sinne whereunto the Nature of that man is inclined But this fasting of our Lord being miraculous let vs see that hee vndertooke it for this ende also for which hee wrought all the rest of his myracles namely to confirme his calling and doctrine to vs so then as Moses at the giuing of the Law fasted forty dayes and Elias at the restoring of the Law fasted forty dayes the Lord Iesus also comming to preach the Gospel fastes forty dayes partly that he might answere the former types in them figuring what hee was to doe and partly as I said to confirme vnto vs the certaintie of his calling Whereof it is euident how this fact of Christ is vainely and superstitiously abused by the Papists for confirmation of their Lenton fastings they lay this for a ground that Instructio ecclesiae est omnis Christi actio euery action of Christ is the churches instruction which helpes them nothing it is true all his actions are for our instruction but not all for our imitation The workes of Christ our Lord are of three rankes the first are workes of redemption as that he was conceiued of the holy Ghost borne of the Virgin Mary crucified on the crosse for our sinnes dead descended to hell and rose againe the third day these are so proper to the Sonne of God the Lord Iesus that if any man would presume to counterfet him in them he were to be abhorred as a most wicked blasphemer In the second ranke are his workes of miracles as that he clensed the Leper healed the paralitique gaue sight to the blinde raised the dead and such like but no man is so foolish as to say these stands to vs for rules of imitation for how euer he hath giuen power to many of his seruants to doe the like of these for confirmation of his Gospell yet haue others also receiued power to doe such miraculous workes who for all that shall neuer enter into his kingdome In the third ranke are his workes morall of a godly life and conuersation such as his humilitie in washing his Disciples feete his meekenes patience and loue in praying for his enemies his subiection to his Parents and these indeede stand vnto vs for rules of imitation Learne of me saith our Sauiour that I am lowly and meeke hee bade vs not said Augustine learne of him how to make the world or how to raise the dead but learne of him that hee is lowly and meeke To striue to follow him in the first ranke of these is blasphemie In the second is impossibilitie In the third is true pietie Now we are to know that fasting is either supernaturall and so miraculous as the fasting of Moses Elias and our Lord or naturall the naturall againe is prescribed and vndertaken either for physicke for ciuill affaires or for religion Of the first I speake nothing saue only that it is a shame that men for bodily health can take them to a dyet vse moderation abstinence from meate who for spirituall health will no way regard it As for the second that worldlings to redeeme the time of their market or otherwise to ouertake their ciuill affaires can fast from morne to euening condemnes in like manner carelesse Christians who to make vnto themselues encrease in the gaine of godlinesse will not dedicate any time to the exercises of fasting and praying As for the third fasting for religion it is either publike such as by publike authoritie is enioyned for vrgent causes as that of Hester and Iosaphat or else priuate such as priuate Christians either by themselues or with their families doe willingly vndertake Now in both these we are alwaies to take heed that fasting be vsed for the right end and in the right manner Then it is vsed to the right end when we fast for this cause that the flesh being subdued to the Spirit may be the more able to pray As a naturall man delights in the subduing of his enemie so a Christian in the subduing of his flesh In a battell betweene two parties if the third come in to help any one of them it is easily coniectured that the party helped will preuaile there is a continuall battell in vs betweene the flesh and the spirit for these two lust one against the other why then doe we not helpe that party which fainest we would haue victorious If wee desire the spirit should preuaile then let vs helpe it with fasting and prayer for Ieiunium est animae auxilium Fasting is an helpe furtherance to the soule if otherwise wee bring in surfetting and gluttony we strengthen corrupt flesh we quench the spirit and so makes our selues a pray to our enemie This being the ende which in fasting should be proposed vnto vs let vs beware of those euils that may corrupt it and we shall finde it a most wholesome medicine for a diseased soule And first let vs beware of the opinion of merit before God for this conceit makes euen good workes an abhomination to the Lord as it is euident in that Pharisie who boasting of his almes and fasting went home without mercy and grace Non enim habet quo intret gratia vbi meritum occupauit There is no place for Grace to enter in where merite hath possession Secondly we are to take heede that our fasting be without superstition which then is done quando neque propter aliquorum imitationem fit nec propter consuetudinem nec propter diem velut dies hoc praescrib at when it is done neither for imitation of any other nor for custome nor for the day as if the day should prescribe the same such is the fasting of many vndertaken for such a day or such a custome and not for cause of conscience such fasting is plaine superstition Thirdly that it be not without prayer Fasting is good but such a good as in religion is not to be vsed for it selfe but for another good namely for prayer therefore the spirit of God ioynes these together fasting and prayer for fasting without prayer is like a dead body without a spirit and to offer such a fasting vnto the Lord is no lesse abhomination then if vnder the Law any man should haue offered a dead thing vnto him and this is also for them who make not the dayes of fasting dayes of prayer I meane who are no more instant in prayer that day wherein they fast then other dayes wherin they fast not vainely conceiting that fasting by it selfe should commend them to God Fourthly let fasting be without ostentation before men Our Sauiour fasted in secret in the wildernesse where none saw him In cities and in the company of men he did eate and drinke and this commandement hath he giuen vs when ye fast looke not sowre as hypocrites doe who disfigure their faces that they may be seene of men to fast but when thou fastest
