How By making them loath the seruice and sacrifice for your wickednesse v. 17. And when many abuses were among the Corinths in the Sacrament of the Lords Supper yet a man that did carefully examine himselfe might communicate of it with comfort Yea our Sauiour Christ was often in the Temple teaching and praying and so were his Disciples though it was a most corrupt place Obiect 1. How may I pray with an euill man seeing God heareth not sinners Nay his prayer is abhominable Answ. 1. The speach in Ioh. 9.31 is not vniuersally true for God heard the poore Publican confessing himselfe a sinner 2. Though God heare him not for himselfe yet he heares him for the people as Balaam blessing Israel beeing both a wicked man and speaking against his heart God heard him for the people Num. 23. Obiect 2. But how may I communicate with a wicked Minister or with what comfort Answ. The wickednes of the Minister may some what lessen the comfort but neither diminish the perfection of the Sacrament in it selfe nor hinder the efficacie thereof to vs seeing the efficacie depends onely vpon the promise of God and the faith of the receiuer and is no more to be refused then the gift of a King though the conuayance be drawne by a wicked Lawyer Ob. But how can he be a meanes of conuaying grace to mee that is a gracelesse man Answ. Grace is compared to water now may not water that passeth through a wooden or stony channell which it selfe is so vndisposed that it cannot receiue or haue any benefit of it make a whole garden fruitfull It is Augustines simile Besides I would aske whether any could with comfort refuse Iudas his Baptisme Ioh. 4.2 euen when he was a deuill incarnate If it be said They knew him not so to be then belike a man may receiue the Sacrament fruitfully of a secret prophane man or infidell and the wickednes of a Minister if it be secret pollutes not the Sacrament and then it must follow necessarily that no comfort and truth of the Sacrament can depend vpon any Minister for then none could haue any assured comfort that they haue euer receiued a Sacrament because no man can look to the sanctification of any mans heart and cannot certenly without reuelation know who is indeed truly sanctified Obiect 3. But what say you to a dumbe Minister he is no Minister and therefore he can performe no ministeriall action his Baptisme is no Baptisme his Sacraments no Sacraments his prayers no prayers Answ. 1. For themselues I say their Ministery is vnlawfull to themselues and without repentance a certaine matter of destruction 2. I cannot blame those who with their owne peace and the Churches auoide them 3. We must distinguish between such a man and a meere priuate man for although they be no good and lawfull Ministers of God yet because they come in the roome of Ministers by the election of the Church to whom God hath giuen power to ordaine they are now publike persons and Ministers though no good ones 4. Being thus enabled by the Church to giue what they can and bound by beeing in the place of a Pastor though he come neuer so inordinately to administer Sacraments we may receiue from him what hee can giue 5. We must distinguish between a calling and the execution of it for it prooues not he hath no calling of a Minister because he executeth it not A Magistrate ceaseth not to be a Magistrate or to want office because he doth not duely execute it Obiect But the Magistrate is an able Magistrate so is not this Minister Answ. A Magistrate is a Magistrate who for the ignorance of his place may be called an Idoll-Magistrate the substance of a lawful and good Magistrate is to be able to iudge of causes but not of a Magistrate simply who is chosen by election of people or by course so it is of the substance of a good and lawfull Minister of God to bee able to preach but not of a Minister simply And as a Magistrate not able to weild martiall affaires and so defectiue in a speciall part of his office yet no man refuseth the good that hee can doe for peace euen so endeauouring in the meane time for a sufficient Ministerie and groaning vnder this burthen which priuate men cannot cast off I take it the good things which they can giue may bee taken at their hands Obiect But by communicating with them we communicate in their sinne Answ. He that receiueth the Sacrament at the hands of a Minister who is an adulterer neither makes him an adulterer nor partakes of his adulterie If we either made him Minister or communicated with his insufficiencie which our soules groane vnder some part of the guilt would sticke to our fingers But we communicate onely in the Lords ordinances so farre as he is able to administer and iustifie not the lawfulnesse of his calling but that he only is in the roome and place of a Minister whom we cannot auoid vnles we wil put away the Lord in refusing his Sacraments Obiect Hos. 4.6 Because thou hast refused knowledge thou shalt be no Priest to me therefore ignorant Ministers are no Ministers Answ. 1. True no lawfull no good ones approoued of God to mee 2. The Prophet rather giues a rule in election and deposition of such then shewes how farre they may be vsed while they stand So we denie not but such ought not to be chosen Ministers nor that such ought not to be deposed but that nothing ought to be receiued of them while they stand we deny especially seeing we well know that in auncient Churches there were Deacons who were assistants to Pastors and Presbyters in reading administring Sacraments Baptisme and the Eucharist yea and in Catechising who had not the office of Pastors All which I speak not to maintaine this foame of the Church which shee hath been too long in scumming off but to remooue causlesse scruples of weake consciences who are ready to deeme all their actions nullities and vtterly reiect Sacraments at the hands of such vnpreaching Ministers Obiect 4. But how may I partake where open sinners are tolerated to receiue the Sacrament doe not I partake of their sinnes Answ. Christ entred into the same Temple with wicked persons and ate the same Passeouer with Iudas and was vndefiled the Prophets liued in the midst of a polluted people and ioyned in the publike exercises of religion and those few of the Church of Sardi defiled not their garments among a multitude of wicked persons Obiect Isa. 52.11 and Reu. 18.3 Come out of her my people touch no vncleane thing c. Answ. If we compare the Prophets precept with his practise wee shall easily see hee meanes not of any schismaticall separation he calls Gods people out of that wicked multitude but where read we that himselfe did bodily separate and therefore this must be a comming out and departing from their euill not locall but
