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
and goe backe or stand still If he command the winds or sea to be still they shall be still and presently there shall bee a great calme If he send forth his word the mountaines of yee shall melt Psal. 147.18 If he commaund the whale he shall set Ionah on drie land cap. 2. v. 10. If he commaund the solid and senslesse earth it shall heare and rend to swallow vp Corah Dathan and Abâ—ram If he commaund the fire not to burne it shall heare and not burne the three children If he command dead men they shall heare come out of their graues as Lazarus c. and all men at the generall iudgement But as God can see without eyes and reach without hands so also doth he speake without a tongue as the light the firmament the heauens and other his workes can heare his voice without eares neither wanteth he a meanes to make his minde knowne and his pleasure manifest to the most senslesse creatures This should teach vs to depend vpon this word of God for our liues and meanes of maintaining them for so our Lord Iesus did in this barren wildernesse he would not sustaine himselfe but by Gods word Doest thou want meanes of liuing and maintenance Consider that man liues not by bread alone This word can make the aire light without and before either sunne moone or starre Gen. 1.3 This word can make the earth fruitfull before the raine had euer fallen vpon it Gen. 2.5 Wantest thou bread God hath not locked vp thy life in bread it may bee he hath another word which if thou hearest with Moses and Elias thou shalt liue without bread Asa when he was in a great straite 2. Chron. 14.11 for he was with fiue hundred and fourescore thousand to encounter with an armie of tenne hundred thousand and three hundred chariots he looked vp to this word of God and said that the Lord could saue by many or fewe or by none Hast thou meanes of liuing yet depend on this word thy life stands not in bread or in abundance if God withdrawe his word neither restoratiue quailes nor heauenly Manna if thou hadst them shall preserue thy life How often doth God blow vpon the second meanes to bring vs to this word The faith of this truth doth fence the heart with sound comfort when all outward meanes doe faile if the heart can say to it selfe What if God doe not giue me my desire by this meanes or that I know God hath more words then one more blessings then one and man liueth by euery word And faith strengthens the heart 1. By setting before the eye Gods power in this word how that one word of his mouth is enough to helpe vs one word is able to create innumerable armies of Angels and creatures one fiat is enough to make all creatures and all this to come or goe or stand still as most dutifull seruants to their Master Matth. 8. the Centurion comming to Christ for the health of his seruant desires him not to come within his roofe for he was not worthy of that fauour nor to send him any receit or physicke to doe him good but onely to speake the word and hee was sure his seruant should be healed A strong faith in a strong word It is but a word with God then how easily how presently how certainely will God doe me good if he see it good for me 2. By assuring the heart that his will is as readie to doe vs good as his word is able and it sets the promise before vs that nothing shall be wanting to them that feare God The former in the example of the leper Matth. 8. Lord if thou wilt thou canst make mee cleane and in the next words to shew he is as willing as able he saith I will be thou cleane by which word proceeding out of the mouth of God his leprosie was instantly cured his will was his word and his word was his worke The latter in the example of Abraham whose faith set before his eies Gods promise that in Isaac his seed should be called and that by Isaac he should be a Father of many nations and therefore when at Gods word he went out to offer Isaac and Isaac asked him where was the sacrifice he answered God will prouide One eye was on Gods word commanding him to slay his sonne another vpon this other word that God was able to raise him vp from the dead whence after a sort he receiued him and that he also would doe so before his promise should be frustrate 3. By setting before the Christian heart the blessed issue and successe of vnwauering confidence in the word of God The Israelites going out of Egypt and wandring in the wildernesse so many yeares by the appointment of Gods word he did supply all their wants by his word and it became all things vnto them which their hearts could desire 1. he paued them a way in the sea and suddenly made the waters a wall vnto them 2. he gaue them bread from heauen euen Angels food and that in our text was by his word 3. he gaue them water out of a rocke and that by his word he bade Moses speake to the rocke 4. hauing no means for clothes his word kept their garments for forty yeares from waxing old But what need we goe out of our text in which the example of our Head and Lord may best confirme vs for wanting bread in the wildernes he would not turne stones into bread but waited on the word of his Father till the Angells came and ministred vnto him euen so the adopted sonnes of God treading in the steps of our Lord shall by vertue of the same word alwaies finde releife one way or other Who would haue thought that euer Iob should haue swomme out of that misery hauing lost all his cattell substance and children but because when the Lord was a killing him in his owne sence he trusted in him the Lord raised him and doubled the wealth and prosperity he had before Who would haue thought that euer Daniel should haue escaped the lyons denne and teeth beeing cast in amongst them or that Peter should haue escaped Herods sword beeing bound in chaines and watched of souldiers to be brought out to death next day But trusting in the Lord this word shut the mouths of the lyons and opened the prisons iron doores and brake in sunder the chaines and so both of them were wonderfully deliuered Surely this doctrine well digested is full of comfort and quietnes and would set the heart at rest and make all outward troubles easie If a man could once get his heart to trust in the word as Dauid did Psal. 119.42 it would sustaine the soule in many troubles and bring in so sweet a contentment as the world is a stranger vnto On the contrary whence is it that mens hearts faile them and they sinke in their troubles but because they trust to the meanes
meanes and end together Wee must conceiue all this doctrine of Christs temptations aboue an ordinarie historie not onely relating a thing done but belonging also to vs to make our vse of it as of other Scripture And hence let vs learne to beware of these temptations to presumption which are many wayes darted against vs both in things spirituall and temporall I. In spirituall things 1. When men cast aside the knowne word of God they dare sweare and curse and blaspheme they dare aduenture to breake the Sabbath dare lie and be vniust against their conscience they dare doe any thing against the iustice of God though they know his will to the contrarie and all because they presume of Gods mercy which in their conceit hath eaten vp all his iustice But in Ioh. 19.11 Christ inlargeth the sinne of the Iewes and Iudas because it was against their conscience He that deliuered me hath the greater sinne he was warned he heard my doctrine saw my miracles and so did you And thou that knowest thy Lords pleasure and darest goe against it shalt knowe how fearefull a thing it is to fall into his hands If thy conscience condemne thee God is greater then thy conscience 2. Others are perswaded that Christ died for all therefore they may be the bolder in their sinnes grace hath abounded what though sinne abound much more Christ hath blood enough and merit enough what need they feare But here is presumption without warrant For in Christs death before it can be fruitfull to vs there must be two things 1. an actuall accomplishment 2. an effectuall application to the soule in particular Physicke though neuer so soueraigne if it be in the pocket vnapplyed doth the patient no good And if the death of Christ be applyed to thee it worketh the death of thy sinne Christ died to abolish sinne and destroy the workes of the deuill 3. Many others are carried along in their presumption by a deceitfull supposition that they can come out of their sinne and repent when they list But here is a vaine hope without warrant or els bring me a word that promiseth repentance to morrowe if this day thou neglect it this is thy day thou knowest not what the morrow may bring foorth Now thou hast life health the word ministerie and memorie perhaps this is the last day thou shalâ— enioy all these Oh but I hope to repeâ—t But shewe thy warrant els Satan hath thee in the bands of presumption Besides it is iust with God that he who will not take Gods time should neuer come to his owne And dangerous it is to put our soules to aduenture till the last houre 4. Others feed a conceit that howsoeuer God deale with others he will not grow into such displeasure with them they are further in his bookes then so as Satan here intimates that Gods Sonne may doe what he list But it is a practise of wicked men to make couenants with death and secure themselues that when the sword passeth through the land it shall not come neere them and to crie Peace Peace when the trumpet hath sounded war Again tell me thou that presumest so farre to sinne art thou further in Gods books then Adam in Paradise yea then the Angels in heauen Doest thou excell in holinesse those Worthies of the world Moses Aaron Dauid