AN EXPOSITION OF Christ's Temptations. OR CHRIST'S COMBAT AND CONQUEST: BEING The LYON of the Tribe of JUDAH, vanquishing the Roaring Lion, assaulting him in three most fierce and Hellish TEMPTATIONS. BY Thomas Taylor, D. D. Preacher of God's Word at Aldermanburic, London. HEBR. 2.18. For in that he suffered and was tempted, he is able to secure them that are tempted. Tentatus est Christus, ne vincatur à Tentatore Christianus. August. LONDON, Printed for A. K. and R. I. and are to be sold by Elisha Wallis at the Golden Horse-shoe in the Old-Bayley. 1659. To the Right Worthy and Noble Knight, Sir Francis Knollis, and the virtuous Lady Lettuce, his Wife; All blessings of this Life and a better. SIR, WHEN that great Prophet Moses, was to be confirmed in the certainty of his vocation for the delivery of God's people out of Egypt, a Act. 7.30 There appeared unto him in the wilderness of Mount Sinai, b Christ himself so called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Just. Matt. an Angel of the Lord in a flame of fire in the bush: c Exod. 3.1 and he looked, and behold the bush burnt with fire, and the bush was not consumed. A sight at which Moses d Act. 7.31 wondered; and so may we. But if you please with Moses, e Exod. 3.4 to turn aside to see this great sight; that is, f Act 7.31 draw a little nearer to consider it, This it is: I. The bush (which at that time betokened the people of Israel, g Exod. 3.7, 9 under the oppressions of Egypt) signifieth the Church of God: for 1. As a bryar-bush is a base and despicable thing, made for nothing but the fire, or to stop a gap, or some other base use: so seems the Church and members to be in the eyes of men; in so much as not the most eminent members, the blessed Apostles themselves, are h 1 Cor. 4.10 & 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. despised, and accounted the filth of the World, and the off-scowring or out-sweeping of all things: but the Head of it, our Lord himself, was in the eyes of men without form i Isa. 55.2, 3 or beauty, despised and rejected of men, who hide their eyes from him, and esteemed him not. 2 As a bush pricketh and vexeth him that deals roughly with it; so shall the Church of God be as a stiff and prickly bramble, to vex, and wound at length, all the proud enemies of it, so as all that k Zach. 12 3 lift at it shall be torn, though all the people of the earth should be gathered against it. 3 As the creatures for their own safety make their nests and muses in a bush; so the mighty Creator (not for his, but the bushes safety) vouchsafeth l Deut. 33. ●●. to dwell in this bush of the Church. The bush was in Mount m Exod. 3.1 Famous for s●● memorable things in Mos●● done there. 1 This vision 2 Fasting the●● forty day's an● nights. 3 Receiving the 〈◊〉 there. 4 Scriking the rock for water. 5 Lifting his hands against Am●●●ck. 6 Breaking t●●●ables of 〈◊〉 Horeb, and God was in the bush: even so the Church is in the mountain of the Lord, lifted up (as a mountain above the valleys) in holiness and privileges above all the earth besides: for of this mountain the Lord hath said, n Psa 68.16 there will I dwell for ever. II. The bush burns with fire: In this resemblance is shadowed the oppressed estate of the Israelites in the Egyptian furnace: and by fire here is meant, the most painful, and pitiful afflictions and miseries, which seize upon the Church and Members, as a raging and devouring fire upon a dry bush: for 1 Fire is a diffusive and spreading element, catching whatsoever combustible matter is near it: even so not a sprig of this bush of the Church, shall escape the flame of affliction, but whosoever will live godly in Christ Jesus, o 2 Tim. 3.12 shall suffer persecution: for either the fiery darts of Satan shall scorch them within; or they shall be singed with the fiery p 1 Pet. 4.12. trials of the world's hatred; or at least, they must look to be be-smeared, and blacked in their names, with the colly and smoke of odious, false, and scandalous imputations: and what are q Quid a●●● su●●s quam flemma 〈…〉? God's people (saith one) but the fuel of the wicked world's fiery indignation? 2 Fire shineth and enlighteneth: so the afflictions of the Church, as fire, enlighten the mind, r Psal. 119.71 teach the statutes. The rod and correction (saith Solomon) s Prov. 29.15 give wisdom: and the Lord t Job 33.16. & 36.9. openeth by correction, (saith Elihu) the ears of man which he had sealed: in which use, this fire of affliction becomes as another u Exod. 13.21 pillar of fire, to enlighten and guide the Israel of God, in the night of their wand'ring through the wilderness of this world, towards their land of promise, that heavenly Canaan. 3 Fire giveth heat and warmth: so the heat of this fire of affliction melteth and thaweth our frozen hearts, condensed and congealed by the pinching air of cold security: this fire kindleth our devotion, inflameth our zeal, x Isa. 26.16. & Hos. 5.15. warmeth our prayers, and makes us hot suitors for relief. 4 Fire softeneth and smodreth metals: y Exod. 9.27 Pharaohs steely heart will melt and soften while it is in this hot furnace: yea, in the same man it separateth dross from pure metal, and like that fire which burned only the z D●n 3.27 Ig●is non perdi● sed purg●s. bands of them that were cast in, but not their bodies: so it only consumeth the corruptions, but preserveth alive the children of God, who only walk at more liberty and further enlargement in the fire, than they did out of it; and as gold, come forth more purified, more glorious. 5 Fire is a climbing and ascending element: so the fire of affliction maketh the heart to ascend, and raiseth the thoughts to heaven-ward. Luk. 15.17 Misery maketh the Prodigal bethink himself of his Father's house, when he is a great way from it: and this is the fire which Moses saw seizing upon the bush. Stabilitatem populi ex veritate promissionum dei ad●●ravit. Junius in analies. III. The bush burning is not consumed: signifying the preservation of the Church and Members (as Israel in Egypt) in the hottest furnace of their afflictions. Well may we wonder, that so flaming and terrible a fire, falling upon so contemptible a bush, and so dry and despicable a shrub, should not presently turn it into ashes: for why? is the fire too weak; or is the bush so strong as to defend itself; or is it not disposed or apt to be burnt & consumed by so fierce a fire? Certainly it is not from the impotency of the fire, nor from the strength or constitution of the bush (which is in the matter of it as combustible as any chaff, and as easily destroyed as any stubble) that it is not consumed. But, 1 This fire is not kindled against the bush, cut of the sparks of God's wrath, Heb. 12.29 Heb. 12.10. and indignation (which is indeed a consuming fire) but of his Fatherly affection and love, not for the hurt of the bush, but for the profit of it: not to destroy the persons, but the sin for the persons sake. We have indeed kindled and blown up ourselves a violent and devouring fire, Heb. 10.27 which God might send into our bones, Lam. 1.13 Psal. 83.14 Lam. 3.22 to burn us up, as fire burneth the forest, and as the flames set the mountains on fire: But the mercy of God is as water to quench this fire (for else would it burn to the bottom of Hell) and instead of a Furnace of fury which melteth away his enemies, Ezek. 22.22 he setteth up in Zion, Isa 27.9 a furnace of favour, only to melt the metal, consume away the dross, and refine his chosen one's to become vessels of honour. 2 Because the fuel of the consuming fire of God's wrath are slaves, not sons: those wicked brambles, Ezek. 15.7 which if they escape one fire (saith the Prophet) they fall into another, which shall consume them: but not this bush, which is only made brighter, and better by the flame, but not blacker, not worse. The chaff and stubble must feed the fire of wrath, never to come forth more; but the pure metal is cast into the furnace to come forth so much the purer, as it hath been the longer tried. Exod. 3.2 3 Because the Angel of God is in the bush. This Angel was Jesus Christ, the Lord of the holy Angels, and the great Angel of the Covenant. For Moses saith expressly of this vision, ver. 4. The Lord appeared unto Moses: and, God called unto him out of the midst of the bush: and S. Luke recording the same vision; Act. 7.31. 2. greeing with Exod. 3.6 after that he had called him an Angel, bringeth him in, saying, I am the Lord of Abraham, etc. This same presence of the Son of God, was noted the cause why the three children in that furious furnace of Nabuchadnezzar, Dan. 3.25. being cast in bound, walked lose in the midst of the flames; why, not they, but their bands were burnt; and why, not an hair of their , vers. 27. and much less of their heads were touched, no nor smelled of the fire. Isa. 43.2 Behold the bush burned, but not consumed; because the King saw four men walking lose, having cast in but three bound: and, they have no hurt; for the form of the fourth is like the Son of God. Because God is in the midst of it (saith David of the Church) it shall not be moved: No● potentia urendi sublata ab ig●e, sed operatio tantum: ut Dan. 3 for God shall help it very early. How? partly, 1 by restraining the natural force of the fire: 2 partly by obfirming and strengthening the bush against it: 3 partly by watching it that it spread not too far; for himself (as it were) sits by the fire to tend it: 4 partly by slaking and cooling it when it groweth too hot, lest the heat smite the bush, as the worm did Ionas his gourd. By these means, Jonab 4.7. the bush in the flame becometh like the Gem Amiantus, Amiantus g●●●a ig●● non absumitur, sed lucidi●● ac ●urior redditur. Dub. Chytr●●s. Isa. 53.3. which is not consumed by fire, but becomes brighter and purer than before. This most holy and comfortable truth is fully assured unto us, in the person of our Lord and Head, as well as in the body: who in the days of his flesh was, 1 A bush, most able to pierce and wound his enemies: in himself most desplicable, and base in all outward appearances: and in this bush God dwelled not in any visible sign of his presence; but (as never in any before) essentially and bodily. 2 A bush in the fire; partly of God's wrath, Col. 2.9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Isa. 53.10 Matth. 26.38 Mat. 27.46 Lam. 1.14 True first in the head, and then in the members. in inward passion and suffering in his soul the sorrows of the second death, which made him cry, My God, my God, why hast thou forsaken me? into which flame had the bush of the Church been cast, it had been utterly consumed. Partly of man's wrath, in outward passion and misery, such as whereof he complained, that no sorrow was ever matchable to his. And partly of Satan's wrath, in most fiery and furious temptation: the which hellish fire was renewed, and blown up against him, in most violent sort three several times, as in the Treatise following we shall (by God's grace) discover. 3 A bush in the fire not consumed: but came forth of the hottest Furnace that ever was kindled, more bright and glorious than the Sun in his strength. For easy it was with him to convince his temporal adversaries by the mighty raising of himself from the dead, through his own Divine power, Rom. 1.4 when he had overcome the wrath of God his Father: and not difficult for him that had in his life overcome Satan's Temptations, and in the wilderness spoilt him of his power and weapons in part: Col. 2.15 upon the cross by his death openly and perfectly to destroy his Forces; and as on a glorious Chariot to triumph over him. This bush burnt, but not consumed. As he is the end of all the Scriptures, so also of the exposition of them; in whom, and for whose glory I have published this Exposition, at the importunate request of some Friends: Notwithstanding many discouragements that was on the one hand, and sundry godly lights in our own tongue opening the same Scripture on the other. Mr. Udal. Mr. Perkins. Mr. Dike. 2 Sam. 23.13 The truth is magnified in the mouth of many witnesses: and a poor man may give in as true an evidence as a rich. If I may hold Benajahs place in the Church of God, and stand for God among the thirty, and the many of his Worthies, it shall well content me, although I attain not unto the first three. What ever this labour is, I have presumed to dedicate it unto you (noble Sir) as a testimony of my true and unfeigned affection and duty. 1 Because God hath made you a worthy instrument in this place, which as well by your authority and care, as through your godly affection and countenance of good men and causes, hath a long time enjoyed much comfort, assistance and refreshing. 2 Your sound love to the truth hath invited this truth to run under your patronage. 3 As he which hath been once friendly bid welcome, will boldly come again; so your good entertainment of this doctrine in the delivery of it, assures it you will now bid it as welcome to your eye, as it was to your ears at the first offer of it. 4 Your loving respect of me and mine, hath been as a continual shadow and refreshing, Phil. 2.2. unto me, who may and must truly say with the Apostle, I have found no man in these Parts : And out of my answerable respect, I would set by you, for your refreshing, a little vessel of comfortable water drawn out of the Scriptures, Isa. 12.3. the wells of consolation; by which you may allay and cool the heat of that fire, which every sprig of the bush shall be scorched withal, and which perhaps you have not altogether, or shall not escape. I would also express my desire to put into your hands a weapon against the like fiery assaults of Satan, who spareth neither head nor members: which while you buckle fast unto you; as you have your honourable Father's name, and resemble him in other virtues; so herein also you shall imitate his wisdom and prudence: of whom I have heard, that living in the Court to a great age, and usually wearing his weapon about him, one asked why he being so weak, burdened himself with his weapon: his Noble answer was, He would not lay off his weapon so long as he knew one Papist in the Court. A resolute answer of a grave and noble Counsellor. This will be also your wisdom, so long to buckle your weapon unto you, as you know one enemy left to tempt and assault you. And now in leaving you, let me leave with you a medicine or receipt against the sting of that fiery Serpent, Rabi folia superjecta serpenti, interimunt eum. Amb. Hexam. lib. cap. 9 of power to drive him away. For as Ambrose speaks of the leaves of the bramble bush, that being cast upon one kind of Serpent they kill him: so much more true it is, that the leaves of God's word, which properly belong to the bush of the Church, and opposed to Satan's poisoned temptations, overcome and Master them. Deut. 33.16 And thus as Moses requested that the blessing of him that dwelled in the bush, might come upon the head of Joseph; even so, the good will of him that dwelled in the bush, come upon your head, upon the head of your virtuous Lady, upon the heads of your children, to the sweetening and crowning of your age: vers. 13. And blessed of the Lord be your portion, vers. 23 for the sweetness of Heaven, and for the sweetness of the earth, till you be satisfied with favour, and filled with the blessing of the Lord. Amen. Reading, Octob. 28. 1618. Your worships in the Lord to be commanded, THO. TAYLOR. A Threefold Alphabet of Rules concerning CHRISTIAN PRACTICE. The First Precept of every Letter concerning Duty towards God; The Second towards our Neighbours; The Third towards ourselves. Gathered at a Friend's request in this order for the helping of the Memory. First, AWake with God in the morning, and before all things give him your first fruits and calves of your lips, in 1 Confession of sin: 2 Petition of necessaries for body and soul: 3 Thankfulness for mercies received, especially your late preservation, rest, and protection of you and yours. Josh. 24.15. Psa. 101.2 Gen. 14.14 & 18.19. Esth. 4.15. 