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
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
not for this were contrarie to that vnmeasurable wisedome which was with him And if Satan had had such power ouer the superiour part of the minde of Christ he might likewise haue perswaded him he had not fallen when he did fall or hee did not worship him if he had done so As for the obiection taken from the example of the Prophets I answer Great is the difference between the visions of God and visions from Satan They know their visions to be diuine and not to delude or deceiue them they knew the Spirit of God tooke them vp in diuine visions but here it is said The deuill tooke vp Christ and the text mentioneth that theirs were visions so it doth not here For that which is obiected out of the Euangelists that the temptations were in the wildernesse and if it were not in vision onely the first should be there I answer 1. The Euangelists say that Christ went into the wildernesse to be tempted but none of them say that all these three were in the wildernesse 2. If they should haue said that the temptations were in the wildernesse it had been true for as we haue heard Christ was tempted with other temptations then these in that place within the fourtie daies Whereas it is further said that Christ returned after the temptations into Galily and therefore the last temptation was in vision vpon the plaine and not on the mountaine I answer 1. No one Euangelist saith he returned from the wildernesse 2. That the Euangelist hath reference to the last temptation which perhaps was finished in the mountaine either in that wildernesse or neare it after Christ was led backe from Ierusalem and there the temptations ended And now seeing that his presence in the holy citie and vpon the pinacle was reall and locall not in vision and mentall the next question is How the deuill tooke him vp and set him on Answ. It must necessarily be one of these two wayes either Satan must lead him or else must carrie him The former that Satan tooke him as a companion or a leader seemes not so probable 1. Because Christ of his owne will would not goe for as we haue heard the Spirit led him into the wildernesse to be tempted and he would not of himselfe goe elsewhere because the Spirit of God called him thither and no whither else 2. Christ would not doe it at Satans instigation whom he knewe to be the Temper for neither must we doe any thing at Satans request be it neuer so lawfull for what euer we doe we must haue a word of God to doe it in faith 3. If Christ had yeelded to bee lead as a companion he might haue seemed to haue sought temptation and been a co-worker with Satan against himselfe but it was enough to yeeld himselfe a patient in it 4. The distance of the holy citie from the wildernesse which was as those say that make it the least twelue miles from Ierusalem admitteth not that Christ beeing hungry and readie to faint should follow Satan so many miles The latter therefore seemes to be the right manner of Christs conueyance namely that he was carried by Sathan through the aire who by Gods and Christs permission tooke him vp and transported his blessed body to Ierusalem and set him on the battlements of the Temple For 1. the words hee set him on the Temple signifies hee set him downe who had formerly taken him vp and if he had power to set him there why should he not also haue power to carrie him thither And if he had not carried him thither but Christ had followed him the Euangelist would haue said When they came to the pinacle of the Temple and not set him on the pinacle 2. This was the houre of the power of darkenes wherein Satan was allowed to take all aduantages to further his temptations and he might thinke this violent transportation a meanes either of shaking Christs faith with terror and feare what might become of him being now deliuered into the hands of Satan or else to make him swell with pride and insolencie that he was able to flie in the aire or to be conuaied in the aire from place to place without hurt which an ordinarie man could not and this would well fit the scope of the temptation ensuing Quest. But how could Satan carrie the body of Christ beeing a spirit Or if he could why should he Answ. Hee is a spirit 1. of wonderfull knowledge and experience to diue into secrets of nature to worke strange and hidden things 2. of exceeding great power to shake the earth mooue the mountaines and confound the creatures if God should not restraine him 3. of admirable agility and quicknes proceeding from his spirituall nature whereby he can speedily conuay himselfe and other creatures into places farre remote and distant one from another 4. he knowes to apply himselfe to the creatures and to mooue them not onely according to their ordinary course but with much more speed and quicknes 5. he is able to appeare in the forme of a creature or any person not by deluding senses but by