humane traditions as the Papists that worship God in images pilgrimages a thousand deuises meere strangers to the Spirit of God in Scripture thrust in by Satan for his owne seruice Conclus 3. Numbers will not be perswaded they worship the deuill when indeed they doe For as then we worship God actually when we serue and obey him so then men worship the deuil when they doe the workes of the deuill Ioh. 8. He that is a slaue a vassall to the deuill is an apparant worshipper of him Yea so neare a seruice is between them that the deuill is said to beget many sonnes in the world Ioh. 8.41 now euery sonne honours his father Thus doe all they that are subtile to peruert the straight wayes of God as Elymas therefore called by Paul the child of the deuill Act. 13.10 because he sought to hinder the word and work of God Thus doe all those tares the children of that wicked one Matth. 13.38 which grow vp in Gods field to the molesting and annoyance of the Lords wheate Thus doe all they who when they should spend the Lords Sabbaths in his worship they worship and serue the world in buying and selling or the deuill in play and gaming in their owne houses falling downe to the worship of the deuill when true worshippers are in Gods house performing their homage and seruice to him Conclus 4. Satan preuailes against numbers by drawing the affections of their hearts from the true God to something besides him to loue trust and follow it more then God as the voluptuous person that makes his bellie his God and so is a louer of pleasure more then of God and the couetous person making his wealth his God whom Paul therefore calls an idolater All these and many moe are worshippers of the deuill and fallen downe to him and cannot possibly worship the true God II. How and by what meanes Satan doth thus preuaile And the meanes are these 1. He hath often the secular arme and humane authoritie 2. Chron. 11.15 Rehoboam ordained Priests for the high places for the deuils and for the calues that he had made Thus Antichrist the beast of Rome Reu. 13.16 by power made all both small and great rich and poore bond and free to receiue his marke in their hands and foreheads So he did in our country by fire and fagot in Queen Maries dayes 2. Sometimes he drawes men to his owne worship by pollicie for he can transforme himselfe into an Angel of light he can preach Christ for a need to ouerthrow the preaching of Christ Mark 1.34 he can be a lying spirit in the mouthes of fowre hundred false prophets 1. King 21. at once and can put on the shape of Samuel beeing still a Sathan 3. Sometimes by faire promises as in our text he will giue a whole world to bring Christ to one sinne Thou shalt haue ease pleasure wealth credite in a word thy hearts desire if thou wilt fall downe and worship mee 4. By perswasion that it is a vaine thing to serue God Malach. 3.14 no ioy for the present no recompence hereafter thus he carries with him innumerable companies with things present not considering the time to come 5. By threatning of crosses losses disfauour as Balaac said to Balaam Thy God hath kept thee from preferment By violent persecutions Reuel 12.13.15 the redde dragon persecuted the woman which had brought forth the man child the serpent cast out of his mouth waters like a flood to cause the woman to be carried away 6. By effectuall delusion by meanes of signes wonders false miracles and sleights which Sathan putteth forth to giue credite to false worshippe as it is spoken of the great Antichrist 2. Thess. 2.9 10. that hee shall come by the working of Sathan with power signes and lying wonders and in all deceiueablenesse of vnrighteousnesse among them that perish and thus shall the beast deceiue all those whose names are not written in the booke of life Thus many are deceiued in Poperie by the iugling and craftie conueyances of the Priests and often by magicke making their images appeare to sweate to nodde to roll their eyes to passe voices through them and make blood appeare in the hoast which they would haue their people beleeue and thus Satan mightily drawes them to the worship of himselfe Here let vs learne to bewaile the miserie of men seduced by the deuill and thrust from their God whether more openly or more secretly as 1. Such as ioyne to Poperie renouncing the worship of the true God and fall downe to the deuill to worship him Reu. 13.4 and they worshipped the dragon and the beast noting that the worship of the beast is the worship of the dragon Now they worship the beast that giue him power ouer the Scripture ouer the consciences of men to make lawes to bind them to pardon sinnes to open heauen hell purgatorie and receiue his bulls and canons before the Canonical Scripture A lamentable thing that Satan gets such great ones daily to fall downe and worship him 2. Such as get liuings by bribery symony chopping and changing and such indirect courses here the Chaplein hath fallen downe to the deuill and worshipped him and he hath bestowed the benefice 3. Such as seeke to witches for help or cunning men and wome◠a plaine and open seruice of the deuill by vertue of a league and compact at least secret Should not a people seeke to their God or can all the deuills in hell remooue the hand of God 4. Such as by flatterie dissembling iniustice lying swearing or breaking the Sabbath obtaine wealth or profit All this the deuill hath giuen thee because thou hast fallen downe and worshipped him Whatsoeuer a man doth against the word against his oath or conscience is a falling down to the deuill and a worshipping of him Take heed of comming vnder the power and seruice of the deuill and to that ende obserue these rules 1. Hold thee to Gods word and will in all duties of pietie and iustice both for matter and manner For we must not onely doe our Masters will but also according to his will 2. Heare and foster the motions of Gods Spirit which are euer according to the word It is a note of a man giuen vp to Sathan to haue continuall disobedience breathing in him Eph. 2.2 The fowle spirit sauours nothing but the flesh 3. Renounce the world daily be not a seruant to any lust neither take pleasure in it For when Sathan findes a man seruing pleasures he halters him with them and clogs him with cares of riches and voluptuous liuing Luk. 8.14 4. Walke in the light loue it and such as walke in it It is a signe of a man in Sathans snare to despise thē that are good 2. Tim. 3.3 to make a shew of godlines denying the power thereof v. 5. Satan himselfe pretends light but walkes in darkenesse and leads such as he rules in the same path 5. Contend
besides that we should in all our temptations cast our eyes vpon him who was tempted that he might haue compassion on them that are tempted Heb. 2.18 The third particular in the preparation is the guide which Christ had in this combate with Satan he was led by the Spirit Here consider 1. the name of the guide the Spirit 2. the manner of his guidance he was led by him I. By the Spirit indefinitely set downe what is meant Answ. A spirit is either created or vncreated Of the former we read of three sorts in this history 1. Diabolicall tempting vs to sinne for the deuill is a spirit that beeing vnchangeably turned from God is called a spirit that ruleth in the children of disobedience Eph. 2.2 a lying spirit 1. King 22. an vncleane spirit Luk. 11.24 such spirits are all the wicked Angels 2. Angelicall comforting Christ and these are the good Angels which now vnchangeably cleaue vnto God called ministring spirits Heb. 1.14 3. Humane hungring the soule of Christ which as other soules of men are was a spirit as Father into thy hands I commend my spirit and the humane and reasonable spirit of man returneth to God that gaue it Eccles 12.7 None of these are here meant but the diuine and vncreated spirit euen the third person in Trinity euen that spirit which had now descended vpon Christ like a doue and that holy spirit whereof Luke saith he was full 4.1 And this 1. the opposition of the leader and of the tempter prooueth for it were harsh to say that Iesus was led of the deuill to be tempted of the deuill but he was led of the good spirit to be tempted of the euill 2. The same phrase is vsed Luk. 2.27 Simeon came in the spirit into the temple ◠in that holy spirit of which mention was made in the former verse 3. the Chalde and Syriak expresseth it led by the holy Spirit II. The manner he was led not by any locall transportation from Iordan to the wildernes as Elias from earth to heauen or carried through the aire as the spirit carried Philip from the Eunuch Act. 8.39 but as one led by the hand so he was by a strong instinct of the spirit forced to goe thither And for the strength of the motion S. Marke saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit driueth him out and S. Luke vseth another word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was led out not that any thing befell Christ beeing forced to it or vnwilling for all his obedience was a free-will offering but he is driuen or drawn as the faithfull are drawne by the Father Ioh. 6.44 none can come to me vnlesse my Father draw him namely by the effectuall and forcible working of his spirit in their hearts not as stocks and stones without wills nor as enforcing them against their wills but sweetly inclining their wills and working effectually in them both the will and the deede according to his good pleasure But Christ sends the third person how then doth the third person lead him Christ as God and as the second person in Diuine Vnity sendeth the Holy Ghost into the hearts of his elect but consider him in the forme of a seruant and so hee is subiect vnto prouidence and led by the spirit this way and that And this is because the humanity of Christ is the organe or instrument of his diuinity and in all the actions and offices of it is mooued and guided by the holy Ghost All Satans temptations are appointed and limited by God It is the spirit of God that here leadeth the Son of God into temptation and consequently God is the author of all the trialls of his Saints Paul went bound in the spirit to Ierusalem Act. 20.22 Gen. 45.5 what a number of trialls was Ioseph cast into beeing sold to a hard Master a tempting Mistresse to bands and imprisonment yet he tells his brethren it was not they but the Lord that sent him thither 1. Gods prouidence so watcheth ouer his creatures that not an haire shall fall to the ground and much lesse shall the head of Gods child fall into Satans hand this prouidence is wakefull and suffereth nothing to come by chance or lucke but from a good hand and for a good end 2. Satan although he be neuer so malicious yet is restrained and cannot tempt vs vntill