if he had spoken to the stones as Satan desired certainly they would haue had eares to heare him why would he not doe it what hurt had it beene Answ. 1. Miracles must confirme faith in beleeuers vnto saluation Ioh. 2.11 but Christ knew the deuill could not beleeue if he had all the miracles in the world
How By making them loath the seruice and sacrifice for your wickednesse v. 17. And when many abuses were among the Corinths in the Sacrament of the Lords Supper yet a man that did carefully examine himselfe might communicate of it with comfort Yea our Sauiour Christ was often in the Temple teaching and praying and so were his Disciples though it was a most corrupt place Obiect 1. How may I pray with an euill man seeing God heareth not sinners Nay his prayer is abhominable Answ. 1. The speach in Ioh. 9.31 is not vniuersally true for God heard the poore Publican confessing himselfe a sinner 2. Though God heare him not for himselfe yet he heares him for the people as Balaam blessing Israel beeing both a wicked man and speaking against his heart God heard him for the people Num. 23. Obiect 2. But how may I communicate with a wicked Minister or with what comfort Answ. The wickednes of the Minister may some what lessen the comfort but neither diminish the perfection of the Sacrament in it selfe nor hinder the efficacie thereof to vs seeing the efficacie depends onely vpon the promise of God and the faith of the receiuer and is no more to be refused then the gift of a King though the conuayance be drawne by a wicked Lawyer Ob. But how can he be a meanes of conuaying grace to mee that is a gracelesse man Answ. Grace is compared to water now may not water that passeth through a wooden or stony channell which it selfe is so vndisposed that it cannot receiue or haue any benefit of it make a whole garden fruitfull It is Augustines simile Besides I would aske whether any could with comfort refuse Iudas his Baptisme Ioh. 4.2 euen when he was a deuill incarnate If it be said They knew him not so to be then belike a man may receiue the Sacrament fruitfully of a secret prophane man or infidell and the wickednes of a Minister if it be secret pollutes not the Sacrament and then it must follow necessarily that no comfort and truth of the Sacrament can depend vpon any Minister for then none could haue any assured comfort that they haue euer receiued a Sacrament because no man can look to the sanctification of any mans heart and cannot certenly without reuelation know who is indeed truly sanctified Obiect 3. But what say you to a dumbe Minister he is no Minister and therefore he can performe no ministeriall action his Baptisme is no Baptisme his Sacraments no Sacraments his prayers no prayers Answ. 1. For themselues I say their Ministery is vnlawfull to themselues and without repentance a certaine matter of destruction 2. I cannot blame those who with their owne peace and the Churches auoide them 3. We must distinguish between such a man and a meere priuate man for although they be no good and lawfull Ministers of God yet because they come in the roome of Ministers by the election of the Church to whom God hath giuen power to ordaine they are now publike persons and Ministers though no good ones 4. Being thus enabled by the Church to giue what they can and bound by beeing in the place of a Pastor though he come neuer so inordinately to administer Sacraments we may receiue from him what hee can giue 5. We must distinguish between a calling and the execution of it for it prooues not he hath no calling of a Minister because he executeth it not A Magistrate ceaseth not to be a Magistrate or to want office because he doth not duely execute it Obiect But the Magistrate is an able Magistrate so is not this Minister Answ. A Magistrate is a Magistrate who for the ignorance of his place may be called an Idoll-Magistrate the substance of a lawful and good Magistrate is to be able to iudge of causes but not of a Magistrate simply who is chosen by election of people or by course so it is of the substance of a good and lawfull Minister of God to bee able to preach but not of a Minister simply And as a Magistrate not able to weild martiall affaires and so defectiue in a speciall part of his office yet no man refuseth the good that hee can doe for peace euen so endeauouring in the meane time for a sufficient Ministerie and groaning vnder this burthen which priuate men cannot cast off I take it the good things which they can giue may bee taken at their hands Obiect But by communicating with them we communicate in their sinne Answ. He that receiueth the Sacrament at the hands of a Minister who is an adulterer neither makes him an adulterer nor partakes of his adulterie If we either made him Minister or communicated with his insufficiencie which our soules groane vnder some part of the guilt would sticke to our fingers But we communicate onely in the Lords ordinances so farre as he is able to administer and iustifie not the lawfulnesse of his calling but that he only is in the roome and place of a Minister whom we cannot auoid vnles we wil put away the Lord in refusing his Sacraments Obiect Hos. 4.6 Because thou hast refused knowledge thou shalt be no Priest to me therefore ignorant Ministers are no Ministers Answ. 1. True no lawfull no good ones approoued of God to mee 2. The Prophet rather giues a rule in election and deposition of such then shewes how farre they may be vsed while they stand So we denie not but such ought not to be chosen Ministers nor that such ought not to be deposed but that nothing ought to be receiued of them while they stand we deny especially seeing we well know that in auncient Churches there were Deacons who were assistants to Pastors and Presbyters in reading administring Sacraments Baptisme and the Eucharist yea and in Catechising who had not the office of Pastors All which I speak not to maintaine this foame of the Church which shee hath been too long in scumming off but to remooue causlesse scruples of weake consciences who are ready to deeme all their actions nullities and vtterly reiect Sacraments at the hands of such vnpreaching Ministers Obiect 4. But how may I partake where open sinners are tolerated to receiue the Sacrament doe not I partake of their sinnes Answ. Christ entred into the same Temple with wicked persons and ate the same Passeouer with Iudas and was vndefiled the Prophets liued in the midst of a polluted people and ioyned in the publike exercises of religion and those few of the Church of Sardi defiled not their garments among a multitude of wicked persons Obiect Isa. 52.11 and Reu. 18.3 Come out of her my people touch no vncleane thing c. Answ. If we compare the Prophets precept with his practise wee shall easily see hee meanes not of any schismaticall separation he calls Gods people out of that wicked multitude but where read we that himselfe did bodily separate and therefore this must be a comming out and departing from their euill not locall but