2 Account it not enough that yourself serve God, unless that you see all in your charge do the same. 3 Arm yourself against whatsoever the day may bring forth: and upon all occasions think on your happy redemption, with much thankfulness for so happy conjunction of Justice and mercy. B 1 Beware of occasions of sin, and wisely inure yourself in subduing the least, that at length the greater may be foiled. 2 Believe all that God speaketh unto you out of his word, but not all that man telleth you: 1 Sam. 10.16 Eccl. 3.7. nor tell to any other all that you hear, but only the truth, and that neither all, nor always. 3 Before you take in hand any thing, Luk. 2.19. 2 Sam. 2.1 1 Sam. 30.8. counsel with God's word if it be lawful, and then perform it with prayer, that it may be as successful as lawful. C 1 Carefully set yourself in God's presence all the day long, that setting him at your right hand you may not fall. 2 Carry yourself unto all as the weak may be won, 1 Cor. 1● 32. Col. 4.5. the strong comforted, and the wicked ashamed. 3 Consider the dignity of your soul how beautiful it is to God and his Angels so long as you keep it unspotted; Mat. 15.18 Eph. 4. ●3 31. Col. 3.5. ● that so you may cleanse your heart from the first motions of sinful thoughts, as lust, anger, envy, pride, ambition covetousness, fullenness: and the rather, because the least sin deserveth death. D 1 Daily morning and evening, at least solemnly on your knees make confession and requests with thanksgiving: first preparing your heart to seek the Lord: in the morning think that that day may be your last day, and when you go to bed, you know not whether you shall rise unless it be to judgement. It is safest therefore to use prayer as a key to open the morning, and as a bar or lock to shut in the evening. 2 Delight to do all the good you can to God's Children; Gal. 6.10 and to receive all the good you can from them. 3 Distrust not God's providence in any matter, 2 Chr. 16.3.9.12. 2 Cor. 3.5 1 Cor. 3.7 Rom. 1.25 although you see the means wanting, neither when you have them, let them be relied on more than God himself; but let him be prayed unto for the prosperous use of them. E 1 Exercise your mind in meditating often on the works of God, Jer. 12.2 H●b. 1.13 Mat. 15.31 as his creating and governing of the world, his prospering and punishing the wicked, his blessing and correcting his children, his preparing of unspeakable Joy for the one, and unutterable torment for the other; Exod. 10.8 But especially on the Sabbath, add to these meditations the holy exercises of prayer, Preaching, Sacraments, holy conference, and such like. 2 Esteem of every one better than yourself, Rom. 12.16. and the more you excel another, be so much the more humbled Phillip 2.3 Rom. 14.23 Prov. 6.14 Zac 8.17 Psa. 49.3 3 Examine your thoughts well whether they tend, before you fulfil your own desires; if you find them unprofitable, curious, vain, or such as you cannot yield a sufficient reason to God or man for, kill them in the shell, let them not live or breathe longer in you. F Eccl. 12.13 Prov. 5.8 & 6.27, 28 1 Fear God and keep his Commandments: for this is the whole duty of man. 2 Fly and avoid places and persons; infectious, wanton, idle, unthrifty and bad company, which are to the soul as poisoned and infected air to the body. Eccl. 1.13 Gen. 3.19 2 Thes. 3.6 3 Fellow with faithfulness and diligence your own business, in the lawful and particular calling wherein God hath placed you; only be careful in your earthly business to carry an heavenly mind. G 1 Grow up daily in the practice of every commandment, and in the faith of every promise of God; seeing God would have the planted in his house thrive, Ps. 92.13.14 well liking and more fruitful in their age: he that is not best at last, may fear whether ever he were good. 1 Cor. 10.32 Rom. 14.13 2 Give no offence justly unto any man; whether within or without: for woe to them by whom offences come 3 Grieve for nothing in the world so much as for your own sins, Rom. 7.18, 19, 24 and in them for nothing so much as for offending so loving a God; and that not only in committing of evil, but also in omitting of good. H 1 Cor. 11.31. 1 Humble yourself for your sins, that the Lord may raise you up; for he that judgeth himself aright, shall never be judged of the Lord, 2 Honour all men in their places, 1 Pet. 2.17 but no man so much for his greatness as for his goodness: Act. 10.35 and thus shall you imitate the Lord himself, who accepteth not persons, but in every Nation accepteth him that feareth him. 3 Have special care to avoid the sins which you have found yourself most inclined unto, and which have in times past most prevailed: for sin is loath to be said nay, and Satan seeketh reentry. I 1 Justifye God's wisdom in all his proceed concerning yourself and others; his Power in sustaining, his Providence in maintaining, his Justice in punishing, his Love in correcting, his Bounty in promising, his Faithfulness in performing, his Grace in giving, his Mercy in taking away: and in every thing say from the heart, Job 1.21 Blessed be the Name of the Lord. 2 In every company receive some good, and do some also to your power: leave no ill savour behind you, neither do hurt by speech, silence, countenance, or example: in your praises be discreet, in saluting courteous, in admonishing brotherly: and wise in moving and entertaining speech or conference. 3 It is fearful to sin, Psal. 51.3 Ephes. 4.26 but much more to lie in it: and therefore registerall your sins daily, bewail them at fit times, pray for pardon of them, and strength against them: contemn none as counting it little, because God's law hath condemned it; and Christ hath died for it, or else must you eternally. K 1 Know God in Christ, Job. 17.3 which is life everlasting, kiss the Son of God lest he be angry, Psa. 2.12 and know yourself to be a believer, and that Christ is in you, and you in him. 2 Keep as your vows with God, Psa. 15.4 so your lawful promises with men: for faith and truth must kiss each other in Christian conversation. 3 Keep out wand'ring and worldly thoughts as much as possible may be, prov. 4.23 narrowly watching your heart; for, such as you suffer that to be, such will be your words, deeds, and whole conversation. L 1 Love all things for God's sake, and God only for his own; and look you make him your friend, whosoever be your enemy for it: this you shall do, if as an obedient child, you live in the eye of your heavenly father. 2 Look upon the lives and behaviours of the wicked, to avoid them; of the godly, to imitate them; upon the Life and Death of them both, as also your own not far off, to make you loathe this world, & long after the life to come. Luk 21.34 Rom 13 13. Deut. 28.58 Mat. 7.12. 3 Let your meat, apparel, recreation be lawful, needful, and moderate. M 1 Make not mention of God, or any word or work of his but with fear and reverence: nor of any man but with love and carefulness, using his name as you would have him to use yours. 2 Mark other men's profiting in religion, to provoke yourself, their slips to make yourself more wary, their rise to be thankful to God for them. 3 Meditate often upon the four last things. 1 Death. 2 Judgement. 3 Heaven. 4 Hell. N 1 Never make show of more holiness outwardly, than inwardly you have in your heart which God seethe, in which he desireth truth: Rom. 12 nor please yourself with your unprofitableness, unfitness, or unwillingness to good. 2 No man is owner, but steward of that he hath, you must therefore impart of the blessings you have, to those that stand in need, wisely, hearty, and in due season. 1 Cor. 11.28 Rom. 12.12 3 Note your own special corruptions whether they grow stronger or weaker, and how yourself can resist them: and if any assault you more strongly, pray, and make the matter known to God: The best way for a woman solicited to folly, to be rid of the Tempter is, to tell her Husband. O Prov. 27.2 & 10.19. 1 Often speak to the praise of God, never of yourself. For other things, because many words want not iniquity, speak as few as you can, or rather none than unprofitable. ●am. 1.19. 2 Open not your mouth to speak of other men's infirmities, Psal. 15 especially behind them: nor before them without grief and sorrow. 3 Of every idle word account must be given, Mat. 12 36 and much more of every wicked word, and therefore let your speech be gracious, powdered with salt, Col. 4. ● and tending to edification. P 1 Praise the Lord for every new benefit bestowed, 1 Thes. ● 18 and then by it promote his glory, the Churches good, and your own salvation; esteeming of graces given as spurs to godliness, and pledges of eternal life. 2 Prevent anger before it kindle; Eccl. 7. ● Prov. 14 17 it is wisdom to quench the least sparkle of fire before it begin to flame. Consider 1 the original of anger, being pride or self-love. 2 The cursed fruits, by giving place to the Devil. 3 God's patience. 4 Gods image in your brother. 5 Your own weakness in the same kind. 6 The wrong is not remedied by revenge, but enlarged; nor the wrong-door amended, but imitated. 3 Prepare yourself for death, 1 Cor. 1 56 and pull out his ●●ing by 1 Bewailing sins past. 2 Turning to God in time to come. 3 Purposing a new life. None can die ill, that hath had a care to live well. Persuade yourself, if you live well, you shall die well; but if you die well, doubt not but you shall do better. Q 1 Quiet your heart, Psal. 39 ● and be still under the correcting hand of God, because 1 He doth it. 2 For your best. 3 He will moderate it. 4 Supply strength. 5 Seasonably deliver out of it. 2 Question not whether others should do you good, or you them first: Mat. 5. ● Rom. 1.20. it is praiseworthy to be first in well-doing: and if you do good to your enemies, your reward is with God. 3 Quench not the Spirit; 1 Thes 19 not suffer any good motion arising in your heart to pass away, but feed it by reading, meditation, prayer, and practice. R 1 Read daily something of God's book for the increase of knowledge and conscience; Psal. 1. ● 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, eat them as rocks. 2 Rejoice 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. ●ob 31.1 ●sal ●59. ●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 ●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 yourself for them: if you have them, be humble with them; and use them well, lest you forfeit them. ●at. 5.23 ●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. ●at. 23.25 ●. 7.9, 10 3 Study to approve both your heart to God, and your Life to God's Children in your particular calling, and especially to such, ●hes. 5 ●. & 6. ● as to whom God hath joined 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 ●b. 3.12. ●. 1.11 ●. 15 ●. m. 1. ●. & 12. 1 Take heed of performing holy duties for fashions sake, or without feeling, and profit: for this is hypocrisy or profaneness. 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 men's gifts Cor. 11. ●. 26 3 Think it the greatest work in the world to die well: which to do, you must inure yourself to die 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 Lord's 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 God's image; or else for his Commandments 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, become 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 we 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 Christ's Temptations. In Christ's Temptations consider, 1 The preparation: parts three. 1 Christ's entering the lists: here, 1 Time: Then. 1 When he had been baptised. 2 When he undertook his high office. 3 When the Spirit had descended upon him. The Son of God. The Teacher of the Church. 4 When he had received testimony from heaven that he 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 be tempted of the Devil: Here, 1 Author: The Devil. 2 End itself: To be tempted. 2 His expectance of the enemy: Here three things. 1 How he was furnished: He was filled with the Holy Ghost, Luk. 4.1. 2 His Company: He was with the wild beasts, Mar. 1.13. 3 His employment: 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 Combat itself 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 be 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, etc. 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 pinnacle of the Temple. 3 The manner how Christ was conveyed thither, in 2 things, 1 He took him up. 2 He set him on the Pinnacle. 2 Temptation: in it, 1 Assault: in it, 1 The ground, If thou be the Son of God. 2 The matter, cast thyself down: Here, 1 The action, Cast down. 2 The agent, thyself. 3 The place whence, from hence, saith Luke; where means of safety were. 3 The argument to persuade 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 ministry, keep thee. 2 Who seals their commission, He shall give his Angel's charge. 3 The limitation, in all thy ways. 4 The manner, they shall bear thee in their hands, etc. 2 Repulse: in it, 1 Resistance: Jesus said unto him. 2 Reason. 1 Scripture alleged: 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 it was: the top of an exceeding high mountain. 2 How Christ came thither: the Devil took him into, etc. 3 Why he chose that place. 2 a vision represented: here 1 What it was, All the kingdoms of the world, and the glory of them. 2 How he represented them, He shown him. 3 How long the sight lasted, in a moment, saith Luke. 2 Dart itself: in it. 1 A proffer: 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 me. 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. Commandment, 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 Christ's 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: He 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 coming. 2 Their ministry unto him; where 1 How they ministered unto him, by Adoring him as Conqueror. comforting his soul vexed with temptation. body pined with fasting. 2 why they did so, Not for necessity on Christ's 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 he had fasted forty days and forty nights, he 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 pinnacle of the Temple, 6 And said unto him, If thou be the Son of God, cast thyself 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 shown him all the Kingdoms 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 me. 10 Then said Jesus unto him, Avoid Satan: for it written, Thou shalt worship the Lord thy God, and him only shalt thou serve. 11 Then the Devil left him, and behold, the Angels came and ministered 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 we have spoken at large in the former words) now he proceedeth to the second, which standeth in Temptation: For as in the former he publicly revealed himself to be that Messiah so long expected, in whom salvation is purchased to all believers of Jews and Gentiles: so herein he showeth himself most evidently to be that promised seed of the woman, who was to break the serpent's 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 doctrine bringing us such glad tidings of Satan's confusion, and our own rescue out of his hands, must be most welcome to us; whereof if we would taste the sweetness and benefit, we must stir up our best attentions, affections, petitions, to hear with readiness, receive with gladness, and practise with fruitfulness, such holy instructions as this Treatise will abundantly afford unto us. Wherein must be handled three things: 1 The preparation to Christ's combat, vers. 1, 2. 2 The combat itself, with the several assaults, from vers. 3. to vers. 11. 3 The issue and event, vers. 11. The preparation hath three parts, 1 Christ's entering 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 enlarged by sundry circumstances; as, 1 The time when this combat was, Then. 2 The person opposed, Jesus. 3 His guide, he was led by the Spirit. 4 The place, into the wilderness. 5 The end why he came thither, to be tempted of the Devil. In the second part, three points are afforded out of the three Evangelists, 1 How he was furnished, He was full of the Holy Ghost, Luke 4.1. 2 What company he had, He was with the wild Beasts, Mark. 1.13. 3 What was his employment. 1 He was tempted, Luk. 4.2. 2 He fasted forty days 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 Saviour's 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 Christ's Baptism, which this immediately succeedeth: as Mark 1.12. Immediately the Spirit driveth him (note the present tense) into the wilderness: so as Christ went directly from Jordan into the wilderness. Then] 1 When Christ undertook his high-office. 