we be committed into his hands for the iust are in the hands of God and not of Satan hee cannot touch their goods no not the swine of the faithlesse Gadarens though he was a Legion till he had begged leaue and Christ said Goe and much lesse their bodies no more then he could Iobs till the Lord say Lo all that he hath is in thine hands onely saue his life He is a lyon in cheines and as he could attempt nothing against Christ vntill the spirit led him to be tempted and so committed him vnto him so neither against his members But how can the spirit lead Christ to be tempted and not be the author of euill There is a twofold temptation one of proofe or triall the other of delusion by the first God tempted Abraham Gen. 22. and the Israelites Deut. 13.3 But of the second S. Iames saith 1.13 Let no man say when he is tempted I am tempted of God for God tempteth no man But this temptation of Christ was to delude and deceiue him therefore euill If we consider a temptation to euill we must conceiue God to be an actor in that which is euill sundry wayes though no way the author of euill For in the worst of them all God doth most righteously vse the malice of Satan either in the punishing and blinding of the wicked or in exercising and trying his owne both which are iust and good As for all the sinne of this action 1. it can be no worke of God because it is formally no worke at all but a vice and corruption inherent in it and 2. it is all left to Satan who instilleth malice and suggesteth wicked counsells and that to the destruction of men As for example 1. Sam. 16.14 an euill spirit of the Lord vexed Saul that is so farre as it was a iust punishment it was of God and Satan was Gods instrument in executing his iudgements so farre as it was a punishment but God left the malice of it to the wicked instrument working after his owne manner But to come to the very point In the deceiuing of Ahab and the false Prophets 1. King 22.22 God not onely nakedly and idly permitted but expresly commanded the wicked and lying spirit saying Goe and deceiue and preuaile Where we must distinguish betweene the righteous action of God as a iust iudgment and reuenge of God and most properly ascribed vnto him and the malice of it which was the deuills infusing corruption instigating to wickednesse which very wickednes the wisedome of God directed and
all the while hee was in the wildernesse wherein would they tie themselues to imitate him they would soone grow weary of their holines and deuotion Accursed therefore be this monkish and anchorish life which professeth open hostility to humane society which thrusts them out of their lawfull callings wherein they ought to be profitable to men in the societies of Church Common-wealth or family What are these the lights of the world that flie the light like bats and owles and prison themselues in cloysters whereas they should lighten others and not thrust their light vnder a bushel or vnder the table Are these the salt of the earth who neuer apply themselues to season the fleshly and vnsauoury manners and behauiours of men The Apostle teacheth them another lesson Heb. 10.24 saying Let vs prouoke one another to loue and to good workes not forsaking the assemblies as the manner of some is implying that to be an vnlawfull calling which cannot but faile against such duties of charity as these be It were to be wished that because the world receiueth no seasoning from them the vnprofitable burdens of the earth were cast out vpon the dunghill the place which Christ himselfe assigned vnto them Vse 2. It teacheth those that are troubled with temptations to beware of solitary and secret places because Satan is there the strongest and much lesse must they thrust themselues into desert places forgetting their weaknesse as though they would with Christ offer battell and tempt the tempter for this his practise is no warrant for vs but they must auoide the place so soone as they can and get into the society and fellowship of men Ioseph when he was alone with his Mistrisse tempting him fled out of the house so if there be none but the tempter with thee take the benefit of company so soone as thou canst but see thy company be good for bad company is farre worse then solitarines as many finde who beeing troubled in minde or tempted by Satan run to lewd company to cards dice drinking sporting and so by Beelzebub will cast out the deuill But this enlargeth the griefe and they finde in the end the remedy nothing inferiour to the disease Whereas had they resorted into the society of the godly by godly and religious communication and conuersation they had been much comforted and confirmed according to the promise of Christ Wheresoeuer two or three are gathered together in my name I will be in the midst of them Vse 3. Yet if God shall by vertue of our calling draw vs into solitary places we must be carefull so to carry our selues as wee may say with Scipio We are neuer lesse alone then when we are most alone and with our Sauiour Ioh. 16.32 I am not alone the father is with mee The faithfull need neuer be alone because they may euer be in conference with God then may they goe close to God and sharpen their prayers and meditate on his word and workes to fit them better for their callings then may they enlarge their hearts to God in confessions and praises and thus he that is led by the spirit into these solitary places is in safety because as the hills compasse Ierusalem so doth the Lord his people while they are in his seruice thus shall Satan be most disappointed who while he hopes to make our solitarines his aduantage we shall by it draw nearer vnto God and be set so much the more out of his reach Directions for solitarines 1. Watch the benefit of time to spend it best in musing vpon heauenly things and enioy the sweet liberty of conuersing with God 2. Know that no time must be spent in rouing and rangeing thoughts but must be redeemed from euill and vnprofitablenesse and therefore choice must be made of obiects presented and as little time as may bee spent in worldly and indifferent things and then with as little delight as may be Holy wisedome is euer diminishing the loue of earthly things 3. Consider the danger of sinne in thy solitarines when feare shame witnesses and counsellers are remooued and that there are no open sinnes which are not secretly first hatched and warped and therefore if we muse on any sinne let it be to ouercome it and beware of secret allurements 4. Consider the slipperines and busines of the heart which is a wandring thing like a mill euer grinding euer in motion still setting vs on worke with moe commaundements then euer God did and therefore giuing it leaue to muse we must the better watch it To be tempted of the deuill This is the fift circumstantiall point namely the end of Christs going into the wildernes Here consider two things 1. the author of the temptation the deuill 2. the end it selfe to be tempted of him The deuill that is a wicked spirit the Prince and captaine of the rest as we may gather out of Matth. 25.41 A wicked spirit not by creation but by defection Full of wickednes whence Elimaâ— the sorcerer is called the child of the deuill Act. 13.10 because he was full of deceit and wickednes Full of malice a red dragon full of poysons seeking nothing but destruction Full of craft an old serpent more craftie then all the beasts of the field Full of power called the Prince and God of the world and the power of darkenesse the strong man keeping the â—old Principalities powers c. The word comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 traijcio calumnior and signifies an accuser calumniator or slanderer hauing his name from his continuall practise For so is he called the accuser of the brethren which accuseth them before God day and night Reu. 12.10 and no maruell seeing he durst accuse God himselfe as an enuier of mans happy estate and carelesse of Christs estate here But especially he accuseth 1. Man to God as he did Iob that he serued God in hypocrisie and vpon affliction would curse him to his face chap. 1. â— 9 2. Man to man stirring vp strife and contention from one against another and by this meanes he worketh effectually in the children of disobedience Eph. 2.2 Where strife and enuying is there wisedome is sensuall and deuillish Iam. 3.15 An example hereof we haue in Saul who when the euill spirit was entred into him all manner of accusations came against innocent Dauid and were receiued that he was a traytor and one that sought Sauls life c. 3. Man to himselfe when he hath drawne a man to many loathsome sinnes then he stretcheth them beyond all the measure of mercy aggrauates Gods iustice extenuates his mercy and all to bring the sinner to despaire Thus he accused Cain Achitophel and Iudas whom he brought to confesse their sinne but to deny Gods mercy Whence note 1. the miserable estate of wicked men that serue such a Lord and Master as the deuill is who in stead of standing by them for their diligent seruice will stand
be filled namely aboue the ordinary measure But neuer was any Saint so filled but that he had great emptines and much roome for Satan to frame and forge his temptations in When God doth bring his children into the wildernesse that is into temptation he armeth them with sufficient power to withstand it 2. Cor. 12.8 when Paul was vexed with an extraordinarie temptation he prayed thrice or often and answer was giuen My grace is sufficient for thee where by grace is not meant the free fauour of God as in many places but the power and strength of the Holy Spirit which was a gift of grace enabling him to stand vnder it And this is that which Gods children may expect not to be exempted from temptation nor from much molestation nor from many knocks and foiles which bring them much sorrow but yet at length God whose hand is vnder them brings them through all For so it is in 1. Cor. 10.13 God is faithfull and will not suffer you to be tempted aboue that ye are able but with euery temptation will giue an issue In which place the Apostle distinguisheth of temptations Some are so deadly and diabolicall as a man is drowned and neuer swimmes out of them these we must pray against Lead vs not into temptation Others rise of humane imbecillity and are such as men can beare by which God tryeth the graces of his and manifesteth their infirmity and out of which his grace giueth euasion and deliuerance seeme they neuer so dangerous as for example what a great temptation was that of Israel in the red sea yet God brought them out of it So for euill of sinne What strong temptations were they that seased on Peter Dauid Salomon wherein they seemed vtterly lost Yet the Lord held vnder his hand and left them sufficient grace to raise them againe Gods faithfulnes was such to Dauid and Salomon and Christs prayer that Peters faith did not vtterly faile 1. We are the Lords souldiers and seruants and therefore he will helpe vs Dauid thought this a good argument Psal. 86.2 O thou my God saue thy seruant that trusteth in thee And this is Gods manner of dealing When he hath a great worke or triall for his children he armes them with boldnes constancie and courage as Sampson when he was to encounter many Philistims what a measure of strength was he endued withal When the Prophets were to be sent to rebellious and stubborne people the Lord made their faces as brasen walls Ierem. 