assuming to himselfe a true body and mooue it by entring into it and to vtter a voice in a knowne language as he did in the serpent and so he can in other creatures which haue instruments of speach And thus it is not difficult to him to transport a body Witches and wisards haue beene often by their owne confession transported into remote places by wicked spirits which they call familiars Besides good Angels beeing in their nature Spirits as Satan is are able to transport men hither and thither as Christ was in the aire Act. 8.39 The Spirit of the Lord caught away Philip caried him from Gaza to Azotus which was about 36. miles Some vnderstand it of an Angell of the Lord as Mr. Beza noteth But if God by himselfe miraculously did that the additions to Daniel to which as much credit is to be giuen as to any historie which is not Scripture affirme that the Angell of the Lord carried Habbakuk out of Iudea into Babylon by the haire of the head Now why Christ must be thus carried by Satan Answ. 1. It was not against the will of Christ but willingly he puts himselfe into the hands of the deuill to plucke vs out of his hands 2. It was not impotencie or weaknes in Christ but power and resolution who would not recoyle nor shunne any place where Satan would appoint for his assault or would carrie him beeing aswell the God of the mountaines as of the vallies Here therefore we must not admire the power of Satan but the patience of Christ that suffred himselfe to be carried of the deuill beeing it tended to the greater confusion of Satan and the glory of his owne victory 3. Our blessed Lord would be tempted in all things like vnto vs that as a carefull head he might sympathize with his members God for the triall of his
beware of wronging the children of God euen because they haue the protection of the Angels To rise vp against any of them is to rise vp against the Angels their keepers Offend none of these little ones for their Angels behold the face of their heauenly Father and thou prouokest the Angels against thee If the Sodomites rise vp against Lot the Angels will saue him and destroy them If Balaam will goe to curse Gods people he shall haue an Angell against him with a sword drawne readie to kill him 4. Learne wee to giue God the honour of our saluation and safety when we haue auoided any danger publike or priuate It is not by chance nor by our prouidence and policie but Gods charging his Angels to saue and keepe vs. Daniel did rightly ascribe his deliuerance to God by the ministery of the Angell chap. 6.22 My God saith hee sent his Angell and shut the lyons mouth 5. To be partaker of all this comfort these meanes are to be vsed 1. Become a godly man Psal. 34.9 The Angell of the Lord pitcheth his tent round about them that feare the Lord Hebr. 1.14 They are ministring Spirits to the heyres of saluation 2. Hold on in a godly course keepe thee in thy wayes in the duties of thy calling generall and speciall for thus long the charge of the Angels stands in force 3. Pray not to Angels but to the God of heauen to send his Angell before thee to direct and assist thee in thy duties and waies For what God hath promised we must pray for Gen. 24.7 Abraham tells his seruant that God will send his Angell before him to take a wife for his sonne and this Angell prospered his iourney v. 40. And that this was the practise of the Church of Egypt appeares by Moses his message to the King of Edom Numb 20.16 Beeing ill intreated in Egypt we prayed to the Lord and he sent an Angell and brought vs out of Egypt I doubt not but this dutie were it more faithfully practised would bring home much more successe and comfort then many men finde in their labour who scarce knowe whence or how their prosperitie commeth vnto them Obiect If God should send his Angels in humane forme and as familiarly to conuerse with vs as aunciently they did with the Patriarkes we should beleeue this doctrine but now there is certainly no such thing Ans. 1. Christ is now in heauen where our conuersation ought to be by faith rather then by the visible apparition of Angels 2. The beginnings of the Church needed such heauenly confirmation but now the word is sufficiently confirmed by the Sonne himselfe from heauen 3. The Scriptures are perfect and fully and plainly reueale vnto vs Gods will in euerie particular as if the Angels should come and teach vs daily 4. The blessed Spirit is more abundantly giuen in our hearts and supplyeth their absence in bodily shape and apparition 5. We must labour to get the eyes of our soules open and then we shall with Elishaes seruant see their comfortable presence notwithstanding they take no bodies to appeare in VERS 7. Iesus said vnto him It is written againe Thou shalt not tempt the Lord thy God NOW followeth the repulse of our Sauiour to this second temptation wherein are two things 1. his resistance 2. his reason drawne from a testimony of Scripture I. Christ resisteth and yeeldeth not albeit he heareth Scripture alleadged Why If yee were of God saith Christ yee would heare his word neither doth Scripture speake any thing in vaine But the reason is 1. because our Lord perceiued that the word was wrested and abused by Sathanâ— and 2. that Scripture abused binds not to obedience 3. that Scripture turned out of his right sense is not Gods word but carries something in it besides Scripture and then if an Angel from heauen should bring it we must be so farre from receiuing it as to hold him accursed 4. for our example that wee should not take all allegations hand ouer head but as Christ here trie whither they tend if to cast vs downe refuse them II. Christ resisteth but not without reason but by Scripture and opposeth Scripture to Scripture not as repugnant one to another but by way of collation and conferring one with another that the