Hezekiah yet these could not escape when they sinned Shall the whole world sinning be drowned and shalt thou auoid the deluge No no the highest mountaines in the world shall not saue theee nay if thou couldst climbe into heauen the Angels were cast thence 5. Others presume of the end and flie ouer the meanes hope for saluation but neglect the meanes the Word Sacraments and Prayer Oh but they vse meanes they know God and their duty as well as the best But it is a presumptuous knowledge they thinke they need no more they professe they know God but in their workes deny him Tit. 1. vlt. Yea they beleeue all the Articles of Christian faith if wee beleeue them but it is a dead and vaine faith without works of piety and charity such as shall professe great acquaintance with God in the day of iudgement but to whom he shall say Depart from me ye workers of iniquity Yea but they come to Church and pray to God as others doe and hope to be saued in their religion what euer it is so long as they meane well and what need men be so precise and curious But these praiers are presumptuous and abhominable if thou turne thine eare from hearing the law and so long as thou liuest in thy lusts and walkest not precisely with God in all his commaundements though thou fast and pray and afflict thy selfe neuer so much God will not heare nor helpe Therefore neuer presume of an haruest without a seede-time as a man soweth so shall he reape 6. Others and a common presumption it is thinke themselues in the high way to saluation their names are written in the booke of life neuer to be rased out they are beloued of God and therefore they may do what they will and leaue vndone what they list they may enioy their pleasure and libertie their saluation dependeth not vpon their workes but vpon the election of God that shewes mercie And thus out of a vaine presumption they are idle and vnfruitfull in the worke of the Lord and sometimes grow Libertines and scandalous and still God is the same they say and loues them But what can be a more euident note of Gods displeasure then to be giuen vp to such a delusion as if the goodnes of God would not lead his to repentance or as if mercy were not with him to bee feared But thou out of the hardnesse of thy heart which cannot repent treasurest vp wrath against the day of wrath II. In things of this life Satan preuailes exceedingly with this temptation of presumption 1. When men conclude of Gods loue by temporall things all which are common to good and bad By which sorcerie when they are most cursed they thinke themselues the happiest men vnder the Sunne Whereas none knoweth loue or hatred by any thing before him and as God beginneth his loue at things within faith feare vprightnesse of heart and the like so must we beginne the knowledge of it And if we compare Diues estate with Lazarus Pharaohs with Moses Simon Magus with Simon Peter who said Money and gold haue I none we shall easily see what little ground the Scripture affoardeth for such presumptuous conceits 2. Many of our great men venture to trauell into places of idolatrie and think themselues strong enough against any such temptations as they meet withall but 1. Were there zeale indeed there would be also a witnesse-bearing against such horrible idolatrie whereas if they doe not act idolatry they consent to those that doe We read of some noble and Heroicall spirits stirred vp by the motion of God to disgrace and witnesse with
Scripture but vnderstand not but because they giue not vp their reason and humane wisedome which is enmity to God and scorne to be children deliuered to be taught and formed by our heauenly Master 2. With desire and loue of Christ and his truth the scope of all the Scripture is Christ and thou must desire to know and aduance nothing but Christ crucified Pro. 4.13 Loue wisedome and shee shall keep thee When men come prepossessed with opinions to set vp mens deuises and traditions and wicked opinions according to which they must interprete Scripture and not examine them by the Scripture or if they bring a purpose to magnifie the Pope and aduance his religion in stead of Christs no maruell if like the images they haue eyes and see not read and vnderstand not They loue not Christ nor will haue him to rule ouer them but his Vicar neither loue they the truth in the Canonicall Scripture further then it will stand with their Popish Canon law Or if a man come to read out of custome and coldly without feruencie and loue experience will tell him though thus he read much his profite shall be but small 3. With repentance and faith and a good heart 2. Cor. 3.14 when the heart of Israel shall be conuerted to the Lord the vaile shall be taken away this vaile is naturall ignorance and infidelity Where the former is no maruell if the word read and knowne be not vnderstood as a blinde man cannot see the sunne shining in his strength Where faith is absent and is not mingled with the word it must needs become vnprofitable Impossible it is that the wisedome of God can dwell in a wicked heart no man puts precious licour into a fustie caske This is the cause that men of great learning want sound vnderstanding because they want sound conscience Hos. 14.10 The wayes of God are right but the wicked fall in them 4. With a purpose not onely to know but to practise Ioh. 7.17 If any man will doe my will he shall know whether my doctrine bee from heauen The scope of the Scripture is not onely to beleeue in the Sonne of God but to walke in the obedience of faith Now if men read ouer all the Bible an hundred times either for knowledge onely or for vaineglory or to aduance themselues into preferments or to oppose the truth as heretikes and Papists doe no maruell if they neuer attaine the true sense of them 5. With prayer for the Spirit to lead vs into all truth because the Scriptures were inspired by Gods Spirit at first and the same Spirit is onely able to acquaint vs with his owne meaning If any man want wisedome he must aske it of God Iam. 1.5 so did Dauid Psal. 119.18 Open mine eyes that I may see the wonderfull things of thy law Is it any maruell that they who flie the iudgement of Gods Spirit and stand to the Church Pope Councells and only swallow that sense which they giue and neuer looke after Gods Spirit should misse of the true meaning of the holy Ghost and fall into and tumble in a number of errours and heresies To these might be added meditation diligence keeping of order and time speciall application and the like These things let them be brought to the reading of Gods word and no man shall loose his labour he shall be taught of God who hath promised to reueale his secret to them that feare him So much of the qualification of the person Now follow some rules which a person thus qualified must learne and keepe by him to trie when a Scripture is wrested or no. The first is that in our text conference of Scripture there the Spirit of God by plaine places expoundeth those which are more difficult Thus Nehem. 8.8 Ezra opened the Scripture by comparing it with it selfe and so made the people to vnderstand as Iunius noteth out of the originall So the Bereans hauing heard the doctrine of the Apostles searched the Scriptures that is compared their doctrine with the doctrine of the old Testament Thus the Apostles themselues teaching Christs resurrection Act. 2.16 prooue it out of the old Testament viz. Psal. 16.10 Thou wilt not suffer thy holy one to see corruption And to prooue that those words cannot be meant of Dauid himselfe he appeales to another testimony in 1. King 2. where it is said that Dauid slept with his fathers and lay buried in his sepulchre and so saw corruption This is a speciall way whereby the Scripture giueth wisedome to the simple Psal. 19.7 And for this purpose the Lord hath in great wisedome tempered the Scripture with some hard places to exercise mens senses and trie their diligence in comparing of Scripture whereof there were no need if there were no hard places How comes it that many peruert the Scripture to their owne destruction but because they conferre not one part with another which would lead them into the right sense How come the Arrians when they heare Christ say The Father is greater then I and other such sayings to hold to the death that Christ is not true God coessentiall and coequall with his Father but that they doe not compare this with other places as Ioh. 1.1 That word was God Philip. 2.6 He thought it no robbery to be equall with God Rom. 9. which is God blessed for euer And consequently that the former place speakes of his humane nature the latter of his diuine nature How could the Papists suffer shipwracke of faith and heretically erre in the foundation of religion teaching iustification by the workes of the law out of Iam. 2.21 Was not Abraham our father iustified by workes but that they conferre not other places to help them into the right sense as Rom. 4.2 and 3.20 Wee are iustified by faith without the workes of the law and Tit. 3.5 Not by the workes of righteousnes which we had done but according to his grace he saued vs. Which places beeing compared shewe that one speakes of iustification before God as Paul the other of iustification before men as Iames the former of iustifying the person the latter of iustifying the faith of the person When they read such places as these Awake thou that sleepest and Turne you turne you O house of Israel hence they conclude man hath free-will in his owne conuersion Whereas would they compare these with other places as Gen. 6.5 The whole imagination of mans heart is onely euill continually and it is God that workes both the will and the deed c. the reconciling of such places would force them to see that till God worke vs we are meere patients and after that acti agimus beeing mooued we mooue for his grace must not be idle in vs. The lewd and disordered Libertine when he reads that we are iustified by faith without workes casts off all care of his conuersation What can his workes doe what need they But he could not thus peruert the Scripture to his
