And therefore for the vpholding of this kingdome he must be inuested with power which neither the tyrants of the world nor the god of the world can euer preuaile against For neuer were all the kingdomes of the world so opposed by the world and the deuill as the poore kingdome of Iesus Christ but this power of Christ is as an hooke in Nebuchadnezzars iaws and a chaine in which he holdeth Leuiathan limiting him how farre he shall exercise malice against the Church and no further 4. Christ as Mediator was to performe those workes which no other creature could euer doe and therefore was to be endued with such power as no other creature could be capable of Hence he prooueth himselfe to be from God Ioh. 15.24 If I doe not such workes as no other man euer did beleeue mee not Where he speakes of his miracles which in respect of the manner and multitude neuer man did the like in his owne name nor so many To which adde those great workes of raising himselfe by his own power from the dead Rom. 1.4 Of satisfying Gods iustice for mans sinne a worke aboue the reach of men and Angells Of meriting eternall life for all the elect which must be an action of him that is more then a creature Of applying his merit to which end he must rise from death ascend and make intercession Of sending his Spirit Of begetting faith and preseruing his people in grace receiued Of leading them through death and the dust into his owne glory These are such things as all power of meere creatures is too weake for All the Angells in heauen cannot doe the least of them All the deuills in hell cannot hinder them And hence Christ is stiled the lion of the tribe of Iudah Michael the mighty God King of glory c. This may be a terror to Christs enemies for such is his power as shall make them all his foot-stoole Doe we prouoke him are we stronger then he 1. Cor. 10.21 Psal. 2.9 those that will not be subiect to the rod of his mouth shall be crushed with a rod of iron Therefore take heed of beeing an enemie to Christ or his word or seruants else thou shalt be reuenged euen in that wherein thou sinnest with the breath of his lippes he shall slay the wicked one word of Christ one ite shall turne them all into hell Is the power of Iesus Christ such in his base and low estate as all the deuills in hell are not able to resist it but if he speake the word they giue place how desperately doe wicked men goe on in sinne as if they were able to make their part good against him Ioh. 18.6 when Christ but said I am he presently his apprehenders fell to the ground Reu. 17.14 they shall fight against the lambe but the lambe shall ouercome This is comfort also to the godly in that Christ as Mediator in our flesh is armed with power aboue all our enemies so as nothing shall hinder our saluation Not Satan for the prince of this world is cast out he may haue vs in the mountaine or on the pinacle but he cannot cast vs downe Not sinne Christ hath powerfully triumphed against it on the crosse hath fully satisfied for it and perfectly applied that satisfaction to the forgiuenesse of sinnes Not death Christ hath powerfully foyled him in his owne denne and trampled on him saying O death I will be thy death Not temptation Christ sits in heauen as a mercifull high Priest tempted once as we are that he might be able to succour them that are tempted Not corporall enemies He by his power ruleth in the midst of his enemies Laban shall not speake a rough word nor Esau hurt Iaacob nor Saul hit Dauid for he orders the thing otherwise Not the graue for we haue the assurance of a glorious resurrection by the working of his mighty power whereby he is able to subdue all things Phil. 3.21 Not hell it selfe Reu. 1.18 I haue the keyes of hell and of death In one word not any thing present nor to come nothing shall separate between Christ and vs none shall plucke vs out of his hands for he hath purchased for vs and maintaineth a mighty saluation 1. Pet. 1.5 This teacheth vs to submit our selues to this power of Christ or else we are worse then senslesse creatures who all obey him yea then the deuills themselues who did obey him And then is a man submitted to it when his eyes are opened to see what is the exceeding greatnes of his power in himselfe beleeuing as the Apostle prayeth Eph. 1.19 Therefore labour to finde Christs sauing power in thy soule Quest. How may I find it in my selfe Answ. 1. If thou canst finde the worke of faith in thee a worke of great power a supernaturall worke beyond yea against the strength of nature What a worke of omnipotence is it to raise the dead yet a greater power is here to bring in this life of God into him that is dead in trespasses and sinnes resisting his owne raising for so the Apostle implyeth in that place Col. 2.12 2. If thou canst finde in thee the worke of sanctification which is a worke of great power 2. Pet. 1.3 according to his diuine power he worketh grace and glory This second creation of a man goes farre beyond his first in power there was nothing to beginne with no more is here no life of God till God call the things that are not as though they were but there was a bare priuation here is a resistance and rebellion stiffe neckes and hearts of adamant Hence regeneration is called a creation and the regenerate new creatures But a difficult worke which God workes not alone but God and man made one person and not of nothing for nothing as the former but of worse then nothing and for a price euen the precious blood of the Sonne of God Labour to finde this change in thy selfe by faith and holines Christ did neuer more manifest his power then by raising himselfe from the dead and thou canst not haue a surer argument of Christs power preuailing in thy soule then by getting daily out of the graue of sinne and moouing according to the life of God So soone as Christ had called Lazarus out of his graue he bade loose him and let him goe and if thou findest the bands of death thine owne sinnes loosed forsaking thy owne euill wayes it is a signe that Christ by a powerfull word hath quickned thee Therefore put on S. Pauls minde Phil. 3.10 who counted all things dung to know the vertue of Christ his death 3. A mighty worke of power in Christ is to gather his Church out of all peoples and nations and to bring them within one roofe though they were neuer so dispersed and alienated one from another and to knit them by faith to himselfe the head by loue one to another and by his own discipline to conforme them to