1.18 and as adamants Ezek. 3.9 The Apostles beeing called to the great function of calling in the whole world the Holy Ghost fell first vpon them furnished them with singular gifts fit for that calling How boldly Peter preached and professed Christ at Ierusalem to the beards of those that had put him to death euen the Rulers and Elders appeares in Act. 4.8 but the cause of this was that hee was full of the Holy Ghost The like we may obserue in Elias his reforming of Gods worship and in the restoring of religion by Luther who was wonderfully gifted 1. with vndaunted courage as appeares in his burning the Popes decrees and his disputation at Wormes 2. with feruent prayer 3. with admirable and heauenly preaching So the faithfull witnesses and Martyrs that are called to a hote brunt are first armed with a singular spirit as that Protomartyr Steuen Act. 6.8.10 who was full of the Holy Ghost full of faith and power full of wisedome and grace that they were not able to resist the wisedome and spirit by which he spake And was it not so in Q Maries daies that poore creatures were lifted vp with such excellent spirits as that all the learning and wisedome of the Doctors or all the power of authoritie could not daunt them but onely those vnmercifull arguments of fire and faggot could put them to silence 2. The battell and cause is Gods the question between Satan and vs is Gods glory and our saluation This was Moses his argument why the Lord should spare his murmuring people see Num. 14.15.16 Now if the deuill preuaile against vs God shall loose his honour which is deare vnto him But he will not suffer himselfe to be so disgraced as to let vs be ouercome by his enemie neither shall the saluation of his be preiudiced for this were against the truth of God whom Satan accuseth to be a lyar 3. He hath armed vs with his owne armour and furnished vs with his owne strength and will not haue his weapons bee thought so weake and insufficient as to be foiled in it the sword of the Spirit is not so blunt the sheild of faith is not so dull the breast-plate of righteousnesse is not so thinne as to receiue euery bullet that comes to hurt vs. 4. Christ hath made vs members of his owne body and when the head can with patience suffer the members which it is able to defend to be pulled off from the body then shall the sound members of Christ be pulled away by temptation from him which they must needes be if they were not continually supported by his strength Obiect 2. Cor. 1.8 We were pressed out of measure passing strength insomuch that we despaired euen of life Answ. 1. The Apostle speakes of humane strength which could neuer haue passed through those trialls but the power and strength of God shewed them an issue 2. The Apostle speakes according to the sence of his flesh and what they were in their owne feeling as it is plaine in the reason of his deliuerance in the next words That we should not trust in our selues but in God that raiseth the dead 3. The very scope of the place is to shew not the vnmeasurablenesse of affliction but a great measure of them thereby to amplifie Gods mercy Vse We should not be discouraged though our trialls be very great for we shall not want sufficient strength to carrie vs through them Yea let vs checke our weaknes while we torment our selues with needles feares that God takes little or no knowledge of our trialls or will withdraw his grace and absent himselfe for euer No he tenders the weakenes of his chosen on whom although the Spirit fall not so visibly as vpon Christ yet by vertue hereof they haue the secret distilling and sensible yea forcible working of the Spirit in their hearts such graces of faith hope patience and boldnes in case they keepe their watch as whereby they may as surely perswade themselues of victory as if they had receiued the Holy Ghost visibly as Christ did Adde hereunto these considerations 1. That it is impossible to be exalted to Christs kingdome if thou be not assalted first with temptation thou canst not be victorious vnlesse thou fight nor obteine the crowne vnlesse thou be victorious Reu. 3.21 2. That if thou beest in great perplexity yet thinke not the Lord hath forsaken thee For 1. not to be chastised of God
or doe you crush him Answ. It is written God resists the proud 1. Pet. 5.5 and in giuing honour goe one before another and pride goes before the fall and that the haughtie eie is one of the sixe things which the Lord abhorres Prou. 6.17 Obiect 2. But you are a man of knowledge wise and learned what need you be so diligent in hearing sermons especially of such as are farre your inferiours you can teach them not they you Answ. It is written Isa. 5.21 Woe be to them that are wise in their own conceits and Christ hath said Hee that despiseth you despiseth mee Luk. 10.16 and that Iob despised not the counsell of his maide much lesse must I of the least Minister and that we knowe but in part and are to consider not who but what is spoken and that the same Spirit is mightie in one and in another Obiect 3. But you are a man of gifts and authoritie and these will carrie you through all and you may rise and treade such and such vnder your feete who dare say any thing to you Answ. It is written Matth. 18.6 Whosoeuer offendeth any of these little ones that beleeue in mee it were better for him a milstone were tied about his neck and he cast into the midst of the sea and Hee that doth wrong shall receiue according to the wrong that he hath done and there is no respect of persons Coloss. 3.25 Obiect 4. But you may followe the fashions of the world in strange apparell ruffian behauiour monstrous tyres who may els how else should you bee knowne to be a gentleman or a gentlewoman Answ. It is written 1. Pet. 3.3 that euen womens apparelling must not be outward as with broydered haire and gold c. but the hid man of the heart must be vncorrupt for Sarah and other holy women trusting in God did so attire themselues and againe Fashion not your selues according to this world but be renewed in the spirit of your mind Bee euer of the newest fashion there Obiect 5. But it is a small matter and of great credit to sweare and curse and speake bigge words it is a way to get reputation and be respected as a man of spirit Ans. It is written Leuit. 24.16 He that blasphemeth the name of the Lord shall be put to death all the Congregation shall stone him and Iam. 5.12 Aboue all things my brethren sweare not neither by heauen nor earth nor any other oath but let your Yea be Yea and your Nay Nay The fourth instance is in motions to wrong and iniustice Obiect 1. Thou art a great man thou hast tenants thou mayest and must liue by them they are thy seruants and thou must enrich thy selfe by them racke their rents bind them to suit and seruice they cannot resist thee Or thou art a Master keepe thy seruants wages from him make thy vse of it wearie him poore snake what can he doe pay him at thy pleasure he will endure any thing rather then loose thy worke Answ. It is written Iam. 2.13 Iudgement merciles belongs to them that shew no mercie and those that grinde the faces of the poore shall one day be ground vnder the milstone of Gods heauie displeasure and Leu. 19.13 Thou shalt not robbe thy neighbour the workemans hire shall not abide with thee till the morning The reason is in Deu. 24.15 Least thy seruant cry against thee to the Lord surely it shall be sinne vnto thee Obiect 2. But thou maiest make the best of thine owne commodities by hoising the prices and diminishing or corrupting the quantitie or qualitie No man can force thee to sell thy owne in deare times vnlesse thou wilt and much lesse to giue it away to the poore and needy then shut vp thy heart liue to thy selfe let others shift for themselues as thou doest for one Answ. It is written that couetousnesse is the root of all euill and that it is idolatrie and the Lord hath sworne by a great oath euen by his owne excellencie Amos 8.4 that he will neuer forget any of their workes that swallow vp thee poore and make the needie of the land to faile that were wearie of the Sabbath because it hindred their setting of wheate to sale that made the Epha small and the shekel great and falsified their weights and sold corrupt corne that is tooke all courses for gaine Besides the fearefull fruits of couetousnesse in Achan Gehazi Ahah Iudas Obiect 3. But thou lendest thy money too freely ten in the hundred thou maiest take by law but if by cunning trickes and deuises thou canst get twentie in the hundred thou shalt growe rich the sooner Answ. It is written Luk. 6.35 Lend freely looking for nothing againe and Deut. 23.19 Thou shalt not giue to vsury to thy brother and Exod. 22.25 If thou lend money to my people thou shalt not be an vsurer and Leu. 25.36 Thou shalt take no vsurie nor aduantage neither lend him money nor victualls to encrease and what shall it profit a man to winne the whole world and loose his owne soule Obiect 4. But thou art a poore man and defraudest thy selfe of profit thou mayest by an oath or a lie or a little cunning and sleight get good gaines and why needest thou be so nice Answ. It is written Prou. 22.2 The rich and the poore meete together and the Lord is the maker of them both that is in their persons and in their estates and Leu. 19.11.12 Yee shall not sweare by my name falsly neither defile the name of the Lord thy God and that the curse entreth into the house of the swearer and theife and yee shall not steale nor deale falsly nor lie one to another and that all that loue abhomination and lyes shall be kept without the gates of the holy Citie with dogges Reu. 22.15 and that I must not lie for Gods glory much lesse for my owne profit Obiect 5. But thou maiest reuenge thy selfe vpon thy enemie and make him know whom he hath in hand broach some vntruth or other vpon him and thou shalt at least disgrace him and if thou leâ—st him goe with this euery one will scorne thee Answ. It is written Vengeance is mine and I will repay saith the Lord and Thou shalt not beare false witnesse and Matth. 7.12 Whatsoeuer you would that men should doe to you the same doe you to them and It is the glory of a man to passe by offences Obiect 6. But the cause is good the Catholike cause it is but a title of rebellion or treason indeed it is a meritorious worke and thou shalt be canonized a Romish Martyr if thou shalt kill a King or Queene or Prince that is an heretike but aboue all if thou canst by one terrible blow not onely kill the King Queene and Prince but also the whole Counsell all the Lords all the Iudges all the lawes all the law-makers yea and blow vp the whole Parliament house and with that three hereticall
