as 1 To serve God is to reign and to be a King over the world fleshly lusts c. and to suit with Saints and Angels 2 God hereby becomes our protector maintainer and revengeâ— a David often prayeth Lord save thy servant teach thy servant revenge the cause of thy servant c. 3 Servants of unrighteousness meet with the wages of unrighteousness 4 All our comfort in crosses and afflictions stands in our service of God and a good Conscience or else we have none 5 To fear and keep his Commandements is the whole duty of a man and that which makes him fâ—lly happy Notes of a good servant of God 1 Labour to know the will of the Lord which hee hath revealed in his Word as David prayed Psal 119.125 For in the Scripture hee hath laid but our work for us and let us expect our calling to every business there let us be ready to hear not lightly absent nor present for custom but conscience 2 Let us serve him in affection and be glad to doe any thing to please him and grieve when we fail either in doing that wee should not or in not doing that we ought or not in that manner that may please the Lord. 3 Be ever imployed in his work How know I a mans servant but by his labouring in his Masters business Yee are his servant to whom yee obey Rom. 6.16 and Joh. 15. Yee are my Disciples if yee doe whatsoever I command you If I see a man spend his time in the service of sin of lusts of games pleasure the world c. I know whose servant he is certainly he is not in the service of God hee is not in Gods work 4 Intend thy Lords profit and glory A good servant knows his time and strength is his Masters and hee must bee profitable to him and seek his credit It will be with every servant of Christ as with Onesimus Phileus 11. being converted howsoever before grace he were so unprofitable and pilfering as he was unfit for any honest mans house and much more the house of God yet now he profits the Lord and credits him and takes not his meat and drink and wages for nothing 5 A good servant sets forward his Masters work in others hee will provoke his fellow-servants and not smite and hinder them as the evil servant did he will defend his Lord he will venture his life for him he will stand also for his fellow-servants while they are in their Masters business he will be a law to himself if there were no Law no Discipline he will not idle out his time his eye is upon the eye of his Master his mind upon his account his endeavour to please him in all things Vers 11. Then the Devil left him and behold the Angels came and ministred unto him HAving by the assistance of God now finished the two former general parts of this whole History which stood in the 1 Preparation and 2 The combate it self we proceed to the third and last which is the issue and event of all which affordeth us the sweet fruit and comfort of all our Saviours former sufferings from Satan and of our labours and endeavours in opening the same In this issue two parts are to bee considered 1 Christs victory 2 His triumph His victory and conquest in that the Devil left him His triumph in that the Angels came and ministred unto him In both which shine out notably the marks of his Divine power which even in all his lowest abasements did discover it self to such eyes as could see it and gave shew of a person far above all that his outward presence seemed to promise as for example His conception was by the Holy Ghost His birth as mean and base as might be but graced with a Star and the testimony of Angels and his Circumcision with Simeons His Baptism performed by John in Jordan but graced by his Fathers testimony and the Spirits descent in a visible shape of a Dove His civil obedience causeth him to pay tribute but hee sends for it to a Fish His person was called Beelzebub but Beelzebub confesseth him to be the Son of God At his Passion what greater infamy than to be hanged between two Theeves What greater glory than to convert and save one of them At his apprehension they that took him fell backward to the ground Joh. 18.6 In death he trod upon Deaths neck and being shut up in the Grave he opened it So here he is carried and recarried in the hands of the Devil but as one weary of his burden hee is forced to leave him on the plain field and to give up the bucklers because a stronger than hee is come This is the great mystery of God manifest in the flesh 1 Timothy 3.16 In the victory of Christ consider three things 1 The time when the Devil left him Then 2 The manner hee departed from him 3 How long hee left him and that is in Luke for a season Then This particle may have reference to three things 1 When the temptations were ended saith Luke namely all those which his Father had appointed him to indure at this time in the Wilderness For as the Son of God knew how much to suffer so Satan would not give over till hee had spent all his powder and had exercised all his malice in these most hellish Temptations wherein hee used all his skill strength and malice if he might possibly in this seed of the woman overthrow all the Sons of men and in the Head kill all the members Whence wee may Doct. Observe The obedience of the Son of God who stood out resolutely and departed not the field at all nor expected any rest till all the Temptations for this time were ended Christ could have confounded Satan in the beginning of the temptations and so have freed himself from further molestation but he continues and abides all the trial to the end And why Reason 1 His love to his Father made him submit himself to the lowest abasement even to the death of the Cross and refuse no difficult service for which his Father sent him into the World of which this was a principal The speech of David was most proper to this Son of David Behold here am I let the Lord do with mee even as hee will In his greatest agony hee said Not my will but thy will be done For he that loveth God his Commandements are not grievous to him 2 His love to his Church made him stand out the uttermost peril in this dangerous combate Eph. 5.25 Christ loved his Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and exposed himself for it and made himself liable to all wrongs and dangers for it as a loving Husband steps between his Wife and danger 3 Hee persisted in the Combate to teach us to hold out after his example in temptation and to expect freedome from temptation when wee have indured all but not before It is absurd to expect the
apprehend and apply unto our selves Christ and all his merits for the very nature of justifying and saving Faith standeth in these two degrees 1 In apprehension and receiving of Christ for to beleeve and receive Christ are all one Joh. 1.13 2 In applying to ones self Christ and his merits particularly which is not only to know that Christ is God in himself and all other parts of truth necessary to bee beleeved but a full perswasion of the mercy of God through Christ to belong unto himself in particular so as hee bee able with Thomas to say My Lord and my God not onely confessing that Christ dyed for sinners which the very Devils beleeve but as Paul describeth the true Faith in the Son of God by the proper speech and voice of it Gal. 2.20 Who dyed for mee and gave himself for mee Further the description restraining this grace to beleevers giveth us to understand that faith is not of all 2 Thess 3. Faith is not of all nor so common as men take it to bee not every one that can say I beleeve in God hath faith nor every one that will boldly say Christ is his Saviour hath presently saving Faith For. 1 The Prophet Esay speaketh of a number that beleeved not the Prophets report and to whom the arm of God was not revealed Isa 53.1 The Evangelists and the Apostles also complain in their times how this prophecy was accomplished notwithstanding they heard the blessed word of truth from the mouth of truth it self and saw the wonderful Miracles in the hands of Christ himself and his Apostles for the confirmation of that truth 2 The end of Faith which is salvation belongeth not to the most and therefore not faith it self the means for there are few which shall bee saved 3 The Word the parent of faith is wanting to many people and where it is so neglected by the most as grace and Gods blessing is withdrawn from it besides that the unfaithfulnesse of Teachers and abundance of iniquity in all sorts of men provoketh the Lord to revenge with his fearful stroak of slownesse of heart to beleeve that in the midst of means men should wilfully perish now if there be no seed-time what fruit or harvest of faith can be expected 4 The Scriptures not only deny true and saving faith to the reprobate whose eyes the Lord blindeth and whose hearts he hardneth lest they should see and beleeve Isa 6.9 but impropriateth it to the elect whence it is called the faith of the elect Tit. 1.1 To them whom God hath predestinated to life for so many as were ordained to life everlasting beleeved Acts 13 48. to the sheep of Christ Joh. 10.16 But yee beleeve not for yee are not of my sheep to them that are regenerate by the Holy Ghost as 1 Joh. 5.1 Whosoever beleeveth that Jesus is the Christ is born of God Lastly the description addeth the final cause of faith to bee Salvation namely in regard of beleevers for the main end of all graces is the glory of God and so Abraham by beleeving is said to give glory to God Rom. 4.20 but the subordinate end of faith is the salvation of the elect and therefore is it called saving faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In salutem animae Beâ—â— Faith never quite lost Heb. 10.39 we are not they which with-draw our selves unto perdition but we follow faith to the conservation of the soul 1 Pet. 1.9 Receiving the end of your faith even the salvation of your souls And from hence followeth it that saving faith can never be quite shaken out of the heart of him that once hath it being 1 but once given to the Saints Jude 3. and a gift of which God never repenteth him 2 A gift flowing from Gods eternal election as we have shewed out of Acts 13.48 3 A seed of God perpetually preserved in the regenerate who sin not because this seed of God remaineth in them 1 Joh. 4.4 4 It hath the promise of the Father to be the victory that overcometh the world the intercession of the Son of God that it fail not Luke 22.32 and the confirmation of the holy Spirit who by it sealeth up and giveth his earnest into the hearts of beleevers 2 Cor. 1.22 so as unless the mighty power of the Father Son and holy Spirit upholding it can bee shaken it can never be by all the gates of Hell so shaken out of the heart but that the end of it shall be salvation which could not be if the elect did not ever abide in communion and fellowship with Christ Popish doctrin teacheth not true faith to this day From which description of true justifying faith it is evident that Popish Doctrin knoweth not teacheth not nor suffereth men to be taught the true Doctrin of saving faith because it utterly disclaimeth the very essential form of it which is special application of Christ and his merits with affiance and resting only on them unto salvation yea and more they condemn this glorious work of faith as a mortal sin and stile it by the name of presumption and so by Gods just judgement they take up such a faith in stead of it as is common not only to Hereticks and Reprobates but to the very Devils themselves who beleeve as much as Popish doctrin requireth to salvation yea and more they tremble also For doe not they know and assent that there is one God that all that is in the Word of God is true and certain that all the Articles of the Creed are the true grounds of Christian religion and if you goe any further excepting the thrusting in of general Councils and Traditions which every good Catholick must take in with the former Popish faith leaveth you and biddeth you farewell and even those things which are absolutely necessary to salvation to bee beleeved by saving faith as that the Scriptures are Gods Word that the Articles of faith comprised in the Creed of the Apostles are of undoubted truth they embrace only by Historical faith by which yet was never man saved for if ever man were then might the Devils also by the same faith But justifying faith is another manner of thing it seateth not it self in the understanding only as the former but takeeth up the whole soul even the heart will and affections also all which lay hold and cleave unto Christ for salvation Neither is it a common and general work of the Spirit upon good and bad as the former illumination and assent is but a special favour and extraordinary grace proper to the elect as wee have heard and the stranger entreth not into this their joy The second point to be considered is the benefit or excellent fruit of this grace 1 It is the first stone to be laid in the building of a Christian Five excellent fruits of saving faith and therefore called a substance and foundation Heb. 11.1 and the Colossians are said to be rooted and built and
it was the top of an exceeding high mountain 2 How Christ came thither the Devil took him into c. 3 Why he chose that place 2 a vision represented here 1 What it was All the kingdomes of the world and the glory of them 2 How he represented them Hee shewed him 3 How long the sight lasted in a moment saith Luke 2 Dart it self in it 1 A profer All these will I give thee 2 A reason for they are mine and to whom I will I give them in Luke 3 The condition in it 1 the matter worship mee 2 the manner fall down if it be but externally 2 Repulse in it 1 The denial But Jesus answered 2 The manner Avoid Satan sharp in the Title Satan Commandement Avoid 3 the reason from a testimony of Scripture in it 1 Allegation It is written 2 precept in it 1 Person to whom Thou every man the whole man in Soul Body 2 matter shalt worship serve i. divine worship 3 object the Lord thy God and him only 3 The issue 1 Christs victory 1 The time when the Devil left him Then 1 When Christ had stoutly resisted 2 When all the temptations were ended in Luke 3 When Christ had said Avoid Satan 2 The manner Hee departed from him 3 How long for a season saith Luke 2 His triumph 1 A note of attention set as a star before it And behold 2 What we must behold 1 the coming of the Angels unto Christ here 1 When they come 2 To whom they come 3 Manner of their comming 2 Their ministery unto him where 1 How they ministred unto him by Adoring him as Conquerour comforting his soul vexed with temptation body pined with fasting 2 why they did so Not for necessity on Christs part But their own duty as to Their Lord. The head of the Church AN EXPOSITION OF Christ's Temptations MATTH 4. Vers 1 Then was Jesus led aside of the Spirit into the wilderness to be tempted of the Devil 2 And when hee had fasted fourty daies and fourty nights hee was afterwards hungry 3 Then came the Temper to him and said If thou be the Son of God command that these stones be made bread 4 But he answering said It is written Man shall not live by bread only but by every word that proceedeth out of the mouth of God 5 Then the Devil took him up into the holy City and set him on a pinacle of the Temple 6 And said unto him If thou be the Son of God cast thy self down for it is written That he will give his Angels charge over thee and with their hands they shall lift thee up lest at any time thou shouldst dash thy foot against a stone 7 Jesus said unto him It is written again Thou shalt not tempt the Lord thy God 8 Again the Devil took him up unto an exceeding high Mountain and shewed him all the Kingdomes of the world and the glory of them 9 And said unto him All these will I give thee if thou wilt fall down and worship mee 10 Then said Jesus unto him Avoid Satan for it written Thou shalt worship the Lord thy God and him onely shalt thou serve 11 Then the Devil left him and behold the Angels came and ministred unto him OUR Lord Jesus Christ having passed the former part of his preparation to his Ministry and Office by his most holy Baptism of which wee have spoken at large in the former words now he proceedeth to the second which standeth in Temptation For as in the former he publikely revealed himself to bee that Messiah so long expected in whom salvation is purchased to all beleevers of Jews and Gentiles so herein hee sheweth himself most evidently to bee that promised seed of the woman who was to break the serpents head and him who was set a part and sent from his Father to destroy and dissolve the works of the Devil And therefore this holy doctrin bringing us such glad tidings of Satans confusion and our own rescue out of his hands must bee most welcome to us whereof if we would taste the sweetnesse and benefit we must stir up our best attentions affections petitions to hear with readiness receive with gladnesse and practise with fruitfulnesse such holy instructions as this Treatise will abundantly afford unto us Wherein must bee handled three things 1 The preparation to Christs combate vers 1 2. 2 The combate it self with the several assaults from vers 3. to vers 11. 3 The issue and event vers 11. The preparation hath three parts 1 Christs entring the lists by going into the wilderness 2 His expecting of the enemy by his abode and converse there 3 The entrance of his adversary The first part is inlarged by sundry circumstances as 1 The time when this combate was Then 2 The person opposed Jesus 3 His guide hee was led by the Spirit 4 The place into the wilderness 5 The end why hee came thither to be tempted of the Devil In the second part three points are afforded out of the three Evangelists 1 How hee was furnished Hee was full of the Holy Ghost Luke 4.1 2 What company hee had Hee was with the wilde Beasts Mark 1.13 3 What was his imployment 1 Hee was tempted Luk. 4.2 2 Hee fasted forty daies and forty nights and afterwards was hungry which was both the effect of his fast and the occasion of the first temptation The third general part namely the entrance of our Saviours adversary stands in three circumstances 1 The time then 2 The name of the adversary she Tempter before called a Devil 3 The manner of his entrance he came The first circumstance in the preparation is the circumstance of time noted in the word Then which is not a word of supplement but of reference unto the former History of Christs Baptism which this immediately succeedeth as Mark 1.12 Immediately the Spirit driveth him note the present tense into the wildernesse so as Christ went directly from Jordan into the wilderness Then 1 When Christ undertook his high-office 2 When hee was baptised 3 When the Spirit had descended upon him 4 When hee had received testimony from Heaven that hee was the Son of God and Doctor of his Church Doct. The more God graceth his children the more Satan letteth himself to disgrace and molest them Hence note That the more God doth grace any man or advance him in gifts or place the more doth Satan set himself to disgrace and molest him Wee read not that the Devil did ever set upon Christ while hee lived as a private man though perhaps hee did but now his Father setting him apart to work mans redemption baptizing him powring his Spirit upon him and giving testimony with him that hee is the Son of his love now hee is assailed with most violent temptations No sooner is hee set apart to his office therein to glorify God and gratify man but hee is set upon by Satan a deadly enemy to both Moses was
2 if they had what warrant word No use of dead bodies or bones in scripture but to be buried Satan flye not the living body of the Son of God and much lesse the dead bones of a sinful man or calling have they for the use of them what is the use of dead bodies or bones in Scripture but to bee buried yea if it bee Christs himself so long as hee is dead 3 What vertue had any body bone apparel or any relique of any Saint above Christs blessed body and yet the Devil feared not that If he feared not the vertue of Christs living body certainly hee fears not the rottennesse of a dead bone of whatsoever sinful man But this is also another trick of the mystery of Antichrist plainly discovered by our present Doctrine The Jesuites teach at this day that the Apostles appointed the manner of hallowing water and that being hallowed it hath power to pardon sins to drive away Devils and diseases and by it they have wrought many miracles But I prove the contrary De invent â—er lib 5 cap. 8. Six reasons against Popish hallowing of water 1 Their own Polidore Virgil affirmes that Alexander the first a Pope instituted it and therefore not the Apostles 2 If the blood of Jesus Christ his Son cleanseth from all sin 1 John 1.7 then hallowed water cleanseth not venial sin as they term it 3 If the weapons of our warfare bee not carnal but spiritual 2 Cor. 10.4 then hallowed water cannot drive away Devils Faith is our shield prayer is our buckler and the Word of God our Sword where is their holy water 4 Their miracles are either false relations or collusions or magical of no other use but whereby wee may know and discern as by sure notes the false Prophets and Champions of Antichrist of whom the Spirit hath prophesyed Mat. 24. and 2 Thess 2.5 The use of water is 1 natural and external 2 By institution sacramental and significative the Scripture acknowledgeth no other If their holy water bee hallowed then it is hallowed by the word and prayâ—â— Let them shew this for their practice if they can 6 In this use of it it is one of the strange gods of spiritual Egypt or mystical Babylon and there is a vain confidence in the creature which is due to the Creator Object Elisha took salt and healed the waters 2 King 2.21 Answ 1 That was common salt not hallowed 2 That effect was extraordinary for that occasion onely never since that time produced by any When wee have a pleasant City infested with naughty and deadly water So said the blessed Martyr Tho. Haukes and a Papist will come and heal it with his hallowed Salt wee will beleeve their doctrin and hearken to their exorcismes not before Vse 4 Lastly This doctrin yeeldeth us comfort in our temptations in that our Lord Jesus hath begun to us He was the best beloved yet hee must not lead his life in delicacy and softnesse but was in continual molestation so as his whole life was a continual monument of the Cross that we should not think much of the same condition which our Head underwent and besides that wee should in all our temptations cast our eyes upon him who was tempted that hee might have compassion on them that are tempted Heb. 2.18 The third particular in the preparation is the guide which Christ had in this combate with Satan hee was led by the Spirit Here consider 1 the name of the guide the Spirit 2 the manner of his guidance hee was led by him 1 By the Spirit indefinitely set down what is meant Three sorts of created spirits in this Text. Answ A spirit is either created or uncreated Of the former wee read of three sorts in this History 1 Diabolical tempting us to sin for the Devil is a spirit that being unchangeably turned from God is called a spirit that ruleth in the Children of disobedience Eph. 2.2 a lying spirit 1 King 22. an unclean spirit Luke 11.24 such spirits are all the wicked Angels 2 Angelical comforting Christ and these are the good Angels which now unchangeably cleave unto God called Ministring spirits Heb. 1.14 3 Humane hungring the soul of Christ which as other souls of men are was a spirit as Father into thy hands I commend my spirit and the humane and reasonable spirit of man returneth to God that gave it Eccles 12.7 None of these are here meant but the Divine and uncreated Spirit even the third person in Trinity The holy Spirit of God here meant for three reasons even that Spirit which had now descended upon Christ like a Dove and that holy Spirit whereof Luke saith hee was full Chap. 4.1 And this 1 the opposition of the Leader and of the Tempter proveth for it were harsh to say that Jesus was led of the devil to bee tempted of the devil but hee was led of the good Spirit to bee tempted of the evil 2 The same phrase is used Luke 2.27 Simeon came in the Spirit into the Temple i. e. In that holy Spirit of which mention was made in the former vers 3 The Chalde and Syriak expresseth it led by the holy Spirit II. The manner hee was led not by any local transportation from Jordan to the wildernesse as Elias from earth to heaven or carried through the air as the spirit carried Philip from the Eunuch Act. 8.39 but as one led by the hand so hee was by a strong instinct of the Spirit forced to go thither And for the strength of the motion S. Mark saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit driveth him out and St. Luke useth another word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee was led out not that any thing befel Christ being forced to it or unwilling for all his obedience was a free-will offering but hee is driven or drawn as the faithful are drawn by the Father Joh. 6.44 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys None can come to 〈◊〉 unless my Father draw him namely by the effectual and forcible working of his Spirit in their hearts not as stocks and stones without wills nor as enforceing them against their wills but sweetly inclining their wills and working effectually in them both the will and the deed according to his good pleasure Object But Christ sends the third person heâ— then doth the third â—â—â—â—â—â—son lead him Answ Christ as God and as the second person in Divine unity sendeth the Holy Ghost into the hearts of his Elect but consider him in the form of a Servant and so hee is subject unto providence and led by the Spirit this way and that And this is because the humanity of Christ is the Organ or instrument of his divinity and in all the actions and Offices of it is moved and guided by the Holy Ghost All Satans temptations are appointed and limitted by God Doct. All Satans temptations are appointed and limitted by God It is the Spirit of God that here leadeth