right vse of one may ouerthrowe the abuse of the other not in way of contrarietie but of commentarie Quest. But why did not our Sauiour shut his mouth by telling him how wickedly he had abused the text he had alleadged by adding detracting and wresting it to a contrarie ende and meaning Answ. This might indeed haue confounded him sufficiently but our Sauiour his combate is not only victorious for vs but exemplarie and therefore we are herein trained in our fight and encounter 1. To hold close to the Scripture in answering the deuill It is written againe which word of our Sauiour noteth how he buckled the Scripture to him both as a buckler to defend him and as a sword to foyle and wound his enemie and so must we who are not so able to dispute with Satan about the true meaning of a place as our Lord was 2. To informe vs that the best and onely way to discouer the abuse of Scripture is Scripture it being the onely rule and iudge of it selfe and all the controuersies rising out of it And therefore the deuill no sooner heard this testimony but his mouth was shut as well knowing how the wisdom of his Father had discouered his subtiltie The best commentarie of Scripture is Scripture euery man is the best interpreter of himselfe and so the Author of the Scriptures is the best interpreter of them 3. To let vs see that although Satan had abused the Scripture yet he nor we must ouercome by no other weapon and that the abuse of a thing takes not away the right vse of it nor good things to be reiected because they are abused by them that can vse them aright If Christ had been of the Papists minde he would haue condemned and shut vp the Scriptures from common men because the deuill had abused them for so doe they because heretiques his instruments doe abuse them the Laitie may not meddle with them But it is plaine that in things necessarie no abuse in one takes away the right vse in another As for example A murderer vseth a sword to kill a man may not another vse a sword or that sword in his owne defence And are not the Scriptures the sword of the Spirit more necessarie A drunkard a glutton a proud person abuse meat and drinke and apparell to surfeting drunkennesse riot and excesse shall we therefore cast away meat drinke apparell and refuse the necessarie vse of it And is not the word a more necessary food Because a wolfe comes in sheeps cloathing must the sheepe cast away their fleece No the Prophets did not refuse the word of the Lord because the false Prophets did say The word of the
euery mans command they did sweare and will sweare they were drunke and will be drunke and to iustifie any thing that they haue wretchedly done they will repeate it And doe we not in all this see the expresse image of the deuill of hell in these earthly deuills that are as restlesse and vnweariable in mischeife as he and as farre from laying aside their wickednesse euen when they cannot compasse it as he Let vs learne a good lesson from the deuill and his imps they will hardly be repelled from mischeiuous attempts no not by Christ himselfe so we on the contrary must as hardly be driuen from good purposes and practises Which is the rather to be learned because we haue that within vs which will make vs easily danted in good things as Peter himselfe after he had been long with Christ was so daunted with the voice of a damosell as he easily forsware his Master All Satans instance in euill is to bring vs from instance in good against whom we must euery way fortifie our selues First in the subduing of any sinne or corruption how will nature recoyle how stirring will Satan be to keep his holds how many baits and obiects will he present vnto thee how many feares and losses and crosses as rubs will he cast in thy way and all to driue thee from the field against thy sinne But now is a time to make vse of this doctrine Are wicked men so constant to the deuill at his instance and must not I be constant for God at the instance of his blessed Spirit I will hold out by Gods grace and if I be foiled once and againe as the Israelites in a good cause against Beniamin I will renew the battell the third time I shall at length carrie away the victory this sinne is one of Satans band like the captaine and I will not bee driuen out of the field by such a crauen that will flie if he be resisted Secondly the graces of God are as so many precious iewells locked vp in the closet of a godly heart the deuill is instant to robbe and bereaue vs of these we must be as hardly perswaded to giue vp these as to be spoyled of our earthly treasure and riches 1. Our faith were a sweet morsell to Satan but we must resist him stedfast in the faith Iob will hold his faith in spight of the deuill let him loose his goods his health his friends his children he will hold his faith and professe if the Lord kill him too hee will still trust in his mercie 2. He would steale away our loue of the Saints and with it the life of our faith and therefore he sets before vs many infirmities of theirs and suspitions of our owne and some feare from others but notwithstanding our delight must be in the Saints that excell in vertue Ionathan will not bee beaten off the loue to Dauid though in all outward respects he had little cause only because he saw God was with him 3. He layeth siege to our sobriety and temperance layeth many baits but Ioseph will not yeild to the many assaults of his Mistris 4. He would make vs weary of prayer which is our strength and if God delay he tells vs he heares vs not we loose our labour But wee must wrastle by prayer as Iaacob till we obtaine and as the woman of Canaan begge once and againe till Christ heare vs if he call vs dogges so as we cannot sit at table let vs begge the crummes as whelps that fall vnder the table 5. He would make vs weary of our profession is