and readines is figured in doing the heasts of God Dauid had not such wings to flie swiftly yet he would runne in the way of Gods commaundements so fast as the burden of flesh would suffer him This condition our Lord and Sauiour commends vnto vs in his owne example when he professeth it is his mâ—ate and drinke to doe the will of his Father 2. It must be hearty and sincere Rom. 1.9 whom I serue in my spirit not in body and ostentation but in soule and sincerity not in hypocrisie and coldnes but in soundnes and feruencie not coacted or compelled but chearefully and without dispute The Apostle requires loue out of a pure heart and a good conscience and faith vnfeigned And when the Lord bids Dauid seeke his face Dauids heart answereth I will seeke thy face Psal. 27.8 Those that serue bodily Masters must not serue with eye-seruice but as the seruants of Christ Eph. 5.6 how doing the will of God from the heart and v. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in simplicity of heart What man can abide a seruant that deales deceitfully with him if he know that he outwardly pretends seruice but his heart is not with him but he dissembles loue truth faith and reuerence No more can God Men cannot see into the hearts of their seruants but the Lord doth and cannot be deceiued The fountaine of all our obedience must be a pure and sincere heart or else if the well-head bee corrupt so are all the waters that issue thence 3. It must be ruled and squared by God himselfe for God must be serued as he will be serued and not as we thinke good for God knowes what is best and what pleaseth him best All obedience is to goe by rule not our owne or others but Gods As the eyes of the handmaid is vpon the hand of her Mistresse so in our seruice must our eyes be vpon Gods direction Psal. 123.2 which is implied in that phrase Luk. 1.75 that we should serue him in righteousnesse and holinesse before him all the dayes of our life An earthly seruant must not take vp his owne worke nor doe other mens businesse but depend vpon his owne Masters mouth and direction Now God ruleth his whole seruice in respect of the 1. matter 2. manner 3. end I. For the matter Whatsoeuer I commaund that doe onely saith the Lord. Thou shalt not doe that which is good in thine owne eyes but what I commaund thee And so we are taught to pray Thy will be done II. For the manner It must be 1. Absolute 2. Totall I. Absolute without all condition on our part whereas all seruice to men must be conditionall The reason hereof is because God beeing holines it selfe can commaund nothing but what is most iust and holy but men may II. Totall both obiectiuè and subiectiuè 1. It must be totall in respect of the obiect all Gods commaundements all which call for our obedience Partiall and delicate seruice when we list or at leasure as the retainers of great men on feasts dayes is not that which liketh him but a constant diligence in all his commandements and a conscionable endeauour in all Generall seruice was holy Dauids aime Psal. 119.6 Then shall I not be confounded when I haue respect to all thy commaundements Not that we can perfectly serue him vnlesse we were perfectly sanctified but that we must make conscience of all Gods commaundements euen the least 2. It must bee totall in respect of our selues we must be wholly employed in his seruice in all our parts and powers the whole heart and all the strength is here challenged Wherein there is a notable difference betweene the seruice we owe to God and that to men We are to be seruiceable to men onely in part not wholly for the soule and conscience are not subiect to men which God especially taketh vp and lookes for Gods priuiledge it is to be the father of spirits for although we take our bodies from our parents yet our soules are immediately from God Men therefore haue no power and authority ouer our soules but God hath power both ouer soule and body and is the Lord of our conscience and spirit and therefore of due must we subiect our selues wholly in his seruice III. God ruleth his seruice in respect of the ende which is twofold intentionis termini 1. The proper aime and end of our seruice must be 1. Gods glory directly If all our seruice of men must be for God as we saw it must much more must Gods immediate seruice 2. The good of our brethren and of Gods Church which we must not scandalize but build vp for God will be serued in our seruice of men 2. We must serue our God without end he requires such an heart in his people as to feare him alwayes Deut. 5.29 and 6.13 Thou shalt serue the Lord and cleaue vnto him We allow not our seruants to cast vp our worke and make holyday at their pleasure much lesse must Gods seruants thinke it lawfull at any time to giue any seruice to Satan sinne lusts the world or any creature against the will of the Lord. This should prouoke vs to tender vnto God this seruice with heart and good will thus squared by God for the matter manner and ends of it The Apostle Eph. 6.5 6 7 8. perswadeth seruants to obey their Masters according to the flesh by three arguments all which are much more strong to perswade our seruice to our Master in heauen First saith hee it is the will of God Gods institution and the ordinance of Christ. It is enough for a seruant to know that such a thing is the ordinate will of his owne Master The second reason of the Apostle is taken from the honour of their seruice that in seruing men they serued the Lord Christ which was an honourable thing Now we serue a great Lord as good as great If a seruant were bound to a wicked and froward Master he must obey him in all lawfull things How much more are we to yeeld seruice to so good a Lord who can commaund nothing but that which is most iust holy and honourable He sets vs not about any base or ignoble seruice to worke in bricke or clay as Pharaoh commaunded the Israelites but our worke is the practise of piety and righteousnesse of prayer and praise And besides it is most beneficiall to our selues for what gaineth he by our seruice our goodnes reacheth not to him to adde a graine to his perfection Psal. 50.9.10 I will take no bullocke out of thy house for all the beasts of the forrest are mine and the sheep on a thousand mountaines If I were hungry I would not tell thee But it is our honour profit as when a noble man takes a poore snake neere him to serue him such a meane man is more honoured and pleasured then the noble man to whom he retaines The third reason of the Apostle is
iudgement as the deuills confessed Art thou come to torment vs before the time and yet he so besotteth and blindeth others that they make but a mocke of all as those in Peter who mocked and said Where is his comming 2. Pet. 3.1 Satan knowes that God is all an eye to whom day and darkenes are alike yet in tempting men to secret sinnes he will make them say Tush who sees vs can God see through the thicke cloud The deuill knowes that God is iust and will not take the wicked by the hand and yet he makes the sinner beleeue his case is good enough beeing a most graceles man and makes one wicked man say of another as in Malachi We count the proud blessed c. The deuill knowes that he that goeth on in sinne shall not prosper yet he makes the sinner who turnes from the word to beleeue he shall prosper As this temptation aimed to ouerthrow the word of God so also the faith of Christ in that word namely to bring him from his assurance that he was the Sonne of God Whence we may learne that Satan in his temptations against all the members of Christ aimeth to destroy their faith This Christ himselfe witnesseth that Satan desired to winnow the Disciples but himselfe prayed that their faith might not faile Luk. 22.31 1. Thess. 3.5 for this cause when I could no longer forbeare I sent Timothie that I might know of your faith least the tempter had tempted you in any sort And hence his continuall practise is to bring men to the extreams of faith in aduersity to despaire in time of prosperity to presumption 1. He maligneth faith as beeing a speciall gift and marke of Gods elect because it is giuen to them onely and to all them and therefore is called the faith of Gods elect Tit. 1.1 and to faith is the worke of regeneration ascribed Act. 15.9 2. All Satans temptations tend to breake off the couenant and communion betweene God and his children and therefore must in speciall manner aime against faith for by faith we are made the Sons of God Gal. 3.26 God espouseth marrieth vs vnto himselfe by faith Hos. 2.20 by faith we are brought into the grace by which we stand 3. He knowes that faith is our sheild wherby we both keep off the fiery darts of Satan and quench the same and that faith is the victory whereby we ouercome the world this is it that makes all his temptations forceles for though we haue no power of our selues to withstand him yet faith gets power from Christ and layes hold on his strength which quells all the aduersary-power of our saluation We stand by faith saith the Apostle and Satan sees the truth of Christs speach that the gates of hell shall neuer preuaile against it He hath reason therefore to labour to weaken it and to root it out if it were possible out of the hearts of men and out of the world 4. All