Ierusalem and Ioh. 21.21 when he asked curiously concerning Iohn what he should do Christ said What is that to thee so he might haue said to Satan What is that to thee whether I be the Sonne of God or no but he doth not 1. Not because he loues his disciples and Gods children worse then Satan but because the deuill and wicked ones must be let go on to the height of impietie as Satan here and Iudas how patiently did Christ beare him all the while yea at his apprehension calling him friend they goe on to confusion without checke or bands almost in their life and death But he will take vp his children in the beginning they must not bee let runne too farre as good Parents reclaime their children timely 2. God declares his power in taking the wicked at the height as Pharaoh Rom. 9.17 for this cause haue I stirred thee vp that I might shew my power in thee and that my name might be declared to all the world if Pharaoh had been taken at the first the Lord had neuer had such glorie of his ouerthrowe 3. The Lord hereby declares his long patience to vessels of wrath Rom. 9.22 all which bountifulnesse and patience because they abuse and are not lead to repentance by it they are excuseles and condemned iustly as hauing heaped coales of wrath on their owne heads Who could so long haue endured Pharaoh but patience it selfe 4. The Lord hereby declares the riches of his glory vpon vessels of mercie whom he hath prepared to glorie Rom. 9.23 for as he hath prepared them that is decreed to glorifie them so hee daily prepares them to glorious vses as we doe our vessels by rubbing and scouring separating corruption from them and the rust of sinne by his rough handling them iudging them in the world not to condemne them with the world If the Lord be not so quicke with thee in his corrections as with others thou hadst need be the quicker with thy selfe to iudge thy selfe and see what estate thou standest in that thou be not in the vpper staires and roome of sinne Take heed of thy selfe when God lets thee alone to thy selfe The greatest iudgement of all is not to be iudged at all When a man hath cast off his sonne and lets him runne his owne riotous wayes as carelesse what becomes of him it is a certaine signe he shall neuer enioy his land so is it with God and the sinner pacing on without controule in his sinne If Christ be thus meeke and patient with Satan himselfe and God vse so great patience to vessells of wrath this commendeth vnto vs the grace of meeknes towards our brethren much more 1. This is the commaundement of our Sauiour who was a speciall Schoole-master of meeknes Learne of mee for I am lowely and meeke He was herein testified to be the Sonne of God because the Spirit descended on him in the likenes of a meeke and harmelesse doue and thus we must testifie our selues the Sonnes and children of God by the lighting of the same Spirit of meeknes vpon vs Gal. 6.2 2. A meeke spirit is much set by of God and preserueh peace with men by soft answers and readines to forgiue and passe by offences This reprooues men of a fiery and furious disposition men as meeke as rough Esau right Ismaels their hand is against euery man and euery mans hand against them like Lamech who if he be prouoked will reuenge a word with a blow a scoffe with a stab But others let them alone offend them not you shall haue them meeke enough tractable enough but mooue such a one but a little by a word or the least neglect as may be Oh he is presently as meeke as Dauid at Nabals churlish answer he will kill and slay euen all presently in his hote blood But is this Christian meeknes to be so boisterous like a sudden winde which thy selfe scarce knowes whence it is or whither it tends no but a brutish meeknes for euen the beasts will scarce stirre vnprouoked nay we say the deuill is good so long as he is pleased and thou art good no longer But thou that art so impatient and thus betrayest thy meekenes toward thy brother what wouldest thou doe if thou hadst the deuill in hand as Christ had here Also this makes against railers and scoffers of others for Christ railed not on the deuill himselfe nor would ouercome him otherwise then by humility Thirdly this answer of Christ was a most modest answer Satan would haue him confesse himselfe the Sonne of God this he denieth not nor yet affirmeth but modestly acknowledgeth himselfe a man Man liueth not by bread onely The like wee may note elsewhere beeing called to his confession before the gouernours If he were the King of the Iewes Matth. 