vncessant in setting the malice of the world vpon vs yea great ones multitudes and all But the Disciples by no whips mockes threats or persecutions could be daunted but reioyced in them and went on more chearefully 6. He would haue vs weary of well doing and beginning in the Spirit to ende in the flesh But as Nehemiah in building the temple and wall said to his crafty counsellers should such a one as I flie so let euery Christian say Should I loose all my labour and that crowne of life that is promised to all them that are faithfull to death No I will not doe it The deuill tooke him vp into an exceeding high mountaine In this third temptation we are to consider two things 1. the assault 2. the repulse In the assault two things 1. the preparation â— the dart it selfe In the preparation 1. the place 2. the sight represented The dart consists of 1. a profer All these will I giue thee 2. a condition If thou wilt fall downe and worshippe mee 3. a reason for they are mine and to whomsoeuer I will I giue them First of the place and in it 1. what place it was 2. how Christ came thither 3. why Satan chose that place I. The place was the top of an exceeding high mountaine What this mountaine was we cannot define and the Scripture beeing silent in it we may be sure it is no article of faith Some thinke it was mount Ararat on which the Arke of Noah stood in the flood the highest mountaine in the world But without all reason for that was in Armenia another part of the world Gen. 8.4 And there were a number of great hills round about Ierusalem fit enough for this purpose As. 1. There was mount Moriah where Abraham offred to sacrifice his sonne Isaac where Salomon built his Temple and wherein Christ stood in the former temptation But the text is plaine he was carried from thence into an higher mountaine by farre 2. There was mount Ghion where Zadok and Nathan at Dauids appointment annointed Salomon King But this was too low 3. There was a mountaine ouer against Ierusalem called moâ—s offensionis the mountaine of scandall where Salomon in his age deceiued by outlandish wiues built an high place for Chemosh and Molec the abhominations of the children of Ammon and Moab 1. King 11.7 which high places so hard it is to thrust downe superstition once set vp continued standing 363. yeares and were destroyed by Iosiah 4. There was mount Caluary where Christ suffred but that was not so high as this mount spoken of 5. There was mount Oliuet a famous mountaine about six furlongs from Ierusalem here Dauid wept flying before his sonne Absolom here Christ often watched and prayed and wept ouer Ierusalem for it was so high as that from the top of it as Iosephus reports one might discerne all the streets of Ierusalem and see a farre off to the dead sea 6. There was mount Sion higher then all these which was called the mountaine of the Lord for those that haue written concerning this city know that the foundation of it is among the holy mountaines and among them all mount Sion was farre the highest and therefore Dauid made a fort there called the citie of Dauid 7. There were besides these without Ierusalem mount Nebo from the top of which Moses stood and beheld
compact And this is euident by the confession of all witches at this day and by the Scripture Of this kind was this in our text Satan offers to compact with our Sauiour Christ and there wanted nothing but the free consent of our Sauiour to the condition But the more secret compact is the more generall and no lesse dangerous though Satan be lesse seene in it And of this kind the deuill makes many couenants in the world and innumerable persons contract with him vnderhand perhaps not thinking they do so And this two wayes 1. By a secret faith in the deuill 2. By a secret consent vnto the deuill Secret faith in the deuill is when a man vseth any superstitious or diabolicall meanes for the effecting of his desire which he knows neither in themselues nor from Gods institution haue any such power to effect things but from the power of the deuill as the vse of charmes or spells figures characters amulets scratching of a Witch or the like which hauing no power in themselues nor by Gods ordinance can doe no good but by a secret faith in the deuill who by Gods permission puts power in them to heale men for their delusion Secret consent vnto the deuill is yet more common then the former though the former be the common cure of common people namely when Satan secretly suggesteth and offereth to make a couenant and bargaine with a man without any expresse forme of contract but by inward temptation putteth the motion into the heart as of Iudas that if he will vse such an vnlawfull meanes or vpon such a condition he will effect his purpose which he earnestly desireth to attaine now the party blinding his owne iudgement by the eagernesse of his affection giues his consent to Satan and accepts the condition which mutuall and silent consent of partie with partie is a reall bargaine and couenant Satan solicites the heart and the heart consents to Satan here is a secret compact by which numbers of men are in league with the deuil that would be loath to be thought so to be Yea numbers there are that receiue the greatest part of their earthly portion at the hands of the deuill by vertue of this compact secretly beleeuing or consenting vnto him This serues to let vs see the difference between Gods gifts and the deuills in fowre things 1. Gods gifts come all from grace and loue he freely bestowes his blessings for his loue is euerlasting before our owne beeing and our inheritance is eternall aboue our merit and in the heauens aboue our reach But Satans gifts proceed out of his endles hatred and are wages of vnrighteousnesse 2. Gods gifts are deriued to vs by good and warrantable meanes diligence labour prayers Satans