heart 1. Sam. 28.15 when the deuill would delude Saul â—nd hasten his death he layes the ground of it in Gods word and taking on him the person of Samuel saith The Lord hath done euen as he spake by my hand abusing alleadging that Scripture in 1. Sam. 15.28 The Lord will rent the Kingdome from thee this day and hath giuen it to thy neighbour who is better then thou Mar. 1.23 the deuill comes to Christ and tells him he knowes him well enough Thou art Iesus of Nazareth euen that holy One of God that holy One that was promised figured and expected euen that Redeemer and holy One of Israel Isa. 41.14 euen that holy One foretold by the Angell Luk. 1.35 And all this was by Scripture to ouerthrow both Christ himselfe and the faith of beleeuers as though there were some secret compact and familiarity betweene him and them and perhaps hence arose that speach By Beelzebub he casteth out deuills 1. Satan knowes that Scripture is the will of God reuealed and hath sway in the conscience as beeing inspired by the holy Ghost as the onely rule of faith and life and if he can turkiâ— the Scripture out of his right sense and shape he peruerts iudgment and holds the conscience in errour and these errours are dangerous and neare of kinne to obstinacy For till the truth of God come to his place againe in the conscience it will stiffen it selfe in errour euen to the death So as by this stratageme Satan vsurpes the conscience which is Gods right and so leads men at his pleasure 2. His malice sets him cleane contrary to God in his proceedings God hath giuen his Scripture to saue men by and therefore it is called a word of saluation now Satan would herein crosse the Lord in peruerting the word to mens condemnation The Scripture is in the Church as a law to the Common-wealth to containe men in the compasse of faith and godly life whence it is called Statutes and precepts and iudgements But Satan seekes to enforce it as a law to thrust men from faith and obedience The Scripture is a word of truth of holines of wisedome euery way resembling God the author Satan therefore beeing the greatest enemie to Gods image is the greatest enemie to the Scriptures and desireth to peruert them by establishing by them errours heresies false doctrines wicked and foolish opinions and practises 3. His subtilty and pollicie is not inferiour to his malice for 1. He hath a speciall slight and tricke of his owne by pretending truth to impugne it and with Scripture to fight against Scripture which he hath taught his speciall factors heretikes and seducers for why else did Christ forbid the deuill to witnesse to him but that euen that truth he speakes euer tends to destroy the truth And in the text why cites he the truth but to draw Christ into an errour 2. He will gaine to himselfe some credit by this practise for seeing speaches and testimonies depend much vpon the credit of the speaker by his quoting of Scripture he would be taken as if the truth of Scripture depended vpon or needed his witnes 4. Satan must doe thus if he will preuaile against Christ or his seruants for Scripture in the true sense of it is no patrone of sinne nor euer stands on the deuills side Of all tempâ—â—tions beware most of them which come armed with Scripture for hardlier can we espie the subtilty and danger of these then those which are directly against the Scripture And by temptations of this kinde Satan mightily preuaileth in points both of doctrine and practise which it shall not be amisse to giue some tast of and in both we shall obserue how Satan doth not so much vse as abuse Scripture I. In matters of doctrine 1. For the establishing of the Headship of the Church in the Pope the ordinary Papists haue found a Scripture in Ioh. 21.16 where Christ saith Feed my sheep I answer first that place speakes not of any headship or spirituall gouernment but of feeâ—ing by the word and Sacraments which the Pope neuer doth secondly it is a commaundement not giuen to Peter alone but to all the Apostles who were equally Apostles with him but applied to Peter specially not to note any Primacie but secretly to checke him for his threefold deniall whereby he made himselfe vnworthy to be a Disciple Obiect But Peter saith he hath two swords and therefore the Pope hath both spirituall and temporall iurisdiction Sol. This is a place of Satans alleadging when that which is spoken literally is wrested into a figuratiue sense And where Peter is commaunded Act. 10.13 to kill and eatâ— the Pope may kill and slay and eate vp whom he will or can Prince with people But this is a place literally to be taken and one part of the argument hangs with another as the dreame of a sicke man for the Pope if he be Peters successor must feed the sheep not feed on them But Bellarmine who would make the world beleeue his wit is thinner hath deuised a farre more sufficient place 1. Pet. 2.6 Behold I put in Sion a chiefe corner stone elect and precious that is the Pope In his preface to the controuersie De Rom. Pontif. and lib. 4. cap. 5. But what may we thinke to reape from him that dares beginne his controuersie with so high a blasphemy and least we should thinke it fell inconsiderately from him he takes it vp againe For doth not both Paul and Peter teach that this stone can be meant of none but of Christ doth not both of them adde He that beleeueth in him shall not bee ashamed must we now beleeue in the Pope And who is this liuing stone that giues life to all that are built vpon him besides Christ himselfe None can arrogate it to himselfe or attribute it to another without high blasphemie Therefore I conclude this point boldly affirming that the deuill could not more impiously abuse this place then hath blasphemous Bellarmine 2. For the point of iustification by workes is alleadged that place of Iames 2.21 wherein they adde vnto the text 1. a false glosse by workes of the law 2. a false distinction saying that they iustifie as causes whereas we graunt that as effects they iustifie that is declare a man to be iustified so did Abrahams workes declare him to be iust and this is not the iustification of the person which is onely by faith but of the faith of the person which is manifestly dead without them 3. In that great sacramentary controuersie they alleadge This is my body wherein Satan hath taught them to abuse Scripture in taking that literally which is figuratiuely spoken as often to writhe that â—nto a figure which is spoken literally and whereas they exclaime against vs for denying the words of Christ as heretikes we are far from denying Christs wordâ— but disclaime their false meaning which destroyes the Scripture seeing Scripture
the wicked Angels are cast downe from heauen from enioying his presence 3. By grace of perseuerance for they fell not from their estate as the wicked Angels did and are now confirmed by Christ that they cannot fall and hence is Christ called the head of men and Angels in whome all things in heauen and earth consist Coloss. 1. vers 17. that is are preserued sustained and gouerned whether visible or inuisible and consequently a mediator of the Angels in respect of speciall grace of confirmation by which they inseparably adhere to God although in respect of that mediation which is restrained to redemption the Angels haue no need of it Charge This charge is not a generall commaundement ouer the Church in generall but a speciall charge ouer euery godly man ouer thee And the charge is directed to many Angels to keepe one man for the word affoards vs more comfort then that Popish and vngrounded conceit of euery mans hauing his particular Angel Quest. Why doth God giue this charge to the Angels or why doth he vse their ministerie Answ. Not for any necessitie for he by his word and becke doth sustaine heauen and earth and without them can keepe his owne but out of his good will to vs hee declares his loue and care of vs who hath so abundantly prouided for our safetie and made farre more glorious natures then our selues our keepers To keepe thee This custodie of the Angels standeth 1. In obseruing and watching their persons soules bodies and estates and therefore are called watchmen Dan 4.10 And I sawe a watchman and an holy one come downe from heauen 2. In propulsing and auerting euill so here There shall no euill come neare thee for he will giue his Angels charge ouer thee 3. In defending them in good as Elizeus and his seruant beeing compassed with enemies 4. In comforting them in trouble as Hagar Gen. 21.17 and Iacob 32.1 2. and Christ in this place In all thy waies Namely in such courses as God hath appointed and in all these in all times and in all places in all estates and conditions In the way into the world in birth and infancie the good Angels keep Gods little children Matth. 