his temptations bend themselues to cut off and intercept the course of Gods loue and his fauours to his children hee bursts with enuie at the happinesse of the Saints But vnlesse he gaine their faith he cannot interrupt this for by faith as by an hand we receiue Christ himselfe giuen vs of the Father Eph. 3.17 and with him all his merits and all things belonging to life and godlines We receiue the promise of the spirit by faith Gal. 3.14 yea the presence of the Spirit who dwels in our hearts by faith we receiue the hope and hold of our blessed inheritance hereafter Gal. 5.5 And whereas Satans continuall drift is to estrange God and vs faith only crosseth him by which we haue entrance and boldnes to the throne of grace by our prayers to speake vnto God freely as to our father Eph. 3.12 Hebr. 10.22 yea to aske what we will and obtaine not onely all corporall blessings good for vs but also the sanctified and pure vse of them whereas the vnbeleeuer corrupts himselfe in them continually 5. Satan well knowes that faith is the ground of all obedience without which the word and all Gods ordinances are vnprofitable Heb. 4.2 without which there is no pleasing of God Hebr. 11.6 in any thing for whatsoeuer is not of faith is sinne Hath hee not reason then to assay by all his strength to take this hold from vs Doth not he knowe that the foundation being ouerthrowne the whole building must fâ—ll and the roote ouerturned all the tree and branches come downe with it Seuer a man from his faith he tumbles in impietie and vnrighteousnes hee is odious to God in all things Satan â—ramples vpon him and leads him at his will From all which reasons we see that Satan especially in temptations aimes at our faith as he did at Christs Those who neuer felt any temptation but euer beleeued and neuer doubted as they say neuer had faith for neuer had any man true faith but it was assayled most fiercely neuer was faith laid vp in the heart of any child of God but the combate between nature and grace faith and frailtie flesh and spirit was presently proclaimed Eues faith was wonne from her quickly Abrahams faith was mightily assailed which because in such a combate he retained he was renowned and stiled the father of all the faithfull and faithfull Abraham Moses his faith was shaken and his great sinne was vnbeleefe Iob in his miserie was many waies assailed to distrust God as his words import If hee kill me I will trust in him still and Satans aime was to bring him to blaspheme God and die As the deuill laboureth most against our faith so should we most labour in fortifying it Policie teacheth men to plant the most strength at that fort or part of the wall where the enemie plants his greatest ordnance and makes the strongest assault And nature teacheth vs to defend all our parts but especially our head and heart and such like vitall parts the very serpent will saue his head so long as he can by naturall instinct whatsoeuer become of other parts Our cheife fortresse is our faith we haue no grace but is worth preseruing and sauing yet of them all Faith is as it were the Head and leader it sends the vitall spirits of heauenly life to the whole man Let grace therefore teach vs to saue this grace which is the heart of a Christian aboue all the rest and to beware of the least pricke or cracke in it which is dangerous A man may receiue great gashes and wounds in his armes and thighes or exteriour parts and recouer it well enough not so in the heart or braine Though thy comfort ioy feeling yea and fruits may faile take heed thy faith thy root faile not This is that which the Apostle Peter exhorteth 1.5.9 whome resist stedfast in the faith wherein if a man sit not very fast Sathan will soone vn-horse him And of all
others let afflicted and humbled soules lay hold and make vse of this exhortation for Satan doth with so much the more violence assault them as he findeth it easier to preuaile with them for well he knowes that howsoeuer they heartily detest all other sinnes and much adoe he hath to bring them to his lure in other yet their spirits beeing oppressed and wounded by the sense of sinne and Gods dispeasure for it he findes them inclinable enough vpon euery triuiall temptation to despaire and so makes a wide breach by their improuidence watching narrowly all other things but not that which they ought most of all and which Satan most of all impugneth Quest. How may I strengthen and stablish my faith Answ. By obseruing these few directions I. Consider the excellency of this grace for those onely that know it are in loue with it and will vse meanes to preserue and increase it And this excellency appeares in these branches 1. It is the first stone to be laid in Christianity called a subsistence or foundation Heb. 11.1 from whence also Christians are styled 1. Cor. 1. and the houshold of faith Gal. 10.6 of which Christ himselfe hath vndertaken to be the author and finisher and hath appointed all his ordinances to breed and perfect it in the hearts of all that shall atteine the end of it which is saluation namely the word of faith Rom. 10.8 the sacraments the seales of faith chap. 4 11. and the prayer of faith Iam. 5.15 2. It is the beginning of our blessednes Ioh. 20.29 Blessed is he that hath not seene and yet beleeueth It espouseth vs to God and Christ and ascerteineth vs of the marriage day It honoureth God as Abraham by beleeuing gaue glory to God and makes vs witnesse that God is true which is not more honour to God then our selues Ioh. 3.33 3. All our strength is from faith Heb. 11.33 by faith the Saints subdued Kingdomes and were strong in battell faith is the victory whereby we ouercome the world by faith we stand A graine of it can worke wonders and what then can strong faith It drawes vertue from Christ who himselfe was foyled by it in the Syrophenissan All things are possible to it Mar. 9.23 Giue Peter faith he shall not sinke but shall walke on the sea Matth. 14.29 4. All our present comfort is from it peace with God and peace in our consciences Rom. 5.1.2 comfort in afflictions it beareth great weights vncrusht it selfe beeing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sound and sure foundation According to the measure of faith is the measure of all other graces and comforts As a man beleeueth so he obeyeth loueth prayeth and is heard Yea not onely the measure of grace here but of glory hereafter is proportioned to the measure of faith And is it not worth preseruing and increasing II. Vse meanes to increase and strengthen it and they be these 1. Acquaint thy selfe with the word of God often read repeated preached meditated and conferred on this is the word of faith and euery thing is fed and preserued by that whereof it is begotten and the often hearing reading meditating and conferring of it doth fixe and digest it and makes it at hand to comfort the weary hands and weake knees And we must not onely frequent the audible but also the visible word that is reuerently and conscionably vse the blessed Sacraments which are signes and seales of Gods fauour and our faith Those that say they beleeue and yet neglect the word and Sacraments deceiue themselues for there is nothing to saue where is no meanes of sauing A man cares not greatly for an empty chest Neither can faith stay where she sees not her selfe respected Oh take heed of Satans subtilty who to hold men in infidelity withholds them from vision and to starue mens soules intercepts their food And in comming to the word consider the excellent promises that are made to faith and take speciall notice of places which may batter the deuills temptations to vnbeleefe 2. Obserue the tokens of Gods loue and fauour towards thee and because no man knowes loue or hatred by things before him labour to find it in spirituall things how much thy heart loueth him which is a reflexion of his loue what ioy of the spirit what assistance in former trialls what strength patience issue and vse of them thou hast Experience of God is a strong prop when the soule can gather from former time a cōclusion of Gods presence and aide for time to come So did Dauid Psal. 23. vlt. and 1. Sam. 17.34.37 and Psal. 143.4.5 and 77.7 to 13. Hath the Lord forgotten to be mercifull and shut vp his louing kindnesse in vtter displeasure I said this is my death yet I remembred the yeares of the right hand of the most High I remembred the workes of old And how iustly doe some faint in trouble for want of obseruing the wayes of God with them in former trialls and deliuerances 3. Labour to get and keep the assurance of thy adoption for then the gates of hell shall not preuaile to hurt thee The former by the witnesse of the Spirit which will alway vphold vs in afflictions if our care be not to grieue and quench him So long as the spirit of consolation possesseth the heart what sound comfort can be wanting but if he depart in displeasure neither can our faith or comfort be long vpheld The latter by keeping good conscience for faith and good conscience stand and fall together an accusing conscience weakens faith and destroyes boldnes that we dare not come neere vnto God wheras contrarily our election is made sure by good workes 2. Pet. 1.5 and by the fruits of the Spirit It stands vs in hand if we would stand against Satan in the day of triall to take heede of admitting any thing against our conscience which the Apostle compares to a shippe fraughted with precious wares such as faith loue ioy with other graces Now if we cracke our shippe of conscience we make shipwracke of faith and the other graces which good conscience had preserued 4. Faith beeing the free gift of God who is the author and finisher of it a means to stablish it is feruent and continuall prayer as the Apostles knew well enough Luk. 17.5 saying Lord increase our faith and that good man Mar. 9.24 Lord I beleeue help my vnbeleefe Christ praies for the not failing of thy faith wilt not thou pray for thy owne A speciall marke of the least measure of faith is that it can pray for more III. When thou feelest Satan assalting thy faith and hiding from thine eyes the loue of God then set before thine eyes Gods gracious promises made and to be made good to thee in Iesus Christ both because 1. of the generality of them which run without excepting thee if thou doest not except thy selfe as also 2. because they are built and grounded not vpon thy sense and feeling but
