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
haue in Exod. 32.31 when Israel had made a calfe Oh saith Moses this people haue sinned a great sinne It was great 1. in the kinde idolatry 2. in the manner beeing against such meanes it was not many dayes before that that Moses had receiued the ten commaundementâ— which themselues heard deliuered in such thunder lightning and terrible voice as made them professe what euer the Lord should commaund them by Moses they would doe and besides the ten commaundements thus vttred and deliuered Exod. 20. in the 22. verse a speciall addition was annexed Ye shall make you no Gods of siluer or gold c. They had immediately before receiued an extraordinary food by Manna which then they enioyed Moses was in the mount with God to receiue more laws for their good Aaron was with them to aduise them But against all these and many more meanes they worshippe a calfe and so highly prouoke God as after a great slaughter of men 3000. in number Moses hardly obtained pardon for the residue Dauids sinne was so much the more heinous in that he had many wiues of his owne as Nathan in the parable sheweth and maketh himselfe to confesse A rich man had many sheep and oxen and the poore man had but one lambe which ate his morsells with him and slept in his bosome which was Bathsheba in Vriahs bosome and the rich man refused to dresse any of his owne sheep and slew and dressed the poore mans sheepe Dauid himselfe hearing it before he knew it to be his owne case could say As sure as the Lord liues he shall die that hath done this and Nathan said Thou art the man c. And this sinne so prouoked the Lord that the sword neuer departed from his house and his repentance could not cut off that part of the sentence but his owne sonne Absalom must defile his fathers wiues in the sight of all Israel Hence it was also that our Lord answering Pilate aggrauated the sinne of Iudas Ioh. 19.11 Hee that deliuered me vnto thee hath the greater sinne he knewe he deliuered an innocent to death hee was warned he was a friend and familiar his sinne was a great sinne and so great as God tooke him in hand and laid the burden of it presently vpon his soule and he found no ease but in hanging himselfe 2. Sathan knowes these sinnes more trouble and wound the conscience then other because this circumstance layes the sinne directly vpon our selues and takes away excuses God was not wanting to preuent such a man cannot say he could not remedie it no good meanes was wanting to him onely he was wanting to himselfe and the meanes And thus the Lord reasoneth with his people to bring them to the sight of their owne corruption Isa. 5.4 What could I doe more to my vineyard which I haue not done 3. Sathan knowes that to sinne against meanes is a compound sinne and like to a complicated disease hardly cured for besides the sinne to which a man is drawne there is 1. a neglect of a mans owne good 2. there is a base estimation of Gods great kindnesse in offering the meanes of our good and consequently God himselfe is despised in the meanes yea there is an vnthankefull reiecting of grace offered And what is further to be done but to leaue such a one as remedilesse 4. Well knowes Satan that God hath denounced and executed greater plagues vpon these sinnes then other where meanes were not present He punished adulterie in the lawe with death not simple fornication because one had meanes to auoid the sinne the other wanted it So for theft Prou. 6.30 If a theefe steale to satisfie his soule because he is hungry men despise him not a restitution may be made he must not die comparing the sinne with adulterie in which no restitution must be made they must die the death Capernaum which was lifted vp to heauen in respect of the meanes of saluation neglecting those staires cast her selfe lower into hell then Tyrus and Sidon which neuer had the like things done in them Nay God whose nature is to be mercifull in this case takes pleasure and delights himselfe in seueritie Prou. 1.22 Yee haue despised all my counsell and set my correction at nought therefore will I laugh in your destruction This doctrine is of great vse through the whole life 1. If where more meanes be to hinder sinne there sinne is aggrauated how heauie be the sinnes of our age who in the meanes are lifted vp aboue all the ages of 1500. yeares before vs Howe may the Lord complaine of vs as Hos. 8.10 I haue written to them the great things of my lawe but they haue counted it a vaine thing The meanes that we haue doe set our sinnes in a farre higher degree then were the sinnes of our fathers Theirs were in the night ours in the day theirs were ignorances in comparison ours are presumptions of knowledge and set purpose theirs were errors and sinnes ours are rebellions and obstinacie they could scarce doe any other we will not their ignorance inuincible ous affected And as our means be greater so our iudgement and account shall be straighter for to whom God giues more of them he requires more Luk. 12.48 2. Content we not our selues that we haue staires or meanes as many who say they come to Church heare the word receiue the Sacrament haue some measure of knowledge and be able to speake of religion seeing the presence of the meanes brings Satan more fiercely vpon thee and threatneth thy greater danger if thou growest not in soundnesse of Christianity by them Consider whether the Scripture be not true saying 1. Not the hearers of the word but the doers thereof shall be iustified 2. Knowers of their Masters wil and not doers of it shall be beaten with more stripes 3. Many seeme to be partakers of grace who are