18.10 In the way thorough the world they keep vs as the Israelites in the wildernesse Exod. 33.2 In the way out of the world their charge is to keepe vs as we may see in Lazarus who when he died the Angels carried his soule into Abrahams bosome In all our wayes by day and by night they keepe vs so long as we are in our callings They shall beare thee in their hands this is a borrowed speach for Angels haue no hands nor bodies sometimes they assume bodies in their ministerie to others but these bodies are not theirs neither were they naturally and hypostatically vnited vnto thm but for the time created and assumed but from what beginning they were taken or into what end after the ministerie they were resolued it is idle to enquire Here hands are ascribed to them as elsewhere wings both improperly one shewes the speedines of their motion the other their fitnes and tendernes in our keeping For their charge is not onely to foresee danger and admonish vs but they must be actuall helpers to beare vs vp from ground when we are ready to fall and gâ—â— knocke as a tender mother or â—ourse if they see the little child falling will haste and catch it before the head comes to ground That thou dash not thy foote against a stone That is that thou hurâ— not thy foot against any rubbe or occasion Angels are nourses we are as infants in spirituall matters on euery occasion ready to fall into sinne and by it into all dangers spirituall and temporall Now the Angells keep vs not onely from hurt by others but from bringing hurt on our selues euen the least they keep vs from hurting our head yea our foote Obiect But how doe the Angels performe their charge when some of Gods children not onely stumble but fall spiritually and bodily and take great harme Answ. The reason is because no man keeps his way so diligently and vprightly as he ought If we did neuer faile God would neuer faile vs no more would his holy Angells nay such is their loue as they would not haue vs to take the least hurâ— in the world while we walke faithfully in the wayes and commaundements of God The Angells of God are the tender keepers of Gods children in Gods wayes that no hurt can betide them Gen. 32.5 When Iaacob was in great feare of his brother Esaâ— the Angell of God met him to comfort and defend him When Sâ—dome was to be destroyed the Angels came to Lot to forewarne and hast him out of that wicked city Psal. 34.7 The Angell of the Lord pitcheth his tents round about them that feare the Lord and deliuereth them 1. Because of Iesus Christ our Head to whom they are subiect as to their Lord and head who hath reconciled things in heauen and earth Angels and men Col. 1.20 In our selues and our owne vileneâ— we could not be endured by these blessed spirits but now Christ becomes our Head and for him they tend vs as his members 2. Their loue to vs is another ground of their custody of vs manifested in that they are compared to nourses neither can they but loue those whom they see God loueth now they see God louing vs so dearely that he spareâ— noâ— his owne Sonne but giues him to the death for vs and therefore they dearely loue vs and our good they desire our saluation and promote it they reioyce that our saluation is wrought and are glad of our repentance by which we lay hold on it 3. And specially this charge and commandement of God is the cause hereof so as now it is not out of curtesie or the goodnes of their nature onely that they doe vs good but by vertue of this charge and commaundement of God whom they loue as their cheife good and to whoÌ„ they are bound in absolute obedience by the eternall law of their nature so as although they are charged by god yet are they not forced or coacted but out of their perfect loue of God they watch ouer our good This doctrine affoaâ—ds a vse of great consolation for when we consider our owne weaknes and impotencie on one hand and the multitude power and pollicie of our enemies on the other when we see a whole army of sinnes besieging vs and a whole legion of dangers behinde them to oppresse and swallow vs now this doctrine touching Gods prouidence in the ministery of Angells will bee able to support vs when we shall consider not onely that Gods protection is as a wall of fire round about vs but that hee hath set and pitched his Angells round about vs as a guard of whom we may say with Elisha for their multitude They are mâ—re that are with vs then they that are
euery mans command they did sweare and will sweare they were drunke and will be drunke and to iustifie any thing that they haue wretchedly done they will repeate it And doe we not in all this see the expresse image of the deuill of hell in these earthly deuills that are as restlesse and vnweariable in mischeife as he and as farre from laying aside their wickednesse euen when they cannot compasse it as he Let vs learne a good lesson from the deuill and his imps they will hardly be repelled from mischeiuous attempts no not by Christ himselfe so we on the contrary must as hardly be driuen from good purposes and practises Which is the rather to be learned because we haue that within vs which will make vs easily danted in good things as Peter himselfe after he had been long with Christ was so daunted with the voice of a damosell as he easily forsware his Master All Satans instance in euill is to bring vs from instance in good against whom we must euery way fortifie our selues First in the subduing of any sinne or corruption how will nature recoyle how stirring will Satan be to keep his holds how many baits and obiects will he present vnto thee how many feares and losses and crosses as rubs will he cast in thy way and all to driue thee from the field against thy sinne But now is a time to make vse of this doctrine Are wicked men so constant to the deuill at his instance and must not I be constant for God at the instance of his blessed Spirit I will hold out by Gods grace and if I be foiled once and againe as the Israelites in a good cause against Beniamin I will renew the battell the third time I shall at length carrie away the victory this sinne is one of Satans band like the captaine and I will not bee driuen out of the field by such a crauen that will flie if he be resisted Secondly the graces of God are as so many precious iewells locked vp in the closet of a godly heart the deuill is instant to robbe and bereaue vs of these we must be as hardly perswaded to giue vp these as to be spoyled of our earthly treasure and riches 1. Our faith were a sweet morsell to Satan but we must resist him stedfast in the faith Iob will hold his faith