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
drawne from the expectation of reward or wages which if their Masters should faile God would not faile to repend vnto theÌ„ knowing that whatsoeuer good thing any man doth that same hee shall receiue of the Lord. Now if the Lord so liberally reward faithfull seruice done to meane and euen wicked men how rich and royall a reward giues he to the faithfull seruice of himselfe If gifts then may mooue vs to serue God the Lord truly saith All these doe I giue thee and more also my Christ my Spirit my selfe and life eternall No man giues such wages no seruant euer had such a pay-master To these might be added sundry other motiues as 1. To serue God is to raigne and to be a king ouer the world fleshly lusts c. and to suite with Saints and Angels 2. God hereby becomes our protector maintainer and reuenger as Dauid often prayeth Lord saue thy seruant teach thy seruant reuenge the cause of thy seruant c. 3. Seruants of vnrighteousnesse meet with the wages of vnrighteousnesse 4. All our comfort in crosses and afflictions stands in our seruice of God and a good conscience or else wee haue none 5. To feare and keepe his commaundements is the whole dutie of a man and that which makes him fully happy Notes of a good seruant of God 1. Labour to know the will of the Lord which he hath reuealed in his word as Dauid prayed Psal. 119.125 For in the Scripture he hath laid out our worke for vs and let vs expect our calling to euery businesse there let vs be ready to heare not lightly absent nor present for custome but conscience 2. Let vs serue him in affection and be glad to doe any thing to please him and grieue when we faile either in doing that we should not or in not doing that we ought or not in that manner that may please the Lord. 3. Be euer imployed in his worke How know I a mans seruant but by his labouring in his masters businesse Yee are his seruants to whom ye obey Rom. 6.16 and Ioh. 15. Yee are my disciples if yee doe whatsoeuer I command you If I see a man spend his time in the seruice of sinne of lusts of games pleasure the world c. I know whose seruant he is certenly he is not in the seruice of God he is not in Gods worke 4. Intend thy Lords profit and glorie A good seruant knowes his time and strength is his Masters and he must be profitable to him and seeke his credit It will be with euery seruant of Christ as with Onesimus Philem. 11. beeing conuerted howsoeuer before grace he were so vnprofitable and pilfering as he was vnfit for any honest mans house and much more the house of God yet now he profits the Lord and credites him and takes not his meat and drinke and wages for nothing 5. A good seruant sets forward his masters work in others he will prouoke his fellow-seruants and not smite and hinder them as the euill seruant did he will defend his Lord hee will venture his life for him he will stand also for his fellow-seruants while they are in their Masters busines he will be a law to himselfe if there were no law no discipline he will not idle out his time his eye is vpon the eye of his Master his minde vpon his account his endeauour to please him in all things VERS 11. Then the deuill left him and behold the Angells came and ministred vnto him HAuing by the assistance of God now finished the two former generall parts of this whole historie which stood in the 1. preparation and 2. the combate it selfe we proceede to the third and last which is the issue and euent of all which affordeth vs the sweete fruite and comfort of all our Sauiours former sufferings from Sathan and of our labours and endeauours in opening the same In this issue two parts are to be considered 1. Christs victorie 2. His triumph His victorie and conquest in that the deuill left him His triumph in that the Angels came and ministred vnto him In both which shine out notably the markes of his diuine power which euen in all his lowest abasements did discouer it selfe to such eies as could see it and gaue shew of a person farre aboue all that his outward presence seemed to promise as for example His conception was by the holy Ghost His birth as meane and base as might be but graced with a starre and the testimony of Angells and his circumcision with Simeons His baptisme performed by Iohn in Iordan but graced by his Fathers testimony and the Spirits descent in a visible shape of a doue Hâ—s ciuill obedience causeth him to pay tribute but he sends for it to a fish His person was called Beelzebub but Beelzebub confesseth him to be the Son of God At his passion what greater infamie then to be hanged betweene two theeues what greater glorie then to conuert and saue one of them At his apprehension they that tooke him fell backward to the ground Ioh. 18.6 In death he trode vpon deaths necke and being shut vp in the graue he opened it So here he is carried and recarried in the hands of the deuil but as one weary of his burden he is forced to leaue him on the plaine field and to giue vp the bucklers because a stronger then he is come This is the great mysterie of God manifest in the flesh 1. Tim. 3.16 In the victory of Christ consider three things 1. The time when the diuell left him then 2. The manner hee departed from him 3. How long he left