peruerters of it and turne it into wantonnesse who are of old rolled or billed vnto condemnation 4. Many in the day of iudgement shall say and alleadge for themselues We haue eate and drunke in thy presence and thou hast taught in our streetes to whom the iudge shall say I tell you I knowe not whence you are depart from me ye workers of iniquity The Iewes had the ministery of Iohn of Christ and his disciples the Gospel of the kingdome preached which was as Iaacobs ladder to rise vp by the staires and sâ—aues of it vnto heauen but for all this because they walked not worthy of these meanes Christ tels them plainely to their faces that Publicans and harlots should goe into heauen before them And the same shall be said of euery formall Christian contenting himselfe with an outward shew of goodnes and not answerable to the meanes he hath without any inward or constant change by them 3. Let vs beware of Satans wyle neither to neglect means nor yet to sinne against them I. In spirituall things the meanes of
and drinke 2. It belongs to the hunger of the soule which is to cleaue to God and obey him in his will and so keeps not off the hunger of a naturall body 3. Christ did as Abrahams seruant did at Bethuels house who hauing meate set before him would not eate till he had done his message Gen. 24.33 and yet was subiect to hunger Quest. What is the difference betweene Christs infirmities and ours Answ. 1. They are all punishments of our sinne in vs but not punishments of his sinne in him 2. His humane nature beeing holily conceiued was in it selfe free from them all and they doe not necessarily attend it in respect of it selfe But our nature beeing tainted with originall sinne hath contracted them inseparably seeing by one man sinne came in and death of which these are forerunners by sinne went ouer all 3. Christ vndertooke them by a voluntary necessitie but in vs the necessity is forced and absolute will we nill we we must carrie them 4. In vs they be the effects of our sinne in Christ effects of mercy 5. Ours are often miserable acquisite rising from particular causes or sinnes but so were not Christs Obiect If Christ tooke not all our infirmities what say you to Damascens argument Quod est in assumptibile est incurabile how could Christ cure all our defects and not assume them all Answ. All particular defects rise out of the generall corruption and infirmity which Christ vndertooke and cured and therein these also euen as he which stops a fountaine in the head stops all the streames without more adoe Vse 1. Note the wonderfull humility of our Lord Iesus who would not onely take vpon him our nature but euen our infirmities and was not onely a man but a seruant also If he had descended beeing the Lord of glory to haue taken the nature of Angels or if of man such as Adam was in innocencie it had beene admirable humility and such as hath no fellow But to be a worme rather then a man is lower then humility it selfe Let the same minde be in vs that was in Christ Phil. 2.5 Vse 2. His infinite loue is herein set forth he was able to feed many thousands with a few loaues and little fishes yet he would want bread and be hungry himselfe he could and did giue legges to the lame yet he would be weary himselfe for vs he could fill the hearts of others with the ioyes of heauen yet he would sorrow he raised others from death and yet he died And as this commends his loue to vs so should it breed in vs a loue of him to expresse it in embracing a base estate for him and in giuing vp at his call our comforts our liberty our bodies and liues so did he for vs. Vse 3. This is a great comfort for the poore and men in want seeing Christ and his Disciples not sieldome wanted what to put in their bellies Matth. 12.1 The Disciples plucked the eares of corne and beganne to eate Christ the Lord of glory hath sanctified thy want thy hunger thy penurie by his If thou beest in the world as in a barren wildernes and liuest among hard-hearted and cruell men as so many wilde beasts thinke on Christ in this estate thou art no better of no better desert then he nor better loued of God then he and yet thou farest no worse then he Oh murmure not nor repine but say with that blessed Martyr If men take away my meate God will take away my stomacke he feeds the young rauens and will he neglect mee Onely turne all thy bodily hunger into a spirituall hunger after Christ and his merits and then thou shalt bee sure not to starue and die euerlastingly but to bee satisfied with the hidden Mannah of God Vse 4. Let rich men learne that it is not good alwaies to bee full and preuent hunger but to feele it and know what it means Christ was God and might haue auoided it but beeing man ought not and would not that he might haue sense and feeling of our infirmities and so be a compassionate High Priest What els is it that breeds hardnes of heart in rich men but want of feeling of the afflictions of Ioseph Gluttonous Diues tooke not to heart Lazarus his want and where are the poore most neglected but where there is fine and delicate diet euery day Especially the Ministers of Christ should learne to endure want and hunger as Paul had learned to want and abound and to be contented in euerie estate else they will doe but small good in their ministerie Vse 5. Christ is daily hungrie in his members Lazarus lieth still at our gates and is not yet quite dead therefore let vs put on the bowels of compassion towards him Would we not haue releiued Christ if we had liued when he did or would we not now if he should be in need Oh yes we say we would else it were pitie we should liue Well then whatsoeuer we doe