2 When he was baptised. 3 When the Spirit had descended upon him. 4 When he had received testimony from Heaven, that he 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. We read not that the Devil did ever set upon Christ, while he lived as a private man, though perhaps he did: but now, his Father setting him apart to work man's redemption, baptising him, pouring his Spirit upon him, and giving testimony with him, that he is the Son of his love, now he is assailed with most violent temptations. No sooner is he set apart to his office, therein to glorify God, and gratify man, but he is set upon by Satan, a deadly enemy to both. Moses was quiet enough till God set him apart to deliver his Brethren, and after that he was never at quiet. The like may be said of David, an eminent type of Christ: while he kept his father's sheep, he was at rest; but if he will set upon Goliath, and be anointed King by Samuel, let him look to himself; Saul will hunt him like a Partridge, and so narrowly espy his haunts, that himself will say, he must surely one day fall by the hand of Saul. Zech. 3.1. when Jehoshuah the High Priest, (another type of Christ) cometh to stand before the Lord in his service, the Devil cometh and standeth at his right hand to resist him. The Apostle Paul, so long as he was of the strict sect of the Pharisees, he was highly esteemed, and lived quiet enough: but when he became an elect vessel to carry the Gospel among the Gentiles, than he was tried and buffeted; now he knows that bonds and imprisonment abide him every where, 2 Cor. 7.5. & 6.5. 1 Satan's hostility against God, and his glory, and the means of it, Reasons. forceth him to hinder whatsoever may further God's Kingdom and hinder his own. While the Prisoner is in fetters, under bars and bolts, the Jailor sleeps quietly; and while the strong man keeps the hold, all is in peace: but disturb him a little, and you shall hear of him. Hence it is, that the more weighty any calling is, and the more conscionably a man sets himself to discharge it (which we see in Christ himself) the more vigilantly doth Satan watch to hinder it. Reach once at Satan's head, and he will surely reach as high as he may at thine. 2 This is not without the good providence of God, who hereby will prove his servants, to whom he will commit some special work, whether they will shrink or no: he will have them also to have good proof and trial of his strength and faithfulness in supporting them, that they may the better commit themselves unto him in time to come, who hath upheld them formerly, and go on undaunted in constant walking with him, through the experience of his goodness. 3 God seethe (though Satan's malice blindeth him) that his children without such strong trials should not be so fitted for his service. It is a training of them to great employments, and makes them not only more expert in themselves, but also far more able to help others in any kind. God would not exempt his natural and only Son from temptations, that he might know how to help others that are tempted, Heb. 2.18. nor the Apostles, for the same end, 2 Cor. 1.4, 6. Use 1 All sorts of men, the more they set themselves to glorify God in their places, the more they should expect trials. A Christian can no sooner give his name unto Christ, nor the Spirit descend upon him, but Satan with all his malice will assault him. Christ was no sooner baptised, but he must go forth to be exercised with Satan: and his Members also, who not only by outward profession, but inward sincerity also make a league with God to renounce Satan, sin, and this evil world, shall not want all the molestation that Satan can create them, Rev. 12. the red Dragon watcheth for the Child to be born, to devour it: and such is his malice, Whom Sat●● cannot 〈◊〉 in the end● which is sal●●tion, be w● trouble the● in the way● that whom he cannot hinder of Salvation, he will hinder of their peace and joy, as much as he can: if he cannot chase virtue out of the world, he can disgrace it: and if he cannot quite hinder all good proceed, he will by molestation delay them as long as he may. He is subtle; if he cannot do the greatest evil that he would, he will do the lesser that he may; as by Sanballat he did hinder the re-edifying of the Temple. The condition of the child of God is military in this life; He hath Satan and all his Army of wicked ones mortal foes against him. Many deceive themselves, who mean to profess Religion so long only as they may enjoy peace, and credit and the applause of the world, so long as they may see Christ with a golden crown and sceptre, and follow him into Jerusalem with Hosanna: But they have not cast their accounts right, nor weighed the difficulties of sound profession of Christ, and therefore, like the foundation of the foolish builder, when winds and floods rise, they fall down right; with shame they forsake Christ, and religion, and all; they look back and run back to the filthiness of the world, they embrace a course which standeth with their own ease: but never shall they have the honour of honouring God, or of effecting any thing which shall bring God true praise, and themselves true peace. It will be the wisdom therefore of every Christian, undertaking any commendable action, so to look and begin with God, that ever he have another eye upon Satan and his malice, both to expect it, and resolve not to be beaten off for it. Shall the Israelites being set out of Egypt run back again, because Pharaoh pursues them? no, but hie them more hastily away. Shall I give ●●er my profession, because the greatest part of men hate and reproach it? no, I must see Satan's old malice renewed, who casts a flood of poisoned water against Christ himself; who should not avoid the same measure of obloquy and reproach if he lived again upon earth. Was it thus with the green tree? it is no marvel then if it be so with a dry. Shall I neglect my duty to which God and good conscience ties me, A wise Christian may stop the mouth of Satan, but never his malice. because I would not displease men, and be thought no meddler? then farewel God's glory, if I go about to stop the Devil's mouth; which if I could, yet I shall never stop his malice. Use 2 The more public a man's calling is, the more doth Satan aim at him to cast him down, who doth conscionably intent it: as for example, 1 The Magistrate, Satan's chief aim is against Chieftains in Church and Commonwealth. Satan stirs up David to number the people, 1 Chron. 21.1. 2 The Minister, being the Lord's standerd-bearer, the Devil seeks to winnow him especially, and begs leave to be a lying spirit in the mouths of four hundred false Prophets at once. And both these, because God hath specially instituted these callings, for the beating down of Satan's Kingdom, and lifting up the Sceptre of Christ: and again, if Satan can foil the Leaders, the bands are soon overcome: smite the Shepherd, and the sheep will be scattered; cast down Cedars, and they will crush many shrubs with their fall. Hence must both these be more careful of themselves than ordinary men, as being in greater danger, as men set upon steep and slippery hills, beset with enemies to cast them down: And the less that men see these oppositions, the less service do they to God or his Church: For if they do their duty in one place or other, they shall hear on both sides, both of Satan and his instruments. Now because the Devil useth two special weapons against those in higher place, to make them unprofitable or hurtful, one open, the other secret, it behoveth Magistrates and Ministers to watch against them both, and fully resolve against both. Magistrates and Ministers must watch against two things especially. 1 Satan will stir up his instruments openly against them: Let either or both rebuke the world of sin, and force men to walk in the narrow path of life, wicked men grow mad against them, and rage with all open rebukes, and hellish and horrible slanders, and, so far as they dare, blaspheme the Ordinance itself in their hands. Hence Jeremy was a contentious man with the whole earth, both Moses and Aaron take too much upon them. What? must men now, because they must be counted peaceable, suffer every man to do what he list, as though there were no God nor King in Israel, till iniquity so abound as it know no bounds, banks, nor bottom? No, but we must look both to the Commandment, and to the Promise, Jer. 1.18, 19: If sinners be obdurate as iron, and of brazen and impudent foreheads, we must be as brazen walls to make their wickedness recoil and bound upon them; and with the Palmtree rise against the burden that lieth upon us. 2 If this will not weary them, but they hold on with courage, than he works more secretly, more dangerously: If he see them inclined to gain, he will offer them Commodities and profits: If ambitious, he will choke them with preferments: If given to ease or pleasure, he can easily persuade them to a course of favouring themselves: And experience shows how commonly Satan prevails with men some of these ways: and who would think him now an enemy, or in the field, and yet he hath won a fort, which open force could not attain? And, as being in great danger, they must add to this watch, Three means for their comfort and safety▪ the means of their comfort and safety: as, I Let them look to their entrance and drift, undertaking these functions not headily, or hastily, but as Christ did, with fasting and prayer. How few do it, who have much more need than Christ had, and are in greater danger than he was? When ambition, or covetousness, or idleness, or any thing but earnest desire of God's glory, leads men into these places (besides that they never do good) no marvel if they fall fearfully, as being not fenced; they cannot say God set them there, or will help them against temptations. 2 Let them look that they have good warrant for that which they do, and for every action of their calling, that they may see themselves to be in God's work: for so long they have promise of protection, he will keep and help thee in thy ways. 3 Let them pray to God for power and success, notwithstanding their trials; which they shall do, if they see the need of God's strength, as the Apostle did, Eph. 6.19. Pray for me; and besought the Saints for Christ's sake and the love of the Spirit, to strive with him in prayer to God. Use 3 Seeing high estates are so dangerous, Mean estate the safest and best for Reason. why should not men content themselves with a mean condition, but insatiably gape after promotion? 1 High callings are like high trees, upon the tops of hills, which are subject to every wind. 2 If height could bring content, or a sweet life, it were more worthily desired: but we see it consumes a man with envy, and fear, desiring still some thing beyond his present estate. 3 There is as great sorrow in the fall, as labour in rising, and to come down in the height is greater grief. And all this comes upon a man besides Satan's malice. Use 4 Lastly, this serves to comfort Christians, Four grou●● of comfort weak Christians in ●●●ption. who are acquainted with temptations in the beginning of their conversion, and are ready to give up all, as seeing nothing but discomfort. For, 1 It was the lot of Christ the head. 2 It is a cursed peace to be at peace with the Devil; and a blessed war to fight for God and Christ Jesus. 3 A Thief breaks not into an empty house, and a dog barks at strangers; it is a good sign that thou art gotten out of Satan's power, because he pursues thee; he needs not pursue those whom he possesseth; they be good men whom Satan is an enemy to. 4 The Lord first strengthened Christ with his voice from heaven, and then brought him into the field, and so he will deal with thee his member. The second circumstance, is the person opposed, Jesus.] This will seem strange, if we consider in our Lord Jesus, 1 The perfection of his nature; he was free from all Original Corruption, by his most holy conception, by the over-shadowing of the Holy Ghost; as also from actual sin, 1 Pet. 2.22. he did no sin, neither was any guile found in his mouth; And though he had our substance, and our infirmities, yet with one exception, without sin, Heb. 4.15. a The perfection of grace: for he was now full of the Holy Ghost, endued with infinite knowledge, wisdom, holiness, and grace; and it might seem that there was no place or room for Temptation. 3 The perfection of his power, being the Creator and preserver of all things, the Lord of Hosts, by whose very word or beck, all creatures, as they be sustained, so might be brought to nothing; who being at the weakest, was able by one word to cast down to the earth all that came to apprehend him, and compel the very Devils to beg favour of him. 4 The perfection of his Father's Love, having immediately before testified, that he was his beloved Son, in whom he was well pleased, who as in his private estate he increased in favour with God, Luke 2.52. So now much more hath he gained his father's love, as we have heard. Doct 〈◊〉 excelle●●● 〈◊〉 exemp●●● man f●●● Satins temptations. And yet Jesus must not escape the Tempter. It is not any excellency, or high respect, that can exempt any man from Satan's temptations. If a man had all the perfections which Christ had, of nature, grace, power, and the love of God, yet in this life he must be exposed unto them. If we look at all the worthies of the World, of greatest grace, in greatest favour with God; as Job, Lot, Aaron. Moses, David, Peter, none of them could escape his onset. Satan desires to winnow the Disciples as wheat, even at the side of Christ, Luke 22.31. Nay, our first Parents Adam and Eve, created in absolute perfection, concerning present righteousness and holiness, met with a Serpent even in innocency, in Paradise. If neither holiness of person or place, can privilege a man from temptation, but Prophets, Apostles, yea the first Adam, and the second Adam also must be tempted, who can expect immunity from the Tempter? Reason. 1 This life is the time of warfare, and the world is the great field of God, in which Michael and his Angels fight against the Dragon and his Angels; and can the Captains and Leaders of the rest, that go before them in grace, in strength, in knowledge, in holiness, escape the onset, seeing the sharpest and most keen assaults of every battle, is upon the forward and forelorn hopes? 2 Satan's malice being the greatest sin in the world, and the sin against the Holy Ghost, is directly, and professedly against God; and consequently against those that appertain to God, 〈…〉 ven●● self 〈…〉 odd in 〈◊〉 aunt's. 〈◊〉 22. because they do so. That he hateth the Godly, it is because he hateth God, and in us would be revenged on him; in the servants he persecutes the Master, in the members the head, whereas his chief quarrel lieth against the Master and Head. This cannot be new to him that considereth either Christ's prophecy, Ye shall be hated of all men for my sake, that is, of all wicked men that carry Satan's image and properties; or else the Saints experience of the accomplishment of it, For thy sake are we killed all the day long, Psalm 44.22. Whence it must follow, that the nearer any man is to God, more graced, or more like him, the more is Satan's malice kindled against him, and he is less exempted from temptation; the nearer Christ, the more desirous is he to winnow him. 