hide adultery by murther 2. like vnto these are those who hauing outragiously ouershot themselues in notable riots by word or deed and beeing called to account for it lay all the blame vpon drunkennes a sinne indeed of strong burden able to carrie away many sinnes vpon it but neuer was any sinne lessened by another but aggrauated and the excuse is a confession of a double sinne which in all true iudgement deserues double punishment 3. seruants or children who hauing committed a fault hide it by lying and so to auoide an inconuenience runne into a mischeife 4. Others beeing sicke and diseased are perswaded and resolued to goe to Wizzards and Witches cunning men and women and so get release by breaking the prison A pitifull cure when the deuill is the Physitian Saul neuer went to the Witch till God was gone from him And take this for a certaine conclusion 1. Whosoeuer goeth or seeketh to a Witch in losses crosses c. let him boast as much as he will of his faith it is but a Satanicall faith a faith in the deuill and not in God by which the Witch workes all that is done 2. The remedie is farre worse then the disease seuerely reuenged on Saul 1. Chron. 10.13 and on Asa 2. King 1.16 3. The deuill hath got from them that which he could not from Christ namely to vse another meanes of release then God appointed Some there be that are hearers of the word yet if they see any person extraordinarily visited will giue him counsell to seeke out to the cunning man Is it because there is neuer a God in Israel is this a small sin By Gods law they ought to die that seeke to thrust a people from their God and driue them to the deuill Deut. 13.10 But this is a greater sinne then that Miserable comforters that wish them to goe to hell for helpe Let vs carefully looke to such rules as may keepe vs from vsing vnwarrantable meanes and they are foure 1. Consider that all meanes outward and ordinary are but seruants to which God hath tyed neither blessing nor prouidence further then he pleaseth that our affections should not be tied to them nor our eyes fixed on them but on his hand who disposeth meanes to his owne ends It was the sinne of the Israelites to limit the Holy One of Israel namely to meanes that when they sawe no meanes they saw no God whereas a heart loosed from the meanes and rightly disposed to the author doth not stint him neither to the measure of affliction nor to the time or meanes of deliuerance Iob will not tie God to any measure but commits himselfe wholly to him saying If he kill me yet will I trust in him For the time of deliuerance the godly commit it to God in whose hand times and seasons are the iust man that liues by faith makes not haste Isa. 16.28 For the meanes of deliuerance Abraham is secure of it My sonne God will prouide he saw no meanes of the promise if Isaac were offered yet he layes him on the altar on the wood and receiues him from the dead 2. Consider that any good thing is then beautifull when it is compassed by good meanes Sathan euer aimeth at one of these two things to hinder euery thing that is good or if he cannot do that then to thrust it on by euill and vngodly meanes that he may at least blemish that which he cannot hinder and if he cannot ouertake vs in the matter yet to get beyond vs in the manner of doing it We must therfore watch in both these that what we do be warrantable as to preserue our selues and prouide for our families He is worse then an Infidell that doth it not but withall know that hee is no better then an infidell that doth it by euill meanes or after an vnwarrantable manner 3. Consider that there is no necessitie if ordinarie and lawfull meanes faile to vse vnlawfull When men say I must liue and I must maintaine my family here remember that must is for a King nay absolute and vnlimited necessity is for the King of Kings It is not absolutely necessarie that thou liue but so long as God pleaseth yea it is absolutely necessarie that thou rather perish and not liue then breake Gods commandement If thou perish for want of meanes thou maiest goe to heauen as Lazarus and exchange a miserable life with an happie But if to keep thee from perishing thou loose thy soule this is to leape out of the pan into the coales Thou therefore that must prouide for thy selfe and thine I tell thee thou must doe it by a moderate and honest care warranted by the word and not shift and prole as if all were fish that comes to net that is all the necessity that God hath laid on thee the other is suggested by Satan 4. Labour to liue the life of faith which will exclude such distrustfull thoughts and practises For the propertie of faith is 1. To beleeue the promises of God when we see the cleane contrary as when we feele our owne sinnes most then most to beleeue our owne iustification out of the deep with Dauid yea out of the whales belly with Ionah and in darkenes with Iob to see light 2. To see things inuisible to make things absent present yea God absent present and to set him continually at the right hand Moses feared not the wrath of the King because he saw him that was invisible Hebr. 11.17 Elisha being in Dothan feared nothing when his seruant cried out because his eyes were open to see the Angels as fierie chariots protecting him 3. Faith is neuer so working as in perillous times because then there is most need most vse of it then it sets it selfe a worke and mingles it selfe with the promises of God by which it quickens and puts life vnto a man when he is halfe dead as Psal. 119.49 Remember thy promise wherin thou hast caused me to trust it is my comfort in trouble for thy promise hath quickened mee Now it bestirres it selfe to make Gods faithfulnesse and truth his sheild and buckler Notable is that example of the three children Dan. 3.16 17. who were in present danger of their liues and cast into an hote furnace In this danger now their faith bestirres it to prouide for their safetie not by any yeelding or blanching or buckling to the vniust command but by furnishing their mouthes with a resolute answer Be it knowne to thee O King that we will not worship this image and by preparing their hearts through their confidence in God who was able to deliuer them rather to yeeld themselues to the fire and raging flames then to any part of that commandement And were faith and Gods feare working in the heart it would destroy false feares and infidelitie which Satan preuaileth in mightily causing men to seeke helpe by vnlawfull meanes if the lawfull be neuer so little set out of sight Command
loath to raise their thoughts beyond them Asa his physicke shall not helpe him because he trusts in the Physitians Israel shall die of that flesh wherein they thought their life was And it is iust with God that when the meanes steppe vp into his place and men ascribe that vertue vnto them which onely Gods blessing addeth vnto them he depriues men either of the meanes or of the right and comfortable vse of them And were not the meanes too too much magnified and set aboue their owne place men would not so spend their dayes in carking cares for them with such instance and neglect of all things else as if they were euer to liue by bread onely not so wise as the foole and churle in the parable who when he had goods enough for many yeares would haue his soule take his rest but these men hauing bread and meanes enough for many ages are as restlesse and insatiable as euer before their life stands in seeking and holding abundance 2. Let vs learne to trust God without the meanes which the worldling cannot doe In plentie in health when the barnes bee full and the chests readie to breake with treasures the most earthly churle can bee content and praise God for all but in pouertie and sickenesse his heart lets him downe as though God is not as able and willing to helpe in one estate as in another But now faith were it present would most shew it selfe it is a dead faith that withdrawes it selfe from the liuing God and sets it selfe on dead things 3. Learne we to moderate our care for the things of this present life as such who valew them according to their right estimate which without a superiour vertue can doe vs no good for what is food apparell and the like but base things without Gods blessing which men of thousands enioy aboundantly and yet by a secret curse either vpon the wicked getting or holding them want the comfort that many poore men haue whose portion is but a mite to the others superfluity And what is the reason that men burie themselues aliue in the graues of their lustings and earthlines but that they falsly conceiue of the meanes and place them aboue their worth or worke What saith the worldling is it not my liuing and must I not looke to that I tell thee no it is not thy liuing vnlesse thou liuest by bread alone or hast that animam triticiam that wheaten-soule of the rich man in the Gospell who thought he must now liue