for the most part by wicked meanes Gods conditions are profitable and safe Satans hurtfull and dangerous by the breach of some commandement by impietie or iniustice 3. Gods gifts are first bestowed vpon vs and then obedience is required as a testification of thankefulnesse not as merit Satans are after our worke as a merit and wages of sin first fall downe and worship me and then I will giue thee all these things 4. Gods gifts are in mercie for our saluation and comfort and encouragement in his seruice Satans to draw vs from his seruice and to dragge vs to destruction Let this doctrine make vs afraid to receiue any thing from the hand of the deuill and accept of nothing but God offers For 1. God is more able and willing to doe vs good then the deuill is vnlesse we thinke with those wicked ones that it is in vaine to serue the Lord. 2. An enemy is neuer so dangerous as when he flattereth and fawneth he neuer kisseth but killeth with Ioab or betrayeth with Iudas his gifts are deare bought his conditions are intollerable he will haue a better thing for it euen our precious soules 3. A little from Gods hands is far better then if we could receiue all the world and the glory of it at the deuills for this comes with blessing with promise with contentment with good conscience so doth not the other Therefore be the iust mans portion small or great it is euer precious it hath no sorrow added to it as Salomon speaketh Quest. How may I know I receiue any thing from the deuill Answ. When any thing is gotten by the breach of any commandement of God as by swearing lying deceit oppression and the like this is a gift of the deuill and the wages of vnrighteousnes Note here how like the vsurer is to the deuill the deuill saith he will giue so the vsurer faith he will lend which should be free as gift but then comes a condition of ten in the hundreth which is more then the lending is worth Satan is an enemy to all charity and so is hee The like may be said of couetous men who will doe no good but where they looke for returne of the like or more as like the deuill as may be and altogether vnlike to God who doth good where he can receiue none sowes where he reaps not See the misery of men who accept of Satans profers 1. Such as are in open league with him as wizzards who binde themselues to renounce God and their baptisme and redemption by Christ and to beleeue in the deuill to expect aide from him and giue him body and soule for that help which is the substance of the solemne leagues made by such limmes of Satan he is of the sure side with them they can gaine nothing by him vnlesse he gaine themselues first And such by Gods law ought not to liue 2. Worldly-minded men with whom he deales as with Esau hee giues them a messe of pottage but on condition to sell their birthright a silly match is made presently an exchange of earth for heauen 3. Men impatient in losses or sicknesse who runne to the witch as not knowing what to doe with themselues But Satan neuer easeth the body of temporall paines but to cast the soule into eternall 4. Ambitious and discontented persons that take preferments of Satan vpon base conditions Absolom shall haue a kingdome on condition he will rebell against his owne father Zimri a captaine vnder Baasha 1. Kin. 16.10 shall haue the kingdome of Israel if he will rebell and slay his Master Discontented Papists shall diuide the land among themselues if they will blow vp the Parliament house Now if we would auoid the dangerous compacts with Satan let vs obserue these rules 1. Beware of profanenesse which is a sinne where men carelesly loose heauen and the ioyes thereof for these lower and earthly things as Esau to satisfie his lusts despised the blessing Heb. 12.16 Let there be none such amongst vs. 2. Beleeue the truth of Gods profers and promises to relie on them and thou shalt be fenced from Satans lies 2. Thess. 2.10 3. Consider how easily men powre out themselues for Balaams wages couetousnes
For as the Prophet speaketh Hab. 2.3 The vision is yet for an appointed time but at the last it shall speake and not lie if it tarrie waite for it shall surely come and shall not stay Let vs not make hast nor limit the Lord in prescribing him a time and meanes but leaue all that to his wisedome leane vpon his arme relie vpon his word he hath a mind to doe vs good and that when it shall bee most for his glorie and our saluation We are not yet perhaps in the deepe nor at the mountaine nor so destitute but we find some supports But were the case with vs as it was here with our Lord if we were in the world as in a wildernesse our food nothing but stones our companie wild beasts ready to deuoure vs no friend neare vs but the deuill tossing and tumbling vs with his temptatitions we should assuredly see the Lord extraordinarily prouiding for vs and working out for vs vnexpected comfort our extremity would be Gods opportunity God sent not Moses to deliuer Israel from vnder Pharaoh till their burdens were at the heauiest and their oppressions intollerable God might haue sent his Angell to preserue the three children from being cast into the fire but he did not till they were in the flames this was Gods time wherein he was more glorified his children more gloriously deliuered and his enemies more mightily confounded then if the Angel had come before Euen so when this land was like that fierie furnace made seauen times hotter then euer before to consume the bodies of Gods Saints in Queene Maries dayes in the midst of those flames God sent that happy Queene nowe a blessed Saint to quench those fires and deliuer our whole Church from that tyrannicall and Papall oppression Thus the Lord himselfe waites and stayes for the fittest time of our deliuerance and so must we Neuer shall the faithfull soule faile of a day of refreshing