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
and not to the word of God at least not to euery word of God If God crosse them one way they thinke he hath no other way to doe them good If man liue by euery word of God then take heed of making that a meanes of liuing which God hath neuer warranted but see that what thou liuest by proceed out of the mouth of God How doth he liue by euery word of God that gets his liuing either in whole or in part contrary to Gods word Obiect But we see such as vse no good meanes but mantaine themselues in good estate by robbing stealing oppressing vsurie gaming false wares or weights it seemes that euen these creatures haue a word of God to sanctifie them and put vertue in them to such persons or els they could not liue by them Answ. Wee must distinguish betweene the things themselues that are gotten and the vniust manner of getting them The creatures themselues are by a generall word of God sanctified and set apart by God to feed and maintaine good and bad aswell the wicked as honest getters of them euen as the sunne and raine shines and falls vpon the iust and vniust And the vnrighteousnes of particular persons cannot alter Gods generall decree But if we consider the speciall manner of getting such goods that is not sanctified but condemned by the word of God 1. Because the person is not in Christ who restores our right vnto vs and then he is but an vsurper and a bankrupt who buildes his houses goes fine in apparell decks vp himselfe and his and spends most liberally but it is all with other mens money He that knowes not this thinks him a rich man but he that doth knoweth that he is not neither thrifty nor wealthy the creditor comes and casts him into prison and makes his bones and bodie pay the debt 2. As his person so his course is accursed for the onely way to get a blessing from God on the meanes is to vse his owne meanes who hath commaunded first to seeke the Kingdome of God and then other things and hath accursed all that wealth and maintenance of the body for which a man doth hazzard or loose his soule 3. When a man doth liue by bread against the word that proceedeth out of the mouth of God it is rather a death then a life his bread becomes poyson and as rats-bane in his bowells because he hath it without a promise and without blessing Obiect I see no such thing Answ. Many poysons are long a working but the end of such is death and the more slowly they worke the more slily and certainely they kill And if the Lord doe not inuert the order he hath set in nature by cursing the particular creature be sure he hath in his iustice reserued a curse for the vniust person and he shall not auoide it This doctrine specially applied laies hold vpon sundry sorts of men who liue contrary to the word They are these I. Such as liue out of lawfull callings which are one part of the word of God that we should get our liuing in the sweat of our browes and so long as we are in our way we haue his word we shall be prouided for And the word proceeding out of the mouth of God is that he that will not labour must not eate because he eates not his owne and such as will not liue after this word by Gods word they ought not to liue because they are idle and vnprofitable burdens of the earth who 1. abuse Gods prouidence who ties the ends and meanes together 2. infringe that good order which God hath established for the auoiding of confusion in Church or common-wealth namely that euery man should serue God in the seruice of man in some warrantable and profitable ciuill calling 3. as he is no better then an Infidell that depends onely on meanes seeing man liues by euery word of God so he that in a lawfull course of life prouides not for his family is worse then an Infidell Of this sort are our knots of companions of drinking and gaming companie and wandring rogues and beggers I knit them together because they are all of a straine and either are beggers or shall be These commonly come not to Church to heare their duties and therefore they must be taught by correction and discipline of those that are the executioners of iustice II. Such as thinke they liue well enough and yet it is by deceiuing others by stealing oppression extortion lying swearing and falshood in buying and selling and why say they may not a man help and shift for himselfe But consider 1. What a poore help it is when a man will vse vnlawfull meanes and to shift out of one euill by another He doth as the Prophet speakes auoid a lyon and a beare meets him Pilate would keep his place by vnlawfull meanes the deliuering of Christ to be crucified but besides that he brought innocent blood vpon himselfe he lost his place and slew himselfe 2. Consider that if Gods word of blessing goe not with the meanes his word of curse doth and so the Prophet Zacharie saith that the curse enters into the house of the swearer and of the theefe c. 5. v. 4. and this curse shall remaine in the midst of his house and consume the very timber and stones This curse often scatters ill-gotten goods as fast as they were euer hastily gathered if not in his owne dayes yet in some vnthrifty heire after him 3. Consider how God crosseth the vaine conceit of vniust persons they thinke all that is any way gotten to be gaine and profit but the word is Pro. 10.2 that treasures of wickednes profit nothing they cannot help a man from the hand of God nay when the euill day comes they are gone and leaue a man alone to graple with death and iudgement and turne a man naked to the sentence of condemnation for his wicked getting and holding of them III. Another sort of men who liue not by the word of God but against it are vsurers who pull themselues out of all lawfull callings and set vp a trade for the publike euill and their own priuate good which were there nothing else against it prooues it not to be of Gods deuising for euery calling of Gods deuising is helpfull to men in generall but the Spirit of God hath giuen this a name from biting and hurting But we haue the Scripture most expresly against it whether it be manifest as is a contract for gaine as for ten pound to pay eleuen at the yeares end or couert wherby men find deuises which they call mysteries to defeat the lawes and seeme to contract and either not to lend or not for gaine The word that proceedeth out of the mouth of God saith Exod. 22. vers 25. If thou lend money to my people with thee thou shalt not bee an vsurer thou shalt not oppresse him Marke how vsurie and oppression is all one And
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
eare to heare let him heare Seeing therefore that this is so notable a meanes of guiding our senses let vs more carefully giue vp and take vp our eyes and eares with the sight and sound of Gods word vpon all occasions in the hearing and reading of the Scripture I would aske the most carnall man that is whether this in sound iudgment be not a better obiect for our senses then bowles or tables and fitter for all times especially for the Sabbath Thirdly God made our senses to profit our selues by his creatures that by them we might glorifie him their Creator and not by them corrupt or insnare our selues Isa. 40.26 Lift vp your eyes aloft and behold who created all these things This vse Dauid maketh Psal. 8. when I see the heauens the earth and the workes of thy hands then said I Lord what is man that thou art so mindfull of him and concludes the Psalme thus How excellent is thy name through all the world And why 1. The inuisible things of God his power and diuinity and eternity were made visible to the very Gentiles by things created Rom. 1.20 And shall we either not looke on them or so looke vpon them as they to make vs inexcusable shall wee onely enioy the naturall vse and no spirituall or diuine vse from them 2. Consider that God for this purpose hath made the countenance of man not as the beasts groueling on the earth but erected vnto heauen and he hath made the eye of man not as the beasts but as Anatomists obserue hath giuen it one muscle which they want whereby he can turne his eye directly vpwards with admirable quicknes that it should not so fix it selfe vpon any thing below as the couetous eye doth but by occasion of things below turne it selfe vpward to their Creator Yea he hath compassed our eyes with browes and lids and fences from dust and earth that though we looke sometimes on the earth yet the least dust or earth should not get into them 3. Let vs labour to vse our senses in beholding Gods workes as they in Ioh. 2.23 that saw the workes of Christ of whom it is said Many beleeued in the name of Christ seeing the workes that he did So let the works which we see God hath done be at least inducements to beleeue him so much the more Fourthly God made our senses in respect of our brethren both to benefit them and our selues by them 1. Our eyes to behold their miserie to pitie them to releeue them Turne not thine eyes from thine owne flesh Herein the vnmercifull Priest and L'euit were condemned by the pitifull Samaritan Our eares to heare the crie of the poore Prou. 21.13 he that turnes his eare from the crie of the poore himselfe shall crie and not be heard Numbers neuer make this vse of their eares but God hath a deafe eare for them 2. Our eyes to see the good example of our brethren to imitate them to glorifie God for them Our eares to heare their godly counsells admonitions reproofes and so be bettered by them 3. Our eyes to see and consider their danger to pull them out of their infirmities the fire and to cast out the mote of their eyes Our eares to heare what is fit to bee spoken of them to defend their good names if they be traduced For God hath giuen vs two eares not rashly to receiue euery information but to reserue one for the partie least he be condemned vnheard vnconuinced Fiftly and lastly God made our senses in respect of our selues not onely to be faithfull keepers of the body but diligent factors and agents for our owne soules as 1. That our eyes should euer bee looking homewards and to the end of our way as quicke and expedite trauellers and not fix themselues vpon euery thing we see here below This is done by heauenly conuersation 2. Our eares should be bored to the perpetuall seruice and obedience of our God as our Lord himselfe was Psal. 40.7 Thou hast bored mine eare alluding to that ceremony in the law Exod. 21.6 If a seruant would not part from his Master his eare must be bored and nailed to the post of the house and thus he became a perpetuall seruant he was nailed and fixed to that house and seruice So wee must yeelde an obedient eare as Salomon calls it vnto the counsells will and commaundement of our Lord and Master Iesus Christ. 