〈…〉 grea● 〈◊〉 ●se. 3 God's Providence so ordereth the matter, that where he gives greater strength and grace, there should be greater exercise, to prevent pride, to keep grace on work, and to make his gifts known to the world. Use 1 If Satan's malice and impudence set upon the green tree, what will he do to the dry? If he dare make trial of Christ's strength, will he fear our weakness? If be dare encounter with perfection, can we impotent and infirm Creatures look for exemption? No, we had more need arm ourselves, and expect our adversary: and the rather, because the Prince of the World comes upon Christ, and findeth nothing to help his temptations by; but to us he needs bring no weapons; he finds in ourselves a whole armoury of weapons, by which he may fight against us be finds a rebel within us, an old Adam of our corrupt nature, that giveth him strength and help against us; and therefore his boldness will be so much the more against us, when he sees our, own wicked inclinations yielding strength to his wicked temptations. Many men say, they are of so strong a faith, and of such grace, that they defy Satan, they were never troubled with him, 〈◊〉 ●ce, ●ouble. he hath nothing to do with them: Alas poor souls! the more grace, the more trouble: If strength of faith and grace had given privilege from temptation, our Lord Jesus had not been tempted: hast thou more than he? or hast thou more than Adam in innocency? yet Adam in innocency was tempted. Oh take heed lest the strong man have carried all away, and so thou hast peace: thinkest thou that he durst assault Christ, and dares not come near thee? dares he encounter with a Lion, and will he stand in fear of a fearful Hare? 〈…〉 ●on 〈…〉 de●●d not 〈◊〉 Use 2. Temptation is no sign of God's hatred, but of the Devils. It is the weakness of flesh to think, that a man's own, or other men's temptations, proceed from an angry God, and thence to give false witness against himself or others, being assailed by Satan. See we not here Christ proclaimed the Son of God, and in whom his Father is well pleased, yet subject to temptations by the Devil? wilt thou now conclude, that Christ is suddenly cast out of favour? Nay, our Duty is, if we see any buffered by Satan, rather to pray for them, and pity them, than pass sentence (as Judges) upon them, considering that ourselves also may be tempted. And if ourselves be not molested and troubled, let us take heed we have not given Satan peaceable possession, which makes him now fawn upon us. Many will spit at the mention of the Devil, who are linked to him sure enough, and lulled asleep with the pleasures and profits of this world, and are never diseased or disquieted, because they go on pleasantly with full sail and gale to destruction. Use 3 This Doctrine confutes that Romish delusion of driving away the Devil, and exorcising him with holy water of Baptism. The holiest water that ever was, did not drive away the devil. For the holiest water that ever was, was that which washed the holiest Son of God, and yet the Devil was never a whit afraid of that, but immediately Christ must go forth to be tempted. Papists use the name of Jesus uttered in so many letters and syllables, to be powerful to hinder the entrance of Devils, and to drive them out being entered. For (say they) when it is uttered, the authority of Christ is present, which they cannot resist. But I answer, 1 Never did the Apostles acknowledge any great miracle or work to be done by the name Jesus, but as Peter saith, Act. 3.6, 13. By Faith in his name, which goes beyond the bare repeating of it. 2 Satan delights to see silly people, being deluded, to abuse both this name, and all the names of God to sorcery; which is the cause, that when he is raised by the Sorcerer, be is content to be adjured by all the holy names of God in the Scripture, as though they bound him: whereas he deludes them the more, and exerciseth his malice against God in an high measure, and his holy titles. If Satan fear not the person of Jesus, he less fears the name of Jesus. 3 If Satan fears not the person of Jesus, but dares set upon him, certainly he fears not the name and word. Christ might easily (according to Papists) have shaken off the Devil, and said, What? knowest thou not that my name given me in my circumcision, is Jesus? how darest thou be so bold with me? And surely, if that Name in the mouth of a wretched man, would by any virtue in it make him fly, then much more in the mouth of Christ himself. But all this is but diabolical and Antichristian delusion. Object. But must not every knee bow at the name of Jesus, Phil. 2.10. even of things under the earth, by which are meant the Devils? Ans. They wickedly abuse that place: for the name Jesus is not only a title of Christ, but of his Power, Majesty, and Authority, sitting now at the right hand of his Father; which if they had to command, they might command all creatures in heaven, earth, or hell. Whence we see, that the literal understanding of that place is the ground of Magic. The like they speak of the relics of Saints, bones, apparel, etc. which the Devil cannot abide. I answer, 1 They have few or no true relics of Saints, but false collusions. 2 if they had, what warrant, word, No use of dead bodies or bones, in scripture, but to be buried. Satan fly not the living body of the Son of God, and much less 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 be buried; yea, if it be Christ's himself, so long as he is dead? 3 What virtue had any body, bone, apparel, or any relic of any Saint above Christ's blessed body? and yet the Devil feared not that. If he feared not the virtue of Christ's living body, certainly he fears not the rottenness 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 Jesuits 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. ●er. lib 5 cap. 8. Six reasons against Popish hallowing of water. 1 Their own Polidore Virgil affirms, 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. than hallowed water cleanseth not venial sin, as they term it. 3 If the weapons of our warfare be not carnal, but spiritual, 2 Cor. 10.4. than 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 we may know and discern, as by sure notes, the false Prophets and Champions of Antichrist, of whom the Spirit hath prophesied, 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 be hallowed, than it is hallowed by the word and pray●●: Let them show 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 only, never since that time produced by any. When we have a pleasant City infested with naughty and deadly water, So said the blessed Martyr Tho. Hawks. and a Papist will come and heal it with his hallowed Salt, we will believe their doctrine, and hearken to their exorcisms, not before. Use 4 Lastly, This doctrine yields us comfort in our temptations, in that our Lord Jesus hath begun to us. He was the best beloved, yet he must not lead his life in delicacy and softness, 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 we should in all our temptations cast our eyes upon him, who was tempted, that he 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 combat with Satan; he was led by the Spirit.] Here consider, 1 the name of the guide, the Spirit, 2 the manner of his guidance, he was led by him. 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 we 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 Ministering spirits, Heb. 1.14. 3 Humane, hungering, 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 he 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 be tempted of the devil: but he was led of the good Spirit to be 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, he was led; not by any local transportation from Jordan to the wilderness, 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 he 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, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he was led out: not that any thing befell Christ being forced to it or unwilling (for all his obedience was a freewill offering) but he 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 enforcing 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; he● then doth the third ●●●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 he 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 Satan's temptations are appointed and limited by God. Doct. All Satan's temptations are appointed and limited by God. It is the Spirit of God that here leadeth the Son of God into temptation, and consequently God is the Author of all the Trials of his Saints. Paul went bound in the Spirit to Jerusalem, Act. 20.22 Gen. 45.5. what a number of Trials was Joseph cast into, being sold to a hard Master, a tempting Mistress, to bands and imprisonment? yet he tells his brethren, it was not they, but the Lord that sent him thither. 1 God's Providence so watcheth over his Creatures, Reasons. that not an hair shall fall to the ground, and much less shall the head of God's Child fall into Satan's 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 he be never so malicious, yet is restrained and cannot tempt us until we be committed into his hands: for the just are in the hands of God, and not of Satan: he cannot touch their goods, no not the swine of the faithless Gadarous, though he was a Legion, till he had begged leave, and Christ said, Go: and much less their bodies, no more than he could Jobs, till the Lord say, Lo, all that he hath, is in thine hands, only save his life. He is a Lion in chains, and as he could attempt nothing against Christ, until the Spirit led him to be tempted, and so committed him unto him so neither against his members. Object. But how can the Spirit lead Christ to be tempted, and not be the Author of evil. Answ. There is a twofold temptation, one of proof or Trial, 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 not man. Object. But this temptation of Christ was to delude and deceive him, therefore evil. Answ. If we consider as temptation to evil, we must conceive God to be an actor in that which is evil sundry ways, 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 fare as it was a just punishment, it was of God, and Satan was God's instrument in executing his judgements so fare 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 idly permitted, but expressly commanded the wicked and lying spirit, saying, Go, 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 ●o wickedness; which very wickedness the wisdom of God directed and turned to the execution of his most righteous judgement. Use 1. This serves to rectify our judgements in trials, and clear our eyes to see this hand of God in them: commonly we look too low at men who are but dust, as though misery came out of the dust; and we look too near us at the staff or stone, which with the Dog we by't, 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 Dog 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. Use 2. Let us willingly submit ourselves unto temptations, because God by his Spirit leadeth us to be tempted, as he did his natural Son: so Christ willingly yielded 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 we be cheerful in suffering it. True it is, that trials and persecutions come often by the Devil's means, but never from the Devil. 2 The Lord knoweth best in his Divine wisdom what is best for us; and in his fatherly goodness disposeth to us what he knoweth so to be. 3 He 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 wisdom, to help our infirmities, and uphold us unto victory. These considerations are forcible to work in us a contentment of mind with God's fatherly appointment, without which we can never be cheerful in trials: for nature will be working in Peter himself, and when he is an old Disciple, he shall be led where he would not; and oftentimes the fear of danger and trouble, Pejor est bell● timor ipse belli. Senec. is greater than the trial itself. What was it else that moved Christ in that bitter trial, when otherwise he 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 do the will of his heavenly Father? What else added such courage to Paul, Acts 21.13. as to say, What do ye weeping and breaking my heart? I am ready not only to be bound, but also to die 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 twofold (as we said before) one of Trial, which we must suffer with cheerfulness; the other of delusion, against which we 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; we pray against this Leader, and not against the former. 3 And further, we must distinguish between being tempted, and being led into temptation in our Saviour's sense: the former is a work of God's 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 we pray only against the latter, which is, to be 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 we may bid Temptations welcome, and with cheerfulness submit ourselves unto them. Use 3 In every trial 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 he thrust himself unto it: no more must we rashly run into, or pull dangers upon us, or through presumption object ourselves unto temptations: if we do, We must not thrust ourselves into trials, but expect the leading of the spirit. we must needs fall, and cannot expect safety, because we tempt the Lord, and provoke him to withdraw 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; he is for all courses, and all companies. But how can a man be safe where Satan's throne is? Peter thought himself strong enough to go into the High-Priests Hall; but he found in the end, it was no fit company for him. Others through vain presidence of God's 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, he shall find that God's Angels have commission to protect him no longer than he is in his way, Psalms 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 Devil's possession: which is (if it be out of ones lawful Calling) to cast a man's self into most probable danger: for whereas we 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 we 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 seldom consider whether they have God's Spirit before them, or no: they look not for warrant out of God's Word in the things they do or speak; they beg not God's direction and assistance; they spy not in what ambush Satan lieth, what advantages he easily taketh, and so for want of Christian watchfulness 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 me into this estate; but rather, I have cast myself into this danger. If therefore thou wouldst find comfort in troubles, keep thee in thy way that thou mayest never be without the leading of the Spirit; Three notable effects from assurance of the spirits guidance in trials. and then this will be the issue. 1 Being led by the Spirit, thou wilt follow willingly, thou wilt lay aside all reasonings, excuses, and delays, as Christ did; he murmurs not, delays 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; he leads them too, and they obey, and follow; Abraham follows him from his own Country, 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 threatened, because the other eye is upon the Spirit which helpeth thy infirmities, and according to the measure of affliction ministereth a sound measure of comfort, 1 Pet. 4.14. therefore the Saints rejoice in affliction, because the Spirit of glory and of God resteth upon them. A valiant Captain leading the way, encourageth the most timorous soldier 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 be led by him. 3 If thou see the Spirit leading thee into trial, it will keep thee from seeking to wind thyself out by any unlawful or unwarrantable means: thou wilt follow him to be led out by him, as well as thou wast led in by him; thou wilt wait his leisure for the removal of thy Trial, in whose good pleasure it lieth most seasonably to deliver thee. This is often the reason why God giveth his children to be 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. Use 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 prophesied by the Spirit; They were forbidden by the Holy Ghost to preach the Word in Asia, and Bythinia, Act. 16.6, 7. & 21.4. certain Disciples told Paul by the Spirit, that he should not go up to Jerusalem. And it is the duty of all true Believers, to resign themselves in subjection to God's 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 will of God, Three rules to know a man's 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 in any strong motion, examine thyself whether it tend to thy own profit, credit, or lusts: if it do, suspect it, and cast it off: The Apostles in all the motions of the Spirit, respected the public good of the Church, not their own ease and reputation. The guidance of the Holy Ghost requires denial of our own wills, strife against the spirit that beareth rule in the world, and against the spirit of a man that lusteth after envy. 3 Know it by the excitation of the Spirit, which still stirs and moves the will and mind, and raiseth it from under the oppression of the flesh, and thus preserves and maintains the gift of regeneration, and effectually bends a man to obedience. And this duty is necessary, 1 In regard of the unregenerate, who are blind and in darkness, and without a guide know not what way to go: the natural man perceives not the things of God. 2 In regard of the regenerate, who are but as little children, weak and feeble, and cannot go without a Leader. And therefore all of us need the leading of the Spirit. Into the wilderness.] This is the fourth circumstantial point. A Wilderness is taken in the Scripture two ways: 1 For a place inhabited, although not fully peopled, as Josh. 15.61. six Cities of the Priests in the wilderness: and John Baptist came Preaching in the wilderness of Judea, because Zachary his Father's house was there: and 1 King. 2. Joab was buried in his own house in the wilderness. 