to one of his little ones we doe it to himselfe and so he accepts it saying I was hungrie and yee gaue me meate I was thirstie and ye gaue me drinke Despise not thy poore fellow-member and turne not thine eye from beholding his penurie nor thine eare from hearing his moanes and deep sighes If thou shouldest heare Christ himselfe say I thirst as once he did on the crosse wouldest thou giue him vinegar and gall to drinke is that it he thirsteth after no it is thy conuersion and compassion that will satisfie him therefore vse him kindly in his members VERS 3. Then came the Tempter to him and said If thou be the Sonne of God command that these stones be made bread WEe haue heard how our Lord Iesus Christ entred into the place of combate how he was furnished attended and exercised all the time while he expected his enemie Now we come to the entrance of his aduersary and after to the onset In this entrance obserue 1. The time Then 2. The name of the aduersary the Tempter 3. The manner of his entâ—ance he came I. The time then that is when Christ had fasted 40. dayes and 40. nights and was now hungrie He was willing and ready to tempt him before and so he did now and then cast a dart at him as we heard but now supposing him to be weake hungry also he comes vpon him with might and maine and thence strengthneth himselfe and sharpeth his temptation Note hence Satans subtilty who watcheth his opportunity and taketh vs euer at the weakest Thus he set vpon Eue when she was alone in Adams absence and set Cain vpon Abel when he was alone in the field and helplesse Thus was Dinah set vpon beeing alone and was foyled Pâ—tiphars wife set vpon Ioseph alone none beeing in the house but they two and the Gospell tells vs that the enuious man sowes tares while men sleepe 1. Satan by the subtilty of his nature
without sinne is but a gate to life the deuill a great and cruell enemy but nothing so dangerous as our owne sinne this slaies vs without him he hurts vs not without this What reason haue we to be in loue with sinne while we professe we hate the deuill who can doe vs no such harme Which must stirre vp our watch against our owne corruption for if he plow not with our heyfer he can get no aduantage Many hauing sinned lay the blame on the deuill who they say ought them a spight or a shame But as the Lord said to Cain so say I to thee If thou doest euill sinne lyeth at thy doore and it is thy sinne not the deuills Obiect Oh but he tempted mee Answ. So he did Christ here and hadst not thou cast downe thy selfe he could not haue done It was indeed the deuills sinne that he beguiled the woman and he had his iudgement for it But it was her sinne that she was beguiled and arraigned and iudged by God for it It is the theefes sinne to steale thy mony and he shall be hanged for it but if thou leauest thy mony without doores and neuer lookest after it it is thy fault and follie and what couldst thou looke for else The deuill is a slie theefe and robber but he commits not his robbery as other theeues and Burglers he will not breake open the doore nor draw the latch but where he findes the doore open and an house prepared and swept there he comes and makes spoile Luk. 11.25 And if a man know a ranke theefe were he not worthy to be robbed that will open his doors and giue him entertainment Oh let not vs extenuate our sinne or lay the blame on the deuill who cannot hurt vs without our owne weapons He cannot make vs sweare or curse or drinke or kill or breake the Sabbath All that he can doe is to stirre vp our corruption present obiects stirre vp passion to trouble the iudgement and perswade or sollicite He can suggest he cannot force And therefore doe as Dauid taking all the blame of our sinnes vpon our selues when the deuill stirred him vp to number the people and hee came to see his follie he thought not his sinne lesse because Satan mooued him but said I haue done very foolishly Alasse these silly sheep what haue they done Take heed of Satans voice which is euer to cast thy selfe down euery temptation to sinne hath this voice in it Cast thy selfe downe and too too many heare and yeeld to the same Some cast themselues downe by casting themselues backe from God and his truth forsaking the right way Thus euery Apostate hath cast himselfe downe and hath need of that counsell Remember from whence thou art fallen and doe thy first works Others cast themselues downe by falling into a puddle of base vncleannesse as couetousnesse drunkennes swearing lying c. vnbeseeming the place name and honour of Christians Were it not too too base a deiecting of himselfe if a Noble man should sort himselfe to lie in a barne among beggars or any man to lie in a stie among swine So for a Christian to demeane himselfe like a worldling or Epicure or Atheist is as great a debasement Others cast themselues downe into the pit of despaire when any sorrowe or trouble extraordinarie presseth or pincheth them If God cast them downe a little they cast themselues downe immeasurably as Cain Iudas nay Gods seruants thinke sometimes that God hath forgotten them and will not remember seasonable mercy But doe thou in all temptations answer Satan thus No Satan I know thou canst not cast me downe God to whom the honour of it is due be praised for it and I will not cast my selfe downe if God cast me downe I shall rise againe who onely can and will turne his humiliation of me to my exaltation From hence So Luke addeth that is from the battlement which God had straitly enioyed as a meanes to keep men from falling and to preuent danger Deut. 22.8 When thou buildest a new house thou shalt make a battlement on thy