him and that is in Luke for a season Then this particle may haue reference to three things 1. When the temptations were ended saith Luke namely all those which his Father had appointed him to endure at this time in the wildernes For as the Son of God knew how much to suffer so Satan would not giue ouer till he had spent all his powder and had exercised all his malice in these most hellish temptations wherein he vsed all his skill strength and malice if he might possibly in this seed of the woman ouerthrow all the sonnes of men and in the head kill all the members Whence we may Obserue the obedience of the Sonne of God who stood out resolutely and departed not the field at all nor expected any rest till all the temptations for this time were ended Christ could haue confounded Satan in the beginning of the temptations and so haue freed himselfe from further molestation but he continues and abides all the triall to the end And why 1. His loue to his Father made him submit himselfe to the lowest abasement euen to the death of the crosse and refuse no difficult seruice for which his Father sent him into the world of which this was a principall The speech of Dauid was most proper to this sonne of Dauid Behold here am I let the Lord doe with mee euen
maintain any security but the security of faith which is euer attended with the feare of God and feare to sinne The SECOND thing in the victory of our Sauiour is the manner of Satans leauing him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith S. Matthew Saint Luke more plainely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which implyes a bodily departure and sensible as we haue formerly shewed his presence to be Quest. What kinde of departure was this it seemes to bee a willing and voluntary subiection to Christ he bids him depart and he is gone Answ. Indeed it seemes obedience but it is nothing lesse then true obedience for 1. He came of his owne motion but went away by Christs who spake a powerfull word which he could not nor durst resist 2. He goes when he can stay no longer his commission for this time was now expired his liberty was restrained the temptations were ended God permits him now no further and now he leaues the Sonne of God and so lest he Iob in the same reason when he had vexed him as much as hee could obtaine leaue to doe 3. Satan could not change his wicked nature in leauing Christ he leaues not his malice against him only he leaueth the exercise of it for the present 4. He returnes againe afterward and sets vpon our Sauiour with new assaults which is a plaine argument he went now against his will To doe that which God commaundeth and to leaue vndone that which he forbiddeth is not alwaies a signe of true grace The deuill is commaunded to giue ouer tempting of Christ and he giueth ouer is commaunded to be gone and he goeth yet this is no argument of true grace and that which is incident vnto the deuil cannot be a signe of grace in any man but as there is a forced and fained obedience in Satan himselfe so in all his instruments which proceeds not from any true grace let them flatter themselues in it neuer so much Cain offers sacrifice as well as Abell and brings a show of obedience but his heart beeing filled with murderous thoughts was void of all grace Balaam was commaunded not to curse the people of God and he professed that if Balaac would giue his house full of siluer he would not doe it as if he had made great conscience of Gods commandement but it was much against his will for hauing receiued an answer from God not to curse them he would not be answered but went againe and againe to know the minde of God not content to rest in that answer with which he was not pleased And after that he giueth Balaac wicked counsell to send his people to Sittim to offer to their idolls where Israel was likely to fall in loue with women and so commit fornication with them by which he brought the curse of God amongst them whereby numbers of them were destroyed Here was a seeming obedience without any grace in the heart Exod. 8.19 Iannes and Iambres and the rest of the enchanters of Egypt stood out in resisting Moses and Aaron so long as they could and then gaue ouer but not of any conscience but because in the plague of the lice they saw the finger of God against which they could not preuaile The like was the obedience of the Iewes when they desisted from persecuting the Apostles Act. 5.35 because Gamaliel a doctor of the Law perceiued that they did fight against God Adde hereunto the example of Iudas who after his sinne of betraying his Lord made a faire shew of repentance confessed his sinne restored the mony bewayled and iustified his Master but all this without all grace in his heart for he went away and hanged himselfe 1. A man onely by repressing and restraining grace may both doe many things which God hath commanded and leaue vndone what God hath forbidden as Haman refrained himselfe from Mordecai Est. 5.10 though his heart was full of wrath chap. 3.5 Many other things might hinder him from the present execution of his rage against Mordecai as that Mordecai was as in a Sanctuarie the Kings gate that he was the Kings seruant that it was better to reserue him to a shamefull death and effect