2 For a place utterly desolate, not inhabited or frequented of men, but possessed only of wild Beasts: and thus it is here to be taken, as Mark. 1.13. he was with wild Beasts, utterly separate from the society of men. This place Christ makes choice of by the motion of the Spirit, for these Reasons. 1 In opposition to the first Adam, who was tempted in Paradise, Four reason a why Christ made choice of the wilderness to be tempted in. a place in all the World strongest and fittest to resist temptation in; and being overcome was cast out thence into the wilderness, as all the world was in comparison. But the second Adam to recover this loss, encountreth with Satan in a wilderness; the fittest place in the world to be overcome in, and overcoming, restoreth us to the heavenly Paradise again. 2 That Christ might manifest both his willingness to be tempted, and his courage against his enemy: the former, in that he appointeth a place wherein Satan might take all advantage against him: the latter, in that like a Champion he challengeth the field where they two alone might try it out. A Coward will be ready to draw in the streets, that dares not look a man in the face in the field: But Christ appoints a field, where Satan may have all his power against him, and he no help at all: and by both these he shows himself the promised seed, appointed to bruise the Serpent's head. 3 That Christ being known to be the only combatant and maintainer of the fight, all the praise of the conquest over Satan might be ascribed to him alone, and to bring in no compartners, with him, as the Papists do the Virgin Mary, and other Saints; whereas Christ was therefore the only Conqueror, because he was of infinite power, as they are not. 4 In imitation of Moses at the giving of the Law, and Elias at the restoring of it, the one being forty days in the mountain, the other forty days in the Cave of Horeb; Christ at the bringing in of the glorious Gospel would be answerable to those figures of him, who (as they) cometh now out of a sequestered place wherein he was fitting himself to undertake so weighty a business as this is. 1 Note hence, That no place in the world is free from Satan's temptations, but he lays his snares in every place. Lot is caught in the Cave, No place in the world free from temptations. his wife in the field, David in his house, Adam in Paradise, and Christ is tempted in the Wilderness. The Reason hereof is taken, 1 From Satan's diligence and malice, who goeth about like a roaring Lion, seeking whom he may devour, 1 Pet. 5.8. and is diligent in compassing the earth to and fro, Job 1.7. his Commission is of large extent, no place in earth is privileged from his temptation. 2 From his spiritual and powerful nature: no place is so secret but he can find it, none so strong but he can enter it, none so holy, but be can slily get into it, and boldly stand even among the Sons of God, the Angels, Job 1.6. Use 1. Seeing the whole compass of the earth is Satan's circuit, Satan's circuit is the earth compass. let us where ever we are, consider of our enemy, and of our danger by him, seem the place never so secret, never so secure: the greenest grass may harbour a serpent: And surely, the more free and safe we think ourselves, the nearer is our danger. There be two places in which men may think themselves safest: 1 The place of their particular calling. 2 The public place of their general, the Church: the former because of God's promise; the latter because of his presence: yet Satan shuns neither, neither may we lay off our watch in either. Experience showeth how he lays snares in the special calling, whereby many fall: some he winneth to injustice, and secret cozenage; some to lying, and swearing; some to Sabbath-breaking: Now though thou art in thy calling, yet thou art not conscionable in it, and so art out of thy way, and without God's protection. The same experience giveth witness to the truth of Scripture, how Satan not only haunts us in our own house, but also follows us to God's house, and there intercepts the Word, or steals it away, or corrupts the judgement, or casteth men on sleep, or occupies their minds with worldly and base thoughts; and thus, where they think themselves most safe, they are most foiled: The reason is this, though thou be'st in God's presence, yet thou settest not thyself in his presence, but comest carelessly and inconsiderately; and so God having no delight in thy service, suffers the Devil to exercise his will on thee. So as there is no place, wherein we must lay aside our watch, if we would not be overcome. Neither Popish closes, nor Conjurer's circles, bar the Devil further than he listeth. Use 2. This showeth the vanity and delusion of the Papists, who think the Devil is barred out of Churches by their Crucifixes, consecrated Hosts, Crosses, and Holywater: For the Leviathan of Hell laughs at the shaking of these spears. Also it showeth the madness of Magicians and Conjurers, who think they can bind the Devil within their circles: for although (to delude them and win them sure to himself) he be serviceable, and at their command, yet he keeps his liberty permitted him of God, and compasseth the whole earth. Some places are more fi● for temptation than others. 2 Note, that some places are more fit for temptation than others; as namely, solitary and desert places. For Satan hath then greatest advantage for his assaults, when he hath men alone, without the help of others to counsel confirm, and comfort them. This the Preacher confirms, Eccles. 4.9. Two are better than one, and we be to him that is alone; if he fall, he hath none to help him up: and two are stronger than one, and a threefold cord is not easily broken. Nay, God himself did see disadvantage of solitary life, when he said, It is not good for man to be alone. When did Satan assault Eve, but when she was alone? when did he David, but being alone on his Gallery? when Lot's Daughters, but when they were alone in the cave? Gen. 19.30. And therefore the Devil is delighted to walk through solitary places, Matth. 12.43. if he possess any, he carrieth them into solitary places, Luke 8.29. and where do Conjurers and Sorcerers talk with the Devil, but in Woods and Wildernesses, where Satan most easily appeareth? For these reasons: 1 Because being a Prince of darkness, he hates the light, and passeth all his exploits in as much darkness, secrecy, and silence as he can. 2 He sees how easily we sin, when there is none by to hinder us from it by fear or shame. Use 1. This overthrows the dotage of the Papists, who approve and magnify as meritorious, the strict and solitary life of their Monks, Eremites, and Votaries; The Devil hath Monks and Eremites where he would have them. who to free themselves from Satan's malice, and for more holiness, (as they say) voluntarily forsake the societies of men, and live by themselves in Woods, Caves, Cloisters, and Wildernesses, as though they had the advantage of Satan because of the place, whereas indeed he hath them where he would. And because they seem most to build upon the examples of John Baptist, and Christ himself, both whom they find in the Wilderness, we will a little clear this place. Lib. 2. de monach. cap. 39 And first for John Baptist, whom Bellarmine saith for his fare, apparel, and strict manner of living, was a right pattern of true Eremites. True it is, his life was austere, as his office and calling was singular and extraordinary, and no ground for any ordinary office and order in the New Testament; wherein he is no more to be imitated, than in his springing in the womb at Mary's presence, which was an extraordinary testimony of an extraordinary person. Besides, John being no Minister of the New Testament (for the least Minister in the Kingdom of God is greater than he:) but the last of the Prophets, and greater than any of them, how can any order of Evangelical Ministers be raised from his example? Further, whereas Christ himself the Head of our profession, cam● eating and drinking, and familiarly conversed among men for good, why should we not rather hold ourselves to his example, into whose name we are baptised, than john's who was an extraordinary forerunner of him? Lastly, we have heard that the Wilderness wherein John lived, was not such a Wilderness as they dream of, utterly remote from the society of men; but a Wilderness, in which were Houses and Cities, yea his Father's house; a wilderness though less peopled than the frequented places of Judea, yet not without people, because it was a wilderness wherein John preached, who preached to men, * As their St. Francis is did, to show his great humility and charity. and not to beasts; a wilderness wherein Christ among a multitude of people was baptised: and so it scarce affordeth a colour of their Eremitical Orders, vowing such a solitary life separate from all men, which John never did. And for the example of Christ his going into the Wilderness to fast and pray; I answer: I Christ was led thither by the Spirit, Christ's going into the Wilderness, no ground to Popish Mon●s or Eremites, for four Reasons. but they of their own heads: and to pretend a spirit without a word of warrant, is a frenzy and delusion. 2 Christ went for forty days, and came again to his calling; they go and never return again. 3 Christ went to offer opportunity and advantage to Satan, the more victoriously to foil him, and purchase Heaven for us; they in a superstitious end, to merit and purchase Heaven for themselves. 4 Christ never eaten nor drank all the while he was in the Wilderness, wherein would they tie themselves to imitate him, they would soon grow weary of their holiness and devotion. Accursed therefore be this Monkish and Auchorish life, which professeth open hostility to human society, which thrusts them out of their lawful callings, wherein they ought to be profitable to men in the societies of Church, Commonwealth, or Family. What? are these the lights of the world, that fly the light like Bats and Owls, and prison themselves in Cloisters; whereas they should lighten others, and not thrust their light under a bushel, or under the table? Are these the salt of the earth, who never apply themselves to season the fleshly and unsavoury manners and behaviours of men? The Apostle teacheth them another lesson, Heb. 10.24. saying, Let us provoke one another to love, and to good works, not forsaking the assemblies, as the manner of some is: implying that to be an unlawful calling, which cannot but fail against such duties of charity as these be. It were to be wished, that because the world receiveth no seasoning from them, the unprofitable burdens of the earth were cast out upon the dunghill the place which Christ himself assumed unto them. Use 2. It teacheth those that are troubled with temptations, to beware of solitary and secret places, because Satan is there the strongest: and much less must they thrust themselves into desert places, forgetting their weakness, as though they would with Christ offer battle, and tempt the temptor: for this his practice is no warrant for us: but they must avoid the place so soon as they can, and get into the society and fellowship of men. Joseph when he was alone with his Mistress tempting him, fled out of the house: Bad company worse than solitariness. so if there be none but the temptor with thee, take the benefit of company so soon as thou canst: but see thy company be good; for bad company is fare worse than solitariness, as many find, who being troubled in mind, or tempted by Satan, run to lewd company, to Cards, Dice, drinking, and sporting; and so by Beelzebub will cast out the Devil: But this enlargeth the grief; and they find in the end the remedy nothing inferior to the disease: Whereas had they resorted into the society of the godly, by godly and religious communication and conversation, they had been much comforted and confirmed; according to the promise of Christ, Wheresoever two or three are gathered together in my name, I will be in the midst of them. Use 3. Yet if God shall by virtue of our calling draw us into solitary places, we must be careful so to carry ourselves, Nunquam minus solus quam cum solus. as we may say with Scipio, We are never less alone, than when we are most alone: and with our Saviour, Joh. 16.32. I am not alone, the Father is with me. The faithful need never be alone, because they may ever be in conference with God: then may they go close to God, and sharpen their prayers, and meditate on his Word and Works, to fit them better for their callings: then may they enlarge their hearts to God in confessions and praises: and thus he that is led by the Spirit into these solitary places, is in safety; because, as the hills compass Jerusalem, so doth the Lord his people while they are in his service: thus shall Satan be most disappointed, who while he hopes to make our solitariness his advantage, we shall by it draw nearer unto God, and be set so much the more out of his reach. 4 Directions for solitariness. Directions for solitariness. 1 Watch the benefit of time, to spend it best in musing upon heavenly things, and enjoy the sweet liberty of conversing with God. 2 Know that no time must be spent in roving and ranging thoughts, but must be redeemed from evil, and unprofitableness: and therefore choice must be made of objects presented, and as little time as may be, spent in worldly and indifferent things; and then with as little delight as may be. Holy wisdom is ever diminishing the love of earthly things. 3 Consider the danger of sin in thy solitariness, when fear, shame, witnesses, and counsellors are removed, and that there are no open sins which are not secretly first hatched and warped: and therefore, if we muse on any sin, let it be to overcome it, and beware of secret allurements. 4 Consider the slipperiness and business of the heart, which is a wand'ring thing, like a Mill ever grinding, ever in motion, still setting us on work with more Commandments than ever God did: and therefore, giving it leave to muse, we must the better watch it. To be tempted of the Devil.] This is the fift circumstantial point, namely the end of Christ's going into the wilderness. Here consider two things: 1 The Author of the temptation, the Devil. 2 The end itself, to be tempted of him. The Devil] that is, a wicked spirit, the Prince and Captain of the rest, as we may gather out of Matth. 25.41. A wicked spirit, not by creation, but by defection: Full of wickedness, whence Elimas' the Sorcerer is called the child of the Devil, Act. 13.10. because he was full of deceit and wickedness: Full of malice, a red Dragon, full of poisons, seeking nothing but destruction: Full of craft, an old Serpent, more crafty than all the beasts of the field: Full of power, called the Prince and God of the world, and the power of darkness: the strong man keeping the hold: Principalities, powers, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The word comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, trajicio, calumnior, and signifies an accuser, calumniator, or slanderer, having his name from his continual practice: For so he is called the accuser of the brethren, which accuseth them before God day and night, Satan accuseth man 1 To God. Rev. 12.10. and no marvel, seeing he durst accuse God himself as an envier of man's happy estate, and careless of Christ's estate here. But especially he accuseth, 1 Man to God, as he did Job, that he served God in Hypocrisy, and upon affliction would curse him to his face, chap, 1. vers. 9 2 Man to man, 2 To man. stirring up strife and contention from one against another; and by this means he worketh effectually in the children of disobedience, Ephes. 