in spight of the deuill let him loose his goods his health his friends his children he will hold his faith and professe if the Lord kill him too hee will still trust in his mercie 2. He would steale away our loue of the Saints and with it the life of our faith and therefore he sets before vs many infirmities of theirs and suspitions of our owne and some feare from others but notwithstanding our delight must be in the Saints that excell in vertue Ionathan will not bee beaten off the loue to Dauid though in all outward respects he had little cause only because he saw God was with him 3. He layeth siege to our sobriety and temperance layeth many baits but Ioseph will not yeild to the many assaults of his Mistris 4. He would make vs weary of prayer which is our strength and if God delay he tells vs he heares vs not we loose our labour But wee must wrastle by prayer as Iaacob till we obtaine and as the woman of Canaan begge once and againe till Christ heare vs if he call vs dogges so as we cannot sit at table let vs begge the crummes as whelps that fall vnder the table 5. He would make vs weary of our profession is vncessant in setting the malice of the world vpon vs yea great ones multitudes and all But the Disciples by no whips mockes threats or persecutions could be daunted but reioyced in them and went on more chearefully 6. He would haue vs weary of well doing and beginning in the Spirit to ende in the flesh But as Nehemiah in building the temple and wall said to his crafty counsellers should such a one as I flie so let euery Christian say Should I loose all my labour and that crowne of life that is promised to all them that are faithfull to death No I will not doe it The deuill tooke him vp into an exceeding high mountaine In this third temptation we are to consider two things 1. the assault 2. the repulse In the assault two things 1. the preparation â— the dart it selfe In the preparation 1. the place 2. the sight represented The dart consists of 1. a profer All these will I giue thee 2. a condition If thou wilt fall downe and worshippe mee 3. a reason for they are mine and to whomsoeuer I will I giue them First of the place and in it 1. what place it was 2. how Christ came thither 3. why Satan chose that place I. The place was the top of an exceeding high mountaine What this mountaine was we cannot define and the Scripture beeing silent in it we may be sure it is no article of faith Some thinke it was mount Ararat on which the Arke of Noah stood in the flood the highest mountaine in the world But without all reason for that was in Armenia another part of the world Gen. 8.4 And there were a number of great hills round about Ierusalem fit enough for this purpose As. 1. There was mount Moriah where Abraham offred to sacrifice his sonne Isaac where Salomon built his Temple and wherein Christ stood in the former temptation But the text is plaine he was carried from thence into an higher mountaine by farre 2. There was mount Ghion where Zadok and Nathan at Dauids appointment annointed Salomon King But this was too low 3. There was a mountaine ouer against Ierusalem called moâ—s offensionis the mountaine of scandall where Salomon in his age deceiued by outlandish wiues built an high place for Chemosh and Molec the abhominations of the children of Ammon and Moab 1. King 11.7 which high places so hard it is to thrust downe superstition once set vp continued standing 363. yeares and were destroyed by Iosiah 4. There was mount Caluary where Christ suffred but that was not so high as this mount spoken of 5. There was mount Oliuet a famous mountaine about six furlongs from Ierusalem here Dauid wept flying before his sonne Absolom here Christ often watched and prayed and wept ouer Ierusalem for it was so high as that from the top of it as Iosephus reports one might discerne all the streets of Ierusalem and see a farre off to the dead sea 6. There was mount Sion higher then all these which was called the mountaine of the Lord for those that haue written concerning this city know that the foundation of it is among the holy mountaines and among them all mount Sion was farre the highest and therefore Dauid made a fort there called the citie of Dauid 7. There were besides these without Ierusalem mount Nebo from the top of which Moses stood and beheld
meanes as 1. When men runne out of Gods ordinances and will not liue by some honest calling and meanes of life but by cards dice bowles bets cousnage and such instruments and meanes of iniurie and wrong they are conuinced to liue a lewd and wicked life for a good and honest life is blessed by God and carried by good and lawfull and honest meanes such as these be not 2. All such goods as are gotten by lying swearing deceiuing Sabboth-breaking ouer-reaching or helping forward sinne in any man are here not onely to be suspected but condemned and sentence passeth against them as such which the deuil hath taught to bring them in by euill means both of them accursed by God and the gainer for them 3. All actions which are brought to passe by vnwarrantable meanes are likewise to be suspected not to be of God who ordereth due and lawfull meanes to good and lawfull ends and hath as many pipes to conuey good vnto vs as eyes to prouide for it Saul must needs know his condition was vnhappie and his businesse vnprosperous when he must runne to the witch to helpe himselfe So their cause is worse then naught that runne to the wisard for help in diseases and losses God is gone from them and the remedie is farre worse then the disease Yet how common is it not to seeke to them by night as Saul did but euen by day as not ashamed of of it Herod he would not breake his oath no that was not for his credite but he might well know it to be a wicked one which could not be kept but by murther of Iohn Baptist. Obiect Why what would ye haue him forsworne Answ. He had brought himselfe into such a snare as either he must be forsworne or a murtherer Now of these to haue broken a cruell and wicked oath should haue hindred murther which is a sinne in an higher degree against God and man and to keep a wicked oath is worse then to make it This is rather to be thought of because euen godly men themselues are too ready to effect good things by bad meanes as Iaacob will get the blessing by lying Rahab will saue the spies by a lie Lot will saue his guests by prostituting his daughters In which how euer the Lord sometime commends the fact and faith of the parties yet he neuer commends the manner which blemished both the doers and the actions The rule that we must walke by is in Rom. 3.8 We must not doe the least euill for the greatest good Therefore let vs take heed of these base trickes of the deuill to effect our desires by wicked meanes Many condemne good men because they stand nicely vpon some small things which if they would yeeld vnto they might doe themselues and others great good but they haue learned another lesson not to doe the least thing against their conscience to procure themselues the greatest good God need not their error to glorifie himselfe and doe his people good by 4. That religion which is set forward by bad and wicked meanes is to he suspected and condemned true religion was euer maintained by truth simplicity humility patience mercie loue meekenesse c. But the Church of Rome must needs defend a bad cause the meanes are so extreamly wicked as violence and power trechery and subtilty fire and sword