roofe that thou lay not blood vpon thy house if any man fall thence And this was the manner of the Iewes buildings to build their houses not ridged as ours but with a flat roofe as most of our Churches be and battlements about and their roofes thus made serued them to many good purposes as Iosh. 2.6 Rahab brought the spies vp to the roofe of the house and hid them with the stackes of flax which shee had spread vpon the roofe Act. 10.9 Peter beeing in Ioppa in Simons house a tanner went vp vpon the house to pray Of this kind seemed that house of the Philistims which Sampson at his death pulled down vpon the roofe of which stood 3000 persons to behold while Sampson was mocked Satan seeketh especially to draw such to sinne who haue most meanes against it As Christ was not set on a pinacle which had no staires to goe downe by but where were staires and hee must notwithstanding them cast himselfe downe headlong So dealt he with Adam in his innocencie who hauing all perfections his soule and bodie were capable of yet must he needs reach at the bettering of his estate had Adam knowne any miserie yet his sin had been so much the lesse if he had been enticed vnwarrantably to mend his estate but he did as the parable speakes set an olde patch vpon a newe garment which was both idle and disgraceful And the meanes of his sinne was as idle as the ende for had he not all the trees of the garden and fruits of paradise to eate vpon and were not all els meanes enough to keep him from one forbidden fruit If God had restrained all but one he had not wronged him he had furnished him with all strength against temptation if he would haue vsed it he had no manner of discontent in his estate yet if he had been ouercome in that supposall to haue enlarged without God his owne allowance his sinne had not been in that degree and so out of measure sinnefull as the hauing of all these means made it Who must denie our Sauiour Christ but one of his disciples who must betray him but another both of them abounding with meanes to the contrarie hauing beene aduanced by Christ into the high offices of Apostleship to be next attendants of Christ who heard his doctrine saw his miracles and were eie-witnesses of the integritie of his life yea both specially warned by Christ of those particular sinnes and Peter had professed to die rather then doe it 1. The malice of Satan is such as he is not content that men sinne vnlesse he can bring them to aggrauate their sinne and doe it as sinfully as may be and therefore he is industrious to get men to sinne against the meanes For this addeth weight to the sinne and prouoketh Gods anger much more then another sinne Examples we
stands not in words but in sense 4. To establish the false doctrine of free-will they furnish themselues with that place in Ier. 17.7 Blessed is the man that trusteth in the Lord and whose hope the Lord is But what doe they else but imitate the deuill in cutting off that part of the text which makes against them for in the next verse it followeth The heart of man is deceitfull aboue all things who can know it shewing that man in himselfe is vtterly destitute of all grace 5. For the Iesuiticall tricke of equiuocation or mentall reseruation they haue Scripture and Example Ioh. 1.21 they asked Iohn if he were a Prophet he said No whereas he was one for Zachary called him the Prophet of the Highest and Christ said that there was not a greater Prophet then Iohn therefore Iohn equiuocated Answ. Whatsoeuer was the true meaning of the question that Iohn answered plainely vnto If they meant to aske him if he were that singular Prophet whom they fancied to come together with their Messiah he truely answered no. If he were any of the auncient Prophets who were long before Christ he truely answered in that sense no. If he were a Prophet by his proper office he truely answered no. For howsoeuer he was by grace and power a Prophet beeing sent of God to reprooue and conuert sinners yet by ordinarie office he was no Prophet neither did he prophesie But what is this to those mentall reseruations Are you a Priest Garnet No saith he meaning not a Priest of Apollo or Iupiter Were not you in England at such a time No not as the Sunne in the firmament or as a King in a Kingdome A strange madnesse that men professing knowledge zeale should so dally with lies and oaths which tricks of theirs were they iustifiable and sound we should haue little vse of Magistracy or tribunalls especially where matters are determined by mens oathes he were a verie blocke that would suffer any thing to be fastened vpon him The murderer might sweare he neuer slew man namely with the iaw-bone of an asse as Sampson did The drunkard might sweare hee drunke neuer a droppe if he can inwardly conceiue of water or aqua â—oelestiâ— or the Poets nectar or what he can faigne The adultrâ—â—â—e might sweare she was neuer touâ—ht if she can inwardly conceiue of any creature as of a Bull or a Swanne as the Poets faigne of Pasâ—phâ—e and Laeda And were is lawfull to dally with God and mens consciences after this manner we could pay them home in their owne kind for suppose a man were in their Inquisition and were asked if the Pope were Supreame ouer all Kings if a man were disposed to equiuocate be might say and sweare yea reseruing his secret meaning not by right but onely in his owne proud and ambitious desire and thus delude them II. In matters of practise you shall haue no sinner but he hath a Scripture reached to him to lie safe vnder in the holding of his sinne but robbed and turned out of the right sense The Atheist that cares for no Scripture yet hath one text for