And ministred vnto him We haue spoken of the Angells comming Now the last thing considerable in this history is their ministery vnto Christ wherin are two things 1. How they minister to him 2. Why they minister I. 1. They ministred in adoring the Sonne of God the onely conquerour of the deuill and honouring him as the victorious destroyer of the Prince and commaunder of all hellish powers For the Angells reioyced in Christs victory in the deuills ouerthrowe and the saluation of the Church of God The goodnes of their nature carries them wholly to the glory of God in all their actions and motions and the good of the Church as at the birth of Christ they sung Glory to God on high on earth peace and good will to men And there is no doubt but now vpon this victory they did much more honour him and congratulate his glorious triumph 2. They ministred to him in comforting him beeing in his soule extreamely afflicted and molested with Satans temptations for how could the Sonne of God but vtterly abhorre and with fiery zeale detest such blasphemous temptations as that he should not onely distrust his Fathers prouidence but euen fall downe and worship the deuill himselfe with which temptations a sinnefull man yet in his corrupt nature would be exceedingly distracted and disturbed It is no doubt therefore but as in his agonie before his passion the Angells came to comfort him so likewise in this conflict and perturbation so soone as they might they came in to the same purpose 3. They ministred to him in releeuing his body which was now broken with hunger and watchings hauing already fasted 40. dayes and 40. nights and brought him food to allay his hunger spreading as it were a table for him in the wildernes For if they neglected not the seruant of God Elias in the wildernes beeing ready to starue for food but prouided him a meale in strength whereof he went 40. dayes and 40. nights 1. King 19.5 much lesse would they neglect the Sonne of God who was now in the same necessitie 4. They ministred to him standing about him and giuing attendance waiting as it were at his table and ready to be employed in any further seruice he had to commaund them Psal. 103.20 Ye Angells readie to execute his will Whence in Ezeck 1.11 the Angells are described with wings stretched vpward noting their propensity and readines to the commandements of Christ. II. Why the Angells doe thus minister to Christ. Answ. Not for any necessitie of his for 1. he was able to haue sustained himselfe and held out for euer against the deuill 2. hee was able to haue confounded the deuill 3. he was able to haue created food in the wildernesse without them which they could not doe for although they could fetch food elsewhere prouided yet could they not create any but 1. It was their dutie to attend him as their Lord called the Lord of the holy Angells 2. Christ would now vse their ministery and did not helpe himselfe by miracle as he might if he had pleased But wee read not that hee vsed his power for himselfe or his Disciples Himselfe beeing hungry and weary at Iaacobs well he created not food but sent his Disciples into the citie to buy bread And when his Disciples were faint and hungry they were faine to plucke eares of corne and eate it But yet he vsed not his miraculous power For miracles were wrought for the edification of others and commonly done in the presence of many whose faith was to be strengthned as the Disciples was in part already 3. This was so for our instruction and consolation that we also in our wants standing in the Lords battells may expect the presence and comfort of the Angells The priuiledge of Christ whereby he is exalted aboue all creatures hence appeareth in that the Angells minister vnto him Heb. 1.6 the Apostle prooues Christs diuinity and eminency aboue all things out of that testimony of the Psalme And let all the Angells of God worship him For he must needes be greater then all who must be honoured of all Ioh. 1.51 Christ himselfe prooues himselfe the Sonne of God because notwithstanding he is the sonne of man which plainely notes him to be 1. a true man and 2. a weake man yet they should see the heauens opened and the Angells ascending and descending vpon him as was figured in Iacobs ladder Gen. 28.12 For Christ is the ladder and onely way by which we ascend into heauen It reached from earth to heauen signifying his two natures God of his Father in heauen man of Iacobs loynes in earth Angells ascending and descending are the ministring spirits attending him for in that phrase is meant their sending out their emission and commission to their office descending to their worke and ascending to giue account of it Now according to this Prophesie of Christ two of his Disciples sawe the heauens open vpon him in his transfiguration Matth. 17.1 2. In his resurrection those keepers of the sepulcher saw the
popish monks or Eremits for 4. Reas. Bad company worse then solitarinesse Nunquam minùs solus quâ—m cum solus 4. Directions for solitarines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Satan accuseth man 1. To God 2. To man 3. To himselfe Satans best wages to his most diligent seruants 7. Rules or means against false accusation Vide Perald â—om 2. p. 56â— de detractore Fiue motiues to lay aside calumniation and slandering Ioâ— 7.51 If there be so many accusers no meruaile if godlymen want no manner of accusation So many accusers should make vs watchfull of our selues 4. Rules to stop the mouths of all accusers 2. Rules in Gods tempting of man Man tempteth God two waies Man tempteth man 3. waies Man tempteth himselfe two waies Satan tempteth two wayes How Christ so holy and so powerfull could be tempted of the deuill Three degrees of temptation The greatest temptation of all is not to be tempted Satan may allure but he cannot force vs. Satans first assaults to be repelled for three reasons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist. Why Christ would be tempted 4. reasons Christ by being tempted enabled to succour vs in temptation sundry waies A ground of comfort out of Christs temptation Vse 1. Motiues to manfull resistance of temptation Vse 2. Looke vp to Christ tempted for saluation imitation Vse 3. Doctr. When God bringeth his children into the wildernes to be tempted he armeth them with grace sufficient Reasons 1. 