murthers and massacres King-killing and powder-plots lies and equiuocations and what not It was once said Omnia venalia Romae at Rome all things are salâ—able and now it may be said Romae omnia venialia at Rome all things are pardonable One demonstration for memory sake That religion which vpholds it selfe 1. by ignorance as the mother of deuotion 2. by disgracing and reproaching the holy Scriptures abhorring them no lesse then a theefe doth a paire of gallowes and warning men to take heed of them 3. by vpholding images and image-worship 4. periurie by freeing subiects from the oath of allegiance 5. disobedience yea rebellion to Princes and Parents 6. murther and massacres of all Princes and people Kings and kingdomes by sword fire poyson powder poynyard openly or trecherously 7. adulteries and fornication by their stews and sheet-punishments yea with large reuennewes by them 8. by lies legends lying and straw-miracles notable trickes and collusions as once in the images of the heathens the deuill often spake but the Priests in stead of the deuill speake thorough images and make them mooue sweat nod c. to deceiue simple people I say such a religion cannot be of God because the meanes of aduancing it are from the deuill But the Romish is such a religion therefore c. Here is a glasse for liars and boasters to see their faces in and their resemblance to their father the deuill He promiseth an whole world when all prooues but a shadow and image He takes vpon him to dispose all things in the world as though they were his whereas we must goe to our heauenly father the father of lights for euery morsell of bread Wherefore whosoeuer would any way aduantage himselfe by lying or deceiuing it is manifest the spirit of the deuill ruleth in him And therefore cast off lying as a ragge and relike of naturall corruption and speake euery man the truth to his neighbour Eph. 4.25 It is a receiued opinion in these dayes that Qui nescit dissimulare nescit viuere No dissembler no man and plaine dealing is a iewell but he that vseth it shall die a beggar and some men are too honest to thriue in the world such common speaches argue the common breach of this commaundement But know 1. How farre are we degenerate from our forefathers they liued simply by their hands according to Gods ordinance but now many liue by their wits whence it is that trades are called craftes and mysteries because more liue by craft and the sinne of their trade then the trade it selfe 2. The Lord is the auenger of all such wrong by secret cousnage and lying for he sees that thou deceiuest him that trusteth thee and because it is hidden from men his owne hand must reuenge it 3. What a shame is it and slander to Christian profession that men professing saluation by Christ should so carry their trades as a man that comes to deale with them must come so suspitiously as if he were to fall into the hands of so many theeues and hauing dealt with them hath iust cause to say that he might find more iust dealing with Turkes and infidells Whereas if this vice were put off a child might traffique in the darke without delusion The same of boasters who brag of things they haue not As Iob speakes of the Leuiathan of the sea so may we of the hellish Leuiathan He is the King of all the sonnes of pride As 1. Many beare themselues out in fine apparrell and brauery when indeede nothing is their owne if their debts were paid And if euery bird had his owne feather they might well
owne glorie in doing things Ioh. 8.49 50. How can ye which receiue honour one of an other seeke the honour that commeth of God Certenly Christ sought not his own praise but the praise of him that sent him 3. Obserue Gods wisedome in his word and workes his power iustice and mercy his benefits and corrections on thy selfe and others in all things praise him He that praiseth me glorifieth mee Psal. 50.23 4. Honour God in an honest and Christian conuersation gracious speaches and an vnspotted life honour the Gospell hereby stop the wickeds mouthes and glorifie God 1. Pet. 2.12 II. The manner of this answer of Christ Auoid Satan which differeth somewhat from Christs other answers beeing more plaine and sharpe then they as appeareth 1. in the title he giues him Satan 2. in the commaundement Auoid First hee calls him Satan which is the third name giuen him in this history for he had before been called a deuill that is a false accuser and a tempter and now he is called a Satan signifying an aduersary or enemie 1. to God directly 2. to man both in his person whome he often possesseth and vexeth Matth. 4.24 and also in his estate which he doth often endammage and impouerish as we see in Iob. And Christ doth now so tearme him 1. To shew him that he takes better notice of him then before for hee called him by no name before though he was called by the two former tearms by the Euangelist 2. That we should see further into his nature the more to beware of and detest him 3. To shew vs how we may detect an aduersarie and smell a deuill namely when he sets against and opposeth the grounds of religion 4. To teach vs that he is no friend that offring vs wealth and honour would draw vs from God and religion The greatest kindnes here is the greatest cruelty Auoid 1. This is a word of indignation as we say to a dogge auant for Christ was much offended and angry against this temptation when he saw and heard Satan so impudent and blasphemous So Christ giues this as a reason of the same speach to Peter Auoid Satan for thou art an offence vnto mee Christ shewes indignation because Satan shewes his blacknesse 2. It is a word of rebuke and castigation of Satans importunity and impudency who would not be satisfied at the first and second assault but still renewes more hellish and horrible temptations Thus Luke expresseth it Hence behinde mee as one not worthy any longer to behold his face 3. It is a word of dismission or sending him packing and carries in it the force of a commaundement An heretike saith the Apostle after once or twice admonition auoid Tit. 3.10 Thus deales our Sauiour with Satan here who is haereticorum hereticissimus an arch-heretike as a great man talking with a wrangling fellow whom no reason will perswade commands him away he will heare him no longer Quest. Why was our Sauiour so angry at this temptation aboue the former wherein he exercised meeknesse and patience Answ. 1. His wisedome knewe how farre he was to beare Satan at this time and how much to suffer from him and then how his mouth must be stopped which meeknesse and lenitie would neuer doe there is no hope to winne or ouercome a deuill with kindnes nor to shake him off that way nay rather this will more inuite on his malice he will goe so farre as he is suffered 2. Christ thirsted after mans saluation and his loue to vs and our redemption made him so angry with the deuill who sought by all meanes to hinder it for had he been defiled with sinne the work of redemption had auailed vs nothing 3. To note the hatefulnesse and detestation of that sinne of idolatrie whether it be couert or open that if our dearest friends should solicite vnto it euen the wife of the bosom we should pursue them to death and so shew our deadly hatred against it Deut. 13.1.6 4. The two former more concerned himselfe but this concerned his Fathers glorie directly he heares him claiming all to be his quartering the armes and royalties of God making himselfe a God and challenging worship due to God this he could not beare his tendernesse and zeale to his Fathers glory would not endure so vile a creature to carrie away no nor to challenge any part of his worship Gods causes must euer more affect vs then our owne How full of lowlinesse and meeknesse was our Lord and Sauiour in all his owne causes He did not striue nor cry neither was his voice heard in the streetes he would not breake a bruised reed nor quench a smoaking flaxe Isa. 42.3 Matth. 