himselfe Eccl. 7.18 Bâ—e not iust ouermuch nor ouerwise and so he hath enough to cast off all care of knowledge and conscience The image-munger hath a text to let nothing be lost he hath a good vse for his images if they cannot serue to worship they may serue for ornament The swearer hath a text in Ieremie Thou shalt sweare in truth righteousnesse and iudgement therefore he will sweare so long as he sweareth nothing but that which is true The Sabbath-breaker hath his text The Sabbath was made for man and not man for the Sabbath The murderer and adulterer thinke themselues safe seeing they finde Dauid in both these sinnes and yet commended of God The drunkard hath his lesson Drinke no longer water but a little wine for thy stomacke and often infirmities sake The couetous person knows that he that prouides not for his family is worse then an Infidell which through many mens wickednesse is a ground of much couetousnesse The lazie Protestant hath his text We are saued by grace and iustified by the blood of Christ freely what can his workes doe what need they The idle person hath his text Care not for to morrowe let the morrowe care for it selfe The vsurer hath his plaine place Matth. 25.27 that I might haue receiued my owne with vsurie The theefe hath the theefe on the crosse repenting at the last The carnall Gospeller cares not what sinne he venture on because where sinne hath abounded there grace hath abounded much more The carelesse Libertine is predestinated to life or death doe what he can and doe not what he list he cannot change Gods decree and so he will doe what he list The obdurate and hardned sinner saith At what time soeuer a sinner repents God will put all his sinnes out of his remembrance and therefore he will not repent till he be dying Lastly the vniust person he hath his rule in the vniust steward who was commended by Christ who was indeed commended for his prouidence not for his iniustice In all these thou mayest hold this for a good rule It is the deuills diuinitie to confirme thy selfe in any sinne by whatsoeuer thou hearest or readest in Gods Booke all which in Gods meaning is direct and the onely preseruatiue against all sinne NOw we are to consider this comfortable Scripture in the holy vse of it not as we haue it wrested and mangled by Sathan but as we finde it set downe by the holy Ghost Psalm 91.11 For hee shall giue his Angels charge ouer thee to keepe thee in all thy waies They shall beare thee in their hands that thou hurt not thy foot against a stone In which words the godly are secured and assured of safetie in danger not onely because the Lord himselfe is become their refuge and protection as in the words going before but in that to his owne fatherly care and prouidence he hath added a guard of Angels to whose care also he hath committed the godly Wherein for explication we will note these particulars 1. What is the ministerie of the Angels namely to be the godly mans keepers 2. Who sealeth their commission He hath giuen them charge 3. The limitation of it In all thy wayes 4. The manner they shall beare thee vp in their hands 5. The end least thou dash thy foot against a stone Which is a borrowed speach taken from mothers or nurses who lead or carrie their tender children in their hands that they stumble and fall not to hurt or endanger themselues The word Angell is a name not of nature for so they be spirits but of office ministring Spirits to God to Iesus Christ and to Gods elect His Angels that is the good and elect Angels called his 1. By creation for they had not beeing of themselues 2. By more immediate ministerie they assist him and stand before his face whereas
time how long this sight lasted in a moment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In accurate consideration a moment is the fortieth part of an houre for a point of time is a quarter of an houre and a moment of time is the tenth part of a point of time But I thinke we are not to take the word so strictly which here noteth a very short time much shorter then the fortieth part of an houre and with Chemnitius I thinke it to be the same with that in 1. Cor. 15.52 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a moment and explained in the next words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the twinkling of an eye which is indeed no time but the beginning rather of time seeing there is no distinction betweene time past and time to come Howsoeuer we must take it for a very short space of time and that the sight was gone before Christ could well consider of it For so the like phrase is vsed concerning Sodome that it was destroyed in a moment for the sunne rose very faire and before euer they could consider of such a storme the Lord showred downe fire and brimstone Now the reason why the deuill vsed such a speedy and quicke representation was to rauish Christ suddenly and stirre vp his affections by the absence of it to desire to see it againe dealing with Christ as we with our little children when we would make them earnestly desire a thing we let them see it and hide it againe giue it them into their hands and suddenly take it away againe So did Satan Secondly Satan might haue another tricke in it to disturbe the minde of our Sauiour for as a sudden flash or light doth dazle the eyes of the body so doth a sudden flash or sight of this or that obiect easily dazle the eyes of the minde and in stead of pleasure with it at least it brings some trouble and perturbation Howeuer he thought it would fit and bring on his temptation Thirdly shadowes will abide no looking on no examining and therefore the deuill is so quicke in