many yeares because hee had wheate enough Obiect But you speake as though we were to expect miracles for our maintenance or to cast off our callings to neglect the meanes and liue by the word of God Answ. 1. Miracles are ceased and yet if God bring vs into an estate wherein all meanes faile vs God remaines as powerfull and able as mercifull and willing to help as euer he was and rather then his children shall miscarrie he will saue them by miracle 2. Our callings and meanes are not to be neglected because 1. Christ denies not but that man liues by meanes but not onely by them 2. they are a part of that euery word of God whereby man liues and if ordinary meanes be offred we may not trust to extraordinary without some speciall promise or reuelation 3. it is a tempting of God to pull pouertie on our selues or cast our selues into danger and is a breach of his ordinance who inioynes euery man to get his liuing in the sweat of his browes But one thing is a Christian care another a carking care for the things of this world one thing is the care of the world in Mary who especially minds the one thing necessary another in Martha who distracts her selfe with many businesses neglecting the good part which should neuer be taken from her one thing to possesse the world another to bee possessed by it one thing to vse meanes another to trust in them 4. If man liue not by meanes alone be more carefull for Gods blessing then for the meanes be more thankefull for that then for these else he that made bread and gaue it thee can breake the staffe of it else he can make thee great and rich but lay a sensible curse on thy person and estate either in thine owne time or in thy heires And as for thanksgiuing Christ neuer vsed any meanes but by prayer and thanksgiuing and taught vs to pray for daily bread .1 for a blessing vpon bread It is a greater mercy of God to giue vs comfort of the creatures then the creatures themselues Yet a number as if they liued by bread onely come to their tables as the hogge to his trough or the horse to his prouender without either prayer or thankes A wonder that euery crumme choakes them not for without Gods blessing it might But by euery word that proceedeth out of the mouth of God This affirmatiue part of the testimonie alleadged by Christ teacheth vs that It is onely the word of God and euery word of God that preserueth the life of man But first wee must distinguish of mans life which is either supernaturall or naturall and also of the word which is put forth either for the life naturall or supernatural The former is a word of Gods power and prouidence creating and gouerning all things according to their naturall courses called in the text a word that goeth out of the mouth of God for no word of the creature can produce the beeing or well-beeing of any other The latter is the word of truth whereby he doth quicken the soule and repaire it to his owne likenes and this word proceedeth not only out of the mouth of God but of his Prophets Apostles Pastors and this word begetteth and preserueth a supernaturall life in man as the other doth a naturall Ier. 15.19 Now our Sauiour meaneth here the naturall life of the bodie and the word of Gods power and prouidence generally sustaining the beeing and life of all creatures and not that a man can liue by the written word without meat and drinke It is true that the soule of man liueth by Gods word of truth for 1. he is be gotten a Christian by it and borne of this immortall seed Iam. 1.18 2. he is nourished by it as by sincere milke 1. Pet. 2.2 3. as bread increaseth the bodie in all dimensions so the word strengthneth the soule in faith patience comfort hope loue as children grow by milke 4. bread strengthens the heart and all the strength of a Christian is in the word it preserues the naturall heate and the word makes his heart burne within him and keeps it in a readines to euerie good word and worke But yet this is not the proper meaning of this place neither can it agree with the meaning of Moses who plainely speakes of the bodily hunger of the Israelites and the seeding of them with Mannah that they
Act. 14.11.19 when Paul and Barnabas came to Lycaonia to preach and publish the Gospel obserue Satans wyle in the people either they must receiue them as God and sacrifice vnto them out of blind zeale and deuotion at which the Apostles rent their cloathes or else they must take them and stone them as they did Paul and drew him out of the citie supposing he had been dead v. 19. Matth. 21.9 when Christ came riding to Ierusalem multitudes flocked after him spred their garments in the way cut down boughes to strow therein and cried Hosanna he was the sonne of Dauid the blessed one that came in the name of the Lord the people said it was Iesus the Prophet of Nazaret and all the city was mooued But before night Satan had them in another extremity such was the enuie of the Scribes and Pharisies that Christ was either glad to flie the city that night or the feare of the people that none durst entertaine and lodge him v. 17. so he left them and went into the towne of Bethania and lodged there And within few dayes after all cryed Crucifie Crucifie 1. This comes to passe because Satan is contrarie to himselfe according to his disposition are his wayes Though he be the Prince of darkenes yet can he transforme himselfe into an Angel of light 2. Cor. 11.14 He appeared in the shape of a serpent to Eue in the shape of a Prophet to Saul Sometime this crooked serpent can deny Christ to be the Sonne of God as here and somtimes preach him so to be Mark 1.24 2. His dexteritie and slynesse is another cause whereby he can make one ground and that a good and true one to serue to reare vp two extreame euills in such cunning manner as he was in hope to deceiue the wisedome of God himselfe thereby for here out of Gods word that Christ was his Sonne he inferres two contrarie conclusions both contrarie in themselues and both contrarie to Gods word 3. He knowes there is but one good and straight way to heauen that the Lord hath commanded vs to walke in that way without turning to the right or left hand that he hath placed the vertue in the meane and therefore he cares not in which extreame he can thrust vs so as we keepe out of that meane appointed Hee hateth nothing but vertue and grace which God loueth 4. He knowing the propensitie and inclination of our corrupt nature which desires to know no meane but is rather disposed to any vice in extremitie then to rest in obedience vnto Gods commandement fits vs according to our inclination and tasts vs first in one extreame then in another and holds vs there where wee best please our selues Hence wee account extreames vertues 5. Many are the by-wayes that lead to hell on all hands there being but one truth and the deuill carrieth such incessant malice to man that he cares not in which of them a man come to hell so he come at length Beware then of Sathans subtiltie of his contrarietie and extremities In matters of Gods worship his scope is to make a man either profane and cast off all care of religion or if men will not be drawne from some deuotion then he seekes to make them superstitious in which extreame he holdeth the blinded and deuout Papists who worship both false gods and the true God with a false and vaine worship Act. 17. the Apostle hauing charged the Athenians with superstition he addes this reason because he saw an altar to an vnknowne God The same of those who will worship God in deuises which he neuer commanded and place it in things which indeed hinder it And so some hate Poperie but not prophanenesse Satan aimes also at the Minister to make him idle and negligent in preaching and is well pleased with that because where vision failes people perish But if he cannot hold a man in idlenesse then he seeks to get him to preach either of pride or enuie or flatterie or for perferment or vainely and vnsoundly and then the more he preacheth he likes him neuer the worse or maliciously against good men and good wayes and then hee preacheth nothing else but what Satan if he must needs preach would doe In hearing the word he would first haue men slacke of all conscience of doing or obeying that hearing their Masters will and not doing it their stripes may be the more If he cannot doe that but sees a man make conscience of his wayes then he will make him scrupulous and make needlesse questions of euery thing and to hinder his peace he will make more sinnes then euer God made In iudging of ones owne estate he will make a man beleeue that God neuer elected such a wretch as he he neuer had truth of grace all is hypocrisie God neuer loued him so many sinnes so great falls such vnworthinesse as neuer was in any child of God On the contrarie if faith withstand this temptation then comes pride in stead of former deiection and makes him thinke his election so sure as though he take all vnlawfull liberties he shall be saued Oh the sonne of God cannot doe amisse nor the Father hate him Sometimes to destroy boldnesse of faith he will suggest that sinne is so great in such and such circumstances as it cannot be forgiuen now the heart is heauy and lumpish and hath no chearfulnesse in God But this being a little blowne ouer he will bring the same man by degrees to thinke what a foole he was for his sinnes now are not so great so dangerous as others be nor himselfe so great a sinner and now the sadnesse of sinne being shaken off he growes merry and too too light forgetting all his former heauines In the course of life he gets beyond many in these extreame courses In spirituall things numbers of men are held in a profane and wicked scorning of religion of Preachers and Professors whose names they cannot abide Some of these are sometimes called out of the snare of the deuill and then Satan is in a contrary corner he will haue them zealous but not according to knowledge If the Master will not send his seruants to plucke vp all the tares before haruest they will stand no longer in the field of the Church but grow resolute in schisme and separation In ciuill things how many examples of men haue we extreamly couetous in their youth but prodigall and voluptuous in extremity in their age and so on the contrarie and in diuers other instances Rules to auoid these extremities of Satan 1. Looke we still to to the word which pointeth vs our way for the warrant of our actions and the manner of doing them and saith This is the way walke in it Isa. 30.21 2. Watch we the ficklenesse of our nature which may be seen in the Barbarians Act. 24.4.6 who accounted Paul a God and a murderer at one time 3. Consider we what it is that we