iniquitie but happy is he who repents in time that euer hee tooke any thing out of the hand of Sathan that so hee may get mercy while it is to be found But marke here yet further in that he offers to giue vnto Christ all the kingdomes of the world how he can frame his temptations to men according to that estimation which he hath of them great things offers he for them whom hee sees cannot easily be conquered but smaller for those of whom he accounts lesser euen as an experienced Marchant bids but a small price for that which is little in his estimation but spareth neither gold nor siluer to giue for that which he esteemes more precious or may make him most gaine there are some whom hee sees to be so base creatures that hee bids but a small price for them so bought hee Achan for a wedge of Gold and Esau for a messe of pottage and many an intemperate man like him for a belly-full of drinke so bought hee Iudas to doe him seruice for thirtie pieces of siluer and many a couetous man at this day doth hee hire to lye to sweare to forsweare and deceiue as wee see in buying and selling daily practised for one very small piece of mony whereas againe of others hee esteemes so much that hee offers them greater things to become his as high honours and rich rents but to none did hee euer make so liberall an offer as here vnto our Lord All the kingdomes of the world will I giue vnto thee c. And this I marke to make the men of the world ashamed who for smallest trifles make ship-wracke of their consciences and bowe downe to Sathan to serue him If there were no more but a sparke of true man-hoode and courage in them this were sufficient to beget in their hearts a disdaine of the Diuell that they see in his estimation they are but base creatures and therefore hee thinkes by smallest trifles to make conquest of them If thou wilt fall downe and worship me HItherto wee haue heard Sathans offer now followeth his petition wherein wee haue to see what it is hee craues for his offer For will hee thinke wee at any time giue any thing except it be for the better if hee giue any thing it is to get thy selfe for it Hee gaue Adam an Apple and thereby made him his owne slaue if mercifully the Lord had not recouered him hee offered Esau a messe of Pottage conditionally hee would loose his Birth-right and it is his daily practise to offer vnto men the things of this World but with such an hard condition as of necessitie bindes them to for-goe their part of that heauenly Kingdome and so like blinded fooles they lose them both Alas that men would alwaies remember that warning of our Sauiour If a man should gaine the whole world and lose his owne soule what recompence can it be vnto him What can Sathan giue vnto a man worthy of that which he would haue from him Shall a reasonable soule made to the Image of God and redeemed by the bloud of God come vnder the bondage and seruitude of Sathan for the vaine shew of any perishing pleasure that Sathan can offer vnto it The Lord open our eyes to discerne the deceit of this craftie Iugler that wee may beware of him that so oft as hee makes any offer vnto vs wee may giue him that wise and couragious answere which the fourtie Martyrs gaue the Deputie Putas ne tantum te daturum nobis quantum eripere contendis Dost thou thinke that thou canst giue vs so much as thou striuest to take from vs But here the men of the world I know will obiect and say Is there any man so beastly as to fall downe and worship the Diuell that is an impietie which all men abhorre to heare but would to God they thought it also an abhomination to doe it Wee are commanded to haue no God but one that is to trust in him onely to feare him to loue and obey him Wee are also commanded to worship him not after our owne will for that wil worship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is plainly condemned in which of these soeuer wee faile we fall in among them who are charged in Scripture to be worshippers of Sathan for there the worshippers of Idols of gold and siluer timber and stone which haue eyes and see not c. and the worshippers of Deuils are put in one ranke and though there be many who by corrupt iudgement faile not this way in the matter of Gods worship yet by reason of their peruerse affection and heart not rightly set to the loue and obedience of their God are charged also among those who haue gone after a strange GOD. Thus is the couetous man called an Idolater and the intemperate man said to haue his belly for his God And more generally euery man is declared to be a seruant vnto that whereunto hee giues obedience as hee that will not obey the Lord by sanctification of the Saboth nor by sanctification of his owne body in that holy manner which GOD hath commanded him or hee that in the pride and impenitencie of his spirit careth not to deliuer all that hee hath yea himselfe both soule and body to Sathan If these and such as they be be examined according to the rule of the Word it will be found they are worshippers of Sathan in deede how euer in their words they say it is an abhominable thing to doe it And Iesus answered and said THis last answere which our Lord giueth to Sathans last temptation is sharper then any of the former teaching vs by his example that wee should not so much as here it required of vs without anger that we should giue the glory of God to any other then himselfe especially to his aduersary It is true that Sathan in all his temptations should be resisted but sometime hee is to be repelled rather with a disdainefull reiecting of him then with reasoning as namely when hee dare be so bold as to deny those grounds of Religion which most iustly are to be holden for vndoubted truths then is this answere meete for him Hence from me Sathan For it is written THe testimonie our Sauiour alledgeth against him is out of Deut. 10. ver 20. Out of which it is cleare that in the matter of Worship the Lord will suffer no Companion If yee come said Samuel to the Lord with all your heart then put away the strange Gods from among you for yee cannot keepe both If God be the Lord said Elijah then follow him if Baal be hee then follow him the Lord can suffer no halting betweene two Out of which it is euident that the Aduersaries while they part the worke of our saluation ascribing part of it to Christs satisfaction and part to humane satisfactions while againe they part the worke of mediation