taking them in It is an old practise of the deuil to let death into the soule by the window of the senses and especially by the sight for here he would ouercome Christ by the sight of the world and the glory of it Thus he had gained Eue to sinne by the sight of the apple which was beautifull to the eye by hearing that she should be as God if she did tast it by touching tasting and pleasing all her senses with it The sons of God saw the daughters of men that they were faire and tooke them to them for wiues which was the cause of the deluge Ahab saw the vineyard of Naboth lie so conueniently to his demeanes as he must needes compasse it by murther 1. The senses are the neare seruants of the soule if Satan can make them vntrustie he knowes he can by them easily robbe the soule yea and slay it For senses worke affections and affections blind iudgement Dauid sees Bathsheba presently affects her his violent affection blinds his iudgement he must haue her companie though it cost Vriahs life I saw said Achan among the spoile a goodly Babylonish garment and two hundred shekels of siluer and a wedge of gold of fiftie shekels and I coueted them and tooke them Iosh. 7.21 How was Adam otherwise deceiued by Eue but first in his affection and then in his iudgement 2. As Satan layes his baits in all the senses to steale the heart so especially in the eies dealing as the chapman that would vent his wares he layes it forth on the stall that men may see it and oftentimes the very fight of it without further offer drawes on the buyer to a bargaine He knowes he looseth not all if he gaine but an vnlawfull looke because there is sinne begunne though not perfected 3. The sense is to the soule as a doore to the house A man that would come in or send any thing into an house must goe in and send it in by the doore Euen so although the deuill by his spirituall nature can and doth apply himselfe to our spirits without our senses yet other tempters cannot reach the soule so immediately Eue could not worke Adams heart directly but by the outward senses of hearing and seeing especially sent in the temptation Poisons cannot reach the heart vnlesse by the senses they be drawne in So wicked mates cannot conuey their corruption one into an other but by the outward senses hearing their wicked and incentiue speaches and seeing their gracelesse and infecting actions But besides this so full of malice is our spirituall aduersarie that he would not onely immediately take vp our hearts but fill vp all our senses and by them continually sendeth in burning lusts and by the same doore couetous desires and by the same ambitious aspiring thoughts and by the same reuengefull intentions and such like till the house be full of wickednes 4. Satan knowes that God hath appointed the senses for the good and comfort both of body and soule especially the sight and hearing to be the senses of discipline to furnish the minde with knowledge of God with faith which is by hearing with hope of his gracious promises with heauenly meditations and contemplation of his great workes which our eyes behold Now Sathan would crosse all this gracious constitution of God and make the lights of the body be meanes to blinde the minde he would fill vp the senses and take them vp with such obiects as shall not only corrupt the heart but keepe out those meanes of grace which the Lord would by them conuey into the heart so that the soule should be further poysoned by the same meanes which the Lord hath prepared as an antidote by which naturall poyson and corruption should be expelled This doctrine enioyneth a diligent custodie of the senses A good housholder suspecting theeues and robbers will be sure to keep his doores and windowes fast And we knowing that our senses are the doores and windowes of our soules must looke to these doores locke them barre them bolt them fast that the deuill enter not this way True it is that the inside must first bee made cleane for out of the heart proceeds an euill eye Mark 7.22 But whosoeuer is resolued to keep his heart in any rightnes must thinke it his next care to shut out and keep out whatsoeuer might be let in to decline it and turne it from God againe What made the holy Prophet Psal. 119.37 pray so earnestly that God would turne his eyes from beholding vanity but that he knew that euen a good heart such as his was could neuer hold out vnles the outward senses especially the eyes which by a Synechdoche are there put for the rest both because they are special factors of the soule and because of the multitude of their obiects and in regard of the quickenesse of sight aboue all the rest of
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
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
vers 35. Yet at length he steppes out for him acquites him and rebukes his friends and accepts his seruant and turneth his captiuitie and giues him twice as much as before hee had chap. 42. 