12.20 When hee was reuiled he reuiled not againe When he was called glutton drunkard a friend of Publicans and sinners Matth. 11.19.28 in stead of returning rough language he calleth saying Come vnto me all yee that are weary and heauy laden and I will ease you He was lead as a sheep to the slaughter and opened not his mouth when thy accused him of capitall things knowing that his answers would not be taken he answered not a word Now he was in his owne cause But when he takes his Fathers cause in hand how doth he cloath himselfe with zeale which euen consumes him Ioh. 2.15 in purging his Fathers house he layes about him and whips out the abusers of that holy place Moses in his owne priuate cause was the meekest man vpon the earth beeing contumeliously worded by Miriam and Aaron he presently pardons it and prayeth for Miriam and gets her cured of her leprosie In Exod. 32. that froward people was readie to stone him yet when God begins to be angry with them he forgets all and prayes God rather to put his name out of his booke then not to pardon their sinne But seeing the calfe his calme spirit is vanished and he breakes the tables of stone that were in his hand The Apostle Paul euery where prouokes Christians to meekenes patience and laying aside of reuenge and stirringnesse of spirit in priuate causes yet Act. 17.16 when he saw the idolatrie of the Athenians his Spirit was stirred vp in him 1. The religion which we professe should bind vs vnto God most straitly therefore Augustine noteth the word either à religando or à relinquendo that where religion is it will leaue all for God And hence is selfe-deniall enioyned as a necessary preparation to him that will professe religion 2. Gods glory is preferred by himselfe aboue all his creatures as beeing the end of them all and therefore must so be of vs euen aboue our selues for of him and through him and for him are all things Wee see in the common-wealth how the instruments of publike iustice if any seruice be commanded from the King must lay aside their owne businesse and ease and execute the Kings pleasure before their owne Such a good seruant for his Lord was Paul saying My life is not
deare vnto mee so I may finish my course with ioy 3. Our Lord Iesus hath more affected our cause then his owne what an infinite loue shewed he in descending from his glory to worke the great and painefull worke of our redemption what infinite miserie did he sustaine to help vs out of it what an happines forsook he to recouer vs to that which we had forsaken what a deare price did he pay for our ransom when we were lost Is it not fit now that we should be earnest in the cause of such a friend May not he well disdaine that any thing in the world neuer so much concerning vs should be preferred before him yea or equalled with or loued without him 4. Doe we know that God himselfe is the cheife good and should not we cast our eyes beyond our selues sinnefull lumps and heapes of dust that all the springs of our affections might run into this maine Shall we bestow the pitch of our affections vpon lower things as earthly-minded men doe when we may satiate them with God himselfe and the things of his glory 5. There is no losse in neglecting our selues for God but great aduantage for his eye is vpon vs to be a speedie faithfull and royall rewarder of vs. The preferring of our Lords cause aboue our selues is the preferment of our selues in the end He that looseth his life for my sake saith Christ shall finde it And therefore as Cesars eye made his souldiers prodigall of their blood so Gods eye vpon vs should make our selues small in our owne eyes that his glory may be maintained and reserued wholly to himselfe Moses preferred Gods honour before his owne for he looked for the recompence of reward The vse hereof belongs to such as are specially set forth to set vp Gods causes The magistrate is not now a priuate man to seeke himselfe or to set forward his owne designes or to shew his heat in his owne priuate causes but to preferre Gods causes before â—ll mens his owne or others Dauid a King how calme was he in his own case when Shimei trayterously railed vpon him and Abishai would haue fetched his head Oh no saith hee God hath bid him raile c. But when Gods cause was in hand Oh then away from mee yee wicked and I will haue no wicked person in my house 〈◊〉 will timely destroy the wicked from the house of God Good Nehemiah neglecteth his owne allowance and departed from his owne right for the peoples sake c. 5. but c. 13. how zealous is hee for God hee will not let God loose his right not one whit of the Sabbath must be allowed to any vse but Sabbath-duties Such a courage for God and the truth ought the Magistrate to haue as neither for feare of men nor any mans fauour or affection he neglect any thing which God would haue him doe especially for the house of God and the offices of it Alasse how many Magistrats are of Gallios minde to thinke religion but a matter of words as if God made them gouernours of men onely but not of Christians keepers of the second table to preserue peace and iustice and not of the first to preserue piety and religion and if they be so why are not blasphemies and horrible oaths and innumerable profanations of the Sabbath seuerely punished why are not Popish and profane persons compelled to come into the house of God Shall a pilferer of a trifle of a mans goods know that the Magistrate beares not the sword in vaine and shall not he that robs God of his glory by cursing swearing contemptuous breaking of the Sabbath know the contrary The calling of a Minister is more specially to promote the causes of God which therefore must affect him aboue all his owne respects How earnest was Christ in his Fathers worke when his parents came to seeke him at twelue yeares old he rebuked them for interrupting him whereas in all priuate conuerse he gaue them reuerence Luk. 2. When his disciples brought him meat he neglected that also saying It is my meat and drinke to doe the will of my Father And if preferring Gods causes will not suffer vs to respect our selues much lesse will we be hindred by others we cannot tune our songs to mens eares but must deale faithfully and plainely though we displease men How zealous was Christ against the hypocrisie of the Scribes and Pharises Matth. 