3. Our eyes were made to be conduits of teares for our owne sinne and miserie and for the sinne and wretchednes of other men Psal. 119.136 Dauids eyes gushed out with riuers of teares because men keepe not the word how wept he then for his owne sinnes that wept so for others Good Lot his righteous soule was vexed in hearing and seeing the vncleane conuersation of the Sodomites Thus should our senses be so farre from conceiuing pleasure in sinnefull obiects as these must be the continuall greefe of our soules And can we indeed looke vpon our selues and not see something which is a brand of our sin or can we behold any creature and not see some expresse prints and markes of our sinne and vanity vpon it Surely this one meditation would be effectuall to keep vs from casting our eyes vpon vnlawfull obiects and so from making our selues a prey to the deuill This serues to reprooue such as faile in this watch of the senses for who doth not yet some farre more dangerously Such as haue in their houses Popish pictures and images which are alluring harlots corrupters of the heart which is an opening of the doore to the deuill a signe of a man willing to be seduced Experience shewes that when a man is in loue with such images he easily falls out with Gods image in himselfe and Gods children 2. Such as delight in lasciuious pictures and filthy portraytures of naked men or women in whole or such parts as may stirre the corruption of the heart which should be beaten downe by all meanes We need bring no oile to this flame Yet the deuill hath gotten such pictures in request in this wanton age wherein euery thing is almost proportionall 3. Such are farre from this watch of their senses as so attire and disguise themselues or lay open their nakednes to insnare the senses of others Let them not say they thinke no hurt in it vnlesse they can be sure that no other thinke hurt by it 4. Such as like the images haue eares and heare not eyes and see not care not to heare the word or read it neuer tast Gods goodnes in it neither doth the breath of heauenly life euer passe through their noses 5. Such as frequent wicked company and delight in the vngracious actions and speaches that they heare and see or can digest them without reproofe or dislike manifested The deuill hath a through-fare among such companies who are conspired against God and goodnes Adde vnto these such as read or haue in their houses lasciuious
alone is our Master and Hushand and therefore he alone must haue religious honour This serues to confute the Popish doctrine and practise of their image and Saint-worshippe and of giuing many other wayes Gods peculiar worshippe cleane away to the creatures not onely bowing to images of wood and stone and mettall but inuocating them vowing vnto them offring gifts vnto them lighting candles before them offring incense dedicating dayes fasts feasts vnto Saints departed c. Wherein they commit most horrible idolatry against this expresse commandement which commandeth the seruice of the true God onely As we shall see further in these grounds 1. No image may be made of God Thou shalt not make to thy selfe any grauen image of any thing in heauen or earth for Thou sawest no image onely thou heardest a voice Deu. 4.12 And what wâ—ll yee liken mee to saith the Lord Yet this was a rude people â—nd needed all the bookes that might bee Consequently God is not to be worshipped in any image 2. He is dishonoured when any corruptible thing is conceiued to be like him Rom. 1.23 3. God is vncircumscriptible and infinite therefore an image of him is a lie 4. God is euery where present therefore euery image is vaine 5. Gods curse is on him that makes a carued image and puts it in a secret place Deut. 27.15 6. God will not be worshipped in any image but of his Sonne Ioh. 5.23 All men must honour the Sonne as they honour the Father Let image-mungers shew vs what images God will be worshipped in besides Iesus Christ the engrauen forme of his person and we will worship as many images as they can 7. It is vaine and very inconsiderate to make an image and worship it the makers thereof want common sense and are blockish as the images themselues as appeares by the Prophets Ironicall narration Isa. 42.19 and 44.19 No man saith in his heart Halfe haue I burnt or eaten or warmed my selfe withall and shall I worship the other halfe as a god Are not as good blockes as this euerie where and as good stones in the pauement Is not one as worthy to be worshipped as the other How hath one deserued to be burnt and the other to be reserued for adoration The same folly is in the Church of Rome one peice of the hoast they eate another they set vp to be worshipped and want consideration to say Was not the peice that is eaten as worthy to be worshipped as this Is this better then that So that that of the Prophet is verified of these idolaters They that make them are like vnto them euen as blockish as the very blocks which if they could reason would surely say Am not I as worthy to be worshipped as my fellow am I baser then my equall But they haue gotten a late distinction by which they put on a cloake to hide the filthinesse of their idolatrie Worship say they is either that high and great worship proper to God which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or lesse and inferiour worship called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or seruice the former they cannot without idolatrie giue to Angells and Saints the latter they may But 1. God cannot be deluded by a distinction of words seeing the thing it selfe is idolatrie let them call it what they will to delude the world and themselues withall the thing is as grosse idolatry as euer was among the heathens let them lessen it as they can and call it a lesse worship consisting in externall reuerence and inferiour to that which is giuen to the samplar For so long as they bowe to Saints which they cannot for shame say is for ciuil reuerence vnlesse they had eyes to see them they goe directly against the commaundement which saith Thou shalt not bow downe to them And the Lord hereby distinguisheth his true worshippers from idolaters I haue reserued seuen thousand which neuer bowed the knee to Baal And so long as they inuocate them vow vnto them sweare by them knocke their breasts before them creepe vnto them c. doe they thinke they haue eares and heare not nay do they not ascribe the seeing of their hearts and wants omnipotence and power to helpe them Are they not in the midst of that woe of them that say to the wood Arise and to the dumb stone Come and helpe vs And so long as they imitate the heathen in erecting temples altars statues in appointing them religious daies feasts fasts seuerall worships c. can they by an idle word put out all mens eies so as we can see nothing beyond ciuill worship in all this because they call it douleia What is there now in all Gods worship which they cannot doe to them They say we may not sacrifice to them that is due to God onely but inuocate them we may Answ. 1. A silly shift as though all Gods proper worship were in sacrifices 2. What are prayers but sacrifices of the new Testament 3. What is it but to offer sacrifice to them to offer them candles incense and the like 2. The new-found distinction argueth their grosse ignorance both in the Scriptures and in other secular learning if not wilfull blindnesse the words both of them in both beeing vsed for the same and promiscuously ascribed both to God and men I. For the Scriptures They may they say giue douleia to men and Angels but then may we giue all the seruice due to the Lord Iesus to them for vnder this word is it all comprehended Rom. 16.18 they serue not the Lord Iesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Apostle condemnes the giuing of douleia to things which by nature are no gods Gal. 4.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 20.18 seruing the Lord with all modesty and many teares 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is douleia proper to God which their distinction makes peculiar to man 1. Thess. 1.9 hauing turned from idolls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to serue the liuing and true God Coloss. 3.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for yee serue the Lord Christ. And might they not in the Scripture obserue how the Angel refused douleia Reuel 22.7 because he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fellow-seruant Yet they say it is due to Angels and Saints And that latreia is not onely taken in Scripture for worship due to God but for workes belonging to men is plaine by Leuit. 23.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shalt do no seruile worke II. For secular learning Ludouicus Vines a learned man of their religion in his commentaries vpon Augustine de ciuitat Dei hath prooued out of Suidaâ— Xenophon and Valla that these two words are vsually taken one for another And yet vpon this confused distinction stands all the frame of their confused idolatry at this day 3. This distinction fighteth not onely against antiquity but against themselues Ierome against Vigilantius saith Nos non Angelos non Archangelos non Cherubim non Seraphim colimus