1. Herein the wisdome of God ioyned with his power shineth forth hereby the Lord knowes how to bring light into darkenes Psal. 112.4 To the righteous ariseth light in darkenesse No darkenes or misery can keep God and the comforts and strength of his spirir from his children Yea hereby the Lord knowes how to bring light out of darkenesse as once he did in the creation Rom. 8.28 We know that all things are turned to the best to them that loue God His wisedome and power turnes things not onely good into good nor onely afflictions and trialls but euen their sinnes and infirmities like a good Physitian that tempers poyson to a remedie and of the vipers skinne makes a remedie to heale the vipers sting 2. This is the godly mans priuiledge aboue wicked ones to find God sweet to their soules either in afflictions or in the ending of them 1. Because their persons whatsoeuer their estate is are accepted with God whereas the other are reiected 2. They are sealed with the earnest of Gods Spirit and can goe vnto God in feruent prayer whereas the other want the Spirit and cannot pray to be heard Psal. 18.41 They cried but there was none to saue them euen to the Lord but he answered them not 3. They haue the grace of repentance which remooueth sinne the cause of affliction and are come out of Babylon though they liue in Babylon beeing as so many Lots in Sodome Whereas the other are impenitent and neuer remoouing the cause the effect lyes euer vpon them and growes euery day heauier then other 4. They haue peace of conscience and can sing the new song to God and the Lambe hauing a set of sweet musicke in their soules and with peace they haue patience supporting them vnto Gods seasonable deliuerance Whereas the wicked are as the raging sea and hath no peace nor patience but a senslesse vnfeelingnes of his estate their hearts beeing either ignorant ascribing all their smart to fortune or constellations or fatall necessitie or secundarie causes beeing not able to ascend so high as God the author or descend so lowe as their owne sinnes the iust meritorious causes of their euills or hardened and feared or senslesse as Nabals whose heart was as a stone dead within him 3. It is one ende of Gods extreame humbling and afflicting his children not to sinke or forsake them but at the last the powerfull worke of God may be shewed on them both for his glorie and for theirs The poore blind man Ioh. 9.3 carried his miserie a great while from his birth to his mans estate and yet our Sauiour witnesseth that it was neither for his sinne nor his parents but that the worke of God might be shewed vpon him in the miraculous cure of him when all the power of nature and art could do him no good Lazarus was extreamely humbled dead buried lying in the graue stinking who would haue thought beyond Marie that he should euer haue been raised till the last day and yet our Sauiour saith that euen that death of his was not vnto death but for the glorie of God Yea the Lord neuer bringeth any euill vpon his children wherein he intendeth not in the ende to shew them some great good as Deut. 8.16 The Lord tryed humbled and prooued his people in the wildernesse that he might doe them good at the latter end Iob. 23.10 Hee knoweth my way and trieth mee and what was the issue I shall come forth like the gold And the Apostle affirmeth that the triall of our faith which is much more precious then gold shall bee found to our praise and honour and glorie at the appearing of Iesus Christ 1. Pet. 1.7 4. God hereby manifests his care and faithfulnesse in his promises for he hath promised how euer he suspend his comfort for a time to returne in due season neither can his mercies come to an ende nor himselfe leaue his mansion finally Therefore it is that sometimes he foretells his children of euills to come that they should not come suddenly on them neither distrust his care in them nor be ignorant of a good issue out of them Sometimes he numbers them out and tells how many and how long they shall be Dan. 9.25 There shall be seauen weekes that is 39. yeares and there shall be 62. weekes that is 434. yeares and then the Messiah shall come c. And alwaies he that setteth the setting of the stars and the bounds of the sea setteth much more the period of our troubles and the furthest limits of his childrens trialls which suppose they reach euen to death it selfe they can follow them no further but then is a rest from their labour a reaping of the fruits of their suffrings a ioyfull haruest of a sorrowfull seed-time wherein the Lord meets them with a full and finall deliuerance and putteth them in full possession of all his most glorious promises Let the godly consider of their priuiledge to prouoke their patience and constancy in their greatest trialls which cannot make them vnhappy For 1. the godly mans present estate is the best for him be it what it can be the furnace is the fittest place for gold 2. His triall shall be turned to good because God hath the disposing tempering and moderating of it 3. His triall shall be but light and momentanie not in respect of the present sense but because the time of temptation shall be swallowed vp by the time of victorie 4. The ende of it shall be happie and all is well that ends well here shall be a most blessed issue And therefore let drossie Christians feare the fire who are sure to be wasted in it whilest the godly reioyce in tribulation and with Dauid walke fearelesly in the valley of the shadow of death because God who lead him in was with him to lead him out Let the godly iudge of themselues not alwaies according to their present estate or feeling which may occasion their feet almost to slippe but looke to the happie end of their trialls And though the smart continue long yet let them be assured that the Lord keepes all their bones so that not one of them shall be broken Neither let vs be weary and faint in our mindes for although God seemeth not to heare vs yet he heares vs well enough And though hee seeme to stand a farre off vs it is but a delay no deniall of our request And though he seeme to neglect vs let vs not neglect him but hold on in the prayer of faith Let this serue as a ground of comfort encouragement to vs that when with Israel we stand as it were on the sea-brinke beset with dangers then we may be still and expect the saluation of the Lord.