27.11 If he were the Christ Luk. 22.67 If he were the Sonne of God he did not directly affirme it but either Thou sayest it or yee say that I am not denying but modestly assenting and ordinarily he called himselfe the sonne of man not the Sonne of God teaching vs by his example when we speake of our selues to speake modestly Paul beeing to speake of great things of himselfe speaketh all in anothers person 2. Cor. 12.2 I know a man in Christ aboue 14. yeares agoe c. taken into paradise c. and Iohn speaking of himselfe saith And when Iesus saw his mother and the Disciple whome he loued and who leaned on Iesus at supper chap. 19.26 Alas how farre are we degenerate from this our patterne who if we but the sonnes of meane men we will stand vpon it much more then Christ did vpon beeing the Sonne of God we will pride it out and ruffle and bragge and beare our selues vpon our ancestors if they be stept but one steppe aboue the lowest Christ whē he had good occasion would not scarce professe himselfe the Son of God beeing of another manner of spirit then that which breathed out that bragge in the temptation afterward All these will I giue thee Now to come to the second point in the answer namely the affection But Iesus answered and said The coniunction discretiue sheweth our Sauiours disagreement from Satan and that his answer is negatiue to the temptation for although Christ both might by that miracle of turning stones into bread haue shewed himselfe the Sonne of God and now needed bread beeing hungry yet he would not yeeld to Satan Quest. But seeing Christ who as God could haue turned stones into sonnes of Abraham could much more turne stones into bread so easily by his word for if he had spoken to the stones as Satan desired certainly they would haue had eares to heare him why would he not doe it what hurt had it beene Answ. 1. Miracles must confirme faith in beleeuers vnto saluation Ioh. 2.11 but Christ knew the deuill could not beleeue if he had all the miracles in the world
words following implie That commeth out of the mouth of God that is whatsoeuer God hath decreed commaunded or promised that it shall preserue life Now the summe of Christs answer in more words is this Thou sayest I must now haue bread to satisfie my hunger or else I cannot liue but thou speakest like thy selfe If my Fathers word be to sustaine mee without this meanes I shall liue thereby without bread my Father is not tyed to ordinary meanes for preseruing of life who is all-sufficient and almighty and doth what and how he will And this cannot be doubted of seeing it is written in Deut. 8.3 by Moses that when the Israelites were in the wildernesse as I am hungry and hauing nothing to eate no more then I haue he fed them with MAN 40. yeares to teach them that man liueth not by bread onely for they had none but by euery word and meanes which himselfe appointed Besides if I should distrust my Fathers prouidence and turne all these stones into bread yet if his word come not to giue vertue and life vnto them all this would not help all this bread would be no better then stones as it was before And therefore I will still expect his word and not turne stones into bread at thine The negatiue part affoardeth vs this lesson that Outward and ordinary meanes are not of themselues sufficient to sustaine and preserue the life of man Luk. 12.15 mans life standeth not in abundance If we make an induction of all the cheife meanes either of the beeing or wel-beeing of mans life we shall easily see their insufficiencie 1. Bread is a speciall meanes appointed to strengthen the heart Psal. 104.15 but yet there is a staffe of bread which is another thing then bread and this beeing broken wee shall not bee strengthned but fade in the middest of bread Hence is the sentence accomplished against many Leu. 26.26 Ye shall eate and not be satisfied the Lord gaue the Israelites quailes in the wildernesse enough to maintaine 600000. footemen for many dayes but a secret poison was in it that the more they had the more they died as of an exceeding great plague so as the place was called the graues of lusting Num. 11.33 Yea although our bread did not grow out of the earth but fell from heauen as Mannah did yet our Sauiour saith Ioh. 6.49 Your Fathers did eate Mannah in the wildernesse and are dead 2. Clothes are a speciall meanes to preserue a man in naturall heat but yet raiment of it selfe cannot keepe him warme Hag. 1.6 Yee clothe you but ye be not warme and of Dauid in his age it is said that they couered him with clothes but no heate came to him 1. King 1.1 3. Physicke is a remedie appointed by God to regaine health and strength distempered or decayed but Asa goes to the Physitian and pines away for all that 2. Chron. 16.12 4. Money is a good meanes to prouide necessaries for the sustenance of mans life and therefore men labour and take much paines for it But both labour is in vaine except the Lord build the house Psal. 127.1 and thou shalt earne money and put it in a broken bagge or a secret rust shall consume it Hagg. 1.6 5. Strength is for the warre and a good meanes for the defence of life and right but strength alone is weakenesse Psal. 20. An horse is a vaine thing in battell and therefore Dauid goes against Goliah not with a sword or a bow but in the name of the Lord that was his strength 6. Counsell and pollicie is for a State both in peace and warre we see how soone Rehâ—boam ranne through tenne parts of his Kingdome by the bad counsell of the young men But yet there is no counsel nor pollicie that can preuaile against the Lord. Many are the deuices of mans heart but the counsell of the Lord shall stand The counsell of Achitophel which was like vnto an oracle of God was turned into follie 1. The meanes themselues are without life and in a very short time rot away of themselues or if they be liuing things as sheep oxen beasts birds and fishes they must loose their liues before they can come to be helps of ours how can they then giue life or keepe life in vs by themselues beeing dead The death of the creatures sheweth that our life is not from them but from something else 2. God hath prescribed meanes of life and tied vs vnto them but not himselfe