BAPTISME is a seale hath two parts in it to wit GODS part and mans GODS part of the couenant containes promises made to vs of the remission of our sinnes and renouation of our nature comprised in this one word I will be your God Our part againe containes promises made to God by vs of faith and obedience comprised in this one word we shal be his people Now as Baptisme is a seale of God his part confirming the promise of the remission of our sinnes and renouation of our nature vnder which two all other good things are comprehended that way Christ our Sauiour did not receiue it for himselfe seeing as I haue said hee had neither sinne to be forgiuen nor nature to be renewed but as it is a sacrament of the resignation of our selues to God and a band whereby we become obliged to be his by acceptation of his badge and marke vpon vs that way Christ receiued it that by accepting the seale of the promise hee might become obliged in our name as our head to fulfill that which wee promised but first behoued to be performed for vs by himselfe and at last shall in vs all by his grace also be perfected And so we see that sicut nobis natus est ita etiam nobis baptisatus est as hee was not borne for himselfe but for vs so was hee not baptised for himselfe but for vs. Secondly he was baptised that he might sanctifie Baptisme to vs and giue it authority to become a seale of grace vnto vs vt nobis secundae natiuitatis consecraret lauacrum and a lauer of regeneration as the Apostle calles it He was washed saith Ambrose in the water of Iorden non mundari volens sed mundare not to be made cleane by water but to make the water wheresoeuer vsed to this purpose cleane for so holy and heauenly a worke that Baptisme being consecrated by him might be an holy meane to consecrat vs. It is true indeede that Constantine the great deferred his Baptisme till hee might be baptised in Iorden where our Lord was baptised though by reason of sicknesse hee was forced to receiue Baptisme else-where but euen as the Lord Iesus by consecrating bread and wine which grew in Canaan did thereby sanctifie all bread and wine in any part of the world to be a Sacrament of his bodie and blood it being vsed according to his institution so by washing in the water of Iorden he hath sanctified water in any part of the world to be a Sacrament of regeneration and remission of our sinnes if so be it be vsed according to his institution And thirdly he was baptised to seale his fellowship and communion with vs that cognisance and badge whereby he will haue his souldiers and seruants discerned from professed infidels hee first taketh it on himselfe vt in nullo dissimilis esseâ— fratribus niâ—i solo peccato That in no thing he should be vnlike his brethren except in sinne alonelie And indeede it should be no small encouragement to vs to fight vnder this badge in the spirituall warrefare if wee doe consider how vnder this same badge the Prince of our saluation did encounter with Sathan and ouercome him as after shall be shewed And prayed The Euangelist saith that when our Sauiour was baptised he praied but what hee prayed he expresses not Neuerthelesse we may gather it out of other places of holy Scripture wherein we shall finde that he praied for himself for his church and for his enemies Where if it be demanded what needed our Sauiour to pray for himselfe seeing hee is very God the answere is ready that he is also very Man and as man had his owne feares dolours and griefes proceeding from the sense of the heauy burden of sinne not his owne sinne I say for hee knew no sinne but of our sinne which was laid vpon him As also from the sense of that fearefull wrath due to sinne for strength and comfort against these he prayed to his Father as witnesseth the Apostle that in the daies of his flesh he offered vp prayers and supplications crying and teares to his Father and was heard also in that which hee feared Which as we see in the Gospel he did before his Passion so now before his entrie to the worke of our redemption a worke greater then the worke of our first Creation for now he hath to satisfie the iustice of his Father to worke the confusion of Sathan and to effectuate the saluation of his brethren And therefore in the entrie of this great worke he prayes no doubt for an happy successe thereof and as it is euident by the answere he receiues from heauen hee was heard in that which hee prayed for And in this also our Sauiour learnes vs by his example to sanctifie all our actions with prayer When he was baptised he praied when he was tempted he prayed when he brake bread he prayed when he wrought miracles he prayed when he was troubled in the garden he praied when he suffred on the Crosse he prayed As Isaacs mariage could not but prosper because it was begunne with the prayer of Abraham his Father prosecuted with the praier of Eliezar his Seruant and finished with his owne prayer so can it not faile but a blessing must be vpon those honest actions which are begunne continued and accomplished with prayer where otherwise euen those actions which in themselues are good to the doer can not be good where they are done without prayer Vere nouit recte viuere qui recte nouit or are Hee knoweth truely how to liue wel who knoweth how to pray wel But best actions without prayer which obtaines grace to them are like bodies without spirits yea as the body without breathing cannot liue to doe any worke competent to a Naturall life so the soule without prayer can doe no worke that truely is Spirituall Therefore said Macarius that continuance in prayer was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the head of euery good purpose the crown of euery right and honest action But here we are to be warned that wee content not our selues with the shadow of prayer in steed of the substance thereof where we are to take heede of these two things First that our prayer be not by starts without making of conscience whether it be or not but we must continue perseuere in prayer remembring he that sowes sparingly shal reape sparingly Secondly that our praier be not outward but inward made with feruencie of spirit and attention of the minde remembring hee is the God of the spirits of all flesh with whom thou hast to speake in praier It is a godly Meditation of Chrisostomes that as a man who seekes a thing which hee hath lost in his house seekes it with such affection that he forgets all other things yea hee seeth not those things that are afore him so faine is he to see that