2 God should loose his honour if any of his seruants should be vtterly ouercome 3 4 Strong motiues to outstand temptations Why Christ was with wilde beasts 4. Reasons Christ hath more peace among wilde beasts then among wicked men Psal. 22.13 Christ as able to defend vs as himselfe both from wilde beasts and deuils â— Rules to keep faith in the presence of outward meanes 3. Actions of faith in the absence of meanes Not to thinke much if with our Lord we find men more sauage then beasts Kinds of fasts 3. Christs fast disagreeth from popish fasts in 7. things or 8. Christ fasted this fast for 4. causes Christ fasted no longer nor shorter time then 40. dayes for 5. reasons Moses in monte ante legem Elias in itinere sub lege Christus in deserto sub gratia Fourtie nights added for two reasons Doctr. Fasting a most necessary duty Reasons 1. 2 3 Vse 1. Vse 2. Motiues to fastinâ— 11. Doctr. Satan by lesser temptations makes way to greater Vse 1. Where Satan beginneth his temptation we must begin our resistance 2 Rules of resistance 3. 2 3 Vse 2. The least temptation is too strong for a secure aduersarie Vse 3. What infirmities our Sauiour tooke and tooke not in 3. propositions Christ tooke not all infirmities of euery particular man for 3. causes Reasons why Christ tooke on him our infirmities 5. Mans nature is knowne by defects Gods by perfection Ob. Christs meat was to do the will of his father Differences betweene Christ infirmities and ours in fiue things Non habuit ex debito peâ—cati Aquin. Matth 5.6 Reu. 2.17 Doctr. Satan euer taketh vs at the weakest Reasons 1. 2 3 Vse 1. Horat. Our sicke and dying day most vnfit for resiâ—stance for 3. reasons Vse 2. Fiue notable rules for the watch ouer our owne weaknesses Doctr. Satan the most eminent and dangâ—rous tempter Satan restlesse in tempting for three reasons Vse 1. Vse 2. Vse 3. Vse 4. Vse 5. Fowre motiues to stirre vp one another to good as Satan doth to euill Satan commeth to a man two wayes Christs temptation externall and in a bodily shape assumed for 4. reasons Note Christ came led of the spirit Satan comes of himselfe Act. 19.16 Satan would assayle the son of God knowing him so to be for fowre reasons Two certaine rules to knowe when the tempter comes Satan aimeth at foure things in this first temptation Doctr. 1. Satan directly opposeth the word of God Reasons 1. 2 3 4 5 Vse No diuine truth to be called into question for 3. reasons Doctr. 2. Satan in all temptations seekes to ouerthrow the faith of men Reasons 1. 2 3 4 5 Vse 1. No temptation no faith Vse 2. Because Satan most oppugneth our faith we must most fortifie it 3. Generall directions for the fortifying of faith Excellencie of faith in 4. things Means of fortifying faith 4. The least faith can pray for more Doctr. 3. Satans drift is to make men call in question the truth of their adoption in their trialls Reasons 1. 2 3 4 5 Vse Outward things make neither happie nor vnhappy fowre reasons Difference betweene the loue of God as God and of God as a Father Rules to confirme the heart in the loue of God notwithstanding outward crosses Means to confirme to a mans selfe his owne adoption 3. Sundry waies of God drawing neere his saints in their troubles Doctr. 4. To vse vnlawfull meanes to help our selues is diabolicall Reasons 1. Vse 1. Vse 2. 4. Considerations to fence vs from vsing vnwarrantable meanes Satan euer seeketh to blemish that good which he cannot hinder Three excellent properties of faith in want of meanes Doctr. Satan inferreth mischeiuous conclusions vpon true premisses Reasons 1. 2 Lying the deuils mother-tongue 3 4 Vse 1. Vse 2. False conclusions in matters of faith False conclusions on true grounds in matters of practise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. things cunningly contriued in this one suggestion Doctr. Satan ordinarily mooueth men to turne stones into bread Snares laid by Satan in auoiding our troubles Numbers haue learned this trade of the deuill to make stones bread Vse 1. Satan neuer commeth without one stone or other Vse 2. Satan lessoneth men rather then to want bread to get it out of stones Vse 3. Satan alloweth his seruants stones for bread Vse 4. Gods way to get bread contrary to the deuils in 3. things Christians must be reasonable to most vnreasonable aduersaries Reasons 1. 2 3 Fiue reasons of Christs meekenes to Satan Christians must ouercome aduersaries rather by patience theÌ„ by power Doctr. Christ not so rough with Satan as with some wicked men noâ— as with some of his deare Disciples Reasons 1. 2 3 4 Vse 1. The greatest iudgement of all not to be iudged at all Vse 2. Vse 3. Christs answer most modest Note Why Christ who could turne stones into bread would not 5. reasons Doctr. Christ reuealeth himselfe only to such as make right vse of him Reasons 1. 2 3 4 Vse 1. Vse 2. Numbers of meÌ„ to whom Christ neuer reueileth himselfe Vse 3. Three properties of such 〈◊〉 to whom Christ will make himselfe knowne Doctr. 1. The word is a principall weapon of our spirituall warfare Reasons 1. 2 3 4 The word a compleat armour 5 Vse 1. Papists by suppressing the scripture wring the weapon out of mens hands This practise against the scriptures 2. against the example of Christ and his Apostles Rom. 15.4 3. against common sense 4. against the Fathers Ad Volusianâ—â—â—