idlely or laying themselves to sleep and take a nap some part of the Sermon or sitting unmannerly in prayer-time without all reverence that should they come so and behave themselves towards their Prince they should bee taught a lesson for their rudenesse Is this to confesse a mans own basenesse and the humble conceit hee hath of himself Is this the fruit of acknowledging Gods infinite Majesty Surely that soul which feelingly sees it self to deal with God will make the body either kneel as a Petitioner or stand as a servant ready to hear and know and do the will of his Lord. And him onely shalt thou serve Doct. God must not onely bee worshipped but also served The distinction is easily observed For a man may in heart and gesture honour another to whom hee owes but little service And this word in the Hebrew is taken from Servants who besides inward reverence and outward worship owe to their Masters their strength labour and service yea frank and cheerful Obedience And suppose any man have a Servant who will bee very Complemental and give his Master cap and knee and very good words yet when his Master commands him any thing hee will not do it here is honour but no service and denying service hee plainly shews that his honour is but dissembled and hypocritical So as this service to God as to earthly Masters stands 1 in fear and reverent inward affection 2 in dutiful and ready obedience in all holy and civil actions For 1 These two God in the Scriptures hath every where joyned together Reasons and therefore no man may separate them Deut. 5.29 Oh that there were in them such an heart to fear mee and to keep my Commandements Josh 24.14 15. Now therefore fear the Lord and serve him in uprightnesse else chuse you for I and my house will serve the Lord. Eccl. 12. ult Let us hear the end of all Fear God and keep his Commandements which is all one with fear God and serve him 2 This service is a fruit of fear and a true testimony of it for fear of God is expressed in service and if a man would make true trial of his fear hee may do it by his service It is a note and branch also of our love unto God all which the holy Prophet Moses declareth Deut. 10.12 when hee expresseth that walking in all Gods waies is a consequent of fear and the service of the Lord a fruit of love And now Israel what doth the Lord thy God require of thee but to fear the Lord thy God and to walk in his waies and to love him and to serve the Lord thy God 3 Hee justly calleth for our service in regard of the relation that is between him and us as hee is the Lord our God and Master and hath authority over us to whom wee owe simple obedience and wee are his servants to whom wee owe of right our whole strength and service Now hee becomes our Lord and wee his servants not onely by right of Creation and preseâ—vation but by expresse Covenant that as the Jews servants were said to bee their Masters money so wee are not our own but bought with a price 1 Corinth 6.20 Our wages are set and our Promise passed our earnest-penny received and no other Lord can lay claim unto us 4 There is no Creature exempted from the service of God all Creatures in their kind serve him and much more ought man to whom hee hath appointed all creatures to serve him and hath exempted him from the service of them all to serve himself alone All the Saints ever gloried that they were the Servants of God The honourable mention of Moses is that hee was faithful in all the house of God as a servant And David saith often Lord I am thy â—ervant keep thy servant c. Paul Peter Jude the servants of God The Angels professe themselves our fellow-Servants and are called Ministring spirits sent forth for the heirs of Salvation Adam in innocency was not exempted from this service but must serve God in dressing the Garden as a servant his Lord and Master Nay Christ himself the second Aâ—am was not onely stiled the beloved Son but the righteâ—us servant of God Isa 53.11 5 Our Talents our gifts our strength our work our wages all are his received from him and for him and therefore must be returned again unto him in his service Quest What is this service which God requires at our hands Answ The service of God is either Legal or Evangelical The former stands in a perfect conformity with the whole Law of God when the creature can present unto God a personal and total righteousness Of this kind is the service of the blessed Angels Of the same kinde was Adams in innocency Of the same was Christs service when hee was made obedient to the death that by the obedience of one many might bee made righteous This is that by which wee shall serve God in heaven when wee shall once again recover perfect sanctification and the whole Image of God which we have now lost This now wee cannot attain unto yet wee must ever carry it in our eye as our scope and aim Evangelical service is when the heart being regenerate by Gods Spirit and purified by Faith hath Christs obedience imputed unto it which is accepted as its own perfect obedience and now indeavours to obey God sincerely in all things In a word that is Evangelical service which is perfect in Christ begun and inchoat in us in him compleat in us sincere and upright which is Christian perfection And to know this service the better wee will set down the conditions of it I. It must bee willing and free a free-will offering for hereby it is distinguished from the service of Devils and wicked men who are all subject unto the power of God and do him service in executing his will whether they will or no but one thing it is to bee subjected another to subject ones self the one is fâ—â—â—an inward principle even the Spirit of Goâ— which reneweth the will and makes it of unwillingly willing and pliable the other is onely by some outward force The service of the godly resembles the Angels in Heaven who are said to have wings by which their will and readiness is figured in doing the bests of God David had not such wings to flye swiftly yet hee would run in the way of Gods Commondements so fast as the burden of flesh would suffer him This condition our Lord and Saviour commends unto us in his own example when hee professeth it is his meat and drink to do the will of his father 2 It must bee hearty and sincere Rom. 1.9 whom I serve in my spirit not in body and ostentation but in soul and sincerity not in hypocrisy and coldnesse but in soundnesse and fervency not co-acted or compelled but chearfully and without dispute The Apostle requires love out of a pure heart 1 Tim. 1.5
of Nazaret and such a Nazarite as the Prophets foretold The Jews took offence hereat as too base a place for the Messias whom they expected to rise out of even Nathaniel himself could ask if â—ny good could come out of Nazaret Joh. 1.47 and this was in scorn added as a part of his stile and title written in three tongues upon the Cross Jesus of Nâ—zaret King of the Jews and as they dealt with the Head so also with the meâ—bers for presently after the death of Christ the Christians were in scorn alâ— called Nazarites that is silly fools that did beleeve in such a Messiah as came from Nazaret But we must know that the wisdome of God would have him hereby generally proclaimed the Messias and Saviour of the world both to Jews and Gentiles as also confirm our faith and affiance in him made known to us to be such a one as in whom we also become Nazarites that is sanctified and consecrated unto God 3 Note hence that the Messias must needs be come already because hee must needs be a Nazarite by education as of Bethlem by birth which places have been long since destroyed and hopelesse of ever being builded up again or that in them the Jews should ever recover any authority And is it not a wonderful blindnesse that the Jews should still look for their Messias out of a Town which hath been destroyed a thousand and five hundred years agoe the very place of which cannot be assigned Our request to God must bee for them that he would remove that thick veil which to this day is drawn over the hearts of his own ancient people Secondly by whom was Christ called to this Office By God who anoynted him for that which is said of one part of it namely his Priesthood is true of the whole No man taketh this honour to himself but hee that is called of God Heb. 5.5 so neither Christ took this honour to himself but expected that voyce Thou art my Son How often did Christ witnesse of himself that he came not of himself but was sent by his Father Joh. 5.37 My Father that sent me witnesseth of me and in that chapter because the Jews objected that he came of himself he telleth them six times that his Father sent him yea hath sealed him his commission as he saith Joh. 6.27 Him hath God the Father sealed that is made his commission authentical as men doe their deeds by their seal and set upon him an impression or character anoynting him with oyl of grace above all his fellows yea himself being an expresse Image of his Fathers substance in him he hath laid up all treasures of wisdome and knowledge that from his fulnesse we might receive grace for grace Whence 1 We learn Christ expected his Fathers calling and therefore must his Ministers much more That no man ought to thrust himself into any Office or Function nor run before he be sent but wait till God give him a calling thereunto For shall Christ who had the Spirit of God without all measure wait his Fathers leisure and expect his Fathers voyce and shall we who have received the Spirit scarce in any measure run and ride and shoove and thrust in before we have any commission drawn or sealed by God who even carried such post-hast happily How miserably perished proud Absolon who thought it not enough to bee the Kings Son unlesse he thrust his Father out of his Kingdom Corah and his complices would have been Rulers but that the earth would not suffer thâ—â— above it What shall I speak of Vzzah Uzziah and the rest who found 〈◊〉 Lord as good as his word against such which goe on any errand and he send them not they found the Lord coming many ways against them as he often threatneth in Jer. 23.30 31. c. 2 If God have called Christ to this office we must carry our selves dutifully and reverently unto him whom as the Father hath called so he will defend and establish in his place and revenge such as rebell against him This is that the Prophet teacheth in Psal 2.2 that if the greatest Kings band themselves together against the Lord and against his Christ the Lord out of Heaven will laugh them to scorn he will speak to them in his anger and vexe them in sore displeasure and the ground of all this is laid down ver 6. Even I have set my King upon Sion as if he had said Shall I set up a King and dare yee rebelliously resist him or seek to displace him Let us take heed it befall not us as 〈◊〉 did the Jews taxed in the Parable of the King letting out his Vineyard which sent his servants for his rent to the Husbandmen and afterwards his son but they beat the one slew the other acknowledged neither surely no more grace remaineth for such but the Lord of the Vineyard must needs destroy such Husbandmen and lay waste their City In like manner is he as ready to defend and doe good unto such as subject themselves unto his Son depend upon him or suffer any thing for his sake they shall not repent them of their service seeing they serve so good a Lord. The third thing in this calling of Christ to his Office is the manifestation of it to himself and others in that hee was annointed with the Holy Ghost and power There were three sorts of men that used to bee anoynted in the entrance unto their Office in the Old Testament 1 Kings 2 Priests Anointing what it signified 3 Prophets And this outward Ceremony signified two things First their ordination or calling unto that Office secondly the promise of proportionable gifts for the performance so as they were hereby confirmed God never calleth any men to any place but he furnisheth him with gifts fit for it both that God hath chosen them to their office as also that he would furnish them unto it and protect them in the same Christ is here said to be also anointed but not by man as they but by God not with external oyl but with the Holy Ghost and with power not ceremonially and typically but really and spiritually not to any one of those Offices but to them all three not receiving the sign but the thing signified because he was a real and true King Priest and Prophet of his Church or whom all they were but types and shadows In this anointing of Christ therefore both these things are signified and proved 1 That he was ordained of God to the performance of this Office of Mediatorship and consecrated by God to be the Messiah that is a spiritual King Priest and Prophet 2. That he had poured out upon him the gifts of the Holy Ghost which gave him power and furnished him for this Office signified here by the Holy Ghost and power he receiving of the Holy Ghost power whereby he performed the greatest work that ever was undertaken Difference between Christs anointing and
have end with the world yet can it be called no new doctrin because the summe and substance of it was though more obscurely delivered to Adam and the Fathers of the Old Testament But if we consider the vertue and efficacy of it it is an eternal Gospel Rev. 14.6 during from the beginning of the world to all eternity Now therefore will it not follow that because it was before his Incarnation it was not his but rather therefore it was his who was before Abraham was the chief Prophet of his Church that raised according to the several ages of his Church such men as were fit either more obscurely as before his coming when rather some Evangelical promises of things to come were preached than the Gospel it self or else more manifestly to preach and open the mysteries of the Kingdom of God And this latter kind of preaching was not before his incarnation neither was it fully setled before he ascended into Heaven and from thence gave gifts to men that thereby hee might shew himself a careful Head and Governour of his Church even then when hee was set down at the right hand of his Father It is true indeed that before Christs suffering he called his Apostles instructed and furnished them with many gifts of the Spirit yea and these gifts were increased very much after his resurrection whereby they were more confirmed in their Apostleship and although they did before Christs death exercise the office of Apostleship in Judea amongst the lost sheep of the house of Israel yet had they not received that fulnesse of the Spirit and power from above which was necessary to Apostles before they had received in the visible form of fiery Tongues the Spirit in abundant measure whereby they were before all the people of the world after a sort solemnly inaugurated and confirmed to bee the Apostles of Jesus Christ neither had they till after Christs resurrection received this Commandement of which our Apostle speaketh To preach to all Nations and to every creature under heaven the practice of which Commadement they took up after that they having stayed at Jerusalem for the promise the Spirit came upon them and they were endued with power from on high Luke 24.49 As for the second branch of the objection that because ordinary Pastors and Teachers are not immediately called by Christ being now in Heaven therefore they are not ordained by him it is false for of the Pastors and Elders of Ephesus it is said that the Holy Ghost made them over-seers and Paul accounteth Apollos ordained by Christ as well as himself 1 Cor. 3.5 What is Paul and who is Apollos but the Ministers by whom yee beleeve and as the Lord gave to every man only the difference must be observed in their calling both are called of Christ but the Apostle by himself immediately not by men the ordinary Pastor called of him by the Ministery of man I call it a Ministry because the whole power and authority of the Church in calling Ministers is but a service unto Christ approving declaring and testifying to the Church those whom Christ hath called And therefore both before his incarnation a long time and after his ascension also the exhortation which was enforced upon beleevers run in this tenor to day if yee hear his voyce harden not your hearts Psal 95.7 Heb. 3.7 Whence we conclude that his voyce hath ever sounded in the Church and so shall doe in the ministry of his servants until his coming again to Judgement Luke 10.16 hee that heareth them heareth him he that receiveth them receiveth him hee that refuseth them refuseth him he by his servants entreateth men to be reconciled by them hee bindeth and looseth saveth and destroyeth Necessity of pâ—eaching â—vinced by four reasons Secondly for the necessity of this ordinance can any deny it who seeth the Son of God so careful before his death after his resurrection and ascension also into Heaven to furnish and fit with an extraordinary measure of the Spirit Apostles and Apostolick men for the founding of the Church of the New Testament and not only so but now sitting in his glory at the right hand of his Father is mindful of his promise and is with his Church to raise up successively faithful Pastors and Teachers gracing them with variety of excellent gifts and blessing those gifts for the building up and repairing of his body and the gathering of the Saints of whom as of living stones is reared a spiritual house or temple fit for his own use But because most men are willingly ignorant of this necessity of preaching I will a little inlarge it by some reasons 1 Consider the condition of those that are unconverted In regard of the unconverted and it will appear necessary for them No man was ever saved while hee was in his natural blindnesse no unbeleever could ever get within the gates of the holy City no hard-hearted or impenitent person could ever so remaining see the life of God Neither was ever any man ordinarily drawn out of this fearful estate of Damnation but by the Word of God preached which is the light to the blind eyes the ground of faith for how can they beleeve except they hear and the hammer of the Lord to break asunder the hardest stones in mens hearts Jer. 23.29 Who were ever begotten to God without this immortal see◠〈◊〉 â—here spiritual Fathers Who ever became living stones in the building wit◠〈◊〉 â—e hewing and polishing of Gods builders What harvest was ever â—â—ought in to God without these labourers What soul was ever pulled out of the kingdome of darknesse and brought to bee a member of Gods Kingdome but by this means The word in this ordinance is called the Gospel of the Kingdome of God Mark 1.14 that is whereby men attain both the parts of Gods Kingdome both that of grace here in this life and that of glory in the life to come from which effect it is called 1 The word of grace Acts 20.32 2 The Gospel of glory 1 Tim. 1.11 also the word of reconciliation because hereby sinners are reconciled to God Ephes 1.13 the word of life because it quickneth the dead in sin the Gospel of peace chap. 6.15 because it alone pacifieth the conscience and setleth it in the peace of God to conclude The good word Heb. 6.5 because it only revealeth Christ who procureth all good unto beleevers Who seeth not then the necessity of preaching seeing none are added to the Church without it Act. 2.41 no spiritual life can bee preserved without this feeding Act. 20. No Saints are gathered nor no body of Christ built up without Pastors and Teachers Ephes 4.11 12. And it pleased not God by any other means but by the foolishness of Preaching to save such as beleeve Sâ—condly If wee consider those that are called to knowledge and faith In regard of the converted it will appear also a most necessary ordinance in regard of them For