was also promised to Iaphet that hee should haue his part in Christ. Rom. 11. 25. Though Christ be not come of vs according to the flesh yet if wee be come of him by grace we haue comfort inough Rom. 9. 5. Luk 11. 27. Math. 12. 47. For the Lord Iesus hath alwayes esteemed most of the spiritual kindred Wherein did the greatest happinesse of our Lords progenitors consist See the Rhemists marginall Notes on Luk. 11. 28. out of Bedatract 19. in Ioan. ☞ The third section is of foureteene Fathers from Abraham to Dauid That all Iacobs sonnes are within the couenant not so all Abrahams what doth it teach vs Rom. 9. 4. What cause of thankes giuing is this that so many families of Iaphet pretermitted we are brought within the couenant A warning to such as are within the couenant Three reasons giuen why in this Genealogie Thamar and Rahab are mentioned among Christs mothers not Sara nor Rebecca The first is to represse the arrogancie of the Iewes glorying of their progenitors An answer for such as vainely glory of their parentage Nazan in nobilem male moratum The second is for the comfort of poore penitent sinners he asumed that nature which once was sinnefull and did separate it from sinne See wat a comfort is here ☞ The third is to manifest Christ his glory in that hee tooke no holinesse from his parents Heb. 7. 27 It is erronious doctrine to affirme that the Virgin Mary was conceiued and borne without sinne How this errore was condemned long since by Barnard Ber. Epist. 147. in Canonicos Lugdun Among Christs mothers in the Genealogie some are Gentiles foretelling how Gentiles also should haue their paâ—… in Christ. Galat. 5. 6. Gal. 3. 28. The fourth section hath a roll of Fathers from Dauid to Zorobabel 1 Chor. 3. 5. Deut. 25. 5. Salomons race ends in Ieconiah Ierem. 22. 26. Where Ieconiah is said to haue children vnderstand them to be by succession not generation A double discent vsually reckoned among the Iewes Saint Luke diduces the Naturall line of Christ Saint Mathew the Legall Christ Iesus is neuer called the sonne of Salomon Naturall Christ as man was borne a noble man of the most honourable and ancient stocke that euer was in the world ☜ The sudden decay of Salomons kingdome in his sonne and of his posteritie in the eightenth man after him Malach. 2. 15. Was procured by the sinnes of harlotry and idolatry The last section the Euangelists are shewed to agree wher they seeme most discordant Adricho Chronologia Lucidus de emendatione temporum ex Magdeburg Cent. 1. l. 1. Ca. 10. In the Naturall line diduced by Saint Luke Ioseph is the only man who is not Christ his Naturall father Heb. 7. 14. Great comfort arises of the consideration of Christs person He is the companion of Iehoua Zach. 13. 7. Iob 19. 25. And yet our kinsman Gen. 49. Why Iacob called him the Shiloh Esa. 8. 8. The true redeemer and auenger of his brethren Leuit. 25. 25. Num. 35. 12 The time of Christ his publicke ministration was from his Baptisme to his ascension Act. 1. 22. There was neuer a King Preist nor Prophet consecrated in so solemne a manner as Christ Iesus here is Two things considered in this consecration of Christ to the office of a Redeemer That Christ willingly maketh himselfe debtor for vs. That the father not onely accepts him but ordaines him to this worke What sweet comfort arises to vs of these two conioyned together How Christ Iesus is become ours in most sure manner Luke 2. 11. Ioh. 3 16. 1 Cor. 1. 30. Namely by the free gift of God the Father Except we know this we can haue no comfort in any of Christ his actions We read not in the Gospell of any Pharise conuerted but one For a soule filled with a conceit of the owne righteousnesse is not capable of grace Ber. in Can. Ser. 67. That Christ comes to be baptised among sinners shews his great loue and rare humilitie The second Adam takes a course flat contrary to the course of the first Adam Marke what comfort by a contrarie effect hath he brought vnto vs. Iohn 1. Act. 14. How hee that baptises with the spirit seekes the Baptisme of water from his owne seruant This hee did to recommend a reuerence of that ministrie ordeined by him in his Church 1 Cor. 1. 21. For three reasons was Christ our Lord baptised when as he needed no washing being the Lambe vnspotted First that he might fulfill a point of righteousnesse neuer required of any but of him The misterie of our redemption explaned for our greater comfort Gal. 5. 3. Two parts of the couenant of grace both of them sealed by Baptisme As Baptisme is a seale on Gods part promising vs remission Christ did not receiue it But as it is a seale of our part promising to God obedience that way he receiued it that he might be bound in our name Christ Iesus was baptised to sanctifie Baptisme Beda Ambros. in Lu. Cap. 3. Christ was baptised to seale vp his fellowship with vs. Our Sauiour receiued his baptisme with Prayer How is it that our Sauiour did pray for himselfe Heb. 5. 7. Our Lord by his example teacheth vs to sanctifie all our actions by Prayer Actions suppose they be good without prayer are like bodies without spirits Macar hom 40. Continuance required in Prayer Feruencie and attention in Prayer Chris. in Math. hom 25. Aug. The comfortable effects of prayer Prayer is the first step of our ascension to God with Iesus Christ. Reu. 20. 6 Followes how the Father not onely accepts his Sonne in our roome but ordaines him to doe the worke of a Redeemer vnto vs. See what a strong bulwarke of consolation is here ☜ Three waies doth the father beare witnesse to his Sonne First by the opening of the heauens Ephe. 1. 10. Secondly by sending the holy Ghost on him in the similitude of a Doue Esa. 61. 1. Two things considered in the vnction of Christ. The separating or designing of him to the worke of a Redeemer Ioh. 6. 1. The communication of grace sufficient for that worke vnto him Christs vnction in regard of his diuine Nature Athanas. de Incar verbi Christs vnction in regard of his humane Nature Here we haue the manifestation of Christs vnction Iohn 1. 33. Why the Spirit discends in the similitude of a Doue and not of fire To shew his loue and meeknes toward poore penitent sinners Mat. 12. 20. Luk. 9. 52. 53. The law was proclaimed with terrour not so the Gospell Iohn 1. 29 Christ cures his patients by annointing them ☜ With this same meeknes he endues all that are his Col. 3. 12. Ephe. 4. 31. By an audible voice from heauen Three things considered in this testimonie The author of it to wit God the Father Ioh. 1. 18. How the three persons of the blessed Trinitie concurre to the worke of our Redemption This comforts vs against the