he is able to doe whatsoeuer he will and his prouidence is of equall extent and latitude with his power which cannot be restrained to meanes these beeing finite that infinite And hence it is that meanes are ordinarily necessarie but not absolutely seeing God in his absolute power can feed vs with stones as well as raise men out of stones 3. If meanes alone could sustaine a man how comes it that the same wholesome meate that feedeth some should poison others how comes it that men vsing meanes as men in a consumption eate as much as others and yet pine away and are farnished that men labour and toyle and get money and yet thriue not but their state is in a consumption still how comes it that they who are best fed as great personages are lesse liuely and healthfull Poore day-labourers who fare hard and course laugh at rich men for maintaining Physitians and yet are still sicke poore mens children thriue better and looke fairer with Daniel and his fellowes feeding onely of course pulse then many that fare daintily with the Kings children See we not the Fathers before the flood liuing some 700. some 800. some 900. yeares and aboue of greater strength and stature by farre and they carried neere a thousand yeares vpon their backes more lightly then we can carrie halfe an hundred and yet they liued vpon herbs onely we haue also flesh and fish of all sorts with the best and most exquisite cookerie so that if our liues were pinned vpon the meanes onely where they liued neere a thousand yeares we should by our meanes liue many thousands 4. God is the God of life it is he that continues our liues and not the meanes and all meanes are in his hand to bee either blessed or blowne vpon at his pleasure What can an hammer or saw doe without the artificers hand no more can the meanes which in Gods hand are as a toole in the worke-mans whose hand can do many things without tooles but they nothing without his hand 5. What meanes that petition which euery man must daily vse for daily bread euen hee that hath the most but because hee may haue bread and want that in bread which may doe him good and helpe 1. Learne hence how to conceiue of meanes aright namely as things not to be trusted to because by one blast of God they may become vnprofitable and vnsuccessefull especially when men are
2. How generally are we in loue with our sinnes which out of Malachi we haue shewed to be a tempting of God God hath powred abundant mercies vpon vs the people of England yet we goe on to prouoke and tempt him the more his mercies the more our sinnes how can this abusing of goodnes but heap vp wrath against our selues Can there bee a greater tempting of God in his iustice then to goe on and trade in sinne without repentance presuming that God will not punish vs What a number of notorious wicked persons are resolued to adde drunkennesse to thirst and sinne to sinne and yet at last meane to be saued 3. How hardly can we be kept from wicked companies and occasions Though we be warned by Christs voice speaking in the word as Peter was yet we thrust into Caiaphas his hall and the Players hall which is the deuills schoole and will not auoide occasions till the ende of sinne bring sorrow and bitternesse incurable How easily doe men loose the watch ouer themselues against their owne resolutions and the motions of Gods word and Spirit when they might redeeme their precious time gained from their speciall calling to the generall in reading meditating praier c. presently the deuill thrusts them out of both callings to gaming drinking or bowling or such vnprofitable exercises Oh when God layes you on your death-bed this one sorrow if God euer giue you sense of your estate will be ready to sinke you that you haue loosely and vnfruitfully parted with your time and now you cannot buy an afternoone to bewaile the losse of many in with all your substance 4. How prone are we to venture and rush vpon any thing without a calling or without a warrant as when men cast themselues into vnnecessary dangers hoping that God will deliuer them Many runne on an head into vnlawfull contracts without care of any word to guide them Others strike the hand and vndoe themselues by suretiship Others cast off profitable callings and betake themselues to vnprofitable and hurtfull as vsurers and their bawds and keepers of smoake-shops And some will runne vpon ropes for praise or profit In all this men are out of their way and in a course of tempting God Would a man cast himselfe into the sea in hope he should neuer be drowned or on a perswasion hee should neuer be burnt cast himselfe into the fire Wee hauing stayres are prone to leape downe Christ our Lord would not do so 5. How common a thing is it both in matters of soule and bodie to seuer the meanes from the ende which is a plaine tempting of God as our Sauiour here calleth it Euery man hopes to goe to heauen but neuer seekes the way What a number will be saued by miracle for meanes they will vse none faith repentance knowledge mortification sanctification they are strangers yea enemies vnto God fedde the Iewes miraculously in the wildernes not in Canaan not in Egypt where meanes were Christ fed many people by miracle in the wildernesse but beeing neere the city he bought bread Ioh. 4.8 God will neuer feed thee with the heauenly Mannah by miracle where the meanes are to be had but are neglected How many will either be saued as the theefe was on the crosse or they will neuer be saued they make their saluation but an houres worke and make as short a matter of it as Balaam who would but die the death of the righteous What a tempting of God is this as if a man would adde his oath vnto Gods that he shall neuer enter into his rest Christ hath sufficiently