by word or writing that he presents not himselfe for religions sake but ciuill obedience I will say nothing against this last case for my part I like a great deale better that practise of the Protestant Princes at Augusta who brought Charles the fifth their Emperour along as he was going to the Masse but left him at the Church-doore and euery man by his departure shewed what he thought of that seruice Also when Valentinian brought Iulian to the temple of his idolls he that kept the doore sprinkled his gowne with the idols water as the heathens vsed whereat Valentinian gaue him a boxe on the eare If we should thus present our selues what tumults and stratagems should we make Obiect That was heathenish seruice but the Masse is more Christian and hath good things in it Answ. 1. That was the Masse from which the Protestant Princes departed 2. The Masse is as grosse idolatry as euer any was among the Gentiles being made vp of Iudaisme Gentilisme and shreds of Christianity 3. Let them tell vs a difference betweene the bodily adulterie of heathens and Christians and we will obserue the same in the spirituall whoredome which is idolatrie Obiect 1. But what say you of Namaan the Syrian who requested leaue to goe into the house of Rimmon with the King his Master and the Prophet bade him goe in peace 2. King 5.18 Answ. 1. Some thinke he spake only of ciuill and politike presence that his Master the King might leane vpon him before his idoll hee in the meane time protesting that he would neuer worship other god but the true God to which the Prophet condescendeth Which is the answer of M. Perkins vpon the second commaundement and M. Zanchius on Eph. 5. But howsoeuer the gesture it selfe is indifferent to stand when the King stands and bowe when the King boweth c. yet this gesture beeing cloathed with such circumstances seemeth to me not approoued by the Prophet to doe this 1. in the Church 2. before an idoll 3. in the time of publike seruice 4. by one professing the true God this seemes not so warrantable And indeed both those famous Diuines departed from this answer and gaue a sounder in their latter works as appeares both in M. Perkins his Cases of Conscience and M. Zanchius his booke De redemptione 2. Some thinke he speakes in the time past as if he should say Herein that I haue bowed c. the Lord be mercifull to me to which the Prophet said Goe in peace But there is no need thus to wrest either the tongue or the text 3. The best answer is that Namaan professeth it a sinne to goe in to bow with his Master in the house of Rimmon and therefore prayeth twice for mercie for it professing he will neuer now worship any but the true God neither doth he onely pray against sinn past nor for leaue for sinne to come but in sense of his own weaknes and infirmity desireth mercie that he may not be drawne from his purpose and withall stirreth vp the Prophet to pray for him for grace strength and for pardon if at any time he should against his purpose be drawne into his former sinne and in this sence the Prophet bids him goe in peace as if he should say I will pray that God would keep thee in thy godly resolution and for strength and mercy if thou shouldest be drawne aside and so farwell Now out of this example how can they defend that not to be a sinne which himselfe confesseth a sinne and desireth grace and mercie for and strength against Besides Naaman might seeme to plead his calling for his warrantize if it were not but what calling can they plead but onely newfanglednes and rash running out of their way and calling Obiect 2. But Daniel worshipped the image which Nebuchadnezzar set vp else he should haue been punished as his three fellowes were Ans. A silly argument of desperate men blaspheming the holy Prophet who before had been cast into the denne of lyons for sticking vnto God But if they fall to coniectures we may easily refell them in their owne kind thus 1. Perhaps the image was not neare Daniel 2. If it were he might not be obserued 3. If he were it may be the Chaldes durst not accuse him for his great grace and place with the King 4. Or if they did it may be the King would not heare them nor draw him to death for the great loue he bare him or the great seruice he did in his kingdom Oh therefore let not vs that are Iewes that is the Israel of God meddle with these Romish Samaritans let vs not enter into their cities nor turne into the way of the Gentiles let them be vnto vs as Publicans and heathens Oh that our young Gentlemen would not goe into this way to performe euen the basest seruices of the Masse but heare the voice of Christ Matth. 10.5 In all our seruice of God this precept requireth that we giue him religious reuerence and expresse it in reuerent and seemely gestures especially in prayer and praise to bow our bodies and compose the parts thereof to seemely behauiours True it is that religion stands not in gestures neither doth the Scripture expresly tie vs to this or that in particular but onely in generall to such as beseeme holinesse and humilitie See it in the example of the Saints 1. King 8.54 when Salomon had made an end of all his prayer be arose from kneeling on his knees and stretching his hands towards heauen Good Iaacob beeing not able to bend and turne his bodie for age yet in worshipping God he would leane on the ende of his staffe beeing in his bed and bow as well as he could Heb. 11.21 He might haue thought the age of his body and weakenesse might exempt him from outward adoration yet he makes a supply of his weakenesse by the helpe of a staffe 1. Chron. 29.20 the whole Congregation of Israel in blessing the Lord bowed downe their heads and worshipped the Lord. And our Lord Iesus himselfe before his passion fell on his face and prayed Matth. 26.39 All to teach vs how reuerently to demeane our selues in our Lords seruice yea if we can conueniently with Ezra chap. 9. v. 5. to fall on our knees and spread our hands to the Lord. 1. To testifie our humilitie and that our soules are cast downe with our bodies 2. This is a profession of the high Maiestie of God before whom we are the greater the person is among men the more reuerence is to be vsed in speaking to him or in being spoken vnto by him but God is the greatest of all the Lord our maker therefore let vs kneele before him Psal. 95.6 7. 3. Our reuerent and humble gestures greatly helpe vs against our owne weaknesses the lifting vp of our eyes and hands helpe vs to get our hearts lifted vp to God 4. It manifesteth our care to glorifie God in our soules and
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
drawne from the expectation of reward or wages which if their Masters should faile God would not faile to repend vnto theÌ„ knowing that whatsoeuer good thing any man doth that same hee shall receiue of the Lord. Now if the Lord so liberally reward faithfull seruice done to meane and euen wicked men how rich and royall a reward giues he to the faithfull seruice of himselfe If gifts then may mooue vs to serue God the Lord truly saith All these doe I giue thee and more also my Christ my Spirit my selfe and life eternall No man giues such wages no seruant euer had such a pay-master To these might be added sundry other motiues as 1. To serue God is to raigne and to be a king ouer the world fleshly lusts c. and to suite with Saints and Angels 2. God hereby becomes our protector maintainer and reuenger as Dauid often prayeth Lord saue thy seruant teach thy seruant reuenge the cause of thy seruant c. 3. Seruants of vnrighteousnesse meet with the wages of vnrighteousnesse 4. All our comfort in crosses and afflictions stands in our seruice of God and a good conscience or else wee haue none 5. To feare and keepe his commaundements is the whole dutie of a man and that which makes him fully happy Notes of a good seruant of God 1. Labour to know the will of the Lord which he hath reuealed in his word as Dauid prayed Psal. 119.125 For in the Scripture he hath laid out our worke for vs and let vs expect our calling to euery businesse there let vs be ready to heare not lightly absent nor present for custome but conscience 2. Let vs serue him in affection and be glad to doe any thing to please him and grieue when we faile either in doing that we should not or in not doing that we ought or not in that manner that may please the Lord. 3. Be euer imployed in his worke How know I a mans seruant but by his labouring in his masters businesse Yee are his seruants to whom ye obey Rom. 6.16 and Ioh. 15. Yee are my disciples if yee doe whatsoeuer I command you If I see a man spend his time in the seruice of sinne of lusts of games pleasure the world c. I know whose seruant he is certenly he is not in the seruice of God he is not in Gods worke 4. Intend thy Lords profit and glorie A good seruant knowes his time and strength is his Masters and he must be profitable to him and seeke his credit It will be with euery seruant of Christ as with Onesimus Philem. 11. beeing conuerted howsoeuer before grace he were so vnprofitable and pilfering as he was vnfit for any honest mans house and much more the house of God yet now he profits the Lord and credites him and takes not his meat and drinke and wages for nothing 5. A good seruant sets forward his masters work in others he will prouoke his fellow-seruants and not smite and hinder them as the euill seruant did he will defend his Lord hee will venture his life for him he will stand also for his fellow-seruants while they are in their Masters busines he will be a law to himselfe if there were no law no discipline he will not idle out his time his eye is vpon the eye of his Master his minde vpon his account his endeauour to please him in all things VERS 11. Then the deuill left him and behold the Angells came and ministred vnto him HAuing by the assistance of God now finished the two former generall parts of this whole historie which stood in the 1. preparation and 2. the combate it selfe we proceede to the third and last which is the issue and euent of all which affordeth vs the sweete fruite and comfort of all our Sauiours former sufferings from Sathan and of our labours and endeauours in opening the same In this issue two parts are to be considered 1. Christs victorie 2. His triumph His victorie and conquest in that the deuill left him His triumph in that the Angels came and ministred vnto him In both which shine out notably the markes of his diuine power which euen in all his lowest abasements did discouer it selfe to such eies as could see it and gaue shew of a person farre aboue all that his outward presence seemed to promise as for example His conception was by the holy Ghost His birth as meane and base as might be but graced with a starre and the testimony of Angells and his circumcision with Simeons His baptisme performed by Iohn in Iordan but graced by his Fathers testimony and the Spirits descent in a visible shape of a doue Hâ—s ciuill obedience causeth him to pay tribute but he sends for it to a fish His person was called Beelzebub but Beelzebub confesseth him to be the Son of God At his passion what greater infamie then to be hanged betweene two theeues what greater glorie then to conuert and saue one of them At his apprehension they that tooke him fell backward to the ground Ioh. 18.6 In death he trode vpon deaths necke and being shut vp in the graue he opened it So here he is carried and recarried in the hands of the deuil but as one weary of his burden he is forced to leaue him on the plaine field and to giue vp the bucklers because a stronger then he is come This is the great mysterie of God manifest in the flesh 1. Tim. 3.16 In the victory of Christ consider three things 1. The time when the diuell left him then 2. The manner hee departed from him 3. How long he left him and that is in Luke for a season Then this particle may haue reference to three things 1. When the temptations were ended saith Luke namely all those which his Father had appointed him to endure at this time in the wildernes For as the Son of God knew how much to suffer so Satan would not giue ouer till he had spent all his powder and had exercised all his malice in these most hellish temptations wherein he vsed all his skill strength and malice if he might possibly in this seed of the woman ouerthrow all the sonnes of men and in the head kill all the members Whence we may Obserue the obedience of the Sonne of God who stood out resolutely and departed not the field at all nor expected any rest till all the temptations for this time were ended Christ could haue confounded Satan in the beginning of the temptations and so haue freed himselfe from further molestation but he continues and abides all the triall to the end And why 1. His loue to his Father made him submit himselfe to the lowest abasement euen to the death of the crosse and refuse no difficult seruice for which his Father sent him into the world of which this was a principall The speech of Dauid was most proper to this sonne of Dauid Behold here am I let the Lord doe with mee euen