23. though it created him much enuie and malice When he saw the inuincible hardnes of heart in his hearers how did he mourne in his spirit and looked angerly about him Mar. 3.5 Surely if we goe about to please men or set vp our selues in the world Gods causes will affect vs slenderly Therefore it shall be our happie portion to set the top of our ambition the glory of God and in our iudgements and practise preferre the winning of soules before the winning of the world Let euery man learne to consider what businesse God hath put in his hand to doe and not be hindred in that for that is Gods worke Gods cause vpon which depends some part of Gods glory And whatsoeuer he may glorifie God in for which he can warrant his calling let him set that forward and let no respect hinder him let him not suffer God to be dishonoured in his familie nor where hee can hinder it let the spirit of patience swallow a number of priuate and personall wrongs but when God comes to be wronged let him stirre vp the spirit of zeale and courage Here many are reprooued who faile against this doctrine as 1. Men that follow nature abandoning religion hote and fiery in their owne quarrells not a word can be sooner vttered against them but they are ready to draw and to stabbe Their owne names may not be mentioned without all due respect But for Gods causes and quarrells let others looke to that How hote was Cain in his owne cause but so much the cooler in Gods causes and seruice Haman how busie in his owne priuate quarrell to bring Modecai to death yea to destroy the whole Church had not his gallowes caught himselfe Oh beware by these examples of more zeale in thine owne cause then in Gods in thy owne name then in Gods 2. Such Ostriches as can digest any high contempt of God without indignation or reproofe and can suffer men to sweare and curse by God and Christ his blood wounds and teare him to small peices It would be thought disloyaltie to heare the Kings Maiesties name or title contumeliously spoken of and not bring the partie to condigne punishment It was an olde law among the Romanes that if any man did sweare by their God Ianus it should be death vnles the Senate approoued it or it were made before a Priest why that it might be either punished or reprooued It were well if we had such a law amongst vs. 3. When care of our owne houses eate vp the care of Gods house
things shall be neat and conuenient at home no care how Gods house lies When base trifles are preferred before Gods word and the good setling of it as stage-playes and enterludes When Gods Sabbaths and time must giue place to our callings or recreations or are passed away in Gods worship more heauily then holy-daies or worke-daies Here is a man affected more with his owne sinn then the highest causes of Gods glorie III. The reason of our Sauiours deniall For it is written Thou shalt worshippe the Lord thy God and him onely shalt thou serue Our Sauiour had sharply reprooued Satans impudence in his bold on set this third time but yet because it is not sufficient to thrust off an aduersarie with heat of words and sharpe reproaches vnlesse there be added also a direct answer and satisfaction to the matter in hand he therefore most fully answereth by the Scriptures euen the deuill himselfe not contenting himselfe by his power to repell him which Satan now beginneth to feele vnles also by the power of the word he conuince him and thereby award the dart and breake the temptation into peices Which must be our rule in dealing with vaine and iangling aduersaries not to answer them according to their foolish disposition or prouocation nor to be like them in frowardnes or stifnes in heat and peruersnes but to answer them with words of wisdom with sound matter and moderation both to conuince them and beat downe selfe-conceit in them which is the meaning of those two precepts Prou. 26.4.5 which seeme contrarie but are easily reconciled by the due respect of persons places times and other circumstances Euer remember one rule that no aduersarie suppose the deuill himselfe is to be answered by affection or passion but by iudgement and sound reason Yea if we haue no hope to winne our aduersarie or doe him much good as Christ had none of the deuill yet we must testifie to God and his truth for the confirmation of our selues and others The testimonie alleadged is out of Deut. 10.20 Thou shalt feare the Lord thy God thou shalt serue him and Deu. 6.13 An vniuersall and affirmatiue precept by which euery creature is bound to his Creator and him alone to performe diuine worship vnto him And it is aptly applyed by Christ to this dart of Sathan For it implyeth 1. That he himselfe as now standing in this conflict with Sathan is a creature of God as he is man though otherwise as God he be equall to his Father As man he is subiect to the law and to this precept among the rest 2. That Satan is not God as he pretendeth by his vniust claimes nor any way equall to God 3. That therefore neither must he beeing a creature giue the least diuine worship from God nor he that thus claimes it can by any meanes be capable of it 4. That the Scriptures of God reserue vnto God his due worship and forbid that any creature shall share with him Christ stands not to dispute whether the sight presented were a shadow or substance nor whether he would giue it him or no but holds him to the Scripture which vpholds his Fathers right Quest. But why doth our Sauiour change and adde to the text of Scripture as not regarding that terrible woe denounced against such as adde or take away from the word and contrary to that in Deut. 12.32 Here our Sauiour 1. changeth Moses saith Thou shalt feare Christ saith Thou shalt worship 2. addeth for Moses hath not the word onely which is of Christs putting to that text Answ. 1. Here is some difference indeed in words but not in sense and therefore it is no corruption of the text nor letting out the life of it which stands not in the words but in the true sense 2. Our Lord both in great wisedome changeth the word feare into worship and iust cause for 1. Moses vseth feare which is a generall word in which is contained all such diuine duties as godly men ought to performe vnto God and our Sauiour mentions one speciall which is included in that generall which thing Moses speakes as well as hee in the generall as he that commaunds a whole commands euery part inward and outward 2. Hereby our Sauiour aptly meetes with Satans temptation If thou wilt worship me he vseth the same word not tying himselfe to Moses his words but keeping the sense but to Satans word and 3. He noteth the nearenesse and vndiuidednes of Gods feare and his worship as where the cause is there will be the effect so true feare and worship goe together where one is there will be the other and for this cause one is put for the other not here onely but elsewhere as Esa. 29.13 their feare toward mee was taught by the precept of men Christ alleadging it Matth. 15.9 saith You worship me in vaine As for the word onely added which is not in the law it no way addeth any contrary or diuerse sense to Moses but onely expoundeth or giueth a fit commentarie to the text and speaketh that plainely in one word which Moses doth in more as Deut. 2.13 Thou shalt feare the Lord thy God and serue him and walke after no other gods which is all one with our Sauiours Thou shalt serue him onely As he that saith The King is the supreame gouernour and none but hee saith in effect The King is the onely supreame gouernour 3. Christ and his Apostles had a priuiledge in alleadging Scriptures without errour and were infallible expounders as well as alleadgers 4. This alteration of words is made by Christ to warrant vs that Scriptures alleadged by teachers according to their right sense although with alterations and additions are to be taken as true expositions and allegations we beeing not tyed so strictly to words as to sense For otherwise all our sermons and expositions which serue to beat out the true sense of Scriptures and apply it to seuerall vses might be condemned as idle additions to Scripture which is blasphemous 5. To warrant vs that principles of religion expounded by warrant of Scripture are truely interpreted though the Scriptures in so many formall words expresse them not As for example In the doctrine of iustification by faith we say we are iustified by faith onely before God here the Papists exclaime on vs as accursed heretikes because we read not the word onely in all the Scripture But we read it in effect and in true sense Rom. 3.28 and Eph. 2.8 by faith without workes which exclusiue is all one as to say onely by faith as our Sauiour interprets the exclusion of other gods by the word onely As if I should say I did such a thing without help is it not all one to say I onely did it If Christs interpretation be true and warrantable so must ours in the point of iustification And if the deuill himselfe had not yeelded to Christs allegation he might haue said Thou thrustest in the word onely and addest to