set forth his diuine power by that example of him on the crosse he need not nor will not doe it againe in sauing thee by miracle It is a better argument Christ saued the theefe at the last houre on the crosse therefore he will not so saue me then otherwise What a common sin is it to neglect the meanes and despise the word as a weake and silly meanes as the Preachers be silly men Oh if we had greater meanes some man from the dead or some Angel from heauen or some miracles we could be better perswaded A great tempting of God as though his wisedome had failed in appointing sufficient meanes for the faith of his people Christ reprooued this infidelitie Iob. 4.48 Except ye see signes and wonders ye will not beleeue Notably Luther If God should offer me a vision I would refuse it I am so confirmed in the truth of the word How commonly doe men stand out the threats of the word plainly denounced against their sinne euen in their owne consciences which is nothing but to tempt God and try whether he will be so iust and strict In the things of this life men tempt God many wayes 1. Idle persons are tempters of God that for working might releeue themselues and theirs but they will not and yet hope to liue whose presumptuous tempting of him God reuengeth either by giuing them ouer to stealing and so they fall into the Magistrates hand or he hardens mens hearts against them that they finde not that good in an idle and wandring life which they expected These must haue water out of a rocke and be extraordinarily fed thrusting themselues out of the ordinary course which God hath put all flesh vnder viz. By the sweat of thy browes thou shalt get thy bread 2. The omitting of any ordinarie meanes of our good or ouer-prizing of any meanes is a tempting of God to take them from vs and a reuenging of the abuse Hezekiah though the Lord say he shall liue 15. yeares must not omit meanes but take drie figges and lay to the apostem Asa must not trust to Physicke for then he shall neuer come off his bedde 3. In our tryalls when wee murmure grudge make hast or vse vnlawfull meanes we tempt God and incurre this great sinne So as none of vs can wash our hands of it but it will sticke with vs and we had need daily to repent of it because it daily thrusts vs vnder the displeasure of God Labour we to nourish our confidence of Gods power and mercy which is an opposite vnto this sinne and striue against it Quest. By what meanes Answ. By obseruing these rules 1. See that in euery thing thou hast Gods word and warrant for that thou doest say not I hope I may doe this or that but I know I may do it If thou hast a word thou maiest be bold without tempting God that is the ground of faith and tempting of God is from infidelitie Act. 27.34 when Paul was in extreame perill he tells the marriners they should come safe to land Why what was his ground euen a speciall word the Angell of God told him that night that none should perish 2. Walke with God as Enoch prouoke him not by sinne then maiest thou pray vnto God and secure thy selfe vnder his wing in danger without tempting him So long as a man hath a
he challengeth the power and glorie of the world to be his 1. In possession 2. In disposition First hee affirmeth it to bee his but not directly but indirectly by gift it is deliuered vnto mee But this is a most notorious lie for the earth is the Lords and all that therein is the world and all that dwell therein Psal. 24.1 and Deuter. 10.14 Behold the heauen of heauens is the Lords thy God and the earth with all that therein is And where read we that euer he committed these into the hand of the deuill Obiect 1. Ioh. 14.30 he is called the Prince of the world therefore he speakes true Answ. 1. He is called the Prince of the world not simply but as it is corrupted the prince of this world saith the text which world this which lyeth in malice and hostilitie against the Sonne of God and the meanes of saluation 2. He is not so a Prince as hauing any right vnto any creature for he cannot possesse a pigge without leaue but by tyrannie he forceth and commandeth as a Prince the wicked world vnto his obedience for the world departing from God to his aduersarie God in iustice giueth Satan leaue to preuaile and rule in the sonnes of disobedience But will it follow that because he ruleth in the world by sinne and death beeing the Prince of darkenesse and hauing the power of death therefore the parts of the world must needes be his Obiect 2. He is called the God of the world 2. Cor. 4.4 Ans. True not in respect of dominion ouer things created but 1. in respect of corruption for hee is the god of the euill in the world the author ring-leader and nourisher of all euill 2. in respect of seduction for he is bold to vse all earthly things which are made to Gods glorie to serue to set forward his temptations and wicked mens lusts and so to set vp his owne kingdome 3. in respect of opinion or estimation because the people of the world make the deuill their god But this no more prooues him to be indeede the God of the world then an idol is prooued to be a true God onely because idolaters so esteeme and make it Secondly the deuill affirmes it to be his in disposition that hee may giue it to whom he will which must needs be another lie because it is not his in possession for nothing can giue that which it hath not 2. the Scriptures ascribe this to God as a prerogatiue and peculiar to him By him Kings raigne Prou. 18.15 All Powers that are are ordained of God Rom. 13.1 Hee maketh low and he maketh high It is the most high that beareth rule ouer the kingdomes of men Dan. 4.22 The Lord giueth and the Lord taketh away Iob 1.21 3. another notorious lie is that hauing them to dispose of he will dispose them to Christ which is impossible seeing Christ had them alreadie disposed vnto him and had receiued them of his Father so as he onely could say Matth. 