marvail if the members look thus black when the Sun looketh upon them seeing their Head Christ himself was rejected because they saw and judged him to bee plagued and smitten of God Isa 53.4 But wee must look beyond all these as the Lord himself doth who in his judgement goeth beyond the out-side and pronounceth sentence according to the grace which himself worketh within Let us imitate our Lord Jesus who notwithstanding all the infirmities yea and deformities of his Church pronounceth of her that shee is all fair and no spot is in her not because there are none but because all are covered and none are reckoned and imputed unto her yea let us remember that the pure and holy Spirit of God is contented notwithstanding much blackness to take up his lodging in those hearts where hee findeth reigning sin dispossessed Now how far are they from the mind and judgement of this blessed Father Son and Spirit who have nimble eyes to spy out every infirmity of Gods Children to blaze them nay rather than they will not accuse and slander them can of themselves coin raise up and impute unto them that whereof they are most innocent Assuredly these are of neer kindred to the Devil who is the accuser of the brethren The glory of God in his children turned into shame And surely were Christ on earth again even this most innocent Lamb of God should not want accusers wherein are so many of Cains constitution who hate their brethren because their works are good and so many Sons of men who seek to turn the glory of God in his Children into shame Alas religion is at a low ebbe already and not so reckoned of as it should bee by the forwardest and yet so malitious is the Devil in his instruments as unless this smoaking flax also bee quenched wee can see nor hear of any hope or treaty of peace the beauty of Gods people goeth disgraced under titles of niceness preciseness purity holy brotherhood and the like To go ordinarily to Sermons is to bee a Sermon-munger not to swear is the next way for a man not to bee trusted and except a man bee as black and deformed as either the Devil is or can make him by Drinking Swearing Gaming Sabbath-breaking and casting off all care of Civil Honesty as well as godliness hee may sit alone well enough hee hath a great many Neighbours that care but a little for his company What can make it more evidently appear that numbers there are in this age who never knew and without Gods infinite mercy in their timely conversion are never like to know what the blessednesse of remission of sin meaneth neither in others nor yet in themselves Vse 2. Let no man bee discouraged in the pure waies of God but walk on without weariness or faintness A strong motive to hold on in well-doing seeing that whatsoever the blinde world may deem to the contrary thou who art a beleever in the name of Christ hast blessedness between thy hands for thy sins are remitted thou must go in peace And this happinesse by the grace wherein thou standest is surer than that of nature which Adam had in his innocency that was lost because it was in his own keeping this is seated in the unchangeable favour of God by whose mighty power thou shalt bee preserved to the full fruition of it Get faith in thy heart and thou shalt deaâ—ly behold thy happiness if all the World should set it self to make thee miserable Get faith into thy soul and thou shalt think him only happy whom God so esteemeth although it be the misery of the world to place happiness only in misery Get assurance of faith to clasp the sure promise and word of God and thou shalt possess in misery felicity in sorrow joy in trouble peace in nothing all things and in death it self life eternal An Alphabetical Table to lead the Reader more easily unto the things contained in this Exposition A. A Basement of Christ is the Christians advancement 335 A bundle of Popish blasphemies 405 Account must bee given to God of all things done by us and received of us 381 Administration of Judgement laid upon the Son for sundry reasons 375 Afflictions though lingring no sign of Gods hatred 356 Agreement of the life of the Saints upon earth with the life of the Saints in Heaven 350 All diligence must be given to make our pardon of sin sure unto our selves 414 Anointing of three sorts of persons what it signified 308 Antiquity of the Gospel and of our religion 298 Apostles peculiar witnesses of Christ and why 362 A proof by induction that all the Prophets bear witnesse unto Christ 388 Attendants and companions of faith four 396 A strong motive to hold on in wel-doing 417 B BAptisme often put for doctrin 303 Beleevers are fellow servants under one Lord. 302 Beleevers may know they have faith by four marks 395 Beleevers may and must know the pardon of their own sins 409 Benefits flowing from remission of sin four 407 Better to goe to Heaven alone than to Hell with company 411 C. CAre of Christians must bee to suffer as Christians 331 Care must be had of our receits and expences because we must bee countable for them 383 Chief duty of every Christian whilst hee is in this world 406 Children of God delayed often but not denied in their suits 355 Christ acknowledged our Lord by four practises 301 Christ already come proved 307 Christ his life not monastical 315 Christ preached to the Israelites two ways 297 Christ first preached to the children of Israel for three reasons ibid. Christ Lord of all two ways 299 Christ both a Lord and a Servant how 300 Christ is not a Jesus but to whom he is a Lord. ibid. Christ no sooner received gifts and calling but did good with them for our example 311 Christ seasonably preached after Johns Baptisme that is Johns doctrin of repentance 305 Christ proved the only Messiah because he was Jesus of Nazareth 306 Christ his Deity proved by his glorious resurrection 339 Christ by dying offereth and by rising applyeth his one only sacrifice 341 Christ went about doing good two way 311 Christ sent of his Father and came 〈◊〉 before he was sent 3â—7 Christ his righteousnesse notably witnessed 328 Christ his two natures lively set out ibid. Christ reputed an arch-traytor in his life and death 332 Christ submitted to the lâ—west estate of death reas five 337 Christ the Lamb slain from the beginning how 341 Christ hath powerfully trodden Satan under his feet and under our feet how 323 Christ rose early in the morning and what we learn thence 354 Christ in respect of himself needeth not any witnesses and yet hee useth them 362 Christ must bee the matter of all our preaching 373 Christians must partake of Christs annointing 309 Christians must become Kings Priests and Prophets 310 Christians must imitate Christ in doing good 316 Chosen witnesses of
Gods book for the increase of knowledge and conscience Psal 1. â— Deut. 6 and add hereto meditation and prayer for these three saith Luther make a Divine all time thus spent is well redeemed As for lascivious and idle books shun them as rocks 2 Rejoyce in the good you know by another praise God for it pray for the increase of it But if you know any evil by any mourn for it and if you can by brotherly admonition amend it â—ob 31.1 â—sal â—59 â—7 3 Retrain your ears eyes mouth and hands from hearing seeing speaking or performing any wicked and vain thing knowing that death often entereth in at the windows S â—am 1.2 1 Stick to God as well in adversity as prosperity the one being as necessary as the other If you want necessaries humble your self for them if you have them bee humble with them and use them well lest you forfeit them â—at 5.23 â—sal 35.14 2 Seek Reconciliation with your Neighbour freely forgiving those that have offended you and earnestly desiring to be forgiven of all that have been offended by you â—at 23.25 â— 7.9 10 3 Study to approve both your heart to God and your Life to Gods Children in your particular calling and especially to such â—hes 5 â— 6. â— as to whom God hath joyned you as if a servant in obeying if a Master in ruling if an husband in loving if a wife in reverence for a good conscience a good name and good manners must go together T â—b 3.12 â— 1.11 â— 15 â— m. 1. â— 12. 1 Take heed of performing holy duties for fashions sake or without feeling and profit for this is hypocrisy or prophaneness 2 Thankfully requite at least with 1 Acknowledgement 2 Hearty affection 3 Prayer the good you get by any man for there is no member in the body but standeth in need of others mens gifts Cor. 11. â— 26 3 Think it the greatest work in the world to dye well which to do you must inure your self to dye before hand 1 by dying to your sins 2 Leaving the world in affection before it actually leave you 2 In your last leaving of it do it willingly yea Joyfully whensoever wheresoever or howsoever God shall call you V 1 Vow to God and keep it Eccl. 5.34 Psal 16.14 especially strive in performing the solemn vow of your baptism and the covenant which you renew in the Lords Supper 2 Vatiance and discord with men will not stand with your peace with God If you love God 1 Joh. 4 20 you will love men also for Gods image or else for his Commandements sake 3 Use the World as not using it and your prosperity and liberty to be bettered by them That is not gained 1 Cor. 7.31 Mat. 16.26 which is gotten with the loss of your soul and then is the soul exchanged with an handful of the world when it is not gotten and held 1 In Christ restoring it 2 With Christ the chief gain 3 For Christ the Lord of it W 2 Wait upon the Lord and he will direct your way becom his servant Psal 37.7 for this is the way to attain your truest liberty 2 Weep with them that weep Rom. 12.15 Jer. 13.17 Psal 69.9 and fellow-feel the afflictions of the brethren that are in the world Christ in Heaven accounteth the sufferings of his Saints his own and wee his members upon earth must do the same Religion and mercy are well matched by God and must not by man be divorced Ezek. 9.4 as for the miseries and sins of the age wherein you live mourn also for them and pray to God for remedy 3 Wish not a long life so much as a good life he hath lived long who hath lived well A short life in grace setteth into the everlasting life of glory The Analysis of Christs Temptations In Christs Temptations consider 1 The preparation parts three 1 Christs entring the lists here 1 Time Then 1 When he had been baptized 2 When he undertook his high office 3 When the Spirit had descended upon him The Sonne of God The Teacher of the Church 4 When hee had received testimony from heaven that hee was 2 Person Jesus 3 Guide of his way was lead of the Spirit Here 1 The Guide The Spirit 2 The manner was lead 4 Place into the wilderness 5 End To bee tempted of the Devil Here 1 Author The Devil 2 End it self To be tempted 2 His expectance of the enemy Here three things 1 How he was furnished Hee was filled with the Holy Ghost Luk. 4.1 2 His Company He was with the wilde beasts Mar. 1.13 3 His imployment 1 He was tempted within that time Luk. 4.2 with lighter on-sets 2 He fasted in his fast 1 time forty days forty nights 2 effect he was afterwards hungry 3 Entrance of the adversary where 1 The time Then when Christ had fasted and was hungry 2 The name of the adversary The Tempter 3 The manner of his entrance he came in an assumed shape externally 2 The Combate it self in three fierce on-sets First consist of an 1 Assault in it 1 The ground If thou be the Son of God 2 The inference Command these stones to bee made bread Here 1 Facility Command 2 Readiness of object these stones 3 Utility to be made bread 2 Repulse in it 1 The manner it was 1 reasonable 2 meek 3 modest 2 The affection negative But conjunction discretive 3 The matter a testimony of Scripture It is written 4 Parts of the testimony 1 Negative Man liveth not by bread only 2 Affirmative but by every word which proceedeth c. Second consists of 1 Preparation here 1 The time then 2 The place set down 1 In general the holy City Luke expresseth it to be Jerusalem 2 In special a pinacle of the Temple 3 The manner how Christ was conveyed thither in 2 things 1 Hee took him up 2 He set him on the Pinacle 2 Temptation in it 1 Assault in it 1 The ground If thou be the Son of God 2 The matter cast thy self down Here 1 The action Cast down 2 The agent thy self 3 The place whence from hence saith Luke where means of safety were 3 The argument to perswade him a testimony of Scripture in which 1 General consideration It is written 2 Special matter 1 As abused by Satan 2 In his right use here 1 Angels ministery keep thee 2 Who seals their commission Hee shall give his Angels charge 3 The limitation in all thy waies 4 The manner they shall bear thee in their hands c. 2 Repulse in it 1 Resistance Jesus said unto him 2 Reason 1 Scripture alledged for it is written to the contrary 2 in the allegation 1 who must not tempt thou 2 who must not be tempted The Lord. Thy God 3 action of tempting Third in it 1 Assault in it 1 preparation in it 1 choice of a fit place Here 1 what place
the Son of God into temptation and consequently God is the Author of all the Tryals of his Saints Paul went bound in the Spirit to Jerusalem Act. 20.22 Gen. 45.5 what a number of Tryals was Joseph cast into being sold to a hard Master a tempting Mistress to bands and imprisonment yet hee tells his brethren it was not they but the Lord that sent him thither 1 Gods Providence so watcheth over his Creatures Reasons that not an hair shall fall to the ground and much less shall the head of Gods Childe fall into Satans hand this providence is wakeful and suffereth nothing to come by chance or luck but from a good hand and for a good end 2 Satan although hee bee never so malicious yet is restrained and cannot tempt us until wee bee committed into his hands for the just are in the hands of God and not of Satan hee cannot touch their goods no not the swine of the faithlesse Gadarous though hee was a Legion till he had begged leave and Christ said Go and much less their bodies no more than hee could Jobs till the Lord say Lo all that hee hath is in thine hands onely save his life Hee is a Lyon in chains and as hee could attempt nothing against Christ until the Spirit led him to bee tempted and so committed him unto him so neither against his members Object But how can the Spirit lead Christ to bee tempted and not be the Author of evil Answ There is a twofold temptation one of proof or Tryal Tentatio probationis deceptionis the other of delusion by the first God tempted Abraham Gen. 22. and the Israelites Deut. 13.3 But of the second S. James saith ch 1.13 Let us man say when he is tempted I am tempted of God for God tempteth no man Object But this temptation of Christ was to delude and deceive him therefore evil Answ If wee consider as temptation to evil wee must conceive God to bee an actor in that which is evil sundry waies though no way the Author of evil For in the worst of them all God doth most righteously use the malice of Satan either in the punishing and blinding of the wicked or in exercising and trying his own both which are just and good As for all the sin of this action God some way an actor in that which is evil no way an author 1 It can be no work of God because it is formally no work at all but a vice and corruption inherent in it and 2. It is all left to Satan who instilleth malice and suggesteth wicked counsels and that to the destruction of men As for example 1 Sam. 16.14 an evil spirit of the Lord vexed Saul that is so farre as it was a just punishment it was of God and Satan was Gods instrument in executing his judgements so farre as it was a punishment but God left the malice of it to the wicked instrument working after his own manner But to come to the very point In the deceiving of Ahab and the false Prophets 1 King 22.22 God not only nakedly and idlely permitted but expresly commanded the wicked and lying spirit saying Goe and deceive and prevail Where we must distinguish between the righteous action of God as a just judgement and revenge of God and most properly ascribed unto him and the malice of it which was the Devils infusing corruption instigating â—o wickedness which very wickedness the wisdome of God directed and turned to the execution of his most righteous judgement Vse 1. This serves to rectifie our judgements in trials and clear our eyes to see this hand of God in them commonly wee look too low at men who are but dust as though misery came out of the dust and wee look too near us at the staff or stone which with the Dogge we bite but consider not the hand that smites us 2 Sam. 16.9 Abishai looks at Shemei that barked at David and said Why doth this dead Dogge curse the King But David could tell him vers 10. The Lord hath bid him curse that is he hath so decreed and ordained and in his secret will bid him Vse 2. Let us willingly submit our selves unto temptations because God by his Spirit leadeth us to be tempted as he did his natural Son so Christ willingly yeelded himself to be tempted being led by the Spirit he was led he was not forced and drawn to it though the trial was as great and fierce as Satan could make it 4. Reasons to be contented and cheerful intrials and so let it be with us For 1 As we must be cheerful in doing the will of God so also must wee bee cheerful in suffering it True it is that tryals and persecutions come often by the Devils means but never from the Devil 2 The Lord knoweth best in his Divine wisdome what is best for us and in his fatherly goodness disposeth to us what he knoweth so to be 3 Hee that leadeth us into the lists measureth our temptations weigheth our strength and will not suffer us to be tempted above that we are able he giveth shoulders and fitteth the burden 4 He hath promised his presence with us in six dangers and in seven and goeth out with us into the field not as a looker on but to supply us with new strength and wisdome to help our infirmities and uphold us unto victory These considerations are forcible to work in us a contentment of minde with Gods fatherly appointment without which we can never be cheerful in trials for nature will be working in Peter himself and when hee is an old Disciple he shall be led where he would not and oftentimes the fear of danger and trouble Pejor est bellâ— timor ipse belli Senec. is greater than the trial it self What was it else that moved Christ in that bitter trial when otherwise hee could have wished the cup might pass from him to say Yet not as I will but as thou wilt but the remembrance that he came to suffer as well as to doe the will of his heavenly Father What else added such courage to Paul Acts 21.13 as to say What doe yee weeping and breaking my heart I am ready not only to be bound but also to dye at Jerusalem for the name of the Lord. What else made the Martyrs so invincible in suffering that often when they might they would not be delivered but that they found themselves led and bound by the Spirit yea strengthened to all long-suffering with joyfulness Obj. But we pray not to be led into temptation Ans 1 Tentation is two-â—old as wee said before one of Tryal which wee must suffer with cheerfulness the other of delusion against which wee may and must pray 2 Again there are two leaders into temptation the Spirit of God leads Christ and Christians the evil spirit leads the wicked at his will wee pray against this Leader and not against the former 3 And further wee must
distinguish between being tempted and being led into temptation in our Saviours sense the former is a work of Gods mercy to try exercise or chastise any of his Children the latter is a work of Justice in which God leaves a man to himself so as the temptation is prevailing against him Now wee pray onely against the latter which is to bee left and so overcome in temptation neither doth God so lead us into temptation but to make us in the end more than Conquerors so as still wee may bid Temptations welcome and with cheerfulness submit our selves unto them Vse 3 In every tryal see that the Spirit lead thee for this is a sure ground of comfort and hath assured hope in it of a good end Christ was not led into temptation by private motion neither did hee thrust himself unto it no more must wee rashly run into or pull dangers upon us or through presumption object ourselves unto temptations if wee do Wee must not thrust our selves into tryals but expect the leading of the spirit wee must needs fall and cannot expect safety because wee tempt the Lord and provoke him to with-draw his Fatherly protection from us whereas there is no danger in following the leading and guidance of the Spirit Many a man is of so strong a faith that nothing can harm him hee is for all courses and all companies But how can a man bee safe where Satans throne is Peter thought himself strong enough to go into the High-Priests Hall but hee found in the end it was no fit company for him Others through vain presidence of Gods protection run in times of contagion into infected houses which upon just calling a man may but for one to run out of his calling in the way of an ordinary visitation hee shall finde that Gods Angels have commission to protect him no longer than hee is in his way Psalm 91.11 and that being out of it this arrow of the Lord shall sooner hit him than another that is not half so confident Others are bold-hardy to set upon the Devil in his own holds they dare enter into and lodge in houses given up by God to the Devils possession which is if it bee out of ones lawful Calling to cast a mans self into most probable danger for whereas wee ought to use all good and lawful means for the preventing of imminent danger this is to seek danger and hurt and commonly they that seek it justly find it The issue of such presumption wee may see in the sons of Sceva Act. 19.16 who took upon them to do as the Apostles did namely to name Christ over those that were possessed but the Devil seeing their want of calling thereunto ran upon them and overcame them so as they fled out of the house naked and wounded Others through temerity and rashness bring on themselves much woe who follow the motions of their own spirits in their courses and never or seldome consider whether they have Gods Spirit before them or no they look not for warrant out of Gods Word in the things they do or speak they begge not Gods direction and assistance they spy not in what ambush Satan lyeth what advantages hee easily taketh and so for want of Christian watchfulnesse lay themselves open to many evils and dangers wherein they can meet with no great comfort because they cannot say with a good conscience Lord thou hast led mee into this estate but rather I have cast my self into this danger If therefore thou wouldest finde comfort in troubles keep thee in thy way that thou mayest never bee without the leading of the Spirit Three notable effects from assurance of the spirits guidance in trials and then this will bee the issue 1 Being led by the Spirit thou wilt follow willingly thou wilt lay aside all reasonings excuses and delaies as Christ did hee murmures not delaies not doth not first return to Nazareth bids not his Parents and friends farewel consults not with flesh and blood but was driven out with a strong motion ot the Spirit This is the same free Spirit which dwelleth in the hearts of Christians hee leads them too and they obey and follow Abraham follows him from his own Countrey and Moses into Egypt 2 If thou see the Spirit leading thee thou shalt not faint under the Cross no not when thou lookest upon the greatest danger that can be threatned because the other eye is upon the Spirit which helpeth thy infirmities and according to the measure of affliction ministreth a sound measure of comfort 1 Pet. 4.14 therefore the Saints rejoyce in affliction because the Spirit of glory and of God resteth upon them A valiant Captain leading the way incourageth the most timorous souldier to follow with courage and resolution So this Spirit which leadeth is a spirit of strength and of power not in himself alone but supplying with new strength those that give up themselves to bee led by him 3 If thou see the Spirit leading thee into tryal it will keep thee from seeking to winde thy self out by any unlawful or unwarrantable means thou wilt follow him to bee led out by him as well as thou wast led in by him thou wilt wait his leisure for the removal of thy Tryal in whose good pleasure it lyeth most seasonably to deliver thee This is often the reason why God giveth his children to bee led by the Spirit to try whether they will abide with him in temptation or no. And those who will shift themselves out of trouble by lying swearing and the like or avoid crosses and losses by wicked means as poverty by breaking the Sabbath sickness by sorcery and witchcraft what spirit soever led them in certainly the evil spirit hath led them out the remedy is worse than their disease and their escape is made only by breaking the prison Vse 4. As Christ was led by the Spirit in all his course of life so should Christians for as many as are the Sons of God are led by the Spirit of God Rom. 8.14 So the Apostles in their Ministry went hither and thither stayed or departed preached and prophecyed by the Spirit They were forbidden by the Holy Ghost to preach the Word in Asia and Bithynia Act. 16.6 7. 21.4 certain Disciples told Paul by the Spirit that hee should not go up to Jerusalem And it is the duty of all true Beleevers to resign themselves in subjection to Gods Spirit Quest How shall I know when I am led by the Holy Ghost Answ By these rules 1 Gods Spirit works in and by the Word therefore if thou enquirest in every thing what is the good and acceptable wil of God Three rules to know a mans self led in every thing by the Holy Ghost Rom. 12.2 thou art led by the Spirit 2 Discern his guidance by the mortification of the deeds of the flesh for the life of the Spirit is opposed to the life of the flesh Rom. 8.13 Therefore