they giue or keep vnto vs Or if they be things endued with life we see that they must first loose their life before they become helpes of our life to teach vs that howeuer by them we liue yet in them is not that vertue that conserues our life Last of all experience confirmes it if bread preserued the life then they who are best fed would be most liuely but we see the contrary more lusty was Daniel vpon his potage then the other children were on the kings delicates Dauid in his old daies wanted no couerings nor garments but none of them could get heate to his body We see by experience some consuming more then may content other three yet in the midst of wealth they dwyne away and poore labourers feeding on the refuse of bread and water more strong and liuely then they all these doe declare it is not the meanes which preserue the life but how it is preserued he declares in the affirmatiue part that followeth But by euery word that comes out c. THat is by euery decree and ordinance of God any meane which hee appoints is sufficient to nourish thee If hee decree that thou liue without bread it shall be so with thee as with Moses and Elias or if he say the word that a handfull of meale shall serue thee for a long time so it shall be And hereof first wee learne how that the life of man hangs on the word of God to continue or to cut it short at his pleasure Thou turnest man to destruction againe thou saiest returne ye sonnes of Adam But alas how few considers this to giue vnto the Lord the praise of the continuance of their life by liuing to him but by the contrary in the blindnes and stupiditie of their mindes rebels against him by whom alonely they liue A fearefull ingratitude man can giue seruice to man of whom he holds his land and can not giue seruice to God of whom hee holds his life The Sidoneans would not make warre with Herod because they were nourished by his lands yet man feares not offend the Lord from whose hand euery day hee receiues nourishment without which he could not liue And next wee learne here how to remedie our faithlesse cares when either ordinarie meanes failes vs or can not profit vs as when in sicknes medicine helpes not in pouerty ordinary meanes relieues not our want in trouble no appearance of deliuerance shal we therefore despaire No farre be it from vs but remember it is not by bread that is by the ordinarie meanes that man liues onely but by the word of God and therefore let vs rest in God and trust in him who raises the dead and many timesmakes the second meanes to faile vs that so we may be chased to runne vnto himselfe MATH 4. VER 5. Then the Diuell tooke FOllowes the second Temptation Wherein Sathan keepes a course plaine contrarie to the first in the former he tempted to Desperation thy poor indigent estate proues thou canst not be the Sonne of God in this hee tempts to presumption If thou be sure that thou art the Son of God then doe what thou wilt nothing can harme thee Thus Sathan assaults not the godly alwayes with one temptation but can craftily change them for his owne aduantage such as hee cannot draw to one extremitie he labours to draw to another and albeit by this craft hee preuailed nothing with the Sonne of GOD yet doth hee many time by it speede among men There are some whom he can not moue to be carelesse in religion and them he tempts to the other extremitie to be superstitious in religion some whom he cannot induce to shake off conscience yet hee makes scrupulous in conscience doubting where they neede not and so of other temptations for the which wee haue neede to be armed with the armour of God on the right hand and on the left This temptation Saint Luke makes the third S. Mathew the second but the difference is nothing for in the Euangelists describing this History of Christ doe not so much stand vpon the precise order of the times as vpon the substance matter of things which were done In the first assault we haue seene how our Lord did ouerthrow Sathans first Captaine Desperation with his followers Now we shall see how in the other wing of Sathans armie hee ouercomes his second Captaine Presumption with his followers Wherein the time first is noted Then that this temptation ensued vpon the end of the former learning vs after victorie gotten in any battell against Sathan not to fall into securitie but to stand still in our armour expecting another assault In bodily conflicts securitie after victorie hath many times brought destruction to mighty armies the Amalekites sitting downe to eate and drinke after the burning of Ziklag suddenly in their securitie ouerthrowne by the sword of Dauid may stand for a proofe of it but in the spirituall battell it is much more dangerous Secondly the place is described the holy Citie Ierusalem where first wee haue to consider how it is that Sathan carryes him vnto it whether was this transportation mentall or corporall The first I denie for it could not be that our Sauiours imagination could be so farre abused as that he should thinke he was carried when he was not caryed nothing in him could be deceiued All his tentations as I said were externall onely and proceeded not to the mouing or affecting any of his internall faculties and therefore I agree vnto the second that this transportation was corporall Where if it be offensiue to any of Gods Children to heare that our Sauiours blessed body should be handled and carried from place to place by that vncleane Spirit let them consider that this was done not against his will but with his owne will as afterward willingly hee was lead by Sathans members like a sheepe to the slaughter so now willingly is he carried by Sathans selfe to be tempted of him and that for the greater glory of his owne name greater confusion of Sathan and greater comfort of his children The Lord Iesus permits the aduersarie to handle his holy body to carry it for a time to such places as might yeeld him greatest vantage to tempt it hee permits him to speake what hee pleased and to shew what obiects he could for his allurement yea he is content to be deliuered into the hands of wicked men Sathans instruments and giues them libertie to abuse his blessed body to spit vpon it to buffet it to scourge it to crucifie it and yet for all that hee could doe either by himselfe or by his members he can neuer preuaile against the Lord Iesus Certainely the more liberty Sathan had granted to him in all this the greater was his owne shame and confusion and the more manifest the glory of our inuincible captaine who cannot be ouercome nay not