2.2. Where strife and envying is, there wisdom is sensual and devilish, Jam. 3.15. An example hereof we have in Saul, who, when the evil spirit was entered into him, all manner of accusations came against innocent David, and were received; that he was a Traitor, and one that sought saul's life, etc. 3 Man to himself: 3 To himself. when he hath drawn a man to many loathsome sins, than he stretcheth them beyond all the measure of mercy, aggravates God's justice, extenuates his mercy, and all to bring the Sinner to despair. Thus he accused Cain, Achitophel, and Judas, whom he brought to confess their sin, but to deny God's mercy. Whence note, 1 The miserable estate of wicked men, that serve such a Lord and Master as the Devil is; Satins best wages to his most diligent Servants. who in stead of standing by them for their diligent service, will stand against them to accuse them to God, to men, to their own Consciences; will reckon up all their faults, and deprave whatsoever was best intended. While he can draw them along in his service, he will lie close like a crafty Fox and Serpent, in one corner or other, to devour their souls: but afterwards will terrify them, and roar like a Lion on them, setting in order before them the villainies to which he himself tempted them, crying out on them as damned Wretches, and making them often cry out so of themselves even in this life, and for ever in the life to come. And yet alas! he is the Prince of this World, to whom generally most men yield their subjection and homage: yea, the God of this world, to whom men offer themselves, and whatever they have or can make in sacrifice: yea, men sell themselves as slaves and bondmen to be ruled at his will. How should this one consideration move men to get out of his power, and out of the service of sin, and come to Jesus Christ, who is meek and merciful, one that covereth sins, acquitteth and dischargeth; one that answereth all accusations, and crowneth our weak endeavours, which himself worketh in us, in such sort as a cup of cold water shall not go unrewarded? 2 Note, how expressly Satan hath stamped this quality as his own mark upon his Children, who so lively resemble▪ him as that they have his name also given them, Tit. 2.3. and 2 Tim. 3.3. and 1 Tim. 3.11. For how quick and nimble are men to go between man and man with Tales and accusations, to cast bones of enmity? Sometimes charging men openly, or secretly, with things utterly untrue and false, as Ziba dealt with Mephibosheth, 2 Sam. 16.3. sometimes blazing infirmities, which love would have covered: sometimes aggravating with vehemency of words, facts, or speeches, which charity would give a favourable construction unto, as Doeg pleaded against Ahimelec, 1 Sam. 22.9. sometimes depraving the truth, by adding to men's speeches; and this cost Christ his life, his enemies adding, I will destroy this Temple, and make another in three days, made with hands: or diminishing it, by concealing that which might make for a man. All which are Satanical practices, who being the Father of Lies, would chase all truth out of the world. Let all God's Children labour to express God's Image, 7 Rules or means against false accusation. in hating this hateful sin, and help themselves thereunto by these rules. 1 Consider thy charge, Levit. 19.16. Thou shalt not walk about with tales among thy people: and consider, that whispering and backbiting are the sins of men of a reprobate sense, Rom. 1.29. 2 Receive no false accusation: receivers of stolen goods are accessary to the theft: if there were no receivers, there would be no thiefs; if no hearers, no informers. Drive away the slanderer with an angry countenance, as the Northwind driveth away rain, Prov. 25.23. have no pleasure in this sin of another man, Rom. 1.32. 3 Do thine own business, look to the duties of thine own calling: busybodies and pratlers are joined together, 1 Tim. 5.13. 4 Take heed of envy: malice never spoke well, it is always suspicious, ever traducing. Embrace the love of thy neighbour's person. 5 Deal with another man's good name, as thou wouldst have him deal with thine, if it came in his way. Consider thou mayest restore his goods, but never his name: once broken, ever a scar. A fellow is more tolerable in a Commonwealth than a slanderer. 6 In receiving reports, excuse the person so far as thou canst; Vide Pe●ald. tom. ●. p. 561 de detractore● construe the speech or fact in the most favourable sense; do as thou wouldst be done to: and if thou canst not, advise the reporter to look to himself, and tell him, that in many things we sin all. 7 Curse not the deaf, saith the Scripture: now a man that is absent is a deaf man. Object. But I speak the truth. Answ. But not truly. 1 Without ground, thou art uncalled and unsworn; thou dost it not by way of charitable admonition to the party himself or others. 2 Not in a good manner, without love, pity, sorrow nay, thou rejoycest rather in thy tale. 3 Not to any other end, but to fill men's mouths with prattle, and bring thy brother into contempt. And why speakest thou no good of him as well as evil, but art like a swine in a garden, that leaves all the sweet flowers, to dig or wallow in a dunghill? Five motives to lay aside calumniation and slandering. Motives to lay aside and abhor calumniation and slandering. 1 Charity is not suspicious, but in doubtful cases thinks the best. 1 Love thinketh not evil, 1 Cor. 13.5. 2 It covers a multitude of sins, Prov. 10.12. and 3 It gives to every man his due, in his goods and good name. And therefore the tale-breeder, tale-bearer, and tale-beleever, who do none of these, but hammer tales and slanders upon the anvil of envy, and set them upon the wings of fame and report, are uncharitable and unchristian persons, the Devils fuellers and gunpowder: for where no wood is, there the fire goeth out; so where there is no tale-bearer, the strife ceaseth, Prov. 26.20. 2 We have a common Proverb, A man museth as he useth, as himself useth to do, so he imagineth of another: and therefore to judge lewdly of another upon bare suspicion, is commonly a note of a lewd person: those that are so ready to tax men of Hypocrisy, commonly are hypocrites themselves. 3 It is a question among the schoolmen, whether a man that hath impaired another's good name, be bound to restore, as he that hath pilfered his goods; and it is concluded by all the Doctors, that he is bound in Conscience, because a good Name is better than all Riches, saith Solomon: And because it hath more enemies than our goods, even this law of restitution and satisfaction should be of force to keep them off us: and if the law bind him that steals our goods, to restore , certainly he that stealeth our name, is bound to restore fifty-fold, because it is so far above a man's substance, and the blot is never wiped away. If Serpents sting us, or mad dogs, or venomous beasts by't us, there is some remedy; but against the tongue of the slanderer, there can none be found. 4 It is one of the sins against the ninth Commandment, to hear our Neighbour falsely accused, and not to clear him if we be able. Jonathan when he saw Saul stirred up by tale-bearers against David, spoke boldly in his defence, and said, Why shall he die? what evil hath he done? And Nicodemus, joh. 7.51 when he saw the Scribes and Pharisees so set against Christ, that they would have condemned him being absent and unheard, stood up, and said, Doth our Law condemn any before it hear him, and know what he hath done? A good rule for us how to carry ourselves towards all Christians. 5 We must hold us to our rule, to judge no man before the time, 1 Cor. 4.5. and if no man, then, 1 Not our superiors: people must not bolt out opprobrious words against their Pastors and Teachers; sin is aggravated by the person against whom it is committed: to tevile an ordinary man is odious, but much more to revile the father of our souls or bodies, Pastors or Parents. 2 Not godly men and professors of the Gospel, as to charge them with hypocrisy, and traduce with violence that which would receive a charitable construction, Heb. 6.9. 3 Not such as in whom Gods graces shine more eminently than in others, through pride or envy: this is a high sin, and cost Christ his life: yea, to disgrace and obscure Gods gifts, which ought to be acknowledged with thankfulness, is in the skirts of that unpardonable sin, and had need be stayed betimes: for it is to hate goodness; and if it did hate it because it is goodness, it were fare more dangerous. 3 Note: Seeing Satan is such an Arch-accuser, If there be so many accusers, no marvel if godly men want no manner of accusation. and that his special hatred is against goodness, is it any marvel that the Children of God pass through many slanderous accusations? If speech be of the faithful Preachers of the Word, neither Prophets nor Apostles shall avoid most dangerous slanders. Amos shall be accused by Amazia to preach against the King, and that the whole land is not able to bear his words, chap. 7. ver. 9 Paul and Silas preaching nothing but Christ, are brought before the Governors, exclaimed upon as men troubling the City, preaching Ordinances not lawful to be received, and teaching men to worship God contrary to the Law, Act. 16.20. & 18.13. Let speech be of professors of the Gospel, how do men in their minds accuse and judge that to be done in vainglory, which is done in simplicity, and for God's glory? and that to be done in hypocrisy, or for commodity, or other sinister ends, which God sees is done in sincerity? Yea, as if men did see their hearts, and inside, how do they speak it, that such are not the men they make show of? or if grace evidently appear in the eminent notes of it, they can so lessen, so diminish and clip the beauty and glory of it, as still they shall be disgraced. Our blessed Lord himself was accused and condemned for a malefactor, yea, and executed; his doctrine, notwithstanding most heavenly, and as his enemies witnessed, Never man spoke like this man, yet was condemned, his wonderful miracles obscured, yea, blasphemed, He cast out Devils by Beelzebub: and shall the servant look to be better than his Master? Lamentable it is to see how our times accuse the first restorers of Religion, Luther, Calvin, Beza, Bucer, and the rest, as the Layers of sedition and rebellion; and as lamentable, that such as preach the same holy Doctrine as they did, should under the titles of Puritans and Schismatics be coupled with Papists, yea accounted worse. And no marvel, if the whole profession of Religion be accused, and religious persons made the songs of the abject, and scum of the Land, because the Devil is an accuser. When the Devil lays off his name and nature, and ceaseth to be a Devil, it will be otherwise, but not till then. But let such as would be wise by God's wisdom, labour to see Satan's malice in all this; and that, if to be accused be sufficient, who can be innocent? 4 Note: Seeing Satan is such an accuser of us in himself and his instruments, So many accusers should make us watchful of ourselves. to God, to men, and to our own consciences, how careful ought we to be in our whole conversation to stop Satan's mouth, and the mouths of wicked men, which will be open against us? How ought we to make right steps to our feet, seeing we shall be sure to hear of the least halting? How ought we to examine the uprightness of our hearts, that in those accusations we may be bold to go to God and say, Lord, do thou prove and try me, if there be any such wickedness in me. Rules to become in-offensive and unreprovable, and so stop the mouth of of Satan. 1 The matter of thy work must be good, and warranted by the Word: 4 Rules to stop the mouths of all accusers. then God will justify that which himself sets thee about, and thee in it. 2 The manner of doing it must be proportional: a good thing must be done well, in good circumstances. 3 The end must be found, namely God's glory, and man's good. A bad end spoils the best action. 4 In every thing remember, that Satan's eye is upon thee to accuse thee, the eye of thine own conscience to witness for or against thee, and God's eye to judge thee, to whom thou must stand or fall as to thine own Lord. To be tempted.] The word to be tempted is spoken of, 1 God, 2 Man, 3 Satan; all tempt. I God tempteth, 1 When he proveth the graces of his Children: so he proved Abraham, Gen. 22.1. and Job, chap. 7. vers. 18. 2 When he discovereth the sin and corruption which lurketh in them: and thus God tempted the Israelites, who, when their desires in the Wilderness were not satisfied, usually broke out into murmuring and impatiency, and shown naughty hearts, full of distrustfulness. And thus God is said to lead into temptation, when being provoked to wrath, he withdraweth his grace, that so his Children by their falls might see their weakness, as David and Peter; and that the wicked might in justice be prepared to judgement, as Pharaoh burst into blasphemy, Achitophel hanged himself through impatiency, and Saul used unlawful means to escape his cross. 2 Rules in Gods tempting of man. But in these temptations of God, observe two rules: 1 That the word tempting, referred to God, is ever taken in good part: for he tempteth only to prove, never to seduce: and his temptations are always good, because they proceed from him that is goodness itself, and tend altogether to the good and profit of his children; and are the execution of justice on the wicked, which is good also. 2 That all these temptations are not to confirm God's knowledge of men, who perfectly knows what is in them, yea who seethe things that are not as though they were; but to bring men being exercised by them to the clearer knowledge of him and themselves. Man tempteth God two ways. TWO Man tempteth, 1 God, two ways. 2 Man, both himself, and others. Man tempteth God, 1 By presumption and curiosity, as when men forsake the ordinary means of their good, and presume too much upon God's help, to try whether God will use any other than the appointed means to secure them: so it is said, vers. 7. Thou shalt not tempt the Lord thy God. 2. By distrust, when men by unwarrantable means try the power of God, whether he can or will help or hurt. Exod. 17.2. when the Israelites by murmuring would have water, Moses said, Why tempt ye the Lord? and Psal. 78.18. they tempted him in the Wilderness, requiring meat for their lust, and said, Can God prepare a table in the Wilderness? Here they tempted him by doubting, 1 Of his Promises. 2 Of his Presence. 3 Of his Power. 4 By limiting him to that strait. 5 They thought he was bound to them, to fulfil their lusts. Man tempteth man three ways. Man tempteth others, 1 When upon just occasion, he tries a man's affections and disposition to this or that: so Jonathan tried his Father Saul how he stood affected to David, 1 Sam. 19.3. 2 When men go about by captious and subtle questions, and with fair show of words, to get matter of reprehension and accusation against others. Thus the Pharisees came to Christ, tempting him, Matth. 16.1. and thus the Herodians came to him to entangle him in his talk. 3 When men allure and entice one another to evil, as Prov. 1.10.11. Come, let us lay wait for blood, and have all one purse: so the Harlot said to the young man, Come in with me, let us take our fill of love till the morning. Man tempteth himself two ways. Man tempteth himself two ways: 1 When his own concupiscence moveth and draweth him aside to sin: Jam. 1.4. Every man is tempted when he is drawn aside of his own concupiscence. 