because they finde good entertainment in us our disposition being like a mutinous City that is not only besiedged with strong enemies without but with false traytors within ready to betray it contrarily Christs temptations if not onely yet chiefly are external presented by outward voices and objects to his outward senses but presently by the perfect light of his minde and unchangeable holinesse of his will discerned and repelled that they could not get within him and much lesse to bee moved and affected with them 4 This is an History wherein the letter is so far to bee kept as it is not repugnant to the Analogy of faith or true interpretation of other scriptures But that Satan should come bodily or assume a shape is not against the Scripture but confirmed in the example of Eve and Samuel If it bee further asked in what bodily shape hee came here I am with the scripture silent Onely hee came not in a Monkish habit as the gross Papists say because there was no such in use in the world then nor many hundred years after And yet it is observable Note that themselves think this habit the fittest for the Devil as indeed it hath been since proved for never did the devil in any habit so prevail against Christ in his members as in this Antichristian weed 1 Note hence what moved Satan thus to come Christ came led of the Spirit Satan comes of himself namely his own voluntary motion and will hee came unsent for Christ comes not but led of the Spirit Satan comes of himself And the same difference is to bee observed between them that are led by the Spirit of God and by this unclean Spirit Those that are led by Gods Spirit whatsoever they bee about they will look to the motion what warrant they have for it whence it is and whither it tends whether they bee led or undertake things of their own head they look whether the thing bee good in it self whether good in them whether convenient in circumstances whether it belong unto them and hence they do it cheerfully and with a blessing on it Whereas whom Satan carries they look for no warrant they set themselves on work and execute their own lusts humours and desires yea in the things they do best they look for no warrant and therefore if it bee in any thing that is good every thing is begun as with a left hand they are without blessing and protection See this difference between Ahab and Jehoshaphat 1 King 22. Ahab saith Let us go up to Ramoth Gilead but Jehoshaphat said I pray thee let us ask Counsel of the Lord and was there not as much difference in the issue yes Ahab was strangely slain a mighty man by chance drawing a bow hit into a joynt of his armour and slew him but Jehoshaphat was marvellously delivered And therefore look to your warrant in your actions ask your hearts whether you bee led by the Spirit or come of your selves and then you come of your selves when either you have no word or attempt any thing against the word seeing Gods Spirit and Word cross not one another and one never directs but by the other So if you bee crossed in your actions or attempts cast an eye back to that which moved you to it or whether you went by warrant or upon your own head If you have gone and the Spirit not leading you what could you expect but to bee crossed Look on the seven sons of Sceva Act. 19.16 who would take in hand to cast out Devils in the name of Jesus but being not led by the Spirit the evil Spirit took advantage on the want of their Commission and ran upon them and overcame them and prevailed against them so that they fled out naked and wounded Note 2. Observe the impudency and boldness of the Devil that thus visibly comes against Christ Had hee not heard the voice from heaven or had hee forgot it whilest it yet sounded no hee begun all his temptations thus If thou be the Son of God Or did hee doubt that hee was the Son of God No the Devils confess him so to bee Matth. 8. and hee knew by all the Prophecies and accomplishments that Christ was hee the Scepter was gone from Judah hee was born of a Virgin at Bethlehem whom John went before in the Spirit of Elias hee knew the Shepheards testimony yea Satan would assaâ—l the Son of God knowing him so to be for four reasons the Angels at his birth he knew well he was the Son of God Quest What could it stand with his policy so visibly to assail the son of God Answ 1 God in justice besotted him that against his knowledge hee should encounter Christ for his own overthrow 2 Though hee knew that Christ was hee that should break his head and that hee could not prevail against him yet his malice made him fearlesse hee would set upon Christ whatsoever should bee the issue himself could bee but condemned 3 He would against his knowledge shew his malice to God in molesting and troubling his blessed Son for here and daily hee sinneth the sin against the Holy Ghost 4 God having him in chains so over-ruled his malice as it should bee turned against himself and bee a means to proclaim Christ in all ages the promised seed who had broken his head Hee which thus emboldned himself to come against Christ will not fear to come to thee bee thou as just as Job yea wert thou as innocent as the Lamb of God It is Gods great mercy that hee comes not so bodily and visibly to us as to Christ wee know if God give him leave hee can possess even any of our bodies as appears in all those demoniaks hee can assume a body also to terrifie or delude us with all if God suffer him as wee see in Sauls example So in Gods just judgement when men give up Gods service and undertake to bee agents for Satan hee gives power to the Devil to come to them in a bodily shape for his better familiarity with them as to witches and the like It is Gods mercy that hee comes not thus as hee did to Christ so ordinarily as hee hath done in ignorant and Popish times and wee must pray that even in visible shapes hee may neither terrify nor delude nor grow familiar with us But the light of the Gospel hath forced him to come to us more secretly and spiritually by wicked motions and suggestions partly from himself immediately and partly mediately from others And seeing wee cannot hinder his comming to us wee must bee so much the more watchful that when hee comes hee may find us prepared against him For as wee cannot hinder birds from flying in the air but wee may hinder them from making nests on our heads So wee cannot hinder the flying motions of Satan but wee need not suffer them to settle in us Quest How shall I know when the Tempter comes
malice against God If hee durst thwart so Divine a truth so strengthned from Heaven and that to Christs own face he dares and will contradict Gods VVord to thee 2 Consider if thou sufferest Satan to wrest away the credit of any part of Divine truth or the VVord of God what shall become of all our religion and the ground of our salvation all which is laid upon the truth of the word or all which our Saviour saith that not one jot of it shall fail 3 Know that by yeelding a little to Satan herein God in his justice may give thee up to such strong delusions as the Devil himself cannot be so besotted as to beleeve See it in some instances Satan beleeves there is a God and trembleth saith S. James and yet he so farre deludes a number as their sottish hearts say There is no God Psal 14.1 Satan knows there is a day of reckoning and judgement as the Devils confessed Art thou come to torment us before the time and yet he so besotteth and blindeth others that they make but a mock of all as those in Peter who mocked and said Where is his coming 2 Pet. 3.1 Satan knows that God is all an eye to whom day and darkness are alike yet in tempting men to secret sins he will make them say Tush who sees us can God see through the thick cloud The Devil knows that God is just and will not take the wicked by the hand and yet he makes the sinner beleeve his case is good enough being a most graceless man and makes one wicked man say of another as in Malachi We count the proud blessed c. The Devil knows that he that goeth on in sin shall not prosper yet he makes the sinner who turns from the word to beleeve he shall prosper As this temptation aimed to overthrow the Word of God so also the faith of Christ in that word namely to bring him from his assurance that hee was the Son of God Whence we may learn that Satan in all his temptations seekâ— to overthrow the faith of men Doct. 2. Satan in his temptations against all the members of Christ aimeth to destroy their faith This Christ himself witnesseth that Satan desired to winnow the Disciples but himself prayed that their faith might not fail Luk. 22.31 1 Thess 3.5 For this cause when I could no longer forbear I sent Timothy that I might know of your faith lest the tempter had tempted you in any sort And hence his continual practice is to bring men to the extreams of faith in adversity to despair in time of prosperity to presumption Reasons 1 He maligneth faith as being a special gift and mark of Gods elect because it is given to them only and to all them and therefore is called the faith of Gods elect Tit. 1.1 and to faith is the work of regeneration ascribed Acts 15.9 2 All Satans temptations tend to break off the Covenant and communion between God and his children and therefore must in special manner aim against faith for by faith we are made the Sons of God Gal. 3.26 and God espouseth and marrieth us unto himself by faith Hos 2.20 and by faith wee are brought into the grace by which we stand 3 He knows that faith is our shield whereby wee both keep off the fiery darts of Satan and quench the same and that faith is the victory whereby we overcome the world this is it that makes all his temptations forceless for though we have no power of our selves to withstand him yet faith gets power from Christ and lays hold on his strength which quells all the adversary-power of our salvation We stand by faith saith the Apostle and Satan sees the truth of Christs speech that the gates of Hell shall never prevail against it He hath reason therefore to labour to weaken it and to root it if it were possible out of the hearts of men and out of the world 4 All his temptations bend themselves to cut off and intercept the course of Gods love and his favours to his children he bursts with envie at the happiness of the Saints But unless he gain their faith he cannot interrupt this for by faith as by an hand we receive Christ himself given us of the Father Ephe. 3.17 and with him all his merits and all things belonging to life and godliness VVe receive the promise of the Spirit by faith Gal. 3.14 yea the presence of the Spirit who dwells in our hearts by faith we receive the hope and hold of our blessed inheritance hereafter Gal. 5.5 And whereas Satans continual drift is to estrange God and us faith only crosseth him by which wee have entrance and boldness to the throne of grace by our prayers to speak unto God freely as to our Father Ephes 3.12 Heb. 10.22 yea to ask what we will and obtain not only all corporal blessings good for us but also the sanctified and pure use of them whereas the unbeleever corrupts himself in them continually 5 Satan well knows that faith is the ground of all obedience without which the word and all Gods Ordinances are unprofitable Heb. 4.2 without which there is no pleasing of God Heb. 11.6 in any thing for whatsoever is not of faith is sin Hath he not reason then to assay by all his strength to take this hold from us Doth not he know that the foundation being overthrown the whole building must fall and the root overturned all the tree and branches come down with it Sever a man from his faith he tumbles in impiety and unrighteousness he is odious to God in all things Satan tramples upon him and leads him at his will From all which reasons we see that Satan especially in temptations aimes at our faith as he did at Christs Use 1. Those who never felt any temptation but ever beleeved never doubted No temptation no faith as they say never had faith for never had any man true faith but it was assayled most fiercely never was faith laid up in the heart of any child of God but the combate between nature and grace faith and frailty flesh and spirit was presently proclaimed Eves faith was won from her quickly Abrahams faith was mightily assayled which because in such a combate he retained hee was renowned and stiled the father of all the faithful and faithful Abraham Moses his faith was shaken and his great sin was unbeleef Job in his misery was many ways assayled to distrust God as his words import If hee kill mee I will trust in him still and Satans aym was to bring him to blaspheme God and dye Vse 2. As the Devil laboureth most against our faith Because Satan most oppugneth our faith we must most fortifie it so should we most labour in fortifying it Policy teacheth men to plant the most strength at that fort or part of the wall where the enemy plants his greatest Ordnance and makes the strongest assault And nature
to Hell and made him actually know and confess he was the Son of God but he would not for sundry reasons Christians must overcome adversaries rather by patience than by power 1 To teach us that as he did we must rather overcome Satan by humility and patience than by power as Christ obtained his full victory not by majesty but by abasement and passion 2 To teach us that when wee suffer indignity and wrong of evil men as Christ here of the evil one wee should rather turn our selves to Doctrin and convincing them by the Word than to revenge so did Christ 3 That we might hence know the power of the VVord of God a part of our spiritual armour even the sword of the Spirit put into our hands by God to foyl and vanquish him by for the whole Combate of Christ was exemplary nay hee sustains here our person and wields our weapon for us 4 Christs humility and meekness was now a fitter weapon than power and glory in two respects 1 To the greater vexation of the adversary who thought himself so strong and cunning as no flesh was ever yet able to resist him only he knew God had him in chains but now he is foyled by the seed of the VVoman by the wisdome and weakness of Christ as man and not by his Divine power as God 2 Christs meekness lets him goe on and pass thorough all his temptations to his greater and utter overthrow and silence for if Christ by his Divine power had cut him short at the first hee would have said that God fearing his weakness would not suffer him to be tempted or not to abide in temptation Now his mouth is shut Christ the Son of man foyls him 5 To comfort us 1 By shewing us that there is something else besides Divine power to overcome all hellish and Satanical power withall for else wee that want divine power and are weaker than water could have small comfort but now wee see Satan may bee overcome of weak men by the means that Christ used as fasting prayer and the Word of God 2 By perswading us that if Christ in his humility and abasement could encounter and foil Satan much more can hee now help us being in his glory and exaltation If hee can rescue us out of the mouth of the roaring Lyon when himself is as a Lamb before the shearer much more when hee shall shew himself the mighty Lyon of the Tribe of Judah Hence note that Doct. Christ cut not Satan here so short as hee did sundry wicked men nay Christ not so rough with Satan as with some wicked men nor as with some of his dear Disciples Reasons as hee did some of his beloved Disciples Peter how sharply was he checkt for disswading Christ from Jerusalem and Joh. 21.21 when hee asked curiously concerning John what hee should do Christ said What is that to thee so he might have said to Satan what is that to thee whether I be the Son of God or no but hee doth not 1 Not because hee loves his Disciples and Gods Children worse than Satan but because the Devil and wicked ones must bee let go on to the height of impiety as Satan here and Judas how patiently did Christ bear him all the while yea at his apprehension calling him friend they go on to confusion without check or bands almost in their life and death But he will take up his children in the beginning they must not bee let run too far as good Parents reclaim their children timely 2 God declares his power in taking the wicked at the height as Pharaoh Rom. 9.17 For this cause have I stirred thee up that I might shew my power in thee and that my Name might bee declared to all the world if Pharaoh had been taken at the first the Lord had never had such glory of his overthrow 3 The Lord hereby declares his long patience to vessels of wrath Rom. 9.22 all which bountifulnesse and patience because they abuse and are not lead to repentance by it they are excuseless and condemned justly as having heaped coals of wrath on their own heads Who could so long have indured Pharaoh but patience it self 4 The Lord hereby declares the riches of his glory upon vessels of mercy whom hee hath prepared to glory Rom. 9.23 for as hee hath prepared them that is decreed to glorify them so hee daily prepares them to glorious uses as wee do our vessels by rubbing and scouring separating corruption from them and the rust of sin by his rough handling them judging them in the world not to condemn them with the world Use 1. If the Lord bee not so quick with thee in his corrections as with others thou hadst need bee the quicker with thy self to judge thy self The greatest judgement of all not to be judged at all and see what estate thou standest in that thou bee not in the upper stairs and room of sin Take heed of thy self when God lets thee alone to thy self The greattest judgement of all is not to bee judged at all When a man hath cast off his Son and lets him run his own riotous waies as careless what becomes of him it is a certain sign hee shall never injoy his Land so is it with God and the sinner pacing on without controul in his sin Vse 2. If Christ bee thus meek and patient with Satan himself and God use so great patience to vessels of wrath this commendeth unto us the grace of meeknesse towards our brethren much more 1 This is the Commandement of our Saviour who was a special School-master of meeknesse Learn of mee for I am lowly and meek Hee was herein testified to bee the Son of God because the Spirit descended on him in the likeness of a meek and harmless Dove and thus wee must testify our selves the Sons and children of God by the lighting of the same Spirit of meekness upon us Gal. 6.2 2 A meek spirit is much set by of God and preserveth peace with men by soft answers and readiness to forgive and pass by offences Vse 3. This reproves men of a fiery and furious disposition men as meek as rough Esau right Ismaels their hand is against every man and every mans hand against them like Lamech who if hee bee provoked will revenge a word with a blow a scoff with a stab But others let them alone offend them not you shall have them meek enough tractable enough but move such a one but a little by a word or the least neglect as may bee Oh he is presently as meek as David at Nabals churlish answer hee will kill and slay even all presently in his hot blood But is this Christian meekness to bee so boisterous like a suddain wind which thy self scarce knows whence it is or whither it tends no but a brutish meekness for even the beasts will scarce stir unprovoked nay wee say the Devil is good so long as hee is pleased
and thou art good no longer But thou that art so impatient and thus betrayest thy meekness towards thy brother what wouldest thou do if thou hadst the Devil in hand as Christ had here Also this makes against railers and scoffers of others for Christ railed not on the Devil himself nor would overcome him otherwise than by humility Christs answer most modest Thirdly This Answer of Christ was a most modest answer Satan would have him confess himself the Son of God this hee denyeth not nor yet affirmeth but modestly acknowledgeth himself a man Man liveth not by bread onely The like wee may note elsewhere being called to his confession before the Governours If hee were the King of the Jews Matth. 27.11 If hee were the Christ Luke 22.67 If hee were the Son of God hee did not directly affirm it but either Thou sayest it or yee say that I am not denying but modestly assenting and ordinarily hee called himself the son of man not the Son of God teaching us by his example when wee speak of our selves Note to speak modestly Paul being to speak of great things of himself speaketh all in anothers person 2 Cor. 12.2 I know a man in Christ above fourteen years ago c. taken into Paradise c. and John speaking of himself saith And when Jesus saw his mother and the Disciple whom hee loved and who leaned on Jesus at supper chap. 19.26 Alas how far are wee degenerate from this our pattern who if wee bee but the sons of mean men we will stand upon it much more than Christ did upon being the Son of God we will pride it out and ruffle and brag and bear our selves upon our ancestors if they bee stept but one step above the lowest Christ when hee had good occasion would not scarce profess himself the Son of God being of another manner of spirit than that which breathed out that brag in the temptation afterward All these will I give thee II. Now to come to the second point in the answer namely the affection But Jesus answered and said The conjunction discretive sheweth our Saviours disagreement from Satan and that his Answer is negative to the temptation for although Christ both might by that miracle of turning stones into bread have shewed himself the Son of God and now needed bread being hungry yet hee would not yeeld to Satan Quest But seeing Christ who as God could have turned stones into sons of Abraham could much more turn stones into bread so easily by his word for if hee had spoken to the stones as Satan desired certainly they would have had ears to hear him why would hee not do it what hurt had it been Why Christ who could turn stones into bread would not five reasons Answ 1 Miracles must confirm faith in Beleevers unto salvation John 2.11 but Christ knew the Devil could not beleeve if hee had all the miracles in the World Besides hee had even now heard the Fathers voice testifying Jesus his beloved Son and Christ knew if hee would not beleeve the Fathers voice he would not beleeve for the Sons miracles 2 Christ would not by this miracle give the least suspition that either he distrusted his fathers seasonable providence or that he would depend for his preservation upon the means but upon his Fathers word hee was in his fathers work and lead by the Spirit into the wilderness and therefore knew he should not want necessaries 3 It was an unseasonable motion it was now a time of humiliation of temptation of affliction wherein it was fit to avoid all shew of ostentation which was the scope of the temptation for Satan would onely have him to shew what hee could do for a need for a vaunt of his power Now in a time of serious humiliation to advance himself by a miracle had been as seasonable as Snow in harvest 4 Christ would not give the least credit to Satan nor do any thing at his desire were it good and profitable which hee suggesteth for his end and issue is ever wicked and devillish yea hee would shew how he contemned the will of the Tempter for hee is not overcome unlesse hee bee contemned 5 Christ Jesus being the wisdome of his Father well knew that Satan grossy dissembled with him for hee spake as if hee wished well unto him and would have his hunger satisfied but could hee indeed respect the releef of Christ did hee desire Christs preservation and welfare knew hee not that hee was the promised seed that must break his head and destroy his works and therefore seeing Christ knew that Satan must needs seek his destruction in all his attempts hee had just cause to yeeld to none of them all though they seemed never so beneficial In that Christ here would not make his Divinity known to Satan neither by word nor miracle wee may note that Doct. Christ will not purposely make himself known to such as hee knows will make no right use of him Luke 23.8 When Herod saw Jesus Christ revealeth himself only to such as make right use of him hee was exceeding glad for hee had heard many things of him and hoped to have seen some miracle But Christ would not work any sign in his presence because hee had wrought workes enough already to prove him the Son of God neither was it fit to prostitute the power of God to the pleasure of a vain man who would have made no right use of it Matth. 12.39 This evil and wicked Generation seeketh a sign and none shall bee given them save the sign of the Prophet Jonah Why had they not infinite signes and miracles both then and afterwards Yes but they had none such as they would have for they would have some extraordinary sign as Mat. 16.1 Master shew us a sign from heaven as if they had said Either cause the Sun to stand still or go back as in Joshuahs and Hezekiahs daies or the Moon to stand as in Ajelon or call for an extraordinary tempest of thunder and rain as Samuel did which made all the people to fear the Lord and Samuel exceedingly 1 Sam. 12.18 or call for fire from heaven as Elijah did These and the like they thought beseeming men of God as for turning water into wine restoring of sight and legs c. those they saw little power in But why would not our Saviour give them such a sign as they desired Surely hee had just reason the same in this our doctrin for they did not desire it for a good end but as Luke saith expresly to tempt him not to help their infirmity but to feed their curiosity neither to increase and strengthen faith but to nourish their infidelity For had that been their end had they not beside the doctrin of the Prophets and the fulfilling of the promises the blessed Doctrin of the son of God of whom some of themselves said Never man spake like him and for the confirmation of that