it by a kind of forme of law then to embrue his owne hands in the blood of the Kings seruant and so endanger himselfe But the cheife cause is Gods restraint of wicked mens furie that they cannot execute what they can determine against his Church though he vse sundrie meanes to restraine them Nay further a wicked man may be restrained from some euills which the child of God may fall into he affects an outward forme and credit and glorie of an outward profession sometimes and to attaine this ende in which he notably deceiues himselfe he cannot enioy the pleasures of sinne with greedinesse not because he conscionably hateth these sinnes but he is bridled with the credit of his profession 2. Obedience proceeding from true grace is so qualified as neither Satan nor any wicked man is capable of it For 1. It is an effect of the loue of God and of goodnesse Deut. 30.20 Choose life by louing the Lord and obeying his voice and cleauing vnto him Ios. 22.5 Take heed to the commandement and law which Moses the seruant of the Lord commaunded you that is that yee loue the Lord your God and walke in all his wayes and keepe his commaundements and cleaue vnto him Loue excludes all coaction and constraint Now wicked men resembling their father the deuill cannot loue God nor goodnesse but notwithstanding all their pretences are haters of God and enemies of righteousnes they care not for his fauour aboue life they loue not his presence nor to be with him nor his image in his child nor his will in his word nor his house nor his holinesse to resemble him nor his glory but are more troubled at the losse of a graine of their honour then all his 2. This obedience is a daughter of faith for without faith it is impossible to please God whereas wicked men haue nothing aboue corrupt nature much lesse such a supernaturall endowment as faith is which so vniteth vnto Christ as it makes him more precious then all the world 3. It proceedeth from a man wholly renewed and changed such good fruit must come from a good tree which is the work of sound grace onely 1. The vnderstanding is enlightened to discerne betweene good and euill according to Gods word 2. The will is sanctified and made willing 3. The heart is purified by faith and made a good treasurie to send out good speaches and actions 4. The conscience is purged and being perswaded of the loue of God in Christ it seekes to preserue it selfe good and pure and in all his waies out of conscience indeauours in the good that God requires and auoides the euill which he forbids 5. The affections are renewed and are sweetly perswaded by Gods Spirit to hate all euill and cleaue to that which is good to
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
Christ himselfe once was and as Christ was in the midst of wilde beasts and was not hurt so shall his members be they may be molested and afraid of danger by them yea assaulted and slaine but not hurt If the Spirit lead thee into the wildernesse as he did Christ thou mayest be secure if for good conscience and Gods religion thou beest set vpon thou shalt not be hurt as the Martyrs were not Note 3. In that our Sauiour now is safe enough when all the meanes of safety and comfort are set against him we must learne to depend vpon him if we shall come into the like case when we haue no way to help our selues all meanes faile nay all meanes are against vs like so many wilde beasts about vs then he is able to succour vs as he was to defend himselfe alone not onely from the rage of wilde beasts but furious deuills And this is the true triall of faith when we haue no meanes yea when meanes are against vs. It is an easie thing to trust God vpon a pawne but we must trust in his word that is indeed to trust in God When the case is with vs as it was with Moses at the red sea the sea afore him the mountaines on both sides Pharaoh and his hoste behind then to say Stand still feare not and behold the saluation of the Lord here is found faith When Aram and mount Seir came against Iehoshaphat and he saw no strength or meanes of his owne he said O Lord we know not what to doe but our eyes are vnto thee and so though his army was small and his enemies like grasse on the earth trusting in God he went away with the victory And what a holy and faithfull profession was that of Iob If the Lord kill mee yet will I trust in his mercy Rules to carry our selues by faith in the outward meanes I. Where they be 1. Faith neglecteth not good meanes where they be because Gods prouidence hath affoarded them and appointed them for our good faithfull Iaacob had a good care to prouide for his family Gen. 30.30 Isaac said to his father Here is the knife and wood but where is the sacrifice Abraham answered God will prouide so let vs vse the meanes and God will prouide the rest which is wanting 2. It hath a right iudgement of them not as things to be trusted to neither art nor labour expressed by the net Hab. 1.16 nor wealth and riches expressed by the wedge of gold Iob 31.24 nor friends and alliance expressed by the arme of flesh Ier. 17.5 no nor the outward meanes of saluation Ezech. 33.31 Faith knoweth it is not bread but the staffe of bread that man liueth by Dauid lookes vpon his staffe and bowe and saith they cannot helpe him Psal. 42.6 and counteth watching and building but vaine except the Lord ioyne his helping hand Psal. 127.1 2. 