say that the will in the same time and thing can be willing and nilling which if it could be forced were true To vnderstand this better we must know that there be only two wayes to mooue change or bend the will First from an internall agent or principle and this is twofold 1. God himselfe the author of all naturall faculties in whose hand the heart of Kings and all men be to turne as he pleaseth as the riuers 2. The man himselfe to whom God hath committed this will who hath power to dispose it to this or that obiect as Adam in innocency had freedome in things diuine and humane and now we his posteriry in the latter Secondly by externall moouers and these are either 1. the naturall obiect of the will which is some good so apprehended in the vnderstanding and strongly vrged vpon the will or 2. some passions lusts affections and appetites which incline the will this way or that Quest. How then is it said that the deuill filled Ananias his heart to lie to the holy Ghost Act. 5.3 and of Iudas that the deuill entred into him and put into his heart to betray his Lord if he cannot mooue the will Answ. It is not denied but that something besides God can mooue the will but the question is of the manner God mooues it by his owne and absolute power euen without our selues and against our selues as when he changeth an heart of stone into an heart of flesh But other without vs cannot mooue our hearts neither by any proper power that they haue ouer them nor yet without our selues first gained vnto them but then they mooue our wills when they can either make vs apprehend and vnderstand some obiect or mooue passion or appetite whereby to incline our wills Thus the good Angels may and doe propound diuine truth and good vnto our vnderstanding and mooue our wills to embrace it and chuse it but not alwaies with effect because the power is not in them but in our selues A good Angell admonished Ioseph in a dreame by which his will was bended to prouide for Christ and himselfe Thus also the deuills and wicked Angells mooue the will by working vpon the phantasie and imagination as in many Melancholike persons to hurt themselues and others sometimes by setting good colours vpon euill so that the vnderstanding apprehending euill in the case and colour of good may bend the will to it as Peter in denying his Lord thought it good and safe for the present sometimes by raising vp passions and working in them as Saul in a passion to cast his speare to kill his good sonne Ionathan a barbarous and vnnaturall fact yet the deuill gained his will to it hauing first raised a cloud of dustie passion to darken his vnderstanding and the other Saul in his furie and hot mood to waste and persecute all that called on Christ sometimes by stirring vp lust and concupiscence as Dauid beeing enflamed with lust the deuill working on this corruption gained his will to those foule facts which aboue all blemished him As for the examples alleadged thus Peter saith that Satan filled Ananiahs heart not that he brought any new wickednes into his heart but that which he found he stirred vp and perswaded his will to play that dissembling part for he should carrie it away closely and cautelously enough And thus the deuill put treason into the heart of Iudas he knew him to be a couetous wretch and had often watched him how he was deceitfull in the administration of his Masters money now his affection beeing troubled and stuft with couetousnesse Satan vseth this as a means to perswade his will for mony to attempt this foule and barbarous treason In all which we see that our wills are not vnder the power of the deuil who deales with vs as wicked men who when they perswade any euill infuse none of their wickednes into vs but only by their speach stirre vp that which is in our selues and perswade vs thereunto 4. It is not enough for Satans malice and cruelty to bring mischeife on the bodies of men but the thing he aimes at is to bring guiltines on their soules as our Sauiour here I doubt not but he would willingly haue killed him if it had beene in his power to cast him downe as it was to carrie him vp but he had farre rather that Christ should doe it himselfe and so haue an hand in his own death In Iob Satan was not contented to cast him down in bringing misery vpon his body and estate but the thing he aimed at was Iobs casting downe himselfe by blaspheming God that so he might bring guiltines vpon his soule And Satan knowes that when he can bring a sinner to giue vp his will to his perswasion his sinne is so much the more sinnefull because to a voluntary sinne is added 1. a deliberation 2. an election of euill and a preferring it before good and 3. a willing execution of that which a corrupt vnderstanding hath embraced and a corrupt iudgement and will preferred for some corrupt end 5. Satans slinesse and vsuall subtilty in his temptations shewes that his strength lieth in inward perswasion and not in outward violence He insinuates like a serpent and pretends great good will as here Thou shalt shew thy selfe the Sonne of God as though he in earnest sought the honour of Christ and as if he would haue bettred Adams estate he said Ye shall be Gods He transformes himselfe into an Angell of light and ordinarily deales with vs as with Saul who when he saw the deuill himselfe hee made him beleeue he saw Samuel Gods worthie Prophet This doctrine serues to comfort vs considering the impotency of our enemy He is a weake enemy and cannot ouercome him who is not willing to be ouercome He can egge vs on to euill compell vs he cannot And as Christ said to Pilate Thou couldest haue no power ouer mee vnlesse it were giuen thee from aboue so Satan can haue no power but from God not ouer beasts Matth. 8.31 not ouer wicked men Ahab a wicked King could not be deceiued nor set on to mooue a needlesse warre till the Lord sealed Satans commission 1. King 22.21 And much lesse ouer the godly as we see in Iob till God said All that he hath is in thine hands till then neither he nor any thing he had was in Satans power Nay not an haire of our head falls to the ground without the prouidence of our heauenly Father And another sound ground of comfort is that as he cannot hurt vs without the will of our heauenly Father so he cannot without our owne wills for if he could he would neuer be resisted in his temptations whereas we see in Ioseph Iob and by experience in our selues that some hellish temptations are by grace and the watch ouer our hearts repelled and resisted Hence we see that nothing can doe vs harme but our owne sin death