these places the evil spirit walketh there hee haunts as wee see in the parable and therefore our rule must bee this Where we can neither do good nor take good those bee no places for us Many civil mens houses how is the time eaten up in vain and idle speech and the most tolerable talk is worldlinesse and the talke thereof is endlesse Object What hurt is in that Sol. Yes it is a dry place and it cannot bee answered when even this shall shoulder out better speech Other places are not onely empty of good but filled with evil that as hardly shall a man come safe out of them without some poison or corruption as out of a plaguy or leprous house For how can a man bee safe where Satans throne is as 1 Places of Idolatry where a man must either shew his dislike or else give a secret consent Men can go into places where the horrible Idol of the Mass stands and keep their hearts to God but commonly God gives such unwarrantable boldness a check and experience shews what a tang it leaves after it 2 King 16.10 Ahaz went upon another occasion to meet Tiglah Peleser King of Ashur at Damascus and onely seeing an altar there hee was so in love with it as he sent to Uriah the Priest the pattern of it and the fashion and whole workmanship of it to have another like it in all points against Gods Commandement And how hath a secret infection poisoned a number of our Travellers who falling in love with Romish Idolatry have brought the fashion and pattern and workmanship of it over with them and that because they run unwarrantably into places of danger So how dangerously do men run into great Papists houses where there are a thousand allurements and inticements pure Religion scorned belied and all to be besmeared with shameful lies and opprobry and the contrary magnified and extolled as the only truth yea the Scriptures themselves not lesse abhorred than the Theif hates the Gallows and thrust down under mens devises and Popes Decrees yea the word of Salvation condemned and burnt as they were of old by Antiochus and Maximinus as the books of Hereticks and the godly professors scoffed under the stile of Scripturers and Bible-bearers Men think it no danger to bee familiar in such places to bee Servants to such Masters which is to lead themselves into temptation Alass what Communion is there between light and darkness between Christ and Antichrist 2 Not onely places of spiritual whoredome but also corporal If Satan get a man into such a place hee hath his snares and bands her lips are snares her hands as bands her words are cords to draw a man in as an Oxe to the slaughter How can a man avoid the unclean spirit in such fowl sinks as such places bee Prov. 5.8 My Son keep thy way far from her and come not near the door of her house and Chapt. 6.32 hee that goes into her besides that hee destroies his own soul hee findes a wound and dishonour and reproach that shall never bee put away And the same Commandement that hath forbidden any evil hath forbidden also all the occasions of evil 3 We must avoyd Drinking-houses Gaming-houses and places of such rude and hellish resort How suddenly are minds corrupted in bad company what quarrels and causless blows what vain and ribaldry speech which corrupteth good manners what expense of precious time what riot of goods what wa st of wit and loss of reason it self is commonly in such places so that a good minde sees himself in a little Hell while he is there and where lodgeth Satan if not in such houses which are servants to every mans sin and where are baits and snares which are enemies not only to Christianity but even to civility and humanity it self There Satan hath one room filled with Swearers another with Scoffers a third with Drunkards a fourth with Gamesters and all his rooms are full of idle and disordered persons who for the time have cast up their callings and are at leasure for any work of the flesh which their master the Devil will now employ them in 4 Adde hereunto the places of Stage-playes and Enterludes places of as great danger as any of the former Satans School-houses There you shall hear Oathes and Lies and Scoffs of base Varlets against not only their betters among men â—udâ— scenici spectacula turpitudinum licentia vanitatum Aug de civit Dei l. 1. c. 32. but of God himself and his holy Religion There you may see sin acted and represented which ought not to bee named among Saints There you shall see men wearing womens apparrel and perhaps women mens There you shall see men travelling of child as one said of Nero being an Actor in a Tragedy to which his part called him and all kind of adulterous behaviours Scipio propter animorum cavendam pestilentiam ipsam scenam construi prohibebat Aug. ibid. Magister non erudiendorum sed perdendorum puerorum Cypt. and such shameful gestures and actions as the light of Nature hath descryed and condemned What shall I speak of that lewd and wicked dancing of young men in the habit and gestures of women like Herodias which what an incentive of lust it is may easily be conceived in Herods example and the poyson of amatory kissing of beautiful boyes is unto lust as fire to flax or oyl to fire And least you should think I did wrong them in calling these places the Devils Schools Cyprian doth no less accounting the Stage-player teaching boyes to be effeminate by instructing them how to play the women and to express wanton gestures to bee the Devils Usher All these are places of certain peril where no man can miss the Tempter if he can draw men into these places he will not fail to fit them with temptation Let us therefore make a covenant with our eyes not to behold such vanities and lustful spectacles and with our feet not to wander into such by-paths and with our selves to avoyd the very appearance of evil It will sort well with our weakness to avoyd temptation to pray against it to watch our selves lest we be overcome rather than to follow and much less to goe before the Tempter Vse 2. But if we must needs come in such places as are fitted above others for temptation then must wee fence our selves more strongly against such temptations as the custom of the place offereth Quest How may we doe so Ans By observing these rules 1 In all places put we on our Christian armour without which Christian life cannot stand When a man goes among thorns and stubbs had hee not need to have his shooes of the Gospel on if hee would not bee pricked and peirced to the heart Or if a Christian want his sword how should hee cut the bands of sin in sunder How should a Souldier stand in the hours of skirmish without his Corslet and Brest-plate or how should he
in accusing thee but still it by casting out the core of sin that makes it so restless and painful 2 Quench not the motions of Gods Spirit for this grieves him and makes him goe away in displeasure and then all thy sound comfort is gone with him II. In temporal things sin not against the means He must eat that must live he must work that will eat sow to reap he that would avoyd a strange woman must love his own wife all the Souldiers and people in the Ship must come safe to land but then must they not cast them into the sea but abide in the ship Isa 37.33 the Prophet in the Lords name tells Hezekiah that Sennacherib shall not enter into the City but if hereupon Hezekiah should have bid them set the gates open would not the Prophet have told him he had betrayed the City For a rich man to be an Usurer or an oppressor is a greater sin than it is taken for because it is against the means yet who are Usurers else who oppressors else who grinde the faces of the poor who detain the wages of poor Servants but they For a man to break the Sabbath for gain is a great sin as appeareth in the poor man that went out to gather sticks but how great then is it in rich men who need not having much means beyond the present necessity and yet they or their Servants and Workmen must be gathering sticks to burn themselves withall in Hell Who sees not the malice of the Devil here who will have the Lords day worldly and wickedly spent wherein God hath set up the special means to draw men from it For it is written HAving spoken both of the ground of this assault and also of the scope and matter of it wee come to the third consideration in it namely The enforcing or urging of it by a testimony of Scripture Satan had perswaded the Son of God to a most foolish practice would any mad man or fool cast himself down from an high place and pash himself all to peeces at any mans perswasions and cannot now the Son of God the wisdome of his Father discern danger in this motion Satan is too black here and lales his snare in vain before the eye of that which hath wing But to hide his blacknesse hee draws a fair glove over a soul hand and assaies to make the case without all danger or absurdity Hee hath that to say which the Son of God cannot refuse Hee hath Scripture to perswade him for no reason is comparable to this to assure the Son of God who must hear the word of his Father that there is neither danger nor unreasonableness in this motion nay there is much good in it 1 Hee shall shew himself to bee the Son of God 2 Hee shall shew his affiance in his Fathers word which hath fully assured him of his Fathers protection as if hee should say Thou being the Son of God mayest without danger cast thy self down hence but do not take it on my word which perhaps thou mayest suspect but take it on thy Fathers word If that hath any truth in it there is no danger in my motion And because thou shalt not think that I speak without book It is written in thy Fathers Book If I had a Psalter here I could shew it thee that hee hath given his Angels charge over thee to keep thee that thou dash not thy foot against a stone and though thou cast thy self down they shall bear thee up and save thee harmless And if they should fail of their duty thou being the Sonne of God canst sustain thy self by thine own proper power and vertue Here consider two things 1 The general consideration of the allegation It is written 2 The special matter of it Hee will give his Angels charge over thee c. Doct. The Devil can and doth alleadge Scripture to further his wicked purposes as here In his tempting of Eve hee made the ground of his temptation Gods word Hath God indeed said yee shall not dye In the deluding of Saul be took the help of Samuels prophecy 1 Sam. 28.17 The Lord hath done even as hee spake by mine hand So his instruments the false Prophets pretend the word of the Lord as Hanani Jer. 28.2 Reasons The Reasons why Satan alledgeth Scripture are these 1 To hide his person and to transform himself into an Angel of Light here hee counterfeits Davids voice nay the voice of the Spirit of God speaking in the written word He would fain perswade Christ that hee is a lover of the Truth and under a testimony of Scripture would hide his horns Regula credâ—ndorum ageâ—dorum 2 As hereby himself dissembles holiness so hee would colour the matter to which hee tempts us to bee just and lawful for is not that lawful which the word allows seeing it is the rule of faith and manners 3 Hee frames himself according to the disposition of parties with whom hee is to deal Christ stood much upon Scripture and would do nothing without Scripture and if hee cannot draw him by Scripture hee shall prevail nothing and thus hee deals daily with tender consciences hee can bring them to any thing by a Scripture of his own mis-shaping 4 This comes to pass by reason of his malice 1 Against the Scripture which hee seeks to abuse to a contrary end seeing the Scriptures are written that wee might not sin 1 Joh 2.1 2 Against the godly to overcome them with no other than their own weapons Christ had made the written word his shield his sword hee will therefore assay with his own weapon to wound him and so he deals with his members 5 Here is not onely Gods permission but his over-ruling power for hereby the father of lies against his heart and nature giveth witnesse to the truth and strongly argues it to bee the strongest weapon that hath strongest power over the conscience Quest How doth Satan alledge Scripture Answ Hee is Gods Ape and as God alledgeth Scripture three waies 1 by his Spirit and inward motion as to Abimelech in a Dream Gen. 20.3 2 By his Ministers and Servants Angels or men 3 By his own lively voice as to Adam So can Satan 1 By suggestion 2 By his Ministers who transform themselves as if they were the Ministers and Apostles of Christ 2 Cor. 11.13 14 15. not onely delivering the word but also truely 3 By voice in some assumed body as undoubtedly hee did to the first Adam and here to the second Use 1. Seeing then this wicked Spirit can and doth alledge Scripture against us it behooves us to try the spirits whether they bee of God or no 1 John 4.1 not to beleeve every one that can alledge Scripture for so wee might beleeve the Devil himself 1 Thess 5.22 our commandement is to prove all things and hold only that which is good Our president is in Act. 17.11 the Bereans when they heard the Apostles
searched whether the things spoken were so We take no coin without due tryal Quest How shall I try the spirit that brings a sentence of Scripture Answ 1 By diligent study and reading of Scripture diligently searching out the truth for the determination of every truth must bee by scripture Dubiuâ—â— and though scripture seem to bee opposed to scripture wee must not with Papists draw determination of matters from scripture so saith the Apostle in Eph. 4.14 Let us not bee carried about as children with every wind of doctrin how should wee do other but follow the truth in love Examine the places circumstances antecedents and consequents confer with other scriptures to all which it must agree 2 Follow and frequent the Ministery as not content with the knowledge of the scriptures without the true understanding of them Non in legendo sed in intelligerdo Hieron for they consist not in the bare letters but in the pithy sense said the Father And this true understanding wil help us to lay it to the Analogy of faith wherunto it must bee agreeable and will make our senses exercised in the word 3 Adde hereunto prayer which procureth the spirit to lead us into all necessary truth David never ceased to Pray to bee taught as we may see through the whole 119. Psalm 4 Consider the end and scope of the scripture alledged If it lead thee into an action condemned by the law of nature or against other direct scriptures or principles of religion it is of the Devil the father of Lies for Gods Spirit never alledgeth scripture but to lead us into the knowledge and practice of some truth This is Moses his rule Deut. 13.1 If a false Prophet rise up see what hee aimeth at if it bee to draw thee from the Lord his worship or word take heed of him so if Satan by any instrument of his shall bring the word and pretend great zeal if the end bee to draw thee to superstition Idolatry or Popery beware of him his scope discovers him If a doctrin or scripture be alledged to nourish any fleshly delight or to hold men in sin though the words bee Gods the allegation is the Devils as At what time soever a sinner repenteth c. and the Theef was saved at the last hour and therefore if thou canst say two or three good words at thy death all shall bee well here is the Devil saying It is written for all scripture truely cited by Gods Spirit aims at mortification and the furtherance of Repentance If a Scripture bee alledged and urged to threaten and discourage such as fear God and shew forwardness in good waies or to animate the sinner promising him peace and life it is Satans allegation for if Gods Spirit alledge scripture that word is good and comfortable to him that walks uprightly and the threats of the law are fit provision for impenitent persons Vse 2. This teacheth us not to content our selves to know the Scripture and bee able to speak of it or to alledge it for the Devil knows the word and can alledge it readily yea hee is expert in it Many men deceive themselves in their estate and think themselves sure of salvation if they can get a lirtle knowledge of the scripture above others as though Satan could not alledge it or as though the wicked could not preach it as Judas did or ungodly men profess it who take the word into their mouth and hate to bee reformed Psal 50.16 17. Use 3. But let us take heed wee come not behind the Devil himself while wee thus highly conceit our selves for 1 Are there not a number of ignorant men almost as ignorant as if the scriptures had never been written and shall not the Devil condemn these who hath gained so much knowledge in the word which containeth not one word of comfort for him but judgement that makes him tremble Yet these whom they would make wise to salvation and to whom they offer the joyes and comfort of life eternal are utterly ignorant of them 2 Many read the Scripture but as Satan not to inform or reform themselves nor to make themselves better but both themselves and others far worse as not only Hereticks and learned Papists who bend all their knowledge to suppress and hide the truth but all such as by the scripture seâ—k to maintain their own errors and sins which they will not part with And these are no better than the Devil 3 Others will read Scripture and hear and know it but without all special application and grace in the heart wherein they should differ from the Devil and wicked men who know the word but affect it not do it not nay cannot abide the special application of it to do them good and this doth nothing but increase sin and judgement sin Jam. 4.17 to him that knoweth to do well and doth it not it is sin a great sin without excuse or cloak Joh. 15.22 judgement for such shall bee beaten with many stripes 4 Others brag of their knowledge they read the Bible at least Davids Psalmes and they know as much as any Preacher can tell them But stay the Devil reads the Psalter as well as thou and can quote Davids Psalms more readily than thou hee can read the Bible hee knows as much yea more than any Preacher can tell him what sayest thou more of thy self than the Devil can do of himself and more truely And what hast thou gained by all this challenge but thine own conviction of great sin without excuse but not without witnesse Is not thine own mouth thy judge who professeth so much knowledge and so little grace love practice To sin wilfully and presumptuously against the light is an extraordinary conformity with Satan Rules of reading and hearing the word religiously 1 Consider the excellency of the Word above all pretious things and how dangerous it is to take Gods name in vain which is then when the word is frustrate of his right end 2 They are called holy Scriptures not only in regard of that holy truth contained in them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but because they are instruments by which the Elect are sanctified and made holy John 17.17 and therefore are never to bee used without holy affection nor without indeavour to grow up in holiness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3 They are the Word of faith therefore wee must mingle the Word with faith and lay up the precepts and promises thereof to beleeve it 4 The Scriptures being the rule of life wee must submit our whole man to the obedience and practice of it with all sincerity and constancy Hereby we shall go beyond the knowledge of the Word in Devils and ungodly men NOw for the place it self wee must consider it two waies 1 As abused by Satan in his allegation 2 As wee find it holily set down by the Spirit of God In Satans abuse of this Scripture wee may see many particulars 1 Hee wrongs
taught to bring them in by evil means both of them accursed by God and the gainer for them 3 All actions which are brought to pass by unwarrantable means are likewise to bee suspected not to bee of God who ordereth due and lawful means to good and lawful ends and hath as many pipes to convey good unto us Zach 4 2. as eyes to provide for it Saul must needs know his condition was unhappy and his business unprosperous when he must run to the Witch to help himself So their cause is worse than naught that run to the Wizard for help in diseases and losses Gâ—d is gone from them and the remedy is farre worse than the disease Yet hâ—w common is not to seek to them by night as Saul did but even by day as nâ—t ashamed of it Herod he would not break his oath no that was not for his credit but he might well know it to be a wicked one which could not bee kept but by murther of John Baptist Obj. Why what would yee have him forsworn Ans He had brought himself into such a snare as either he must bee forsworn or a murther Now of these to have broken a cruel and wicked oath should have hindred murther which is a sin in an higher degree against God and man and to keep a wicked oath is worse than to make it This is rather to be thought of because even godly men themselves are too ready to effect good things by bad means as Jacob will get the Blessing by lying Rahab will save the Spies by a lye Lot will save his Guests by prostituting his own Daughters In which how ever the Lord sometime commends the fact and faith of the parties yet he never commends the manner which blemished both the doers and the actions The rule that wee must walk by is in Rom. 3.8 We must not doe the least evil for the greatest good Therefore let us take heed of these base tricks of the Devil to effeâ—t our desires by wicked means Many condemn good men because they stand nicely upon some small things which if they would yeeld unto they might doe themselves and others great good but they have learned another lesson not to doe the least thing against their Conscience to procure themselves the greatest good God need not their error to glorifie himself and doe his people good by 4 That religion which is set forward by bad and wicked means is to be suspected and condemned true religion was ever maintained by truth simplicity humility patience mercy love meekness c. But the Church of Rome must needs defend a bad cause the means are so extreamly wicked as violence and power trechery and subtilty fire and sword murthers and Massacres King-killing and Powder-plots lyes and equivocations and what not It was once said Omnia venalia Romae at Rome all things are saleable and now it may be said Romae omnia venialia at Rome all things are pardonable One demonstration for memory sake That religion which upholds it self 1 By ignorance as the Mother of devotion 2 By disgracing and reproaching the holy Scriptures abhorring them no less than a Thief doth a pair of Gallows and warning men to take heed of them 3 By upholding Images and Image-worship 4 Perjury by freeing subjects from the Oath of Allegiance 5 Disobedience yea rebellion to Princes and Parents 6 Murder and Massacres of all Princes and people Kings and Kingdoms by sword fire poyson powder ponyard openly or trecherously 7 Adulteries and fornication by their Stews and Sheet-punishments yea with large revenues by them 8 By Lies Legends lying and Straw-miracles notable tricks and collusions as once in the Images of the Heathens the Devil often spake but the Priests in stead of the Devil speak through Images and make them move sweat nod c. to deceive simple people I say such a religion cannot bee of God because the means of advancing it are from the Devil But the Romish is such a religion therefore c. Vse 2. Here is a glass for liars and boasters to see their faces in and their resemblance to their father the Devil He promiseth an whole world when all ptoves but a shadow and image He takes upon him to dispose all things in the world as though they were his whereas we must goe to our heavenly Father the Father of lights for every morsel of bread Wherefore whosoever would any way advantage himself by lying or deceiving it is manifest the spirit of the Devil ruleth in him And therefore cast off lying as a ragge and relick of natural corruption and speak every man the truth to his neighbour Ephes 4.25 It is a received opinion in these days that Qui nescit dissimulare nescit vivere No dissembler no man and plain-dealing is a jewel but he that useth it shall dye a beggar and some men are too honest to thrive in the world such common speeches argue the common breach of this Commandement But know 1. How farre are we degenerate from our fore-fathers they lived simply by their hands according to Gods Ordinance but now many live by their wits whence it is that Trades are called Crafts and Mysteries because more live by craft and the sin of their trade than the trade it self 2 The Lord is the avenger of all such wrong by secret cousnage and lying for he sees that thou deceivest him that trusteth thee and because it is hidden from men his own hand must revenge it 3 What a shame is it and slander to Christian profession that men professing salvation by Christ should so carry their trades as a man that comes to deal with them must come so suspitiously as if he were to fall into the hands of so many Theeves and having dealt with them hath just cause to say that he might find more just dealing with Turks and Infidels Whereas if this vice were put off a childe might traffique in the dark without delusion The same of Boasters who brag of things they have not As Job speaks of the Leviathan of the Sea so may we of the hellish Leviathan He is the King of all the sons of Pride As 1 Many bear themselves out in fine apparrel and bravery when indeed nothing is their own if their debts were paid And if every Bird had his own feather they might well goe naked 2 Others to raise themselves make no bones to lye and magnifie their estate as the often experience of the world shews that Widows and Widowers promise great things of themselves and much wealth whereas the greatest wealth prove debts 3 But if you will see the very natural portrayture of the father the Devil if yee will hear his very voyce look upon the Bishop and Pope of Rome For 1 He hath engrossed all the Kingdoms of the earth into his own hands saying All these are mine yet not directly but in ordine ad Deum 2 I give them to whom I will I can set up and thrust