3. Faith vseth meanes but expecteth no blessing from them but by the word and prayer Gen. 32.9 Iacob vseth good meanes and pollicy in diuiding his armie and separating his bands but withall giueth himselfe to prayer to get Gods arme with him Exod. 17.11 Ioshua goeth and valiantly fighteth the Lords battels but Moses must be at prayer in the mount and no longer Ioshua prospers then Moses prayeth II. Where they be not 1. Faith trusteth where means be wanting or against them Though ten thousand compassed Dauid yet would he trust Psal. 3.6 And Abraham was a notable patterne of faith when he had no meanes but all was against him in himselfe and his wife still he depended vpon the naked word that God was true and able to performe his promise Rom. 4.9.20.21 2. Faith when it may vseth no euill meanes it flies not in sickenesse to sorcerie nor in extremity to the Witch as Saul did for which he was reiected from beeing King 1. Chron. 10.13 It turneth not to fetches of policie nor to digge deepe counsells on which a woe is pronounced Isa. 29.15 It deuiseth not to smite ones betters with the tongue it taketh not aduantage of mens simplicity or forgetfulnesse 3. It obserueth how many great things God bringeth to passe without yea against the meanes to shew how little he depends vpon them and therefore it will not stint the Holy One of Israel but frame the heart to his likenes It sees the walls of Iericho fall downe by seauen dayes compassing Iosh. 6.3 It sees all Midians host discomfited by means of a dreame of a barly loafe tumbled downe from aboue into the host of Midian Iud. 7.13 and Ashurs host flie all away supposing the King of the Hittites and Egyptians to come vpon them through a noise of chariots and horses 2. King 7.6 And surely this is the course in which God often encourageth his children who thriue and growe they know not how by vertue of the promise that God will fill his with hidden treasures Whereas those that will feed themselues vpon the meanes and trust God no further Gods iustice often lets them see their folly reuenging their infidelity they eate and are not satisfied they earne money for a bottomlesse bagge Hag. 1.6 they go and trust in Physitians as Asa did and pine away their wisedome and counsell is turned to foolishnesse as Achitophels they haue horses and strength and trust to it Psal. 20.7.8 but they are fallen there where they trusted And thus God letteth men see that there is neither wisedome counsell power or successe against nor without the Lord. Note 4. Christians must not thinke much to finde men more sauage then bruit beasts seeing Christ found it so Lazarus found dogges more pitifull to him then Diues and Paul found the beasts to which he was condemned at Ephesus more mercifull then the men 1. Cor. 15.31 The like entertainement in the world must euery Christian expect NOw we come to the third point in Christs expectation of his enemie namely his imployment and that out of the Euangelists is gathered to be twofold 1. Fasting to which he ioyned praier without all doubt this S. Matthew hath that he fasted forty dayes forty nights 2. Temptation by lighter onsets as Luke saith plainely he was forty daies there tempted of the deuill and after that he was hungry and then began these three temptations In his fast consider three things 1. what kind of fast it was 2. the reasons of it 3. the continuance fourty dayes and fourtie nights For the first Of fasts there are three kinds 1. Ciuill as when men fâ—st for the health of their body or when men are so intent vpon their affaires as they take no time to eate and drinke thus Saul fasted pursuing the Philistims 1. Sam. 14.24 and those fourtie that vowed not to eate till they had slaine Paul so intent they were vpon their wickednes Act. 23.14 This is voluntarie there is also one involuntarie fast when men want what to eat or drinke as Elias fasted 1. Kin. 17.5
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
Deuter. 23.19 Thou shalt not lend vpon vsurie to thy brother the vsurie of money meate or any thing that may be lent But the vsurer that will liue by his money and not by Gods word saith Yea but of the Gentiles they might though not of a brother To which I say that now the partition wall is taken away and neither Iew nor Gentile remaines all are our brethren in Christ and therefore of no man must vsurie be expected vnlesse thou beest worse then a Iew. Let the vsurer answer this if he can Againe those Gentiles were of those nations of the Canaanites which they were commanded to destroy and vsury was as teeth giuen them and allowed by God to eate them vp withall Seest thou a man whome thou mayest lawfully kill take vse of him but not of thy brother Obiect I will not take vsurie of the poore but of the rich Answ. But the text is Thou shalt not take vsury of thy Brother bee hee poore or rich though the rich bee better able to suffer wrong yet thou art not by any word enabled to offer it The word which proceedeth out of the mouth of God saith Psal. 15.5 He that giueth not his money to vsury shall dwell in the Lords tabernacle and rest on his holy hill and Ezek. 18.17 hee that hath not receiued vsury and increase c. wherein it is plaine without all trickes that either to giue out or take in vsury excludes out of heauen Obiect He meanes to oppresse a man with vsurie Answ. Euery vsury is oppression and euery vsurer feares not God Leuit. 