11.23 All things are giuen to me of the Father and Ioh. 3.35 The Father loueth the Son and hath giuen all things into his hands Therefore the deuill offering him the kingdomes of the world must needs lie Psal. 2.8 Aske of me and I will giue thee the heathen for thine inheritance and the vttermost parts of the earth for thy possession If then Satan say All this power will I giue thee it is a lie for all power was giuen him in heauen and in earth of his Father Matth. 28.18 So as in this profer he belies the Fathers gift and the Sonnes right and derogates from the glorie both of the Father and of the Sonne 4. another lie is his false boasting making himself Lord and Caesar of all when he hath not one foote of all he speakes of like Salomons Bragadocio There is one that makes himselfe rich when he hath nothing and when he pretends his vniust vsurpation in the world to be a iust possession and title to the world And thus we haue examined the substance and truth of this reason and haue found neither substance truth nor reason in it Here note that Bad causes must euer be thrust forward by bad meanes Satan had a naughty matter in hand as no better can beseeme him namely the ouerthrow of the Sonne of God and all the saluation of mankinde and the meanes by which he would effect his purpose is sutable lying and falsehood and boasting and he is no changeling neuer a true word comes out of his mouth 1. King 21. Iezabel had a wicked end to bring to passe namely the disinheriting of Naboth and setting Ahab into his possession and what meanes doth she vse but bribery periurie and murther of Naboth and his children and all this vnder a colour of religion and reuenge of Gods cause a fast beeing proclaimed before it Matth. 26. the Iewes had as wicked a cause as euer was vndertaken viz. the oppressing and murther of the Sonne of God and what means must they vse for what had the iust man done They must accuse falsly and suborne false witnesses and depraue his words and make him speake what they list And what other meanes vsed they to falsifie and suppresse the truth and glory of his resurrection In this place Satan aimes to bring Christ to idolatry and the means is couetousnesse Peter had an ill cause in hand to hinder Christ from beeing apprehended and his meanes was bad vnwarrantable striking And this must needes be 1. In respect of God when a bad action is vndertaken he leaues it and as he permits the action only so he permitteth bad meanes but neuer appoints or approoues any meanes to bad and wicked purposes which therefore must be wicked and vnhappy 2. In respect of Satan who seekes to make euery action as sinnefull as possibly may bee he knowes that all instruments of falshood are hatefull to God and therefore the more wicked meanes are vsed the more detestable and damnable the action is 3. In respect of men themselues for those that make no conscience of bad ends make none of the meanes as we may see in Dauid himselfe whose conscience beeing so sleepie as to take another mans wife he will make no bones to hide it by murther of his faithfull captaine 4. In respect of the meanes themselues which are neare enough at hand bad meanes are easily found and attempted What might be more difficult then to picke matter against the Sonne of God to bring him not onely vnder disgrace but vnto death Yet the Iewes could easily find a law by which law he was to die or if they had had none they could easily make one If they wanted true witnesse they could suborne false If they wanted witnesse from others they could make vse of his owne We our selues haue heard him what need we any other witnesse This teacheth vs to suspect those causes and actions that are brought about by bad
not so much as speake to the deuills yet they obeyed his will and could as little withstand his power being absent as present Now more distinctly to know this power of Christ we must vnderstand that it is either twofold 1. of his essence called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 2. of his office called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The former is the omnipotencie of Christ as he is God equall with the Father and the holy Ghost for as his essence as the Sonne is the same so is his power an absolute creating sustaining and commanding power ruling all creatures and ouerruling in all things The latter is the power of his office as he is Mediatour and King of his Church and this power differeth from the former 1. In that it is a power receiued Matth. 28.18 All power is giuen me in heauen and in earth Phil. 2.9 God hath giuen him a Name aboue all Names whereas Christs power as God is not receiued but his owne proper power beeing God 2. That power is essentiall infinite and incommunicable to any creature this is personall communicated by dispensation of grace after a singular manner vnto Christ as God-Man and our Mediatour 3. That power is immutable vnchangeable euerlasting this power shall after a sort be determined for he must giue vp his kingdome to his Father 1. Cor. 15.24 not that Christ shall euer cease to be a powerfull head of his Church nor that he shall cease to raigne with his Father for all eternitie but look as the Father now doth not rule the Church namely as Mediatour but the Sonne so the Sonne shall not then rule his Church in the manner as he now doth as Mediator but in the same manner as his Father shall Now he rules and puts forth his power in fighting against his enemies but then all his enemies shall be â—roden vnder his feete and made his footstoole Now he manifesteth his power