and a good Conscience and faith unfeigned And when the Lord bids David seek his face Davids heart answereth I will seek thy face Psal 27.8 Those that serve bodily Masters must not serve with eye-service but as the servants of Christ Eph. 5.6 how doing the will of God from the heart and ver 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in simplicity of heart What man can abide a servant that deals deceitfully with him if he know that hee outwardly pretends service but his heart is not with him but he dissembles Love Truth Faith and Reverence No more can God Men cannot see into the hearts of their servants but the Lord doth and cannot bee deceived The fountain of all our Obedience must bee a pure and sincere heart or else if the well-head be corrupt share all the waters that issue thence 3 It must bee ruled and squared by God himself Hinc obedâ—re ad audire for God must bee served as hee will bee served and not as wee think good for God knows what is best and what pleaseth him best All Obedience is to go by rule not our own or others but Gods As the eyes of the hand-maid is upon the hand of her Mistrisse so in our service must our eyes bee upon Gods direction Ps 123.2 which is implyed in that phrase Luke 1.75 That wee should serve him in righteousnesse and holinesse before him all the daies of our life An earthly servant must not take up his own work nor do other mens business but depend upon his own Masters mouth and direction Now God ruleth his whole service in respect of the 1 matter 2 manner 3 end I. For the matter Whatsoever I command that do onely saith the Lord. Thou shalt not do that which is good in thine own eyes but what I command thee And so wee are taught to pray Thy will be done II. For the manner It must bee 1 Absolute 2 Total I. Absolute without all condition on our part whereas all service to men must bee conditional The reason hereof is because God being holiness it self can command nothing but what is most just and holy but men may II. Total both objective and subjective 1 It must bee total in respect of the object all Gods Commandements all which call for our obedience Partial and delicate service when wee list or at leisure as the retainers of great men on feast-daies is not that which liketh him but a constant diligence in all his Commandements and a conscionable indeavour in all General service was holy Davids aim Psal 119.6 Then shall I not bee confounded when I have respect to all thy Commandements Not that wee can perfectly serve him unlesse wee were perfectly sanctified but that we must make conscience of all Gods Commandements even the least 2 It must bee total in respect of our selves we must be wholly imployed in his service in all our parts and powers the whole heart and all the strength is here challenged Wherein there is a notable difference between the service wee owe to God and that to men Wee are to bee serviceable to men only in part not wholly for the soul and Conscience are not subject to men which God especially taketh up and looks for Gods priviledge it is to bee the father of spirits for although wee take our bodies from our Parents yet our souls are immediately from God Men therefore have no power and authority over our souls but God hath power both over soul and body and is the Lord of our conscience and spirit and therefore of due must we subject our selves wholly in his service III. God ruleth his service in respect of the end which is twofold intentionis termini 1 The proper aym and end of our service must be 1 Gods glory directly If all our service of men must be for God as we saw it must much more must Gods immediate service 2 The good of our brethren and of Gods Church which we must not scandalize but build up for God will be served in our service of men 2 Wee must serve our God without end he requires such an heart in his people as to fear him always Deut. 5.29 and 6.13 Thou shalt serve the Lord and cleave unto him Wee allow not our servants to cast up our work and make holy-day at their pleasure much less most Gods servants think it lawful at any time to give any service to Satan Sin Lust the World or any Creature against the Will of the Lord. Vse This should provoke us to tender unto God this service with heart and good will thus squared by God for the matter manner and ends of it The Apostle Ephes 6.5 6 7 8. perswadeth servants to obey their Masters according to the flesh by three arguments all which are much more strong to perswade our service to our Master in heaven First saith he it is the will of God Gods institution and the ordinance of Christ It is enough for a servant to know that such a thing is the ordinate will of his own Master The second reason of the Apostle is taken from the honour of their service that in serving men they served the Lord Christ which was an honourable thing Now we serve a great Lord and as good as great If a servant were bound to a wicked and froward Master he must obey him in all lawful things How much more are we to yeeld service to so good a Lord who can command nothing but that which is most just holy and honourable Hee sets us not about any base or ignoble service to work in brick or clay as Pharaoh commanded the Israelites but our work is the practice of piety and righteousness of prayer and praise And besides it is most beneficial to our selves for what gaineth he by our service our goodness reacheth not to him to adde a grain to his perfection Psal 50.9 10. I will take no Bullock out of thy house for all the beasts of the forest are mine and the sheep on a thousand mountains If I were hungry I would not tell thee But it is our honour and profit as when a noble man takes a poor Sneak near him to serve him such a mean man is more honoured and pleasured than the noble man to whom he retains The third reason of the Apostle is drawn from the expectation of reward or wages which if their Masters should fail God would not fail to repend unto them knowing that whatsoever good thing any man doth that same he shall receive of the Lord. Now if the Lord so liberally reward faithful service done to mean and even wicked men how rich and royal a reward gives hee to the faithful service of himself It gifts then may move us to serve God the Lord truly saith All these doe I give thee and more also my Christ my Spirit my self and life eternal No man gives such wages no servant ever had such a pay-master To these might be added sundry other motives
in the deep nor at the mountain not so destitute but we find some supports But were the case with us as it was here with our Lord if we were in the world as in a wilderness our food nothing but stones our company wild beasts ready to devour us no friend near us but the Devil tossing and tumbling us with his temptations wee should assuredly see the Lord extraordinarily providing for us and working out for us unexpected comfort our extremity would be Gods opportunity God sent not Moses to deliver Israel from under Pharaoh till their burdens were at the heaviest and their oppressions intollerable God might have sent his Angel to preserve the three Children from being cast into the fire but he did not till they were in the flames this was Gods time wherein he was more glorified his children more gloriously delivered and his enemies more mightily confounded than if the Angels had come before Even so when this Land was like that fiery Furnace made seven times hotter than ever before to consume the bodies of Gods Saints in Queen Maries days in the midst of those flames God sent that happy Queen now a blessed Saint to quench those fires and deliver our whole Church from that tyrannical and Papal oppression Thus the Lord himself waits and stays for the fittest time of our deliverance and so must we Never shall the faithful soul fail of a day of refreshing And ministred unto him We have spoken of the Angels coming Now the last thing considerable in this History is their ministery unto Christ wherein are two things 1 How they minister to him 2 Why they minister I. 1 They ministred in adoring the Son of God the only conquerour of the Devil and honouring him as the victorious destroyer of the Prince and Commander of all hellish powers For the Angels rejoyced in Christs victory in the Devils overthrow and the salvation of the Church of God The goodness of their nature carries them wholly to the glory of God in all their actions and motions and the good of the Church as at the birth of Christ they sung Glory to God on high on earth peace and good will to men And there is no doubt but now upon this victory they did much more honour him and congratulate his glorious triumph 2 They ministred to him in comforting him being in his soul extreamly afflicted and molested with Satans temptations for how could the Son of God but utterly abhorr and with fiery zeal detest such blasphemous temptations as that hee should not only distrust his Fathers providence but even fall down and worship the Devil himself with which temptations a sinful man yet in his corrupt nature would be exceedingly distracted and disturbed It is no doubt therefore but as in his Agony before his Passion the Angels came to comfort him so likewise in this conflict and perturbation so soon as they might they came in to the same purpose 3 They ministred to him in releeving his body which was now broken with hunger and watchings having already fasted forty days and forty nights and brought him food to allay his hunger spreading as it were a table for him in the wilderness For if they neglected not the servant of God Elias in the wilderness being ready to starve for food but provided him a meal in strength whereof he went forty days and forty nights 1 King 19.5 much less would they neglect the Son of God who was now in the same necessity 4 They ministred to him standing about him and giving attendance waiting as it were at his table and ready to be employed in any further service hee had to command them Psal 103.20 Yee Angels ready to execute his will Whence in Ezek. 1.11 the Angels are described with wings stretched upward noting their propensity and readiness to the Commandements of Christ II. Why the Angels do thus minister to Christ Ans Not for any necessity of his for 1 He was able to have sustained himself and held out for ever against the Devil 2 He was able to have confounded the Devil 3 He was able to have created food in the wilderness without them which they could not do for although they could fetch food elsewhere provided yet could they not create any but 1 It was their duty to attend him as their Lord called the Lord of the holy Angels 2 Christ would now use their ministery and did not help himself by Miracle as he might if he had pleased But we read not that he used his power for himself or his Disciples Himself being hungry and weary at Jacobs Well he created not food but sent his Disciples into the City to buy bread And when his Disciples were faint and hungry they were fain to pluck ears of Corn and eat it But yet he used not his miraculous power For Miracles were wrought for the edification of others and commonly done in the presence of many whose faith was to be strengthned as the Disciples was in part already 3 This was so for our instruction and consolation that we also in our wants standing in the Lords battels may expect the presence and comfort of the Angels Doct. The priviledge of Christ whereby hee is exalted above all creatures hence appeareth in that the Angels minister unto him Heb. 1.6 the Apostle proves Christs divinity and eminency above all things out of that testimony of the Psalm And let all the Angels of God worship him For he must needs be greater than all who must bee honoured of all Job 1.51 Christ himself proves himself the Son of God because notwithstanding he is the Son of man which plainly notes him to be 1 A true man and 2 A weak man yet they should see the Heavens opened and the Angels ascending and descending upon him as was figured in Jacobs Ladder Gen. 28.12 For Christ is the Ladder and only way by which we ascend into Heaven It reached from earth to heaven signifying his two Natures God of his Father in Heaven man of Jacobs loyns in earth Angels ascending and descending are the ministring spirits attending him for in that phrase is meant their sending out their emission and commission to their office descending to their work and ascending to give account of it Now according to this Prophecie of Christ two of his Disciples saw the heavens open upon him in his transfiguration Matth. 17.1 2. In his resurrection those keepers of the Sepulcher saw the Angel of the Lord that descended from heaven and had rolled away the stone from the door and sate upon it so as they were afraid and as dead men Matth. 28.4 The women also saw the Angel and talked with him that had attended him in his Resurrection vers 5. And in his Ascension all his Disciples saw the Heavens opened unto him and two Angels standing by them who attended him Acts 1. Reasons 1 The more honourable the attendants and ministers the greater is the Personage so attended But our Lord hath
not a guard of men about him as the great Princes of the earth but a guard of Princes and not of Princes only but of principalities and powers rules thrones and dominations and therefore hee must deeds bee a mighty God advanced above all Creatures 2 The Angels are in Scripture every where spoken of as the excellency of the Creatures so as when the highest praise of any thing is to be given it is taken from the excellency of Angels Manna is called Angels food Psal 78.25 that is if Angels should need food they could not wish more excellent 1 Cor. 13.1 If I should speak with the tongues of Angels c. that is excellently Yea the most happy and glorious estate that our selves look for after the resurrection is hence extolled that we shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like Angels Now all this advancement of them is not so much in respect of themselves with whom we have no commerce but for the advancement of Christ the Lord of the holy Angels and that in their glory we may behold the glory of Christ to whom they are servants 3 The truth hereof was shadowed in the Ceremonial Law Exod. 25.20 The Cherubims signifying the Angels must lift their wings on high as attending upon God and their faces must be to the Mercy-seat which lively resembled Christ on whom their eyes must bee still cast as the eye of the hand-maid to the hand of her Mistris And chap. 26.31 the vail of the Tabernacle which covered the most holy expresly signifying the flesh of Christ which hiding his Divinity made way for us to Heaven must bee made of broydered work with Cherubims not without Cherubims for these noted the multitude of Angels serving Christ even as man for being in his lowest estate and apprehended to the death he gives this as a reason to Peter to put up his sword because if he would he might pray to his Father and have twelve legions of Angels to rescue him Obj. But this seems not Christs priviledge to have the Angels his ministers seeing all the godly have them ministring spirits for their good Heb 1.14 as Abraham Lot Elias Daniel Ans True they had but this impeacheth not Christs honour because they serve not us after the same manner they serve him for 1 Their service is due to Christ as their Creator and Lord of duty to us as Creatures of charge 2 Their service to him is immediate as the Head of the Church to us mediate only as members of the Head 3 Their service is proper to him and invested in him as his own right to us given by vertue of our communion with him 4 To him as the author and preserver of all the gifts and graces they have and equal it is that whatsoever is excellent in any kind be wholly ascribed to the author and giver of it to us only so farre as the owner hath put them in trust to employ those gifts for our good Faith in Christ interests us in this Ministery of the Angels who love the members because of the head They are his Angels and so called by special propriety Matth. 16.27 when the Son of man shall come in the clouds and all his holy Angels with him because by special prerogative they doe him homage and service And our Angels by special commission and direction from him 5 They never ministred to man but for the honour of Christ Rev. 22.9 Worship God Vse 1. Let us imitate the Angels Doe they honour Christ by their ministery and shall we refuse his service especially seeing hee took our Nature and bound us straighter to him than the Angels They are most expedite and ready having wings to fly withall Let their wings speed us in his service They are unweariable in performing obedience and shall wee bee so heavie and shrinking as to account every thing too much that we do for him They are in all things ruled and moved by his Spirit Ezek. 1.20 Whither the Spirit led them they went Let us also give up our selves to the leading of his Spirit not running of our own heads in any business unsent without our warrant They rejoyce in all good things and in Christs victory the benefit of which redounds to us more than to them and that men by the same are set out of the Devils power And why do not we more rejoyce in this victory of Christ why do we rejoyce in evil which is the Devils sin in sinful courses and company Why do we hate and scorn those who most partake in this victory How unlike is this to the Angels Vse 2. If the Angels be servants unto Christ then we see herein both his love to us and our own honour who hath vouchsafed us his own special servants to attend us For he hath not only charged them with the safety of Abraham Jacob Lot Elias Daniel and other extraordinary holy men but their commission is general Psal 91.11 they shall keep thee in all thy ways that is not only Christ himself but every member of Christ for this honour have all the Saints And what a comfort is it that we so weak Creatures and so beset with spiritual and invisible enemies have appointed to us by the Lord so many spiritual invisible and more powerful ayders and assisters What a comfort is it that no temporal enemy can so soon wrong us in our persons estates or names but the Angels of God are ready to turn it off and keep off the peril and then return to God to complain of the wrong-doers What a care should we have not to forfeit our priviledge to keep us in our ways and walk warily because of the Angels not grieving them by sin nor driving them from about us whose protection under Gods is more safe than if we lay under shield and spear Psal 91.4 with 11. And if our Lord himself received comfort from them how great may be our comfort from them Vse 3. Hence we are to ascribe the glory of Power Majesty and Kingdome unto our Lord Jesus who if he be able to command all the Angels in Heaven much more all the Devils in Hell who are farre weaker than they All power is his in heaven and earth And now we are no longer to esteem of him according to his base estate in the Wilderness in the World but according to his surpassing power manifested through all this History in vanquishing the Devil and in receiving the Divine honour from the most glorious Angels To this great Michael who even without his Angels hath in pitcht battel overcome the great red Dragon and all his Angels be ascribed all power might victory and triumph of all men Saints and Angels in earth and in the highest Heavens for all eternity Amen Amen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 AN Alphabetical Index OR TABLE Pointing To the Principal Points in this Exposition A IN Christs lowest Abasement sparkles of Divinity fly out sundry instances page 233 Actions brought forward
by bad means to be suspected sundry instances page 201 Accusers mouths how to be stopped four rules page 19 Against false accusation seven rules page 17 Adversaries must bee overcome rather with patience than power page 72 Adoption called into question by Satan for present adversity five reasons page 58 Allegories must not be stuck too fast unto page 170 Christs Allegation of Scripture with some addition and change of words five reasons page 217 Angels called Gods Angels three reasons page 151 Angels tender keepers of the godly three reasons page 153 Concerning Angels three observations page 154 Angels come not in unto Christ before the Devil is gone from him four reasons page 258 Angels cannot bee in two places at once why ibid Angels have bodily shapes by way of 1. description 2 dispensation page 259 Angels minister unto Christ and how page 262 Christ was more Angry in the last temptation than in the two former four reasons page 214 Apochryphal books not authentical three reasons page 86 In the Ark were three things kept page 105 Assemblies in the Church of England holy meetings four reasons page 107 Avoid signifieth three things page 213 B BAd causes are thrust on by bad means four reasons page 2â—0 Behold signifieth five things in Scripture page 257 Blame thy self sinning more than the devil page 139 Blessing more desirable than means page 90 Blind and bloody battels for the holy land more for the Popes profit than Gods glory page 115 Boasters resemble the Devil page 303 To get Bread out of stones three waies page 70 Gods way to get bread contrary to the devils in three things page 71 C TO live out of a lawful calling wicked three reasons page 94 Calling to bee well carried two rules page 97 Special Calling requires the practice of four vertues page 98 Christ was locally carried to the Pinaclâ— four reasons page 123 In Christ Satan would have cast down all mankind page 133 Satan would have us cast down our selves why page 139 Causes of God must affect us above our own five reasons page 214 Changes here good for us five reasons page 254 To be chearful in trials four motives page 10 Chair of Rome a frivolous pretence page 114 Christ subject to temptations notwithstanding his perfection of 1 nature 2 grace 3 power page 5 Christ chose to be tempted in the wildernesse four reasons page 13 Christs going into the wilderness no ground for Popish Eremites four reas page 15 Chriâ—t would be tempted four reas page 11 Christ by being tempted succoureth us four waies ibid. Christ after among wilde beasts than wicked men page 29 Christ not so rough with Satan as with some wicked men no or with his own disciples four reasons page 73 Christ revealeth himself onely to such at will make right use of his knowledge four reas page 75 Christ as able to defend us as himself from wilde beasts and Devils page 29 Christs priviledge above all Creatures in the ministery of Angels three reasons page 263 Christs combate exemplary as victorious page 15â— Christians must he reasonable even to most unreasonable adversaries three reasons page 71 Church no competent Judge of Controversies page 158 Church hath no authority over Scripture four reasons page 159 Church of England not to bee separated from for some corruptions four conclusions page 108 Comforts for weak Christians in temptation four grounds page 5 Circuit of Satan is the compasse of the earth page 13 Comforts from Christ being tempted four grounds page 24 Comfort of the creatures a greater blessing than the creatures themselves page 90 Comfort in that Satan cannot overcome him who is not willing to be overcome page 139 Comforts from the custody of Angels page 154 Comforts of God bid for a time but at length shine out upon his children four reasons page 260 Bad Company worse than solitarinesse page 15 Comforts when temptations come thick on us three page 180 Compacts with Satan 1 open 2 secret page 204 Means to avoid Satans Compacts five page 206 Conference of Scriptures beateth out the true sense of them see instances at large page 165 Councils no competent Judges of controversies four reas page 160 In the inner Court of the Temple were four things of note page 104 D DAy of sicknesse and death most unfit to resist Satans temptations three reas page 42 Death enters the Soul by the windows of the Senses four real page 187 Devil is not driven away by holy water reliques nor the naming of Jesus page 7 Difference between the love of God as God and of God as a Father page â—9 Directions for the fortifying of faith three page 56 Distinction of 〈◊〉 and 〈◊〉 1 silly 2 ignorant 3 novel page 223 Doctors and Fathers no competent Judges of Scripture five reas page 160 Doing of what God commaundeth not alwaies a sign of true grace three reasons page 247 God draweth neer his Saluts in trouble three waies page 61 E EFfects of the spirits assured governance in troubles three page 12 Eminent persons must be so much the more watchful page 186 Ends and means must be tyed together page 179 Equivocation a Jesultical trick discovered page 150 Three Estates Satan especially would cast men from 1 of innocency 2 regeneration 3 office in Church or Common-wealth page 133 Evill men cleave one to another because all of them hate Christ page 103 Excellency cannot exempt a man from Satans temptations three reasons page 6 How to avoid Satans extremities three rules page 129 F FAmily-worship of God stands in five things page 111 Fasting the kinds 1 civil 2 religious 3 miraculous page 31 Fasting of Christ differeth from Popish in eight things page 32 Christ fasted his fast for four causes ibid Fast of Christ no longer or shorter than forty daies five reasons page 33 Forty nights of Christs fast expressed two reasons ibid Fasting a necessary Christian duty three reasons page 34 Motives to fasting six page 35 Faith his ablions about the means of safety if present three 30. if absent three ibid Overthrow of faith the aim of all Satans temptations five reas page 54 Faith must be so much the stronglier fortified as Satan more furiously assaileth it page 56 Faith his excellency in four things ibid The least Faith can pray for more page 57 Properties of Faith in want of means three page 64 Faith how it demeaneth it self towards the word of Gods providence three Rules page 94 Faithfulness in Promises enforced by five reasons page 198 G COmmon Gamesters live by no word of God page 97 Generality of obedience in four things page 250 Gifts of God differ from the devils in four things page 205 Glory of God must bee preferred above all the world six reas page 210 Motives to promote the glory of God five page 225 To glorify God in good measure means four page 213 God glorifieth himself in our tryals four waies page 254 Glory of the world falsly claimed by Satan for