greiue they can do no more glory to God but are at their best very vnprofitable But wicked men are neuer a whit changed but are all impure euen their minds and consciences and out of the abundance of the heart the tongue speaketh the hand worketh neither can a bitter fountaine send out sweet waters 4. Sound grace within sendeth forth an obedience which is chearefull 1. in the vndertaking loue makes labours light and nothing is hard to a good will 2. in the manner of doing it is not forced but lead ruled by the word rather then ouerruled by power it layes by all dialogue dispute murmuring and desire of dispensation 3. in the measure of doing it will endeauour in all the commandements and all duties no man so wicked but he can doe many things as Herod but he cannot yeeld to all 4. in continuance and conclusion of that he doth it holdeth on in doing things purely for a good end for Gods glory and not by fits and starts but perseueres to the ende and the crowne of the worke In all which a wicked man comes short for whatsoeuer is forced or fained must be heauily entred on and more heauily ended besides whatsoeuer is from such an one is ioyned with raigning sinne which hales and tugges him backward and toyles him out before he be halfe way in any good worke How oftē doth the Lord reiect the sacrifices of the wicked their oblations their fasts their prayers their temporary yea miraculous faith their almes and charitie yea their confessing and preaching of Christ as in the last iudgement all which had they bin fruites of sound grace they had been acceptable But God lookes not so much to the matter of the worke as the person working the manner of working and the end of the action Well as Sathan goes away when he can stay no longer and so his obedience is forced so doth sinne from most men when they can keepe it no longer and so that which seemeth obedience in them is no better then the deuills obedience in this place 1. Many refraine many sinnes for feare of hell and the curse of God they dare not hold their sinne any longer whereas they are as much in loue with it as before as Moses his parents kept him so long as they durst before they exposed him to the waters so dearely loue men the children of their owne corruption What thanke is it for a robber or fellon to leaue robbing and stealing for feare of hanging if there were no law nor Magistrate he would to his owne calling againe because he is no changeling So what thanke is it for a man to auoid sinne because of damnation here is no feare of God but feare of euill no loue of God but selfe-loue And yet this is the restraint of most men whom conscience no whit bridleth Why do men abstaine from open wronging of men by robbing stealing murthering they will say for conscience But then the same conscience would keep them from all secret deceit lying and cousenage and then the same conscience would keep them from all other sinnes also as swearing drinking dicing carding gaming pride wantonnesse and the rest A good conscience in one thing is a good conscience in all 2. The like is the obedience of many sinners that are still in league with their sins Many filthy vncleane whoremungers and harlots haue left their sinne but it is because it hath left them they haue broken their strength and either age or diseases in their bodies hinder them oh now they will pretend conscience But they can as filthily speake and as merrily remember their madde prankes as euer they acted them they want onely a bodie no mind will or affection to commit ouer the same things againe Many prodigals haue left their sinne because their wealth hath left them and pouertie feeds vpon them Many quarrellers swaggerers haue left off such furious courses why perhaps they haue got some maime or mischeife or perhaps they feare whether they doe so againe safely or no and this is all the conscience that hath calmed and quieted them but what obedience is this Is that an obedience to God for a dicer or gamester to forbeare play or rather as it is his theeuing when he wants money to stake 3. In Gods seruice what makes men come to Church to heare and pray Euery man saith Conscience Yea but good conscience workes powerfully vpon the will what then meanes the vnwillingnesse of men and heauinesse who are so farre from apprehending their weeke-occasions as if they aske their owne hearts they must tell them that on the Sabbaths of God were it not for feare of law and shame of men both which are often forgotten they would not come at all Here is obedience much like the deuills because they are of the deuills teaching The like of many seruants and childrens obedience whose comming to Church to heare their dutie is meerely forced by the compulsion of Masters and Parents and hath as little comfort in it as the deuills obedience 4. The like is to be said of late repentance at the time of death when the sinner hath held his sinne so long as he can then he would be rid of it Indeed his sinne leaues him but not the curse of it but he is so farre from leauing it as were he to liue ouer his daies againe he would put as much life into his sinne as euer before Late repentance is sieldome true euer suspicious Why doe many rich men neuer doe good while they liue but liue as vnprofitable and hurtfull as swine till they come to the knife but then when death is binding them they will giue somewhat to good vses to the poore for a sermon c. Why what mooues them Conscience they say But it is an accusing conscience crying out against their oppression vsury wrong crueltie and deceit and now this wicked conscience would stop it owne mouth by offering to God some trifle of that hee hath robbed For were it a good conscience why doth he not leaue some part of his wealth for God before it wholly leaue him Were it a free-will-offering why comes it so late why doth he not good while hee hath time Galat. 6.10 Surely God likes a liuing Christian for any man will bee a Christian dying Neither is it thanke-worthy to giue that which a man cannot keepe And commonly such gifts doe more good to others then the giuer himselfe Which is not spoken to hinder men from doing good at their deaths but to prouoke them to doe good before that time And yet better late then neuer Let vs examine all our obedience by this ground and be sure that it differ from the obedience of deuills and wicked men And that by these rules 1. God loues truth in the inward parts and refuseth all that obedience which followes not sanctification of the Spirit duties without must flow from graces within Examine now thy inward change we are his
seemed to oppresse the Church in the cradle when wicked Cain slew righteous Abel so as all religion and true worship seemed to be destroyed in all Adams posterity hauing onely Cain left But shortly after God gaue Adam a Seth in whom the Church was restored and preserued and pure religion propagated In Henochs time how was the worship of God profaned when the sonnes of God married the daughters of men which was the cause of the flood but afterward it was restored by Noah and Sam and by him continued to Abraham Now the Church as it was in the Arke so was it like the Arke of Noah against which the waters had a time to increase and a time also of decreasing What a night of trouble was the Church in all the while it was in Egypt a stranger for 400. yeares especially when they were oppressed with burdens and had their infants drownd in the riuer but a change came God sent and saued a Moses by whom he will deliuer his people but so as they must be acquainted with this continuall enterchange in their estate they must be no sooner deliuered out of Egypt but bee chased into the bottome of the sea but there God makes them a way and no sooner out of the sea but into the wildernesse and from thence the good land takes them and in that good land they neuer rested in one estate but sometimes had the better of their enemies and sometime for sinne their enemies had the better of them as all the history of the Iudges witnesseth In the time of the Kings how was the Church troubled and wasted in the time of Ahab and Iezabel when all Gods Prophets were slaine and true religion was quite troden downe But what a sudden change was there euen when things were at the worst did the Lord bring a strange alteration by Elijah who slew all the Prophets of Baal and restored true religion How great misery suffred the Church in the time of Manassah and Ammon but how happily was it changed by the piety of good Iosiah in whom God made his people more happie then formerly miserable But who would haue thought but that the Church had been vtterly wasted in the seuentie yeares captiuity wherein it sate in the shadow of death Yet it was happily restored by Cyrus But when his godly decrees concerning the building of the Temple were hindred by Cambyses his sonne God stirred vp Darius who fauoured the Church and commaunded the continuance and perfection of the worke but not without many vicissitudes of stormes and calmes euen after their returne as appeareth in the bookes of Ezra and Nehemiah What a raging storme was that wherein our Lord and Head of the Church was put to death