the doctrine of inuocation of Saints be found neither in the old nor new Testament with what conscience doe they vrge it on the simple vnder pretence of Scripture If it be said This perhaps is but one Doctors opinion to him consents Asotus a great and learned Iesuite who tells vs plainly Non doceri in scripturis sed insinuari Sanctorum inuocationem that the inuocation of Saints is onely insinuated in the Scripture Marke the force of truth in these two great points of iustification granted by Bellarmine and of inuocation of Saints granted by all these great Papists Our doctrine condemnes the presenting of ones body at the externall diuine worship of any thing which is not God and consequently a man may not be present at false worship to giue it the least allowance no not in gesture Whence they are conuicted of dealing false with God who present their body at the Masse with a conceit that they can keep their hearts to God well enough For 1. Might not our Lord for a whole world haue found by all his wisedom such a present help for him and by such a pollicie haue ouerreached the deuill himselfe who required onely externall bowing keeping his heart still vnto God No our Lord knew well 1. that body and soule make but one man who must haue but one God one Lord one faith one worship 2. that our bodies are the Lords as well as our soules 1. Cor. 6.20 created for his seruice as wel as they redeemed by Christs blood as well as they 3. that he that requireth the whole heart requireth also the whole strength which is of the body 4. that the soule cannot be in heauen if the body be in hell neither can he bow the knee of his heart to God that bowes the knee of his body to Satan 5. that there can be no agreement betweene light and darknes God and Belial the Arke and Dagon cannot stand in the same Temple and the heart cannot at the same time be the Temple of God and of idolls 2. This is the difference betweene the Church of God and the Synagogue of Satan that the one is a chaste wife and spouse of Christ and keeps her to her husband alone and doth not admit others to the vse of her faith the other playes the harlot with many louers and keeps not her faith and confidence to God alone but permits others to be fellowes with him at the same time Now no man can take her for a chaste and vndefiled spouse that will giue the vse of her body to a stranger though she plead neuer so confidently that she keeps her heart to her husband The case here is the very same 3. Here is a number of sinnes infolded in this one action 1. here is a manifest appearance of euill which we should flie 1. Thess. 5.22 2. an occasion of offence to others to draw them in by our example and so farre as we may a destroying of him for whom Christ hath died Rom. 14.15 3. a fight against faith and an allowance of that which a man condemneth Rom. 14.22 Blessed is he that condemneth not himselfe in that he alloweth His body allowes that which his heart condemnes 4. here is a denyall of Christ whose faith hee ought to confesse and professe with his mouth which he would doe if it were in soundnes hid in the heart 5. here is a dastardly ioyning with his Lords enemie for he that is not with him is against him 6. here is not onely an approbation but a communication in idolatry a touching of pitch a defiling of a mans selfe a most present danger of infection and defection from God 7. here is an hypocriticall show of that which the heart abhorres a diuided man and diuided manner of worship which God hateth who requireth the whole man 8. experience shewes that such as giue vp their bodies to idols God in iustice for the most part giues vp the heart to horrible delusions 4. If we must auoid an heretike then much more an idolater We must not onely hate the doctrine of the Nicolaitans but auoid it Many say they hate the Masse but I say then they would auoid it for we separate our bodies not onely our hearts from the things wee hate And the commaundement is to get out of Babylon We read in the Ecclesiasticall historie how S. Iohn fled from Corinthus the heretike and Polycarpe from Marcion And those whom we may not bid God-speed or whom we may not inuite to our owne tables may we ioyne with them in polluting the Lords table 5. Such persons keep not their hearts to God that present their bodies at idolatrie neither present they their bodies onely for the soule gouernes the bodie the will leads the action the vnderstanding the will and the affections attend the vnderstanding Now where there is vnderstanding iudgement will and affections giuen to the idoll-worship is not more then the bodie giuen euen the cheife and highest faculties of the soule Of which we can reckon no better then plowing with an oxe and an asse or sowing the same field with diuerse seeds which the Lord in the law forbiddeth and therein refuseth the mixture of warrantable and vnwarrantable rites in his worship God is a spirit and truth and will not be worshipped in spirit and falsehood A dissembled worship is a marke of a true neutrall of a plaine Laodicean neither hot nor cold a cake halfe baked on the hearth Quest. But is it not lawfull on some occasion to bee present at Masse Answ. In some cases a man may be present and not sinne as 1. When he is there by violent compulsion beeing bound and cast in as into a prison so as he cannot resist this is not his sinne but theirs and it may be said as of Lucretia Two in the sinne but one adulterer she resisted and was forced so was he 2. If in trauell a man be in a fit place to see and obserue their folly so as he shewe no reuerence at all or approbation by bending his knee vncouering his head or otherwise Thus the Apostle Paul went into the idol-temple at Athens as he passed by not to approoue but to take occasion to confute their idolatrie Act. 17.23 3. A man may be amongst idolaters to reprooue and reprehend them as 1 King 13.1 a Prophet came to the altar where Ieroboam was to cry out against it And Elias stood by Baals Priests mocking them while they daunced and launced themselues 1. King 18. And the three fellowes of Daniel stood by Nebuchadnezzars image to protest that they would neuer worship it Dan. 3.1 4. Some hold that in politike imployment a mans calling necessarily requiring it he may present his bodie at idoll-worship as a Protestant may carry a sword before a Prince into the temple of an idoll with two caueats 1. that neither by word nor gesture he giue any approbation of the idolatrie 2. that publike protestation be made
bodies as we are commanded 1. Cor. 6.20 and that we acknowledge them both to be his and both to depend vpon him 5. That we set not light by his ordinances in which he giueth vs leaue to approach vnto his throne of grace before whome the very Angells are said to couer their faces 6. Hereby we giue good example to others and prouoke them also to reuerence All which much condemneth the profanenesse of many whome when Satan cannot hinder from Church he preuailes against them there and in hearing the word receiuing the Sacraments and prayer they manifest their contempt of those holy ordinances casting and rolling their eies here and there gazing idlely or laying themselues to sleepe and take a nappe some part of the Sermon or sitting vnmannerly in prayer-time without all reuerence that should they come so and behaue themselues towards their Prince they should be taught a lesson for their rudenesse Is this to confesse a mans owne basenesse and the humble conceit hee hath of himselfe Is this the fruit of acknowledging Gods infinite maiestie Surely that soule which feelingly sees it selfe to deale with God will make the body either kneele as a petitioner or stand as a seruant readie to heare and knowe and doe the will of his Lord. And him onely shalt thou serue God must not onely be worshipped but also serued The distinction is easily obserued For a man may in heart and gesture honour another to whom he owes but little seruice And this word in the Hebrew is taken from seruants who besides inward reuerence and outward worship owe to their Masters their strength labour and seruice yea franke and chearefull obedience And suppose any man haue a seruant who will be very complemental and giue his master cappe and knee and very good words yet when his Master commands him any thing he will not doe it here is honour but no seruice and denying seruice he plainely sheweth that his honour is but dissembled and hypocriticall So as this seruice to God as to earthly Masters stands 1. in feare and reuerent inward affection 2. in dutifull and readie obedience in all holy and ciuill actions For 1. These two God in the Scriptures hath euery where ioyned together and therefore no man may separate them Deut. 5.29 Oh that there were in them such an heart to feare mee and to keep my commandements Iosh. 24.14 15. Now therefore feare the Lord and serue him in vprightnesse else chuse you for I and my house will serue the Lord. Eccles. 