grace of the Gospell but if grace be despised also and the more thou heare the Gospel the more thou grow in prophanenes wherewith then shall thy disease be amended may we looke for an other Sauiour or is there a new sacrifice to be made for sinne No it is the last age God hath sent his last message and hath applied to men his last and strongest medicine if this mend thee not there remaines nothing but a looking for of fearefull iudgement and violent fire which shall deuoure thee Thamars reueuge THamar to be reuenged vpon Iuda her father in law allured him to commit incestuous adulterie with her Like vnto this is all the reuenge of carnall men who to the ende they may hurt others who hath offended them spare not to hurt themselues first and sinne against their owne soule hee shall be soonest and best reuenged who remits vengeance vnto the Lord. True life ALl men naturally loue life but true life is only knowne to the sonnes of God In the Vegetatiue life whereby creatures grow from a small estate to an higher the trees of the field ouercomes man In the sensitiue life many beasts excels him they see they smell they heare c. better then hee And as for the reasonable life do we not see many reprobates hath it who shall neuer see the face of God Yea Heathen Philosophers hath excelled Christians in the vse of reason Oh that men did consider this who now know no life but this to eate and drinke and grow why doest thou place thy life in that wherein beasts and reprobates are thy companions Let vs seeke that life which none can haue but the sonnes of God Let thy tender mercy come vnto me that I may liue for thy law is my delight Sufficiencie of eternall life IF one Sunne set by God in the firmament giues by course sufficient light to all the inhabitants of the earth and yet neither diuided nor diminished in himselfe May wee not thinke much more how that glorious light shall illuminate all and comfort all the elect of God not being the lesse to any one that many are partakers of it Pleasures of this world MAny things bewrayes the vanitie of worldly pleasures but this aboue all that if they did continue they would turne into intollerable paines Let the worldling make his choise what best pleases him let him haue it without any exchange a short time shall force him to confesse it is a vexation Beginnings of sinne should be resisted IT is a notable precept euer to be remembred in all our actions keepe your selues in your spirit if the fountaine be dryed the riuer decaies and if sinne be stopped in the heart the flux thereof is easily dryed vp for out of the heart comes murther and adulteries c. As a cockatrice is most easily slaine in the shell so sinne in the first conception before it gather strength but here is our folly we fight not with it when it is weake and therefore cannot withstand it when it is strong Vanitie of this life IT is strange that men should loue to liue here where beasts are partakers with him of all that he hath and not long to ascend where hee shall liue a companion to Angels where wee dwell the Spider builds in our most lightsome lodgings the Rats vsurpes a residence in our carued seelings the flyes partakes of our meates and drinke yea the wormes with in vs feede vpon our selues and yet it is strange that man called to a liuely hope of a better life should not long to enioy it The cursed condition of the wicked IN the same field wherein Absalon raised battell against his father stood the Oake that was his gibbet the mulet whereon hee rode was his hangman for the mulet carried him to the Tree and the haire wherein he gloried serued for a rope to hang. Little know the wicked how euery thing which now they haue shall be a snare to trap them when God begins to punish them An euill conscience THere are many euills flowing from an euill conscience this is one it bindes vp the mouth of the soule that it dares not cry for mercy for it is saith S. Peter a good conscience that makes request to God Euen among men amitie makes libertie and man dares not speake to his brother offended before reconciliation with that boldnes then shall hee that stands a rebell to God make supplication to him If wee aske not how shall it be giuen vs If we repent not how shall we aske Let vs therefore by daily repentance purge our heart from an euill conscience that so in our neede wee may finde accesse to God As the defects of a ruinous house that is not water-tight is not knowne in faire weather but in foule so an euill conscience seemes oft-times to be good enough till the day of trouble come Iacobs sonnes counted little of the selling of Ioseph till twenty yeares after it they were hardly handled in Egypt Let vs try our selfe entirely and be loth to harbour this guest which will not faile to trouble vs within so soone as trouble shall arise vnto vs without Men of honour AS finest garments are consumed by mothes and gold if it rest by rust and most excellent trees want not their own wormes which by time destroy them so honourable men hath their owne corruptions but this for common is the disease of them all that they looke more narrowly to that seruice which their inferiours are bound to doe to them then to their duties which they are bound to doe to their superiours looking downe to take from men and not vp to giue to the Lord that honour which is due vnto him The profit of spirituall exercises HEe who would entertaine fellowship with God should aboue all delight in the spirituall exercises of the word and prayer The word is as the Mother and prayer as the nurse of euery grace in Gods children by the one God speakes vnto man by the other man speakes vnto God and therefore is it that Sathan who enuies the fellowship of man with God troubles man especially in these two tempting him most craftily then when hee goes to the word and prayer Bodily exercises BOdily exercise saith the Apostle profits little and therefore should be sparingly vsed Many vnder pretense of the recreation of their bodies if they quench not the spirit at least grieues it like as if one to coole his body of vehement heate should runne so farre in the water that hee drownes himselfe Experience may tell such as make conscience of their actions that immoderate externall exercise encreases guiltinesse and diminishes grace It is a point of great wisedome here to keepe moderation Friendship of the world IT is the surest estate suppose somewhat sharpe to liue contemned of the world wanting her friendship and allurements it makes vs more humble in our selfe more wise toward others The deceite of sinne HE who will looke to the