9.22 Master if thou canst do any thing help us but with confidence as the Leper Master if thou wilt thou canst make mee whole Matth. 8.2 or as the Centurion onely speak the word rebuke these dumb and deaf spirits within me and thou who only canst make the dumb to speak the deaf to hear the blinde to see and the lame to leap for joy set mee at liberty work my inlargement chase away these spiritual enemies and thou that art the Son set mee free and I shall bee free indeed In cases of sorcery and bodily oppressions by Satan what to do Again art thou in any affliction of body or mind or goods or name yea bee it in the case of Sorcery or Witchcraft against thy self or any of thine or whatsoever belongeth unto thee look up unto Christ hee can command Fire Water Windes Seas Diseases Death the Devils themselves and if hee see it good for thee he can check all thy grievances hee is of no lesse power now in his glory at his Fathers right hand than he was in his humility upon earth and yet when hee was at lowest hee could command Legions of Devils nay Legions of Angels as at his apprehension much more can hee now command and rebuke the former and pitch the latter round about them that fear him so as without his will all the Devils in Hell cannot make one hair of thy head to fall The superstitious sorcery of such as attempt by amulets and words to drive away Devils and Diseases Thirdly Hence are overthrown sundry superstitious and wicked opinions and practices very rife in the world As 1 Such Popish minded persons as think that by certain words and amulets Devils may bee driven away diseases healed c. And for this they alleadge that in the New Testament onely by naming Jesus such cures were effected To which I answer that it is too gross a conceit to think that there can be any vertue in words to dive away diseases much less Devils or to conceive that by the pronouncing of words but by the vertue and power of Christ working by the Apostles and miraculously put forth with those words both diseases and Devils gave place and so the parties were healed Popish charming 2 Such as think that by the applying of consecrated things as they call them Devils are scared away as by holy Water Salt hallowed Candles reliques of Saints the sign of the Cross Images fashioned in such or such a place All which howsoever very ordinary in the Church of Rome yet indeed are no better than sorcery and charming and the very practices of those who while they will drive the Devil from others plainly prove that themselves are spiritually possessed by him in that they will cast out Devils by Beelzebub the Prince of Devils They object for these reliques that a souldier that was to be buried was revived by touching the dead bones of Elisha 2 King 13.21 But this was a Miracle wrought by the finger of God to confirm the truth preached by that worthy Prophet and is not to be ascribed to the touching of the bones which in themselves nor at any other time had any such vertue They alledge also the example of the Woman having the bloudy issue who was cured by the touching of Christs garment whereas that disease was cured not by the Corporal touching of his skirt but by the Spiritual touching of himself which was by the hand of her faith and therefore our Saviour said be it unto thee not according to thy feeling but according to thy faith They alledge also Acts 19.12 That from Pauls body were brought to the sick Napkins or Handkerchiefs and the diseases departed from them and the evil spirits went out of them Which things had no such power in them but only that it pleased God by such weak means to produce Miracles for the confirmation of that holy Doctrin preached by â—aul And therefore the text ascribeth these Miracles not to the garments of Paul but to God himself who by the hands of Paul wrought them vers 11. Wâ—â—â—ce we may conclude that whosoever use any such means as these shew thâ—mselves not only superstitious and wicked but most foolish and ridiculous to think that any bodily substance whatsoever can work upon or violence a substance which is not bodily such as the Devils is It will be alledged that experience sheweth that such means as these prevail to these intents and purposes which wee grant to bee true but that is by Satans subtilty who often dissembleth a flight as though he were forced by an exorcist to depart or else indeed goeth away that men might be confirmed in their impiety and grow more mad upon such wicked and unlawful means 3 Others who when Gods hand is any way upon them or theirs Against such as leave him with whom God is and run to the Witch with whom the Devil is especially if they conceive it as they are prone enough a case of Sorcery or Witchcraft leave the help of him with whom God is and run to one with whom the Devil is that is the Wizzard or Witch commonly called the Cunning man and Woman or the Wise man and Woman Which because it is so common a sin and so bold as men and women doe not so much as Saul who changed his garments that he might not bee known I will by some reasons prove this conclusion that although a man knew that a Cunning man or Woman so called or a Wizzard could and would help him yet ought hee not to seek or admit of such help were his case never so desperate 1 Besides expresse places of Scripture against it as Deut. 18.10 Levit. 19.31 Levit. 29.6 It is a departure from God to the Devil Isa 8.19 Should not a people inquire at their God from the living to the dead 2 King 1.16 Because thou hast sent messengers to inquire of Baalzebub the god of Ekron was is not because there was no God in Israel and indeed the seeking to such is a service and homage to Satan which he often and for most part being very skilful in Natural things recompenseth with cure of the disease Augustine Hence did the ancient Fathers call this seeking unto them a renouncing of Christianity and an Apostacy from God 2 All help is to be sought of God and in those lawful means which hee hath appointed and promised blessing unto But for words Amulets Characters which are Diabolical Sacraments or good prayers as they call them of the limbs of the Devil whose warrant have they or what power but from the Devil for God never put any such efficacy either into their nature by Creation or by any Divine institution since and therefore their work is from the Devil on his part by Satanical operation and on the Seekers part by Satanical faith and illusion Obj. But they use good means of Physick also Ans Seldome or never but if at any time
with him The words of the verse contain two things 1 The assertion of Christ his resurrection Him God raised up the third day 2 The manifestation or evidence of it and caused that hee was openly shewed The former part is laid down in four distinct points 1 The person raised him 2 The person raising him God 3 The action it self raised 4 The time when the third day First the person raised is Christ where First It will bee demanded how Christ can bee said to bee raised How Christ can be said to rise seeing neither his Deity nor the soul of his humanity arose seeing hee consisted of a Divine and a Humane nature whereof the first could neither fall nor rise and for the second that also consisted of soul and body the former of which being the principal part dyed not but was in Paradise Seeing then neither the Deity nor the soul of his Humanity nor his person did rise but only his body how can Christ bee said to bee raised Answ In sundry other places of Scripture besides this wee meet with such synechdochical phrases and forms of speech wherein somewhat is attributed to the whole which is proper but to one part and that ascribed to the whole person which belongeth but to one nature which cometh to pass by reason of that straight and personal union of the two natures in Christ Thus wee read that God purchased his Church by his own blood Act. 20.28 and that the Lord of glory was crucified 1 Cor. 2.8 of the sons being in heaven and in earth at one time Joh. 3.18 of Christs being before Abraham was Joh. 8.58 of his being omnipotent c. All which are spoken of the whole person but properly are to bee referred to the several natures to which they do agree Thus the Apostles sometimes expound them and teach us so to do 1 Pet. 3.18 Christ was mortified according to the flesh and quickened according to the spirit 2 Cor. 13.4 Hee dyed according to the infirmity of his flesh and was quickned according to the power of God and to help our conceit herein serveth that school distinction Lords Christus non totum Christi which saith that whole Christ is said to do this or that which the whole of Christ did not yea our own common form of speech saith a man is dead whose soul liveth and a man is asleep when his body only sleepeth 2 Wee have hence to note that the same body was raised which had been laid down in the Grave and no imaginary body neither any other body for it for never was any other laid there before Of all which himself against all Hereticks giveth sufficient evidence as in the manifestation following remaineth to be cleared 3 That this person raised was not a private person but the same who had as a publike person been abused accused condemned and executed and now as a publike person also raised from the dead in whom all his Church and every member of it rose again for whosoever have interest in his death have their part also in his resurrection 4 Here is a further thing in this person to bee noted than ever was in any the first Adam was a root also and a publike person when hee sinned hee sinned for himself and us and having sinned and we in him he dyed away and left us in that sin and being dead wee hear no more of him and the Scriptures though they record at large the Histories of the holiest men that have lived yet when once they come to this that such or such a man dyed wee hear no more of him but with Christ it is not so who was not onely as another Sampson who bewrayed the greatest power in his death but herein unmatchable and peerless that hee did greater things after his death than ever hee did in all his life Contra. Faust lib. 16. insomuch as Augustine was wont to say that the faith of Christians was Christs resurrection Wee must not then content our selves with common people that Christ is dead for all and no more but fasten our eyes upon his resurrection so much the more diligently by how much it is easier to beleeve that hee was dead than that hee rose again And what other thing can more fitly bee collected from that practice of all the Evangelists who in other things while some of them omit one History some another or else some of them briefly point at and lightly touch and pass over some other Histories all of them set themselves of purpose to bee copious and large in this of Christs resurrection that the faith of Beleevers might bee firmly grounded herein and the rather because no benefit of his resurrection none of his death and without the certain apprehension hereof all Preaching and Hearing and Faith were in vain and wee our selves were yet in our sins To which Apostolical practice this of our Apostle is not unsuitable in this place in hand 1 Cor. 15.17 18. who while hee almost in one word maketh mention of the death of Christ hee at large prosecuteth and proveth the truth of his resurrection The second point is to consider the person that raised Christ Him God raised that is God the Father Act. 2.24 And have crucified and slain whom God had raised 3.15 Ye have killed the Lord of Life whom God hath raised from the dead More plainly is this work attributed to the mighty power of the Father of glory working in Christ and raising him from the dead Eph. 1.17 20. and to him at whose right hand hee sitteth so Rom. 4.24 Wee beleeve in him which raised our Lord Jesus Christ from the dead Object But Christ raised himself Joh. 2.19 Destroy this Temple and in three daies I will raise it again and hereby was hee mightily declared to bee the Son of God by raising himself from the dead Rom. 1.14 In like manner is this resurrection of his ascribed to the Holy Ghost Rom. 8.11 If the Spirit of him which raised up Christ c. therefore the Father raised him not Answ Here is no contrariety the Father raised him and hee raised himself For 1 There is but one Deity of the Father Son and Holy Ghost which is the common foundation of all their actions 2 There is but one power common to them all three and this is the power that Christ challengeth hee hath to lay down his life and take it up again Opera ad extra communia tribus personis 3 There is but one common act in them all three for the putting out of this power unto any external action without themselves of which Christ speaking Joh. 5.19 saith whatsoever the Father doth the same things doth the Son also In these respects holdeth the speech of the Apostle These three are one 1 Joh. 5.7 that is these three 1 In the true and real distinction of their persons 2 In their inward proprieties as to beget to bee begotten and proceed
Preist for ever after the order Not his Priestly Office not after the order of Levi or Aaron but of Melâ—hisedeck without beginning or end of daies and this also the Lord had sworn unto his Son and could not repent that hee should bee a Priest for ever Psal 110.4 wherein the Priest-hood of Christ is advanced above all the Priests that ever were who having received their Office in time in time also ceased their office with their life but Christ his Priesthood was not limitâ—ed in any time but was every way eternal They were many who succeeded one another because they were not suffered to indure by death Heb. 7.23 But this man because hee endureth for ever hath no successor but an everlasting Priesthood They were made Priests after the Law of the carnal Commandement but hee after the power of the endless life vers 16. that is hee was not made a Priest by the Law namely Ceremonial which established for a time dying and vanishing things signified by the name of flesh but hee was made by the efficacy of the Word and oath of his Father which gave him endless life and perpetual duration so as neither death it self nâ—â— the grave could hold any dominion over him when they seemed to have clasped him fast in their bands which yet were powerfull enough to have held down any or all other men in the world besides himself and the Apostle to the Hebrews giveth a double reason why he must necessarily out-live death it self The former because hee must not onely make a perpetual oblation that need no repetition but also hee must live ever to make intercession Heb. 7.25 and that perpetually without which the Apostle implyeth that he had not perfectly saved his people This is most clearly proved Rom. 8.34 It is Christ who dyed yea or rather which is risen again who is also at the right hand of God and maketh intercession for us and Heb. 9.24 Christ is entered into the very Heaven to appear now in the sight of God for us which appearance of his in Heaven with his Merits hath the force of the most effectual prayer that ever was The latter is By dying Christ offereth and by rising hee applyeth his sacrifice to the conscience of beleevers that hee may not onely make one offering for sin as those Priests did many but that hee may alwaies live to apply it as they did not and see that his people have the benefit of it not onely before God for the appeasing of his wrath but also for the purging of their consciences from dead works to serve the living God as the same Apostle noteth Heb. 9.14 and in the last place to bestow upon every beleever the spirit of faith whereby they may apprehend and apply his sacrifice to their own salvation Neither doth it any whit impeach the eternity of Christs Priest-hood because four thousand years almost of the world were passed before hee suffered for howsoever the execution of it was not all those ages after the beginning of the World yet the vertue efficacy and benefit of it reached to the first Beleever that ever was in the World Adam himself whose faith in this seed of the woman saved him Abraham also saw his day and rejoyced and the Holy Ghost feareth not to call him the Lamb slain from the beginning of the World Rev. 13.8 namely 1 In Gods Council and Decree 2 In the vertue and efficacy of his Sacrifice 3 In regard of Gods acceptation of it for Beleevers 4 In the types and shadows of it whereof the Ceremonial Law was full And much less doth that hinder it from being eternal in that after the day of judgement it shall cease when we shall stand no more in need of Priests or Saviours for howsoever the execution of this office shall then cease yet the vertue and efficacy of it shall last for ever and ever 3 Hee must bee also the perpetual Prophet of his Church Nor his Prophetical the unchangeable Doctor of his Church and the Apostle of our profession who must constantly send his Spirit to lead us into all truth raise up Teachers and hold them in his right hand for the gathering of the Saints untill wee all meet in the unity of Faith and knowledge of the Son of God unto a perfect man and unto the measure of the age of the fulnesse of Christ Eph. 4.13 so as it is cleared that no part of his Offices could admit that hee should abide under death and therefore necessarily in this second respect must rise again Thirdly It was necessary hee should rise again because hee was so to dye as that thereby hee must overcome yea and destroy death which hee had not done if hee had lain conquered of death still in the grave yea more hee must so dye as that hee must give eternal life to his sheep Joh. 10.28 and by his death merit it put and hold them in possession of it for ever all signified in the phrases following they shall never perish neither shall any take them out of my hands which could never have been accomplished it himself had perished and had been left in the hands and house of death But hence hath hee brought his Church strong consolation in that being risen from the dead hee hath fully overcome death satisfied for every sin of every Beleever and risen from under all that weight of sin and death which would have oppressed us for ever yea even himself if hee had left one of our sins that beleeve in his name unsatisfied for Out of this that hath been spoken cometh to bee answered that objection That seeing Christ by his death paid the price of sin unto God what need we more of him we can be but acquitted and discharged Ans The providing of the most soveraign Plaster is not enough to work a Cure but the applyâ—ng of it also Neither was it sufficient for Christ to perform the former part of his Priest-hood namely satisfaction for sin if he had not added the latter thereto which is the application of it This latter maketh the former ours and comfortable unto us And both these the Apostle affirmeth of Christ Rom. 4.25 Christ was delivered to death for our sins and is risen again for our justification where by justification is meant by a Metonimy the application of justice II. The second point propounded to bee considered of in the rising of Christ is the manner of it which will appear in three things the 1 Concerning his Soul the 2 his Body the 3 his whole Humanity standing of both First the Soul of Christ which on the Crosse was separated from the body commended into the hands of his Father and translated that same day into Paradise was by the mighty power of God the Father Son and Holy Ghost brought back into his dead body lying in the grave quickned it and made it a living body moving and sensible in it self and unto others Secondly