in gathering a Church by the word and Sacraments but then all the elect shall be gathered Now at his Fathers right hand he puts forth his power in making intercession for vs but then he shall intercede no more for vs. At the ende of the world he shall declare his mighty power in raising all the dead and sitting on iudgement on them but then there shall be no more need of this power when death shall be swallowed vp into victorie and a finall sentence is giuen on all flesh So as Christ shall not raigne as now he doth but as his Father Whence it followeth that the power by which Christ subdueth the deuills is not onely that essentiall power of his diuine nature but the power of his office whereby euen in our nature and flesh he subdueth them And this power may be distinguished according to the subiects into two kinds first that power by which he sweetly ruleth the Church as the head the memberâ— or a King his subiects and this is either directiue or coerciue Secondly that coercitiue and iudiciarie power which he exerciseth against his enemies wicked and vngodly men as a king against rebells and foes to his state and person And this power is properly raised against the deuills and his instruments against which they cannot stand 1. Christ was prophecied to be the seed of the woman that must bruise the serpents head which prophecie plainly shewes that Christ as Mediatour in our flesh must disperse all Satans forces planted against vs and for this end the Sonne of God appeared to destroy the workes of the deuill and the worke doth properly and singularly belong vnto Christ although the fruit and benefit of it by communication of grace flow vnto the Church as the body of Christ. Obiect But did not others beside Christ command the deuills Act. 8.7 when Philip preached in Samaria vncleane spirits crying came out of many and Act. 16.18 Paul turned about and commanded the vncleane spirit to come out of the maide Answ. 1. Christ did it by his owne power they by his 2. The power of Christ is one thing faith in his power is another they did it not so much by power as by faith in this power whence S. Paul chargeth the fowle spirit In the name of the Lord Iesus Christ to come out 3. Common men were able to discerne a difference betweene Christs power and others in casting out deuills Mark 1. and Luk. 4.36 feare came on them and they said among themselues With authoritie he commaunds fowle spirits and they come out that is by his power and diuine authoritie and not as other Exorcists did 4. He did worke his as a person that was God other his disciples as persons with whom God was working and confirming the doctrine with signes and wonders that followed Mar. 16. vlt. 2. All things are giuen him and put vnder his feete Ioh. 3.35 The Father loueth the Sonne and hath giuen all things into his hand Hebr. 2.8 Thou hast put all things in subiection vnder his feete And as if that were not plaine enough he setteth in the next words a large comment vpon it And in that he hath put all things in subiection vnder him he left nothing that should not be subiect onely except him which did put all things vnder him as it is 1. Cor. 15.27 So as it is plain that excepting God himselfe nothing is not subiect to Christ as Mediatour Now this may be enlarged by a speciall induction of all things Angels are subiected to his word 1. Pet. 3.22 to whom Angells and powers and might are subiect with a reason For he is the Lord of the holy Angells and set farre aboue all principalities and powers Eph. 1.21 Vnreasonable creatures heare his word and obey him Luk. 8.25 Who is this that commands the winds and the seas and they obey him Diseases obey him to the leper he saith I will be thou cleane and he is cleane immediately Matth. 8. to the lame man he saith Take vp thy bed and walke and he doth so Matth. 9.6 He meetes a blind man Ioh. 9.7 and bids him goe wash in Siloam and hee comes againe seeing Yea death it selfe heareth and departeth at his word Ioh. 11.44 At that word Lazarus came forth bound hand and foote and the time commeth when they that are in the graues shall heare the voice of the Sonne of God and come forth In one word the Apostle ascribeth to Christ that he is able to subdue all things to himselfe Phil. 3.21 all creatures all enemies sinne Sathan the graue hell death damnation and whatsoeuer resisteth his glory in himselfe or any of his members 3. Christs kingdome must be set vp against and aboue all the kingdomes of the world Dan. 2.45 the little stone cut out of the mountaine without hands breakes in peices the clay the iron brasse siluer and gold that is the kingdome of Christ shall breake all those great kingdomes and the God of heauen raiseth a kingdom to his Sonne which shall neuer be destroyed
his owne gouernment It neuer cost all the Monarchs in the world so much strength and power to settle their kingdomes and people in peace vnder them Doest thou then finde thy selfe brought into the number of Gods people Doest thou loue them entirely for Gods image and goodnes Art thou seruiceable to euery member and that in the head Here is a power put forth that hath reconciled the woolfe and the lambe the child and the cockatrice But if thou carest not for Christs ordinances and discipline his lawes are too strict thou must haue more liberty then he affoards if thy affections be rough and stirring against Gods children thou hast not yet subiected thy selfe to Christ. 