children 223. Christs glory manifested in that he tooke no holinesse from his parents 27 Christs Line from whence deduced 34 Christ neuer called the natural son of Salomon 35 Christ as man was borne a Noble man ibid. Christ the companion of Iehouah 39 Christ our kinsman ibid. Why Christ is called Shiloh 40 Christ the true Redeemer and auenger of his brethren 40 Christ most solemnely consecrated King Priest and Prophet 50 Christ willingly maketh himselfe debtor for vs. 51 Christ how become ours in most sure manner 53. 54 What comfort Christ hath brought vs. 59 Why Christ prayed for himselfe 69 How Christ teacheth vs to sanctifie all our actions by Prayer 71 How Christ cures his Patients by annointing them 86 Christ endues his children with meekenes 87 Christ how the Sonne of God 97 Christ his life and doctrine c. confirmed vnto vs by diuers notable testimonies pag. 99. 100. c. to page 110. Why Christ is led into the Wildernes by the motion of the spirit 124 The Actions of Christ how receiued 150 Christs transportation whether mentall or corporall 195 Christ tempted at the eye with a faire show at the eare with faire offers 229. 231. 241 Christ his loue 313 Warning for carelesse Christians 153 Carnall men in words despise Sathan but in deedes doe serue him 121 Circumspection needfull 315 A Comfort in that we be come of Christ by grace 18 Comfort for poore distressed sinners 25. 26 Comfort arising from the consideration of Christs person 39 A strong Bulwarke of Comfort 77 Comforts against the feare of Sathans power and our weakenesse 90 Comfort against the want of worldly things 174 Comforts when ordinary meanes faile 191 Comfort for a Christian exercised with vnaccustomed temptations 119 After great Comfort looke for temptation 308 An euill Conscience what it is 287 Consecration of Christ to the office of a Redeemer considered 51. the solemnitie thereof vnmatchable 50 Warning to such as are within the Couenant 23 Two parts of the Couenant of Grace and both sealed by Baptisme 64 D DEath of Christ abused to the nourishing of sinne 205 Euery day should shadow our death 324 Contentment in Death 325 Desertions Spirituall 305 E THe agreement of the foure Euangelists confirmes the truth of the Gospell 2 The different courses of the two Euangelists Mathew and Luke 55. Their harmony in the Genealogie of Christ. 43. 44. c. they agree where they seeme most discordant 37 Exercises spirituall and their profit 289. Bodily Exercises how to be vsed 290 F CHrists miraculous Fasting confirmed his doctrine 149 Christs Fast abused by Papists 150 Fasting how manifold 152 The end of Religious Fasting 154 Rules in Fasting 155. 156 c. Blinde Folly of men bewitched with Sathans offers 250. Friendship of the world 291 G GEnealogie of Christ why registred pag. 1 The whole Genealogy diuided into Sections pag. 5. 6. to pag. 37. c. and described according to the consent of the Euangelists p. 43. 44. c. Gentiles haue their part in Christ. 30 Why the Holy Ghost descends in the similitude of a Doue c. and not of fire 84. 85 Neuer any full of the Holy Ghost as Christ Iesus was 127 God being become the sonne of man it is not impossible that man may become the Sonne of God 14 The gaine of Godlinesse 275 Gospell an heauenly doctrine 94. the Maiestie and Dignitie thereof ibid. No way to bring a man to heauen but by the faith of the Gospell 95 A short summe of the Gospell 97 Gospell how it should be preached 92 The course of the Gospell 270 The triall of a true Gospeller 271 Time of Grace how dispensed by the Lord. 268 H TO infect the Heart by the Eye one of Sathans pollicies 232 To keepe the Heart we must first haue a care to keepe the Eye 233 An Awe-band for the Heart 315 I ARrogancy of the Iewes glorying of their progenitors repressed 24 Watch-word for Impenitents vnder Grace 280 Incarnation of Christ a great token of Gods fauour to man p. 10. how we should be thankefull for so great a mercy p. 11. The Article of Christs Incarnation confirmed 12. 13 A Rule for the vse of things indifferent 273 K SAthan speakes of earthly Kingdomes not of heauenly 235. his subtiltie in shewing the glory of them 236 Earthly Kingdomes may be represented not so the heauenly 237 Religious bowing of the Knee to Creatures a note of Idolaters 257 Knowledge and Deuotion 321 L THe Gospell should be preached in a language the people may vnderstand 92 Wherefore Christ endued the Apostles with the gift of Languages 92 The Law was proclaimed with terrour the Gospell was not so 86 Spirituall Life helped by Fasting Prayer 147 Three helpes to a spirituall and godly life 273 True life what it is 281 Sufficiencie of Eternall Life 283 Many care for this earthly Life as if it were eternall and for eternall as if it were to be obtained in a moment 178 Vanity of this earthly life 285 Carnall lusts nourished by intemperancy â—48 Meditation against sinfull lusts 311 M THat the Virgin Mary was conceiued and borne without sinne an erronious doctrine 28. and long agoe condemned 29 Meanes ordained of God not to be despised 184. 185 We must not trust in the Meanes but in God 186 God worketh without Meanes by small Meanes and sometimes against Meanes 187 What to doe when ordinarie meanes faile 191 Mercy of God towards vs to be marked 215 Publike Ministration of Christ how long it continued 49 Murthering ones selfe or selfe-Murther 304 P PApists conuinced for taking the word from the people 181 Such as glory of their Parcntage confuted 25 Passion what it is 298 Remedy of Passion 299 Patience of God should not be abused 312 Pharises whether more then one conuerted in the Gospell 55 Good actions without Prayer are like bodies without Spirits 71 Continuance required in Prayer 72 Feruency and attention in Prayer 73 Comfortable effects of Prayer 74 Prayer is the first step of our ascension to God with Iesus Christ. 75 A Preachers comfort 307 Temptation of Praesumption preuaileth in this age 209 Wherein the greatest happinesse of Christs progenitors consisteth 19 Iewes such as glory of their progenitors answered 24. 25 The promises of God can be no comfort to vs if we neglect the conditions 220 R BLockishnesse of men that rebell against God 190 Christ our Redeemer 80 How the three persons of the Trinitie concurre to the worke of our Redemption 89 The mystery of our Redemption explained for our greater comfort 163 A spurre to Repentance 274 Reuenge of Thamar 91 A soule filled with conceipt of it owne Righteousnesse vncapable of grace 57 S TWo sorts of Sathans operations 142 Sathan expressed by many names for the great wickednesse of his nature 144. 145 Sathan a Tempter an Accuser a Tormenter ibid. Sathan restlesse in Temptations 160. hee obserueth time and occasion for temptation 164. What a false and craftie Calumniator hee is