2 When he wilfully casts himself into danger, as Peter when he went into Caiaphas the High Priests Hall among Christ's enemies and his; here he is moved to deny his Master, and Satan prevails against him. III Satan tempteth, and in his tempting goeth beyond all these: Satan tempt●●● two ways. 1 When by outward objects he stirreth up inward corruption, as David walking on his leds, and seeing Bathsheba, the Devil wrought lust in him. 2 By infusing inwardly evil motions and thoughts, without objects: and thus stood he up against Israel, and caused David to number the people; a thing merely needless, as Joab confessed, 1 Chron. 21.1, 2, 3. Now thus God cannot tempt to evil: he withdraweth his Spirit, by outward occasions he brings to light the sins of men; and punisheth one sin with another, but moveth no man to evil, and much less driveth him to it, and least of all infuseth wickedness into any man's heart; which to think were high blasphemy, So men by tempting may stir up corruption in others, but to infuse wickedness into the heart belongs only to Satan, because of his Spiritual nature, and ready intercourse with our spirits. Now seeing these temptations of the Devil are so wicked, coming from evil, and tending to evil, two points are worthy our consideration: 1 How Christ, being so holy and powerful, could be tempted of the Devil. 2 Why he would be so tempted. For the former. How Christ so holy and so powerful could be tempted of the Devil. 1 It is not against the holiness of Christ to be subject to temptation without sin, no more than to hunger, thirst, weep. 2 Nor against the power of Christ to be tempted, no more than it was a sign of infirmity and weakness in Adam so to be, before infirmity and weakness came in. It argued not impotency in Christ, to die; nay, so to die, argued omnipotency. So it was not weakness in Christ to be tempted, but willingness: and so to be tempted argued virtue and strength. But howsoever the Apostle saith, Christ was tempted, and like us in all things, yet without sin: and Christ himself, Joh. 14.30. The Prince of this world cometh, and hath nought in me; that is, no sin at all: yet it is hard to be conceived, and therefore we will explain it by these propositions. 1 That temptation that wholly riseth from another, and not from a man's self, is not necessarily mixed with sin: But such were the temptations of Satan to Christ, wholly hatched by the Devil: for there was no manner of evil thought, no corruption in the holy person of Christ for any such to rise forth of. We indeed have many temptations arising out of our own corruptions, which are sin in the beginning, though no consent be given unto them, but are presently resisted: but no such thing could be in the holy Nature of Christ. A fire kindled within the house is dangerous; but the lightning coming from without, being but a flash, is without danger. Joseph alured by the words of his Mistress, resisted and fled away, Gen. 39.12. this was not his sin. And Hezekiah, provoked to distrust by Rabshakies railing letter, resisted, and was confident, 2 King. 19.10. it was not his sin: the temptation was wholly without. 2 Those temptations, which are offered by others, either by voice, gesture, or outward objects; or else by inward thoughts, utterly abhorred, without the least liking, are not the sins of them that are tempted; their exercises and trials they be, not their sins: But such were the temptations of Christ; he was troubled and vexed with them, as appears by his Avoid Satan; and the voices and objects carried to his ear and eye; yea motions to infidelity, covetousness, and Idolatry, to his mind; but yet by the perfect light of his mind, and the unchangeable holiness of his will, were instantly repelled, and gained not the least affection, and much less left the least infection behind them. True it is, that evil thoughts cast into our minds, can hardly be cast out without some taint: for we are ready as tinder to receive such sparkles; we must pause upon them, till they gain some delight, if not content. But it was not so with Christ, whose perfect holiness was as water to quench all such sparkles. Three degrees of temptation. 3 Of temptation there are three degrees: 1 Suggestion. 2 Delight. 3 Consent. Suggestion is the mere motion of another, altogether without us, and cannot be our sin, if neither of the latter come to it; either of which two is a token of infirmity. But Christ's temptations were all in suggestion, because he stood last without alteration of his mind, without the least delight or consent to the thing tempted unto. Whereunto serveth that distinction of glancing, and permanent motions; the former passing through the heart without any footing, against no Commandment; the latter either without consent, against the tenth; or with consent, against all the nine. Hence note: 1 Seeing Christ himself of so holy condition was subject to be tempted, let no man living look to be exempted from temptations. Our Lord Jesus that had no inward corruption to stir up any motion in him, cannot avoid outward objects and persuasions to sin. But our case is fare otherwise: for suppose there were no Devil assailing us, no outward object that could be presented to us, yet we are tempted and led away by our own concupiscence; we need no moving or stirring, but run headlong of ourselves into sin. It we had no enemies to batter down our walls and holds without us, we have inward and domestical rebels and traitors, which continually betray us. Where is the man now that boasts he was never tempted, and he hath so strong a faith, and is of such holiness, as he defieth Satan, and will spit in his face, and he never was molested by him? But pitiful is this delusion; Is thy faith stronger, thy holiness greater than Christ's? No no, Satan is gone away with all, the strong man hath all in peace, else thou shouldst hear of him, and tell mean other tale. This example of Christ well considered, would teach thee another lesson, The greatest temptation of all is, not to be tempted. namely, like a wise man, 1 To expect temptations. 2 Learn to resist them, as Christ did. 3 That the greatest temptation of all, is, not to be tempted: for where Satan's malice shows not itself, there is no good thing at all. 2 Note hence, That all Satan's temptations, be they never so hellish and violent, yet cannot hurt us, if we yield not to them. He never more fiercely assailed any than Christ himself, yet Christ, giving no way to him, was a little troubled and grieved, Satan may allure, but he cannot force us. but not hurt. So all that Satan can do to us, is but to assail and allure us, but force our wills he cannot; for God hath not put our wills in his power. Which should teach us, 1 More carefully to resist the Devil, who never getteth advantage of us, but by our own voluntary yielding, which rolls us into his sin and condemnation. 2 Being fallen into sin, to accuse our own cowardliness and carelessness: many being fallen into mischief, lay load upon the Devil, Oh the Devil ought them a spite, and he hath paid it; and so lay all the blame on him, not considering their own sin. True it is, the Devil spites every man, and the best most; but if thou hadst not more spighted thyself, thou hadst done well enough: the Devil did move, and gave a rise to a sin; but who bade thee perfect and finish it? Can the Devil make thee sin without thyself? I deny not but that thou canst not lay too much blame upon the Devil, but see thou layest not too little upon thyself. 3 Note: in that therefore Christ fully overcame, and was not touched with temptation, because by the perfection of his holiness he resisted at the first we must learn this wisdom; if we would not fall by temptation, to resist the first motions, and beat back the first assault, which is a great advantage. For, if Satan can get us to rest upon his suggestion, he presently hopes for consent, and then hasteneth the execution forward: for the party is won, and the means of executing shall not be fare to seek. Hence are we commanded, to give no place to the Devil, but to break the head of the Serpent, hit Goliath in the forehead, tread on sin in the shell, and dash Satan's brood against the stones while they are infants. For, 1 Satan is more easily driven back at the first; as ill weeds grow a pace in a rank soil, so by a little continuance, Satan's first assaults to be repelled for three reasons. his temptation getteth power, strength, and greatness. 2 Man's power is daily lessened, and he is more unable to resist; as in the body, the stronger the disease, the weaker the body. 3 Many habit grow to a nature, and seldom are habitual sinners reclaimed. When saw we a Drunkard converted, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. or a Blasphemer, or a mock-God, or a railer at Religion? No, the delight in sin hath delivered them into Satan's hands, to be ruled at his will. It is in the recovery of the souls health, as in the bodies; it is more easily obtained, if the disease be met with at the first assault. The second point considerable is, Why Christ would be tempted. II. Why Christ would be tempted four reasons. For we must think, that he voluntary submitted himself unto temptations, and was not violently subjected to them, seeing he who was able to cast out Devils by his very word, and legions of them, could (if he had pleased) by his own power have commanded the Devils, not once to attempt the tempting of him. And therefore one distinguished between Christ's submission, of which this was a branch, and subjection, which usually infertes necessity. We may well assure ourselves, that it being in his power, he would never so voluntarily have yielded himself to such an unpleasant combat with so soul an enemy, had there not been very weighty and urgent causes. And these we shall see most specially respecting us rather than himself: he was incarnate, not for himself, but for us: he suffered in our nature, not for himself, but for us, that by his stripes we might be healed: he subdued and vanquished the Devil, not for himself, who was never under his power, but for us; and so was tempted, not for himself, but for us; and that for these reasons. 1 That he might through temptation win that, which the first Adam through temptation lost, and that as our fall was begun by temptation, so also might our deliverance; that as the Serpent by tempting the woman, bereft us of our happiness; so the same Serpent, by tempting this seed of the woman, might against his will help us to our happiness again. 2 That by his temptation he should not only overcome ours, as by his death he destroyed ours; but by his resistance to leave us a pattern how to resist the Devil. He is the chief Doctor, who not only teacheth by Precept, but by unfailing example, how we may rise from under temptation. He might have driven back the Devil with a word, but then had we wanted the benefit of his example, which hath both showed us our coat-armour, and the right manner of using it as he did. As a faithful Captain, he trains his Soldiers, and as Gideon said to his Soldiers, What yea see me do, that do you. 3 That he might be more able to secure them that be tempted, Heb. 2.18. Christ by being tempted, enabled to secure us in temptation sundry way●. for in that he suffered, and was tempted, he is able to secure them that are tempted: And Christ by being tempted was enabled thereunto sundry ways: 1 By experience he learned wherein the strength of Satan did lie, that as Dalilah, when she knew wherein Sampsons' great strength lay, did soon disarm him; so Christ spoiled Satan of his locks. 2 He took knowledge, and felt our misery by reason of Satan's temptations, whereas he that hath not felt misery, doth little know or believe the misery that another feeleth; but he that hath felt the like, hath a fellow-feeling of it, Heb. 4.15. We have not an Highpriest, which cannot be touched with infirmities, but he was in all things tempted in like sort, yet without sin. 3 As he would by temptation feel our misery, so he was more enabled to show pity and compassion on them that are tempted: Heb. 5.2. He is able sufficiently to have compassion them that are ignorant and out of the way, because he was compassed with infirmity. So as if Christ had not had experience of the force, craft, instance of the Tempter, and of the misery, danger, weakness of the tempted, so far as without sin he could, he had not been so able to secure them that are tempted, as now he is. 4 That by his temptation he might minister sundry grounds of comfort unto us: A ground of comfort out of Christ's temptation. as 1 That our temptations and trials are not signs of God's wrath, no more than they were to Christ, of whom he had immediately before witnessed that he was the Son of his love: but exercises, which the Lord in wisdom useth for the good of his Children. If it had been evil to be tempted, certainly Christ had not been tempted. 2 That we should not quail at the sight of our enemy, as all Israel ran away at the sight of Goliath, but, although he be never so huge and strong a Giant, yet he may be, and is overcome, and that by Christ, true man, in the flesh: Yea, this victory over Satan, in our nature, and by our head, is the ground of ours, to whom he will also give power to do the same. 3 That we have him a Companion, yea, an invincible captain in our Combat, who can never be overcome; but at the weakest, and alone, like a mighty Samson, slew down heaps upon heaps, and bore away his enemies gates; and his presence shall make us invincible, that look as daniel's fellows, could not be touched with the fire, because there was a fourth like the Son of God with them; so much less shall God's children by Satan's most fiery temptations, so long as the Son of God is with them. 4 That we might see in him, what glory follows victory, and what crowns are prepared for the Conquerors, and so comfort ourselves in all difficulties, to hold out unto victory. Use 1. Seeing Christ was tempted, let not us be dismayed at temptations, Motives to manful resistance of temptation. but rather encouraged manfully to resist them: For 1 By virtue of Christ's temptations, ours are sanctified unto us. There was nothing which Christ did, but he sanctified the same to us, public institutions of God's worship speaking and hearing the word, prayer, the Sacraments; and all other private Ordinances, meat, drink, sleep, yea, even infirmities that are without sin, pain, sorrow, temptations, nay death, and the grave: the former, of a gate to Hell, being sanctified for a wicket to heaven; the latter of a stinking Cave to reserve the body for torment, altered into a sweet bed to preserve it to eternal joy. 2 By Christ's temptation, being our head, the force, and strength, and bitterness of our temptations is abated, so as Satan cannot now so fiercely assault his members. Temptation may fitly be compared to a sword, which, beaten upon a rock or stone, is so far from piercing the stone, as it turneth the edge, and makes it more unable afterward to hurt. The Devil took this sword, and laid on with both hands upon Christ; but he, as the stone hewn out of the mountain, bears the blows, turns the edge, and blunted his assaults, that they can never so sharply pierce the Members. The proud and furious waves of the Sea, beating themselves against a hard rock, break themselves and lose all their strength: So is it here with the billows of temptation, beating themselves against the rock on which the Church is built. 