To beleeve the resurrection is an hard point what an hard thing it is to beleeve the resurrection from the dead yea if wee should hear it Preached from the blessed mouth of the Son of God himself The Disciples of Christ had often heard him teaching them particularly of his resurrection the third day they had seen him accordingly risen yea they had handled him with their hands yet unless hee condescend to admit them as familiarly to eat and drink with him as before they scarcely beleeve neither can wee think the Disciples flower of heart to beleeve than our selves are who are ready to say in any thing that our eyes see not with Mary How can this be But that neither they nor wee should sink down in this weakness hee hath pleased to condescend to our infirmity to remove all scruple from them and us in this main article of our religion His wisdome saw how necessary it was that they who were to bee witnesses unto him should bee enabled with much perswasion both by lively voice and by writing to assure all other beleevers of the certainty of his Resurrection till his return to judgement and therefore to all the other means of manifesting himself hee added this to sit down among them to eat and drink with them not to feed himself by that meat but their faith and in them the faith of the whole Church For what is it that more confirmeth and strengtheneth our Faith than the boldnesse and liberty of the Apostles both in their Sermons and Writings and whence is this but from their own full perswasion of the truth which maketh them bold and whence is this perswasion but from certain sense and undoubted knowledge arising from their familiar converse with him after his resurrection Vse 1. To strengthen this our weak Faith by this consideration conceive with thy self that Christ ate and drunk with his Disciples that thy Faith might bee nourished as well as others and in that they saw him heard him handled him ate and drunk with him and being faithful witnesses have Preached and by writing avouched the same to all the world thy Faith must bee as fully assured as if thine own eyes had seen him thine own hands handled him and thy self had sit with him at the Table while hee ate and drunk among them yea so often as thou hearest or readest or thinkest of any of these things so often must thou bee renewing and adding something to thy Faith in this behalf as every new apparition or manifestation of Christ added something to the faith of his Apostles 2 In that our Lord after hee was gloriously raised from the dead would still for those forty daies depart from his glory abasing himself to converse with sinful men yea to eat and drink corruptible creatures of which his incorruptible body had no need and would still humble himself to condescend to the weaknesse of his Church wee are to learn the same lesson towards our Brethren to be of a yeelding disposition ready to depart with some of our right for their good and edification and carry our selves as weak to the weak and become all things to all men to save some Vers 4â— And he commanded us to preach unto the people and to testifie that he is ordained of God a Judge of quick and dead A Third argument to prove that Christ is raised from the dead and so is indeed the true Messiah and Lord of his Church is that he gave Commission and Commandement to his Apostles to become Preachers and witnesses as of other points so especially of this that howsoever hee was adjudged to death according to that judgement executed and laid as one foyled by death for the space of three days yet he is now gloriously raised again and appointed of God the Judge of all that ever have lived doe or shall live to the end of the world In the verse we have three things to be handled 1 That preaching is a reverent and necessary ordinance of Christ himself And he commanded us to preach unto the people and to testifie 2 The object of this ordinance or what wee must preach namely Christ that he is c. 3 What particular doctrin concerning Christ must more especially be preached that he is ordained of God a judge of quick and dead In the first of these are two branches to bee cleared 1 That preaching is the ordinance of Christ. 2 The necessity which will easily bee deduced from the former That Christ instituted this holy ordinance is plain Matth. 28.19 Goe preach to all nations baptizing them c. the which commission that it was extended beyond their persons to such as should in after ages succeed them appeareth by his last words and behold I am with you to the end of the world Preaching the ordinance of Câ—rist And that the ordinary teachers are no lesse the gift of Christ than the Apostles themselves is as plain Ephes 4.11 he therefore gave some to be Apostles some Prophets some Evangelists some Pastors and some Teachers Neither must this trouble us that both in this place alleadged as also in some other it is attributed to the Father to send and give Pastors according to his own heart Jer. 3.15 25.4 and sometime to the Holy Ghost Acts 20.28 Take heed to your selves and the flock over which the Holy Ghost hath made you over-seers 1 Cor. 12.11 and all these things worketh even the self-same Spirit distributing to every man severally even as he will For 1 All those external works are common to all the three persons and where any one of them are named in any action done without themselves no one of them is excluded but all the three must be included 2 The Divinity of Christ is not obscurely proved in that the same glorious actions of the Father and the Holy Ghost are ascribed also unto him as from Heaven whither he ascended to give several gifts for the work of the Ministery 3 That we might better instruct our selves in their several order and manner of working the self same action for the Father is the Fountain and the first Author of all these gifts the Son properly is the distributer and giver for the Father worketh all in us by the Son and both of them by the communication of the blessed Spirit even as the Sun by his beams sendeth light and heat unto the inferiour creaturâ—s Object But this ordinance of preaching seemeth not to be Christs because it was long before his Incarnation and now remaineth after his ascension when hee cannot call men as he called the Apostles while he was on earth Ans The Ministry of the Gospel in the proper acception of it hath two things to be considered First the being of it Secondly the vertue and efficacy of it The being of it as it was the Ministery of the New Testament wherein glad tidings were published to all Nations was temporary beginning in the time of Christ and shall
it must bee the life of faith which the just must live by If to the Church to joyn himself to that he must himself be first of the houshold of faith Gal. 6.10 Nay more if to Christ himself if he carry not faith with him he is after a sort disabled from doing him any good As he could doe no great works in Capernaum because of their unbelief Mar. 6. only thy faith in the Son of God is the beginning and aâ—complishment of thy happiness Adde hereunto that it nor only removeth discomfort but bringeth with it all the sound joy and comfort of our lives whence it is that Christian joy is called joy of faith Philip. 1.25 and all the Sons of faithful Abraham tread in their Fathers steps who saw the day of Christ and rejoyced Joh. 8.56 because God hath not only reserved mercy for us but by the faith which his Spirit worketh in our hearts hee letteth us know yea and taste what he hath done for us so as hence have we peace with God and with our own hearts boldnesse in prayer and not patience only but joy in sorrow thus give a man once faith and sin flieth before him bands of temptations are discomfited afflictions dismay him not death and deadly things are disarmed unto him faith hath gotten and holdeth Christ his victory his strength his life yea whilest he walketh in a thousand deaths the faith of his heart hath filled his soule with that heavenly and spiritual joy which all the world cannot give neither can it take away Lastly By this worthy grace of Faith wee are not onely brought into thee grace by which wee stand Rom. 5 2 Col. 2.12 receive increase of it through the communion of Christ his Death and Resurrection as also the inhabitation of the Spirit in our hearts but also wee are fitted unto our glory for Faith assureth every beleever of his salvation 2 Thess 2.13 and every beleever is kept by the power of God through Faith unto salvation which is prepared to be shewed in the last time 1 Pet. 1.5 Thirdly A beleever may know hee hath faith by soul marks or notes Seeing that this is so special a grace of God bestowed but on a few it is worth inquiry by what touch-stone a man may know the sâ—undness of his Faith and that it is much more precious than Gold And therefore that a man may not bee deceived in a matter of such moment as this is the Scriptures have furnished us with such marks and notes as such who will use diligence in laying their Faith thereunto shall certainly know the truth or unsoundness of it for else why should wee bee commanded to prove our selves whether wee bee in the faith or no 2 Cor. 13.5 unlesse the beleever know that hee doth beleeve Again who bee they that know not that Christ is in them but Reprobates and can Christ live in any manâ— and hee not know it at one time or other and bee able to say with Paul I live not henceforth but Christ liveth in mee and I know whom I have beleeved 2 Tim. 1.12 Which if any say Paul might know being an Apostle and having a Revelation which ordinary men have not the same Apostle answereth it 1 Cor. 2.12 when hee joyneth with himself all beleevers wee have not received the spirit of the world but the spirit which is of God that wee might know the things that are given us of God Now whosoever have received this spirit want not this revelation who if hee reveal unto us any thing that is given us of God then would hee not neglect the greatest gift that 〈◊〉 given us even Christ himself and life eternal through his name The first mark of sound Faith is the seat and dwelling of it and 〈…〉 an humbled soul that longeth and almost fainteth for Gods mercy i◠〈◊〉 that not feeling Faith can bitterly complain for want of it that striveth against doubting because God hath commanded to beleeve that endeavoureth to assent to the promise touching forgiveness of sin with purpose to sin no more this holy seed is fown in no other ground but this The second Mark are the essential properties of sound Faith II The essentiâ—l properties of it and they are three in number 1 It is most pliable to the Word of which it is begotten the Jayler as soon as hee was converted would but know of the Apostles what hee might do it will except against nothing that the word enjoyneth it will pick no quarrels but with Abraham riseth early to obey God when if hee had reasoned with flesh and blood hee could have excepted many things which all the wisdome of flesh could never have answered This is that the Apostle ascribeth unto it that it establiâ—heth the whole Law Rom. 4.19 yea the whole Word of God the Law and Gospel by provoking to cheerful indeavour in the obedience of them both 2 Sound Faith being a subsistence 〈…〉 it inableth a man to stand under a great burden and not bee crusht Psal 46.2 Therefore we will not fear though the earth bee moved Job will not let his hold go if the Lord should smite off his hand yea if hee kill him hee will trust still it resteth upon Gods arm and truth in all estates in Life and Death whereas every cross puff of winde of temptation or affliction unsetleth yea and sinketh the unbeleever 3 It being a subsistence of things not seen it careth not how little it see the less it seeth the more it beleeveth and the less it seeth of men and means the more it seeth of God It seeth an Almighty promiser who can do what hee will It seeth him that is true of his word who cannot lye 2 Cor 6.18 and who cannot but do what hee hath said It seeth a merciful and loving Saviour whose eyes are upon them that trust in his mercy Psal 33.18 and seeing these it seeth enough Besides it estrangeth the heart from the World which it seeth and seeketh an unseen Country Heb. 11.13 15. Abraham Isaac and Jacob acknowledged themselves rather strangers in this Wâ—râ—d tâ—an Inhabitants and that they came into it rather to see it and go through it than dwell or set up their rest in it It weaneth the heart from the things below as the woman at the well once meeting with Christ shee forgeteth her water-pot What careth Zacheus for half his goods yea â—r all when Christ once becommeth his ghost and bringeth salvation to his â—â—use And on the contrary it sendeth up the heart to those treasures which the eye of flesh cannot see but are reserved to the seekets of the Country where they arâ— And these are the three worthy properties whereby the naturalnesse and soundness of it may bee discerned of such as are willing to try the same III. The honourable attendants and companions of it four The third mark or note of true justifying Faith is by the attendants and companions of
it without a special revelation so ask ordinary Christians doe yee beleeve the pardon of your sins they will say yea for God is merciful and they be not so many or great but they may be pardoned Hereby we have brought the party to confesse that his sins bee pardonable but urge him are you sure they are pardoned Beleevers may and must know the pardon of their own sins and here hee is set up he stammers out a carelesse answer he cannot surely tell but hee hopeth well and this is all you can wring out of him hee knows not whether Christ be in him or no whether hee bee in the faith or no hee beleeves hee knoweth not what But to let men see their error herein 1 Doth not our text say that men must receive the remission of sins and can any man receive so precious a gift from God and not know when and how be came by it 2 What is the meaning of that Article in our Creed which we professe I beleeve the remission of sins what beleeve we more than the Devils if we beleeve no more than that God forgiveth the sins of the elect and not our own and then how is this one of the priviledges of the Church 3 To beleeve in the name of Jesus Christ in particular for remission of sins is his commandement 1 Joh. 3.23 and therefore no presumption but a necessary obedience so to doe 4 Doubting is forbidden and therefore no vertue but a vice Matth. 14. O thou of little faith why doubtest thou Object But experience teacheth that every man is full of doubting Objection answered and therefore no faithful man can beleeve it Answ The consequent is false seeing this doubting exerciseth but destroyeth not faith and that they goe together not only the speech of our Saviour formerly alleadged but the prayer of the Father of the Child proveth Lord I beleeve help my unbelief as also the two natures of which every Christian consisteth flesh and spirit which are in continual combate Object But no man can know Gods minde and so cannot bee assured Rom. 11.34 Answ By his minde is there meant his secret will but his minde revealed wee may and must a part of which is that whosoever beleeveth in his Name shall receive remission of sins which general promise while we specially apply to our selves the Spirit begetteth this assurance Object but wee are commanded still to fear Blessed is hee that feareth alwaies Ans Wee must not fear the mercy of God concerning salvation but carry a reverent fear in regard of Gods judgements 2 Wee are to fear in regard of our selves and sins by which wee deserve the judgements of God as well as others but this is not contrary to assurance of forgiveness of sins for mercy is with thee that thou maiest bee feared which the holy Prophet would never have said it fear could not stand with assurance of mercy 3 Such a fear is commanded as may shake our security but not to drive away the boldnesse of Faith a fear of falling into sin not a falling away from grace a fear lest wee offend a merciful God but not lest he take away his mercy from us A second Let is the want of judgement to discern aright of the best things and of resolution to purchase or practice that which a truely informed judgement concludeth to bee the best This was the sin taxed in Martha who saw not the greatest good neer her as Mary did And the world is full of Marthaes who willingly hurried with many earthly distractions utterly neglect the one thing necessary namely their Reconciliation with God and the things which serve to uphold and maintain the Christian life whereby Christ should live in them and they in him What else is it that maketh men run over Sea and Land to provide for the body and bodily life and in the mean time cast off all the care and means of the knowledge of God and conscience of their waies but that they see no profit in serving God they taste a little sweetness of the creature but not of the Creator himself a small peice of earth hath more savour to them than the God of Heaven This is it that causeth men to walk painfully all the week in their personal and particular Calling but all the week and Sabbath too neglect the general Calling of a Christian whereas had they any judgement in the things of God reason would teach them that the particular must yeeld to the general as the inferiour give place to the superiour Learn to esteem every thing in the measure and degree of its goodness Yea this is it which strongly forceth men to choose the profits and pleasures of this life which altogether cross and hinder this chief and principal care of gaining the favour of God because they do not follow the rules of wisdome which esteemeth of things according to their degree and measure of goodnesse and not above Which if men would give themselves to bee ruled by they would with the Saints of God in this comparison account but meanly of the things in the highest account with earthly minded men The Apostle Paul comparing his gain of Christ with the gain of the World hee esteemed this as loss yea as dung which indeed is the right estimate of it in this comparison Holy David would rather bee a door-keeper where Gods face may shine upon him than enjoy the honours and pleasures of the World in the Palaces of Princes without it Solomon himself the wisest and wealthiest of all men after good tryal pronounced of all earthly indowments abstracted from the fear and favour of God that they were vanity and vexation of spirit and determineth this to bee the sum of all to fear God and keep his Commandements Thus are the wise mans eyes in his head and his heart is at his right hand Eccl. 2. both for deliberating and executing of things most necessary to bee done whereas the heart of the fool is at his left hand he doth all as it were with a left hand for want of this judgement A Third and main Let are frivolous and fleshly conceits which dead and quench any such motions as otherwise might provoke men to this care of remission of sins As 1 What need I bee so foolish and precise I have lived well hitherto without all this adoe if God loved mee not he would never have blessed me as he hath done Answ But look to thy self who thus reasonest Say not God loveth thee unless thou have such sure grounds as follow It is not enough to say God loveth mee but to have sure evidence of it yea surer evidences than any thou yet speakest of I mean common and outward blessings which like the Sun or the rain are generally disposed to the good and bad and by which no man can know love or hatred Eccl. 9. Again Gods love goeth with Election Justification Sanctification effectual Calling Faith Love
wickedness with tears pray for pardon promise amendment beg prayers of others as Pharaoh one would think them very penitent themselves think they are so also but the Moon changeth not so often as these spiritual lunaticks who hence may know that the evil spirit hath taken possession of them because they are never long in a good minde These few notes instead of many I thought good to set down to help men that are desirous to see how secretly Satan worketh in their souls and how hee can cunningly most forceably keep possession when hee seemeth most to disclaim it that thus they comming to perceive the disease may run out of themselves to seek for remedy Which what it is wee are now in the next point to declare The third point in the words to bee considered is The mighty power of Jesus Christ who onely could heal those that were thus oppressed and enthralled by the Devil and here consider 1 The ground 2 The proof or manifestation of it The ground was because God was with him How God was with his Son and how with his Servants It will bee objected that God is said to have been with many of his servants who yet had not this power as with Joseph Joshuah Moses and others Answ God was indeed with them onely by manifesting his presence in some powerful or loving effect which hee wrought in by or for them But never was God present with any of his Saints as hee was with his Son who had not the vertue onely and power of the God-head effectually and energetically working with him which was all they had but the god-head it self was after a sort bodily with him yea the fulnesse of the God-head was not only with him but in him bodily Col. 2.9 as elsewhere God is said not onely to bee with Christ but in Christ reconciling the world unto himself 2 Cor. 5.19 So as hee of himself performed the works which proceeded from him which they did not and his actions as from himself were divine Quest Why then doth not the Apostle more shortly and plainly say that Christ was God as that God was with him Answ Hee might indeed have so said as truely but for the time spareth the weakness of his hearers contenting himself to deliver Doctrin as they were able to receive it in great wisdome by little and little instilling into their minds the knowledge of Christ and by degrees laying such grounds and foundations as whereby themselves might more easily rise to that high point of Divinity which the Apostle calleth a great mystery namely God manifested in the flesh 1 Tim. 3.26 Secondly For the proof or manifestation of this Divine power of Christ Christ powerfully treadeth Satan under his feet â—n overthrowing the power of Satan and treading him under his feet is evident in the Scripture The first promise that ever was made to man fallen is That this seed of the woman should bruise the Serpents head According to which prophecy hee not onely put Satan to flight in his own person Mat. 4. but took also his strongest holds where hee had strongly fortified himself in the persons of others as every where the History of the Gospel recordeth Hee rebuked the unclean spirits and made them cry for grief and anger Mark 9.25 Hee forced them to silence and would not suffer them to confess him Mar. 1.25 By his very word hee chained and bound them whom no bolts could hold nor any other means subdue such was his power and glory though men saw little of it that the Devils could neither fly from him nor yet abide his presence A whole legion of them ran to meet him a far off and worshipped him Mar. 5.6 most submisly intreated him that hee would not torment them and earnestly sued unto him that seeing they could no longer inhabit the man they might have power over the swine By all which examples and many more that might bee added appeareth what command Jesus Christ hath over the Devils and that by his onely word hee healed all those that were oppressed by them Quest It is true that Christ hath this power and glory in himself How the power of Christ foyleth Satan for us because God is with him but how commeth this power to bee so saving and soveraign unto miserable creatures who are held under the power of the Devil and that most justly Ans In healing all our diseases Mat. 8.16.17 among which this cute is numbred wee must knit and combine those two things which in Christ were inseparable namely his glory and his grace the latter of which makeeth the former soveraign unto us and appeareth in two actions in removing from us the next causes of all our diseases namely our sins For as the Physician in working a cure first removeth the distempered humours of his patient which are the matter of the disease so doth our heavenly Physician imply that this is the beginning of his cure and therefore often his first word is Thy sins are forgiven thee and his last word is goe and sin no more lest a worse thing befall thee 2 By taking our diseases upon himself which 〈◊〉 Physician doth or can do but this Lamb of God taketh away the sins of the world by taking them upon himself for he bare our infirmities Col. 2.22 and carried our sorrows and sins in the body of his flesh even to the cross where they were fastned with him buried them in his grave yea cast them into Hell and there left them by which most glorious triumph of his the snares and letters wherewith wee were chained to death and the Devil are broken and our souls as a bird are escaped Christ onely by his Pâ—opes power casteth out Devils Hence note 1 That no man can cast a Devil out of a possessed party or ever did as a principal efficient cause but as an instrument and that onely by this power of the Lord Jesus to whom all power in heaven and earth is given and to whom all the honour of this power must bee ascribed for what power can countermand Satans but onely Gods I grant Satan may give place to beelzabub and depart his habitation for his greater advantage and forsake a body to get faster hold upon the soul or to delude many beholders but such hostile conquest over Satan argueth a mighty power of God which all the Devils in hell cannot resist Secondly That whosoever finde themselves any way molested of Satan must hasten themselves to Jesus Christ who onely can batter down the holds of the Devil In all thy spiritual captivity repair unto Christ and work their deliverance Feelest thou thy self held under any spiritual captivity or bondage doth the Law of evil present with thee toyl thee with heaviness and unchearfulness to any thing that is good seest thou in any measure Satans secret trains working against thy salvation Oh come unto Christ not faintly as the Father of the possessed child Mark