feare of Sathans power and our weakenes Iohn 1. 16. Psal. 133. 2 The manner to wit by an audible voice from heauen The Gospell should be preached in such a language as people may vnderstand it Therefore Christ endued the Apostles with the gift of languages The place from which the testimonie is giuen This lets vs see first that the Gospel is a heauenly doctrine Nazian 1. Pet. 1. 12 Secondly the maiestie and dignitie of the Gospell Heb. 2. 2. Heb. 12. 25 Thirdly no way to bring a man to heauen but by the faith of the Gospell Miserable worldlings who haue heauen opened but they loue the earth better A short summe of the Gospell How Iesus Christ in a singular manner is the Sonne of God And that in regard both of his diuine Nature As also in regard of his humane This doctrine of Christ confirmed vnto vs by most notable testimonies By Apostles By Angels By the state of the Iewes Mat. 8. 29. By the Prophets 1. Pet. 9. Gen. 3. 15. By consent of the old testament with the new declaring That he should be the Sonne of a Virgin Esay 7. 14. Mat. 1. 18. Mich. 5. 2. That he should be borne in Bethleem Math. 2. 1. Hos. 11. 1. Called out of Egypt Mat. 2. 17. Mal. 3. 1. 4. 5. Esay 40. 3. Luke 1. 17. 3. 3. He began his preaching in Galile Esay 9. 1. Mat. 4. 12. Specially in the sea borders of Zabulon and Nephtalim Esay 55. 5. He confirmed his preaching by miracles as was prophesied Zach. 9. 9. Mat. 21. 4. He came riding to Ierusalem on an Asse Betrayed by his familiar friend Zach. 11. 13. He was sold for 30. peeces of Siluer Math. 26. 27. With the which when it was cast again were bought a Potters field Esay 53. 12. 53 5. Counted among transgressors Psal. 22. 17. Psal. 22. 18. Psal. 69. 22. He was peirced hand and foote they cast lots on his garments and gaue him Vinegar to drinke He was buried in the graue of a rich man Esay 53. 9. He rose the third day Psal 68. 18. He ascended on high Athanas de Incarna verbi All these prophesies cleerely accomplished in Christ proues him to be the promised Messia Lactan. Iustit lib. 1. cap. 6. Iustin. Mart. Orat. ad Anton. Pium. Three things to be considered in it Circumstances going beforeit sixe in number The time of Christ his temptation is first noted Persons in high callings subiect to greatest temptations if they be faithfull in them Such as giues their names to Christ let them looke to be tempted of Sathan In Math. hom 7. Macar hom 47. A comfort for yong Christians who after their conuersion are exercised with vnaccustomed temptations Aug. de Temp. Iust. 58. The place of the combat is next set downe Aug. de Temp. 77. Ambros. In euery piece Sathan hath his snare spred out for temptation In this combat our Lord giues the Aduersarie vantage of the place and why Ambros in Luke 4. Nazian Orat. 21. Apologel The third circumstance he is led into the wilderness by motion of the spirit Temptations are ordered by uine dispensation Ber. in Psal. qui habit at Ser. 13. Three notable comforts in temptation The fourth circumstance is of the person tempted Theodoret. dial 2. cap. 26. Ioh. 14. 30. Neuer any full of the holy Ghost as Christ Iesus was Sundry sorts of temptations God tempteth man and is tempted of man Deut. 13. Aug. in Ioan. tract 43. One man tempts an other these sinne after the similitude of Sathan Sathan tempteth man The temptations of Christ were externall only and could not enter into him It was far otherwise with Adam and Euah The saluation conquest by the second Adam cannot be lost to any of his members Comfort Our temptations are not externall onely but chiefly internall Chris. in Math. hom 7. The endes why Christ was temp First that he might ouercome our enemy in a iust and lawful manner Secondly to let vs see how Sathan is a spitefull enemy of mans saluation Aug. hom 38. Thirdly that hee might teach vs how to fight with Sathan Theodoret. dial 1. cap. 28. Fourthly that hee might comfort vs in our temptations Heb. 9. 11. Lastly that wee should not apprehend our temptations to come from an angry God The fift circumstance is of the person that tempteth Aug. in Vigil natiuit Dom. Ser. 4. Sathan properly called a Tempter and why Sathan a Commander of the wicked a Tempter of the godly Ephes. 2. 2. 2 Tim. 2. 26 Carnall men in word despise Sathan but in deede doe serue him Two sorts of Sathans operations Why wee should not faint at Sathans tentations It is a great temptation not to be tempted Gregor moral lib. 2. Sathan expressed by many names for the great wickednes of his nature 2. Cor. 2. 11. They all may be reduced to three for he is in all his actions either a Tempter or an Accuser or a Tormenter A singula Preseruatiue against Sathan his temptations The last circumstance is the occasion of the temptation to wit his fasting A spirituall life is greatly helped by fasting and prayer By the contrarie carnall lusts are nourished by intemperance Christs miraculous fasting was also to confirme his doctrine Christs fast superstitiously abused by Papists The actions of Christ reduced Workes of redemption to follow these were blasphemie Workes of miraeles to follow him in these is impossibility Morall workes to follow him in these is pietie Fasting is of sundry sorts according to the endes thereof A warning for careles Christians The right end of religious fasting is to subdue the body by discipline In the battell betweene the flesh and spirit vve should helpe that partie which we would haue victorious Nazian Orat. 25. in laudem Gorgorij Rules in fasting first that it be without opinion of merit Ber. in Cant. Ser. 67. Next that it be without superstition Epiph haeres 33. Thirdly that it be not without prayer to fast and not to pray is to offer a dead thing to the Lord. Fourthly that it be without ostentation Fiftly that amendment of life be ioyned with it August Chris hom 3. ad pop Antioch Ad frat in Erem ser. 23 Sathan restlesse in temptations Prou. 1. After one let vs looke for another How these temptations are distinguished Nazian Orat. 4. de filio The order of Sathans threefold battell How a Christian should order the battell against him The time and occasion of temptation well obserued by Sathan What a false and crafty Calumniator Sathan is August de Temp. serm 234. In the left wing of Sathans battell fights desperation Two branches of the first reâ—ration Sathan of his great malice fights against his knowne light And his Schollers professe points of Atheisme which himselfe dares not auouch Our Election 〈…〉 Sathan The argument in those tentations that Sathan vseth is taken from our wants First from want of spirituall grace in time of desertion Mat. 27. 46 Next from