4. A mighty worke of power in Christ was that he was able to foile temptations and stand out against all hellish powers so that the deuill found nothing in him Now findest thou the power and strength of Christ in the spirituall combate Doest thou chase Satan afore thee and the whole band of his temptations Wouldest thou refuse a whole world rather then sinne against God or gratifie Satan and thy selfe with the least displeasure of him All the power of Christ was set against sinne and Satans kingdome And if thou hast part in this power of Christ it abolisheth sinne in thee and strengthneth thee with full resolution against all sinne 5. A mighty worke of Christs power is to enrich his children with all necessarie graces tending to saluation and to lead them into the fruition of their eternall inheritance It cost Ioshua some labour before he could bring Israel into the good land that abounded with good things it cost our IOSHVA more Findest thou this fruite of Christs power that thy face is set towards heauen and is it with thee as with those that entred into that good land who tasted of the fruits aforehand hast thou receiued the first fruits of the Spirit doest thou grow in grace doest thou with patience expect the promises and beginne the heauenly life already hast thou hope ioy loue of God zeale for God constancie in the truth for these are purchased by this power of Christ. Then here is a creating vertue put forth a fruit of Christs mighty power magnifie this grace of God and hope for the accomplishment and finishing of the same worke by the same power the which shall preserue thee to saluation 6. A mighty worke of Christs power was the perfect fulfilling of the law Whether doest thou partake in this power art thou perfect in the way sincerely obeying God in all his commaundements doest thou subiect thy selfe to the law as the rule of thy law doest thou aime at the perfection thereof Christ loued his Father with all his heart and his neighbour as himselfe yea aboue himselfe and if this power of Christ preuaile with thee this will bee the scope and aime of all thy actions For though the obedience of the law be not necessary to iustification yet it is requisite to sanctification 7. Another worke of Christs power was that it set him free from all corruption and infirmities which he vndertooke for vs without sinne Labour to finde this power of Christ in thy soule daily freeing thee from the corruption of thy sinne and daily infirmities If the Sonne set you free ye are free indeed not onely the raigne of sinne is thrust downe but the corruption of sinne is lessned Dauid desired the Lord to giue him againe his free Spirit Psal. 51.10 11. he well knew that where the Spirit of the Lord is there is libertie that is not onely a redemption from damnation by our iustification but from corruption and vaine conuersation by our sanctification 8. Christs power was mighty in ruling and ordering his owne powers and faculties his vnderstanding was able to see God perfectly his will onely iust right and wise neuer bowing from the will of his Father Not my will but thy will be done His memory could neuer forget any good thing but he retained his whole duty euer before him His affections were ordered according to right iudgement His appetite neuer exceeded the bounds of sobriety and moderation His speach was gracious his actions all exemplary no spot in him from top to toe And this same power of Christ is in some measure manifest in all his members this power enlightneth the mindes of beleeuers formerly blinde to see God in part and perswadeth the will and boweth it to obey Gods will which before was captiuated to the will of the deuill it inspireth godly desires and gracious resolutions and strengthens the memory to retaine good things beeing before as rimy as a siue it guideth and altreth the affections making the beleeuer to loue good things and good men and whatsoeuer sets forward Gods glory and to hate zealously the contrary Christs power in the soule orders the appetite to sobriety in the seasonable and thankefull vse of outward mercies makes a man speake the language of Canaan and his whole course sauour of Christ. Whence it is plainely concluded that ignorant persons malicious persons libertines intemperate drunkards gluttons filthy talkers swearers loose in their behauiour open enemies to this power of Iesus Christ not submitting themselues to the rod of his mouth shall be laid vnder his rod of iron This teacheth vs to goe on fearelesly in good duties seeing this power of Christ is with vs and for vs. He is of power to protect vs against enemies and dangers Of power to strengthen vs in our duties when we are weake and feeble he will perfect his power in our weaknesse 2. Cor. 12.8 Of power to make vs inuincible in our suffrings Phil. 4.13 I can doe all things through him that inableth mee Of power to reward our least labour of loue vndertaken for him Of power to answer our prayers and to doe aboundantly aboue all we aske or think Of power to performe all his gracious promises which shal be made good to vs in due time Of power to supply vs with all good meanes in his seruice he can giue wealth and make the latter ende better as he did to Iob the diuine power giueth all things pertaining to life godlines 2. Pet. 1.3 Of power in death it selfe to keep that which wee commit vnto him till the last day Of power to rebuke diseases and command death and after death to raise our bodies to eternall life beeing cloathed with corruption and wrapped with deaths garments 1. Cor. 6.14 God hath raised vp the Lord Iesus and shall raise vs also by his power Lastly this doctrine assureth vs of our perseuerance in grace begun Christ by his power layes such fast hold on vs no seducer is able to deceiue the elect nor plucke them out of his hands for the weaknesse of God is stronger then men 1. Cor. 1.25 and when we cannot comprehend him so fast as we would he comprehends vs and preserues vs by his power to saluation 1. Pet. 1.5 Neither doth this doctrine