25.36 Thou shalt not take vsurie but feare the Lord. Obiect But that law was iudiciall not morall Answ. That is false for our Sauiour renewed it in the Gospel Luk. 6.35 Lend freely looking for nothing againe therefore it is morall Besides that vsury is condemned amongst the great transgressions of the morall law Ezek. 18.13 Obiect We may doe as we would be dealt by and it is charity so to lend as another may benefit himselfe Answ. No man in need would borrow but freely vnlesse he were mad neither is it charity nor humanity to take money for a duty the nature of which is to be free Charity seekes not her owne and much lesse other mens but of these sorts of wicked men the speach is true Their mercies are cruell As charitable as that vsurer is so conscionable is he that followes His conscience will not suffer him to take aboue the law not aboue ten in the hundred and that he hopes he may according to the wholesome lawes of the Land Answ. Where were his conscience if the law of King Edward the sixt were reuiued whereby it was vtterly forbidden according to the Canon of Gods word and the ancient Canons of the Church But for the Statute now in force enacted Elizab. 13. c. 8. 1. I say it alloweth no vsurie but punisheth the excesse of it 2. The title of the Act is An act against Vsurie How then is it for it 3. It calleth vsurie a detestable sinne how then can it secure thy conscience 4. All vsury aboue tenne in the hundred is punishable by the forfeit of the vsury 5. What if the lawes of men should permit what Gods law condemnes is it not plaine that this conscionable man flyeth Gods law to shelter his sinne vnder mans as though the lawes of man were the rule of conscience and not Gods lawes or as if the law of an inferiour can dispence with the law of the superiour or as if Moses permitting one euill in the Iewes namely the putting away of their wiues for preuenting a greater did allow thereof or warranted the sinne to the conscience of the hard-hearted husband Wee conclude then that the vsurer liues not by any word of God but against it And to these adde the baâ—ds of this sinne the brokers to vsurers that liue or raise gaines by letting out other mens money I will say no more to them but if he be shut out of heauen that lends his money to vsury he shall hardly get in that is his agent And humane lawes condemne theeues and accessaries It is a Statute of Henry the 7. anno 3. that all such brokers for vsurie shall pay for euery default twentie pounds and suffer halfe a yeares imprisonment and be brought to the open shame of the pillorie It is iust with God that Saul and his armour-bearer should fall together and die on their owne swords IV. Such liue not by any word of God as encroach vpon the Sabbaths of God by labouring either in themselues or in their seruants as 1. by buying or selling wares Neh. 13.18 2. by works of the sixe dayes whether in haruest or earing time Exod. 16.29 and 34.21 and Neh. 13.15 3. by trauelling for gaine or pleasure For the Sabbath was made for our spirituall profit it is a day to giue and collect almes and not gaine Manna it selfe must not be gathered on the Sabbath much lesse must more ignoble sustenance If it be sought it shall not be found Obiect 1. May I not do a little to set forward my work for the beginning of the week Answ. No Manna might not be sought though early in the morning and though it was but a little way off and required little labour Obiect 2. May I not take a faire day when it comes the weather beeing vncertaine and catching Answ. Thou mayest as well say May I not take a purse when it comes wilt thou bee a theefe and rob God of his due Should not ill weather and Gods iudgements rather force thee to repentance and obedience then to sinne Obiect 3. It lyes me vpon a bond my estate and many poore men depend vpon me Answ. First pay thy bond to God faith and obedience neuer brought losse with it and better were it to loose a little commoditie then Gods fauour and a good conscience nothing is so heauy as Gods curse for this sinne V. Common gamesters and such as make a gaine of play liue not by any word of God it is a common theft and they come directly vnder the 8. Commandement and that precept of the Apostle Eph. 4.28 Let him that stole steale no more but rather labour with his hands And as they liue out of a calling so their course is an vniust taking into their possession that which no law of God or man doth warrant them by any manner of lawfull contract and the Ciuill law and Fathers condemne that gaine which is gotten by play In the same ranke of theeues are they that liue by keeping dice-houses or gaming-houses and such places of lewd resort Let vs take some rules whereby we may comfortably passe our liues according to Gods word and auoide all these sinnes against it There are three 1. concerning our calling 2. our states 3. our maintenance of life The rule concerning our calling is this The cariage of our calling according to Gods word is a speciall