12. vlt. Let vs heare the end of all Feare God and keepe his commandements which is all one with Feare God and serue him 2. This seruice is a fruite of feare and a true testimonie of it for feare of God is expressed in seruice and if a man would make true triall of his feare he may doe it by his seruice It is a note and branch also of our loue vnto God all which the holy Prophet Moses declareth Deut. 10.12 when he expresseth that walking in all Gods waies is a consequent of feare and the seruice of the Lord a fruite of loue And now Israel what doth the Lord thy God require of thee but to feare the Lord thy God and to walke in his wayes and to loue him and to serue the Lord thy God 3. He iustly calleth for our seruice in regard of the relation that is betweene him and vs as he is the Lord our God and Master and hath authoritie ouer vs to whom we owe simple obedience and we are his seruants to whome we owe of right our whole strength and seruice Now he becomes our Lord and we his seruants not onely by right of creation and preseruation but by expresse couenant that as the Iewes seruants were said to be their masters money so we are not our owne but bought with a price 1. Cor. 6.20 Our wages are set and our promise passed our earnest-penny receiued and no other Lord can lay claime vnto vs. 4. There is no creature exempted from the seruice of God all creatures in their kind serue him and much more ought man to whom he hath appointed all creatures to serue him and hath exempted him from the seruice of them all to serue himselfe alone All the Saints euer gloried that they were the seruants of God The honourable mention of Moses is that he was faithfull in all the house of God as a seruant And Dauid saith often Lord I am thy seruant keepe thy seruant c. Paul Peter Iude the seruants of God The Angels professe themselues our fellow-seruants and are called ministring spirits sent forth for the heires of saluation Adam in innocencie was not exempted from this seruice but must serue God in dressing the garden as a seruant his Lord and Master Nay Christ himselfe the second Adam was not onely styled the beloued Sonne but the righteous seruant of God Isa. 53.11 5. Our talents our gifts our strength our worke our wages all are his receiued from him and for him and therefore must be returned againe vnto him in his seruice Quest. What is this seruice which God requires at our hands Answ. The seruice of God is either Legall or Euangelicall The former stands in a perfect conformity with the whole law of God when the creature can present vnto God a personall and totall righteousnesse Of this kind is the seruice of the blessed Angells Of the same kinde was Adams in innocency Of the same was Christs seruice when he was made obedient to the death that by the obedience of one many might bee made righteous This is that by which we shall serue God in heauen when wee shall once againe recouer perfect sanctification and the whole image of God which we haue now lost This now we cannot attaine vnto yet wee must euer carrie it in our eye as our scope and ayme Euangelicall seruice is when the heart beeing regenerate by Gods Spirit and purified by faith hath Christs obedience imputed vnto it which is accepted as it owne perfect obedience and now endeauours to obey God sincerly in all things In a word that is euangelicall seruice which is perfect in Christ begun and inchoate in vs in him complete in vs sincere and vpright which is Christian perfection And to know this seruice the better we will set down the conditions of it I. It must be willing and free a free-will offring for hereby it is distinguished from the seruice of deuills and wicked men who are all subiect vnto the power of God and doe him seruice in executing his will whether they will or no but one thing it is to be subiected another to subiect one selfe the one is from an inward principle euen the Spirit of God which reneweth the will and makes it of vnwilling willing and pliable the other is only by some outward force The seruice of the godly resembles the Angells in heauen who are said to haue wings by which their will
Epist. 3. Contra Valentin lib. 3. cap. 12. Ad Coloss hom 9. In Epist. ad Coloss. câ—p 3. v. 10. In Isa. hom 1. 5. Against learned Papists themselues Vse 2. Doctr. 2. The right skill of Gods word is to cut off temptations by it Reasons 1. 2 3 Vse 1. In temptations to despaire how the word fenceth Word cutteth oâ—â— temptations to presumption The word cutteth off temptations to pride The word cutteth off motions to iniustice Vse 2. The Scriptures the hammer of heresies Instance in iustification by works In transubstantiation In the seauen Sacraments In originall sin after baptisme In absolute necessiâ—â—e of baptisme In communion in one kind Vse 3. Vse 4. Vse 5. Vse 6. Doctr. Outward means not sufficient to sustaine the life of man 1. Bread 2. Clothes 3. Physicke 4 Moâ—y 5. Strength 6. Counsell Reasons 1. 2 3 4 5 Vse 1. Meanes not to be set aboue their own place Vse 2. Vse 3. Vse 4. More care must â—e had of Gods blessing then 〈◊〉 meanes The comfort of the creatures a greater mercy then the creatures themselues Doctr. Only the word yet euery word of God preserueth the life of man How the soule liueth by the word of God How man liues by euery word of God The word sustaineth 1. Aboue all means 3. wayes II. Without all meanes III. Against all meanes Reasons 1. 2 3 4 Vse 1. The word of God made the aire light without the sunne and the earth fruitfull without the raine Vse 2. Faith in this word strengthneth the heart many waâ—es Vse 3. Vâ—l minimus fructus ex pecuâ—â—a percâ—pe non potest sine Deâ— offensione proximi inâ—â—ria Calis epist. 226 Ab hoc vsuram exige quem non sit crimen occidere Ambros. See August epist. 54. Vse 4. Ier. 10 9. Vse 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctr. Reasons 1. 2 3 4 Vse 1. Vse 2 Vse 3. Vse 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctr. 1. Reasons 1. 2 Vse 1. Vse 2. Vse 3. Exod 34 25. Doctr. 2. Vse 1. Reu. 11.8 Vse 2. Vse 3. Ier. 7.4.12 Doctr. Reasons 1. 2 3 Vse 1. Ludi sceâ—ici spectaculae turpitudinum licentiae vanitatum Aug. de ciuit Dei l. 1. cap. 32. Scipio propter animorum canendam pestilentiam ipsam scenam construi prohâ—bâ—bat Aug. ibid. Magister non erudiendorum sed perdendorum puerorum Cypr. Vse 2. Doctr. Reasons 1. 2 3 Vse 1. 2 3 Doctr. Reasons 1. 2 3 4 5 Vse Doctr. Reasons 1. 2 3 4 Vbi dâ—xisti sufficio ibi defecisti vbi tibi placuisti ibi periâ—sts Aug. Vse 1. Doctr. 1. Reasons Quâ— efficit tale illud ipsum est magis tale Vse Vse 2. Rule 1. Lucri bonus est â—dor ex re Qualibet Iuuenal Rule 2. Rule 3. Doctr. 2. Reasons 1. 2 Dico peccatum non esse si non propria voluntate peccâ—tur August contra Fortun. Manich. 3 Voluntaâ—â—ogi non potest Arist. 4 5 Vse 1. Ad malum hortari potest cogere non potest Chrys. Vse 2. Vse 3. Vse 4. Psal. 119 71. Doctr. 3. Reasons 1. 2. Sam. 12.1 2 3 4 Vse 1. Vse 2. Vse 3. Doctr. Reasons 1. 2 Regula credendorum agendorum 3 4 5 Vse 1. Dubium Non in legendo sed in intelligendo Hieron Vse 2. Vse 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homil. 5. ex varijs in Matth. Satanas promissionem obij it Christe conditionem vero abijcit Par. in locum Doctr. Reasons 1. 2 3 4 Vse Doctr. Reasons 1. 2 3 Vse 1. Ordo gratiae praeponderat ordini natura Th. Aqu. Vse 2. Iam. 4 5. Doctr. Reasonâ— 1. 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3 4 Vse 1. Aug. epist. 48. ad Vincent Donatistam Greg. lib. 2. â—pist 2â—0 August lib. 2. de bapt conâ—â—a Donatist c 3. Aug. l. 2. de bapt cont Don. c. 3. Rhem. in Rom. cap. 1. ver 8. De Christo. lib. 2. cap. 28. Geâ—son Aeneas Sylv. Cathedram in coelo habet qui iâ—tus docet cordâ— Aug. Vse 2. Vse 3. Rule 1. Rule 2. Rule 3. Rule 4. Rule 5. Rule 6. Euseb. eccles hist. lib. 6. cap. 8. Rule 7. Reasons 1. 2 3 4 Vse 1. Vse 1. Doctr. Reasons 1. 2 3 4 Vse 1. 1. Sam. 30.16 Vse 2. Vse 3. Reu. 12.10 Vse 4. 1. Kin. 1.33.34 Excelsa promit 〈◊〉 in excelsâ— Doctr. Reasons 1. 2 3 Vse 1. Vse 2. Vse 3. Doctr. 1. Reasons 1. 2 3 4 Vse 1. Vse 2. Doctr. 2. Reasons 1. 2 3 4 5 Vse 1. Eph. 2.3 Vse 2. Rom. 13.14 Doctr. Reasons 1. 2 3 4 Vse 1. Act. 25.23 Vse 2. In lib. de fide cum haereticâ—s seruanda Vse 3. Doctr. Reasons 1. 2 3 4 Vse 1. Zach. 4.2 Vse 2. Doctr. 1. Reasons 1. 2 3 Vse 1. Vse 2. Vse 3. Vse 4. Doctr. 2. Non est nâ—cens nature Deuâ— Cic. Reasons 1. 2 3 4 Vse 1. Vse 2. Doctr. Reasons 1. 2 3 4 5 6 Vse 1. Vse 2. Ioh. 21. Doctr. Reasons 1. 2 3 4 5 Vse 1. Vse 2. Vse 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctr. Reasons 1. 2 3 4 5 GrouÌ„ds against image worship Obiect 1. Answ. 1. 2 3 Obiect 2. Answ. 1. 2 3 4 5 6 Exam Concil Trid. part 3. Vse 2. Aderant sed non adorârunt Pet. Martyr Ioh 4.9 Vse 3. Doctr. Reasons 1. 2 3 4 5 1. Tim. 1.5 Hinâ— obeâ—â—re ab audirâ— Vse Doctr. Reasons 1. 2 3 4 Vse 1. Vse 2. Vse 3. Vse 4. Doctr. Reasons 1. 2 3 4 Nemo hic non vincâ—t nisi qui vincere noluit Erasmus Vse 1. 1. Tim. 2.16 Vse 2. Satan potens omnipotens Christus Callidia serpens sapiens Christus sapientia Vse 3. Doctr. Reasons 1. 2 3 4 Vse 1. Vse 2. Vse 3. Isa. 1â— 6 7. Vse 4. Vse 7. Doctr. Reasons 1. Reason 2. Conditions of sound obedience â— Reason 3. Vse 1. Doctr. Reasons 1. 2 3 4 Vse 1. Vse 2. Vse 3. Vse 4. Vse 5. Isa. 6.2 Doctr. Reasons â— 2 3 4 Vse 1. Vse 2. Vse 3. Doctr. Reasons 1. 2 3 Vse 1. Vse 2. Vse 3.