now the whole Church lay bleeding and dead with him But what a change was there the third day by his glorious resurrection In the Apostles dayes how was the Church wasted when Saul had letters from the high Priests to carrie bound to Ierusalem whosoeuer called on the Lord but when he that breathed out nothing but slaughter and threatning was once conuerted then the Church had for a while rest and peace Act. 9.31 After the Apostles what a continuall storme arose against Christians which lasted 300. yeares vnder the ten monsters of men those bloody men Nero Domitian Traian Antoninus Seuerus Maximinus Decius Valerianus Aurelianus Dioclesianus whose rage was such as a man could not set his foot in Rome but tread vpon the graues of Martyrs But after this night a faire sunne rose vp in the East Constantine the Great who chased before him that horrible darknesse and brought a blessed calme But this lasted not long but his second sonne Constantius farre short of his Fathers piety with all his strength set vp and maintained that Arrian-heresie which his good father had condemned in the Nicen Councell by which as bloody persecution sprung vp in the Church as euer was before which lasted almost 80. years vntill Constance the youngest sonne of Constantine set vp againe the Nicen faith in the Westerne part of the world as Italie Greece Africke Illiricum and banished the former poyson After this what a blacke darkenesse of Mahometisme possessed the Easterne part of the world vnder which it lies sunck at this day And as pitchy and palpable darkenesse of Antichrist and Poperie occupieth the Westerne part of the world But what a light did the Lord raise vp in the midst of Poperie his zealous seruant Luther since whome the light hath mightily preuailed to the blasting of Antichrist and the consuming of him vpon his nest Yet not this without a cloud◠for To speake of our owne Church After the long darkenesse like that of Egypt had preuailed and couered for many hundred years the face of our countrey it pleased God that the light of the Gospell should peepe into our land in the dayes of King Henrie the eight but yet much clouded and opposed almost all his dayes In his sonne Edward the sixt Englands Iosiah it began to shine more brightly and a more thorough reformation was vndertaken But this sunne-shine lasted not long but in Queene Maries dayes the truth was againe cast into the fire and the bodies of Gods Saints pitilesly destroyed God in mercy for his elects sake shortened those dayes and raised vp our late Queene Elizabeth of blessed memorie in all posterities who was semper eadem in the maintenāce of the faith left Christ sitting in his kingdome and the truth triumphing ouer Poperie and Antichristian falshood which by Gods mercy we enioy vnder our gracious King This hath been the changeable estate of the Church from the beginning and eadem est ratio totius ac partium the same truth discouers it selfe in the particular members As for example Abraham now a poore man in Egypt presently enriched and made heire of the land of promise now reioycing in his Isaac and a while after stretching out his hand to kill his only sonne who also herein was a notable type of the Church now bound and presently loosed and raised vp after a sort from the dead Iacob was now afraid of Esau when he came in warlike manner to meet him with 400. men at his heeles but in a little season God lets him see a sudden change who had enclined his brothers heart to doe him no harme against his often former purposes to slay him Ioseph is now hated of his brethren after a season honoured of them now sold as a slaue to the Ismaelites afterward made a gouernour of Potiphar a Princes house now accused by his Mistresse and cast into prison but after fetched out by Pharaoh and made ruler of all his Princes and the whole land of Egypt Dauid sometimes cast downe and God hath forgotten him a while after so confident in God that he will not feare to walke in the vale of the shadow of death sometimes pursued by Saul as a traytor and rebell sometimes by Saul acknowledged his good
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
Angell of the Lord that descended from heauen and had roled away the stone from the doore and sate vpon it so as they were afraid and as dead men Mat. 28.4 The women also saw the Angell and talked with him that had attended him in his resurrection ver 5. And in his ascension all his Disciples saw the heauens opened vnto him and two Angells standing by them who attended him Act. 1. 1. The more honourable the attendants and ministers the greater is the personage so attended But our Lord hath not a guard of men about him as the great Princes of the earth but a guard of Princes and not of Princes onely but of principalities and powers rules thrones and dominations and therefore hee must needes be a mighty God aduanced aboue all creatures 2. The Angels are in Scripture euery where spoken of as the excellencie of the creatures so as when the highest praise of any thing is to be giuen it is taken from the excellencie of Angels Manna is called Angels food Psal. 78.25 that is if Angels should neede foode they could not wish more excellent 1. Cor. 13.1 If I should speake with the tongues of Angels c. that is excellently Yea the most happie and glorious estate that our selues looke for after the resurrection is hence extolled that we shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like Angels Now all this aduancement of them is not so much in respect of themselues with whom we haue no commerce but for the aduancement of Christ the Lord of the holy Angels and that in their glorie we may behold the glorie of Christ to whom they are seruants 3. The truth hereof was shadowed in the ceremoniall law Exod. 25.20 The Cherubims signifying the Angels must lift their wings on high as attending vpon God and their faces must be to the mercie-seate which liuely resembled Christ on whom their eies must be still cast as the eie of the hand-maid to the hand of her Mistresse And chap. 26.31 the vaile of the Tabernacle which couered the most holy expressely signifying the flesh of Christ which hiding his diuinity made way for vs to heauen must be made of broydered worke with Cherubims not without Cherubims for these noted the multitude of Angels seruing Christ euen as man for beeing in his lowest estate and apprehended to the death he giues this as a reason to Peter to put vp his sword because if he would he might pray to his Father and haue twelue legions of Angells to rescue him Obiect But this seemes not Christs priuiledge to haue the Angells his ministers seeing all the godly haue them ministring spirits for their good Heb. 1.14 as Abraham Lot Elias Daniel Ans. True they had but this impeacheth not Christs honour because they serue not vs after the same manner they serue him for 1. Their seruice is due to Christ as their creator and Lord of dutie to vs as creatures of charge 2. Their seruice to him is immediate as the Head of the Church to vs mediate onely as members of the Head 3. Their seruice is proper to him and inuested in him as his owne right to vs giuen by vertue of our communion with him 4. To him as the author and preseruer of all the gifts and graces they haue and equall it is that whatsoeuer is excellent in any kinde be wholly ascribed to the author and giuer of it to vs onely so farre as the owner hath put them in trust to employ those gifts for our good Faith in Christ interests vs in this ministery of the Angells who loue the members because of the head They are his Angells and so called by speciall propriety Matth. 16.27 when the Sonne of man shall come in the clouds and all his holy Angells with him because by speciall prerogatiue they doe him homage and seruice And our Angells by speciall commission and direction from him 5. They neuer ministred to man but for the honour of Christ. Reu. 22.9 Worship God Let vs imitate the Angells Doe they honour Christ by their ministery and shall we refuse his seruice especially seeing â—ee tooke our nature and bound vs straiter to him then the Angellâ— They are most expedite and ready hauing wings to flie withall Let their wings speed vs in his seruice They are vnweariable in performing obedience and shall wee be so heauy and shrinking as to account euery thing too much â—hat wee doe for him They are in all things ruled and mooued by his Spirit Ezek. 1.20 whither the Spirit led them they went Let vs also giue vp our selues to the leading of his Spirit not running of our owne heads in any busines vnsent without our warrant They reioyce in all good things and in Christs victory the benefit of which redounds to vs more then to them and that men by the same are set out of the deuils power And why do noâ— we more reioyce in this victory of Christ why do we reioyce in euil which is the deuils sin in sinful courses and company why doe we hate and scorne those who most partake in this victory How vnlike is this to the Angells If the Angells be seruants vnto Christ then we see herein both his loue to vs and our owne honour who hath vouchsafed vs his owne speciall seruants to attend vs For he hath not onely charged them with the safety of Abraham Iaacob Lot Elias Daniel and other extraordinary holy men but their commission is generall Psal. 91.11 they shall keepe thee in all thy wayes that is not onely Christ himselfe but euery member of Christ for this honour haue all the Saints And what a comfort is it that we so weake creatures and so beset with spirituall and inuisible enemies haue appointed to vs by the Lord so many spirituall inuisible and more powerfull aiders and assisters What a comfort is it that no temporall enemie can so soone wrong vs in our persons estates or names but the Angells of God are ready to turne it off and keep off the perill and then returne to God to complain of the wrong-doers What a care should we haue not to forfeit our priuiledge to keep vs in our wayes and walke warily because of the Angells not greeuing them by sinne nor driuing them from about vs whose protection vnder Gods is more safe then if we lay vnder shield and speare Psal. 91.4 with 11. And if our Lord himselfe receiued comfort from them how great may be our comfort from them Hence we are to ascribe the glory of power Maiesty and kingdome vnto our Lord Iesus who if he be able to command all the Angells in heauen much more all the deuills in hell who are farre weaker then they All power is his in heauen and earth And now we are no longer to esteeme of him according to his base estate in the wildernes in the world but according to his surpassing power manifested through all this history in vanquishing the deuill and in