vers 35. Yet at length he steppes out for him acquites him and rebukes his friends and accepts his seruant and turneth his captiuitie and giues him twice as much as before hee had chap. 42. 1. Herein the wisdome of God ioyned with his power shineth forth hereby the Lord knowes how to bring light into darkenes Psal. 112.4 To the righteous ariseth light in darkenesse No darkenes or misery can keep God and the comforts and strength of his spirir from his children Yea hereby the Lord knowes how to bring light out of darkenesse as once he did in the creation Rom. 8.28 We know that all things are turned to the best to them that loue God His wisedome and power turnes things not onely good into good nor onely afflictions and trialls but euen their sinnes and infirmities like a good Physitian that tempers poyson to a remedie and of the vipers skinne makes a remedie to heale the vipers sting 2. This is the godly mans priuiledge aboue wicked ones to find God sweet to their soules either in afflictions or in the ending of them 1. Because their persons whatsoeuer their estate is are accepted with God whereas the other are reiected 2. They are sealed with the earnest of Gods Spirit and can goe vnto God in feruent prayer whereas the other want the Spirit and cannot pray to be heard Psal. 18.41 They cried but there was none to saue them euen to the Lord but he answered them not 3. They haue the grace of repentance which remooueth sinne the cause of affliction and are come out of Babylon though they liue in Babylon beeing as so many Lots in Sodome Whereas the other are impenitent and neuer remoouing the cause the effect lyes euer vpon them and growes euery day heauier then other 4. They haue peace of conscience and can sing the new song to God and the Lambe hauing a set of sweet musicke in their soules and with peace they haue patience supporting them vnto Gods seasonable deliuerance Whereas the wicked are as the raging sea and hath no peace nor patience but a senslesse vnfeelingnes of his estate their hearts beeing either ignorant ascribing all their smart to fortune or constellations or fatall necessitie or secundarie causes beeing not able to ascend so high as God the author or descend so lowe as their owne sinnes the iust meritorious causes of their euills or hardened and feared or senslesse as Nabals whose heart was as a stone dead within him 3. It is one ende of Gods extreame humbling and afflicting his children not to sinke or forsake them but at the last the powerfull worke of God may be shewed on them both for his glorie and for theirs The poore blind man Ioh. 9.3 carried his miserie a great while from his birth to his mans estate and yet our Sauiour witnesseth that it was neither for his sinne nor his parents but that the worke of God might be shewed vpon him in the miraculous cure of him when all the power of nature and art could do him no good Lazarus was extreamely humbled dead buried lying in the graue stinking who would haue thought beyond Marie that he should euer haue been raised till the last day and yet our Sauiour saith that euen that death of his was not vnto death but for the glorie of God Yea the Lord neuer bringeth any euill vpon his children wherein he intendeth not in the ende to shew them some great good as Deut. 8.16 The Lord tryed humbled and prooued his people in the wildernesse that he might doe them good at the latter end Iob. 23.10 Hee knoweth my way and trieth mee and what was the issue I shall come forth like the gold And the Apostle affirmeth that the triall of our faith which is much more precious then gold shall bee found to our praise and honour and glorie at the appearing of Iesus Christ 1. Pet. 1.7 4. God hereby manifests his care and faithfulnesse in his promises for he hath promised how euer he suspend his comfort for a time to returne in due season neither can his mercies come to an ende nor himselfe leaue his mansion finally Therefore it is that sometimes he foretells his children of euills to come that they should not come suddenly on them neither distrust his care in them nor be ignorant of a good issue out of them Sometimes he numbers them out and tells how many and how long they shall be Dan. 9.25 There shall be seauen weekes that is 39. yeares and there shall be 62. weekes that is 434. yeares and then the Messiah shall come c. And alwaies he that setteth the setting of the stars and the bounds of the sea setteth much more the period of our troubles and the furthest limits of his childrens trialls which suppose they reach euen to death it selfe they can follow them no further but then is a rest from their labour a reaping of the fruits of their suffrings a ioyfull haruest of a sorrowfull seed-time wherein the Lord meets them with a full and finall deliuerance and putteth them in full possession of all his most glorious promises Let the godly consider of their priuiledge to prouoke their patience and constancy in their greatest trialls which cannot make them vnhappy For 1. the godly mans present estate is the best for him be it what it can be the furnace is the fittest place for gold 2. His triall shall be turned to good because God hath the disposing tempering and moderating of it 3. His triall shall be but light and momentanie not in respect of the present sense but because the time of temptation shall be swallowed vp by the time of victorie 4. The ende of it shall be happie and all is well that ends well here shall be a most blessed issue And therefore let drossie Christians feare the fire who are sure to be wasted in it whilest the godly reioyce in tribulation and with Dauid walke fearelesly in the valley of the shadow of death because God who lead him in was with him to lead him out Let the godly iudge of themselues not alwaies according to their present estate or feeling which may occasion their feet almost to slippe but looke to the happie end of their trialls And though the smart continue long yet let them be assured that the Lord keepes all their bones so that not one of them shall be broken Neither let vs be weary and faint in our mindes for although God seemeth not to heare vs yet he heares vs well enough And though hee seeme to stand a farre off vs it is but a delay no deniall of our request And though he seeme to neglect vs let vs not neglect him but hold on in the prayer of faith Let this serue as a ground of comfort encouragement to vs that when with Israel we stand as it were on the sea-brinke beset with dangers then we may be still and expect the saluation of the Lord.