3 For our further encouragement, in that Christ was tempted, and overcame in temptation, we have assured hope of victory against Satan, as Christ our Head had: for he hath trodden Satan under his feet for us, nay, under our feet too, Rom. 16.20. Object. Oh but we are yet mightily assailed, and in great perplexity. Answ. God suffereth Satan still to tempt and try us, and he doth it busily, because his time is short: but yet, though the Lord will have our graces tried, and will see our courage and valour, yet he hath him under his feet, and in his chain, so as we resist a conquered adversary; and, a little exercise being overpast, we shall also have him under our feet. Use 2. In that Christ was pleased to be assailed with sundry temptations, let us look up unto this Author and finisher of our faith, and set before us our pattern of imitation, who overcame not Satan for himself, as the Saints have done, but for our salvation, and for our imitation. The former, Look up to Christ tempered for salvation, & imitation. that we might draw power and virtue from him to overcome as he did, that as the Israelites being stung with fiery serpents, looking up to the brazen serpent, might be cured; so we being stung by the temptations of this old serpent and dragon, looking up by the eye of faith upon Christ, through that blessed union betwixt him and us, might receive virtue and cure against all these fiery darts. The latter, that we might not give place to the Devil, though he should assault us again, and again, no more than Christ did: that we might learn of him what weapon to use, and in what manner to use it, both to defend ourselves, and offend our enemy; therefore would he not only overcome one temptation, but many, one in the neck of another, for our instruction and imitation: And hence we are commanded to look up to Jesus that endured such speaking against of sinners, Heb. 12.3. Use 3. Hence we have a notable prop of our faith, that we have an Highpriest, who would have experience of our infirmities, and in all things be tempted like us, that he might be merciful and compassionate; therefore let us go boldly to the throne of grace to ask help in time of need, in temptation, in affliction, in want, Heb. 4.16. Thus Christ was typified by the High Priests in the Law, who were subject to like infirmities with others, that they might be ready to comfort, and pray, and offer for them. Seeing Christ was therefore afflicted, that he might be fit and ready to comfort others, with what boldness may we approach to him in our need, and learn to comfort others with the same comforts that we have received? 2 Cor. 1.4, 5, 6. HAving spoken of Christ's entrance into the w●dernesse, which is the former part of his Preparation to the combat, we come now to the latter, which is the expecting of his enemy: and in this there are to be considered, 1 His furniture, or how he was appointed. 2 His company, or how he was attended. 3 His exercise, or how he was employed. The first Luke hath, chap. 4. vers. 1. he was full of the Holy Ghost. The second Mark hath, chap. 1. vers. 13. he was among the wild beasts. The third is twofold: 1 That he fasted forty days, and forty nights, as all the Evangelists say. 2 That all that while he was tempted with lesser onsets, as Luke hath it, chap. 4. v. 2. First, Christ went armed to the combat with Satan, He was full of the Holy Ghost; which had formerly lighted upon him in the shape of a Dove, and had so extraordinarily fenced him with graces of sanctification above measure, that there was no room to fasten any temptation upon him. The vessel that is full, no more liquor can be conveyed into it: Christ was so full of the Holy Ghost, his nature so perfectly holy and fully sanctified, as that not a contrary motion could once invade him. Object. But some of the Saints, as John Baptist, and Stephen, have been full of the Holy Ghost, and yet have been foiled by temptation. Answ. There is a twofold filling: 1 Absolute and perfect, which is beyond all measure; a special privilege of Christ, who must be filled for himself and all his members. 2 Comparative and imperfect, in measure: so those holy men in respect of themselves at some other time, or in respect of other common men, might be said to be filled, namely above the ordinary measure: But never was any Saint so filled but that he had great emptiness, and much room for Satan, to frame and forge his temptations in. When God bringeth his children into the wilderness to be tempted, he armeth them with grace sufficient Doct. When God doth bring his children into the wilderness, that is, into temptation, he armeth them with sufficient power to withstand it, 2 Cor. 12.8. when Paul was vexed with an extraordinary temptation, he prayed thrice, or often; and answer was given, My grace is sufficient for thee: where by grace, is not meant the free favour of God, as in many places, but the power and strength of the Holy Spirit, which was a gift of grace, enabling him to stand under it. And this is that which Gods children may expect; not to be exempted from temptation, nor from much molestation, nor from many knocks and foils, which bring them much sorrow: but yet at length God, whose hand is under them, brings them through all. For so it is in 1 Cor. 10.13. God is faithful, and will nor suffer you to be tempted above that ye are able, but with every temptation will give an issue. In which place the Apostle distinguisheth of temptations; Some are so deadly and diabolical, as a man is drowned and never swims out of them: these we must pray against, Led us not into temptation: Others rise of humane imbecility, and are such as men can bear, by which God tryeth the graces of his, and manifesteth their infirmity, and out of which his grace giveth evasion and deliverance, seem they never so dangerous: as for example; What a great temptation was that of Israel in the red Sea? Yet God brought them out of it. So for evil of sin; What strong temptations were they that seized on Peter, David, Solomon, wherein they seemed utterly lost? Yet the Lord held under his hand, and left them sufficient grace to raise them again God's faithfulness was such to David and Solomon; and Christ's prayer, that Peter's faith did not utterly fail. Reasons. 1 We are the Lords soldiers and servants, and therefore he will help us; David thought this a good Argument, Psalm 86.2. O thou my God, save thy servant, that trusteth in thee. And this is God's manner of dealing: When he hath a great work or Trial for his children, he arms them with boldness, constancy, and courage; as Samson, when he was to encounter many Philistims, what a measure of strength was he endued withal? when the Prophets were to be sent to rebellious and stubborn people, the Lord made their faces as brazen walls, Jerem. 1.18. and as adamants, Ezek. 3.9: The Apostles, being called to the great function of calling in the whole world, the Holy Ghost fell first upon them, and furnished them with singular gifts fit for that calling. How boldly Peter preached and professed Christ at Jerusalem to the beards of those that had put him to death, even the Rulers and Elders, appears in Act. 4.8. but the cause of this was, that he was full of the Holy Ghost. The like we may observe in Elias his reforming of God's worship; and in the restoring of Religion by Luther, who was wonderfully gifted, 1 With undaunted courage, as appears in his burning the Pope's decrees, and his disputation at Worms: 2 With fervent Prayer: 3 With admirable and heavenly preaching. So the faithful Witnesses and Martyrs that are called to a hot brunt, are first armed with a singular spirit, as that Prote-Martyr Steven, Act. 6.8, 10. who was full of the Holy Ghost, full of Faith and power, full of wisdom and grace, that they were not able to resist the wisdom and spirit by which he spoke. And was it not so in Q. Mary's days, that poor Creatures were lifted up with such excellent spirits, as that all the learning and wisdom of the Doctors, or all the power of authority could not daunt them, God should lose his honour, if any of his servants should be utterly overcome but only those unmerciful Arguments of fire and faggot could put them to silence? 2 The battle and cause is Gods, the question between Satan and us is God's glory and our Salvation. This was Moses his Argument why the Lord should spare his murmuring people; see Numb. 14.15, 16. Now if the Devil prevail against us, God shall lose his honour, which is dear unto him: But he will not suffer himself to be so disgraced, as to let us be overcome by his enemy, neither shall the salvation of his be prejudiced: for this were against the truth of God, whom Satan accuseth to be a liar. 3 He hath armed us with his own armour, and furnished us with his own strength, and will not have his weapons be thought so weak and insufficient as to be foiled in it: The Sword of the Spirit is not so blunt, The shield of Faith is not so dull, the breastplate of righteousness is not so thin, as to receive every bullet that comes, to hurt us. 4 Christ hath made us members of his own body: and when the head can with patience suffer the members, which it is able to defend, to be pulled off from the body, then shall the sound members of Christ be pulled away by temptation from him: which they must needs be, if they were not conunually supported by his strength. Object. 2 Cor. 1.8. We were pressed out of measure, passing strength, insomuch that we desparred even of life. Answ. 1 The Apostle speaks of humane strength, which could never have passed through those trials: But the power and strength of God shown them an issue. 2 The Apostle speaks according to the sense of his flesh, and what they were in their own feeling; as it is plain in the reason of his deliverance in the next words, That we should not trust in ourselves, but in God that raiseth the dead. 3 The very scope of the place is to show, not the unmeasureableness of affliction, but a great measure of them, thereby to amplify God's mercy. Use. We should not be discouraged, though our trials be very great: for we shall not want sufficient to strength to carry us through them. Yea let us check our weakness, while we torment ourselves with needless fears, that God takes little or no knowledge of our Trials, or will withdraw his grace, and absent himself for ever. No, he tenders the weakness of his chosen, on whom although the Spirit fall not so visibly as upon Christ, yet by virtue hereof they have the secret distilling, and sensible, yea, forcible working of the Spirit in their hearts; such graces of faith, hope, patience, and boldness (in case they keep their watch) as whereby they may as surely persuade themselves of victory, as if they had received the Holy Ghost visibly as Christ did. Add hereunto these considerations: Strong ●●●tives to stand to ●tions. 1 That it is impossible to be exalted to Christ's Kingdom, if thou be not assaulted first with temptation: thou canst not be victorious, unless thou fight, nor obtain the crown unless thou be victorious, Rev. 3.21. 2 That if thou be'st in great perplexity, yet think not the Lord hath forsaken thee: For, 1 not to be chastised of God, is to be hated of him: 2 He hides his face but for a season from his children, as the mother doth, till the child get knocks and falls: only to let them see their weakness, and more to depend upon him: 3 That there is a time when God makes intimation to all his children of their election and salvation: and commonly before this, that they may be fitted with hungering desire after grace, and make much of it when they have it, there goeth a trouble of mind, and fear, and disquiet; so as a man thinks God is quite gone, when he is drawing graciously unto him, and that he shall never hear more of him, when he is knocking by the Holy Spirit to have entrance into his heart. Therefore we may trust perfectly on this grace, and wait God's time for his full manifestation of it: the just liveth by faith, and maketh not haste: Job, if the Lord killed him, would still trust. Remember Mr. Robert Glover that blessed Martyr at Coventry, crying to his friend Austen, He is come, He is come: he looked for the Holy Ghost two or three days before, and made great moan that he came not; yet he continued waiting, and he came at length, but not before he came to the sight of the stake. Secondly, of the company of Christ, and how he was attended: Mark addeth that circumstance, chap. 1. vers. 13. He was also with the wild beasts. Which is not to be passed without use, because the Spirit of God pleased to record it. The Popish Writers say, that the cause hereof was, that the wild beasts should come and do homage to him their Lord, as they did to Adam. But this is a devise of man's brain: for although Christ deserved honour and homage from all Creatures, men and Angels, yet this is not the time and place to receive it: yea they forget, that Christ went into the Wilderness to be humbled in a special manner. Besides, the text mentioneth other business wherein Christ was for those forty days employed, as in the next branch we are to hear. Why Christ was with wild beasts: Four Reasons. But the true and proper causes were these: 1 To show what kind of wilderness this was, namely not such as that in which John preached; of which there were many in Palestina, which were distinguished by their special names, as the Desert of Judea, of Ziph, of Maon, etc. and such as were not altogether desert, and without people, or incommodious for men to dwell in, but were here and there inhabited: But this Desert, wherein Christ was tempted, not noted by any addition, but the Desert, was remote from all company of men, and full of wild beasts; by which it is plain it was unpeopled, and had no inhabitants but the wild beasts. If any ask, which Wilderness it was; I answer, it is not determined in the Scripture; but it is not unlikely but it was that great Wilderness, in which the Israelites wandered forty years, called by eminence, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Wilderness. And we know, that there were some figures, which might shadow the temptation in this place; as Exod. 17.7. it is called the place of temptation, Massah and Meribah, because of contending, and tempting the Lord; here the Lord was contended with and tempted. Again, Exod. 16.4. this was the place wherein the Lord shown them, that man liveth not by bread alone, but by every word that proceedeth out of the mouth of God: compare it with Deut. 8.3. This also was the Wilderness, in which Moses and Elias fasted forty days; and if it were not the same, it must needs be figured by it. But it is no Article of Faith, to be stood upon, or contended about. 2 This circumstance of History is added, to show how helpless Christ was, without all help and comfort of man, where he could look for no succour from any earthly creature, or worldly means, nay all the means against him: 3. To show that his power was so much the more manifest, in that when Satan had him at the greatest advantage, and all the means set against him, yet he goes away victor; and that none could share with him in the praise of the victory, but it belonged to him of all the seed of women. 4 To show the power of the Son of God, who could live peaceably among the wild beasts, who, if he had been a common and weak man, had been certainly eaten up of them. Quest. How could Christ live peaceably and safely among the wild beast's? Ans. When Daniel was cast into the Den, the Lions spared him, but not through the disposition of their nature (for presently their devoured his enemies) but the text ascribeth it to two causes: 1 To the Angel of God, that stopped their mouths. 2 Because he believed in his God, which, besides the faith whereby he was justified, was even a faith in the miracle, by which he was strengthened at this time. But I take it, another reason may be given of Christ's peaceable converse among the savage creatures, namely, because he was endued with the perfect Image of God, and they did acknowledge him as their Lord, even as they did Adam before the fall; which is a special privilege of the state of innocency. Hence observe, 1 That wicked men are worse than brute beasts, Christ hath more peace among wild beasts, than among wicked men. they will not acknowledge Christ when the wild beasts will; Christ shall have no peace among them. If he come in Judas his hands, he will betray him; the Jews will accuse him, Pilate will condemn him, the common sort will beat and buffet him, the Soldiers will crucify him. A great deal more security shall he find in the Wilderness among wild beasts, than in places inhabited by wicked men. And the reason seems to be, that the higher the fall, the greater the wound; the Devil falling from such a height of glory, is most desperately wicked against God's Image, especially in his Son: wicked men falling from a blessed estate of holiness and renewed reason, are desperately malicious too, so as the poor creatures in their proportion retain more goodness in their nature than man doth in his; they still serve God in their kinds, man still rebelleth; they fell from subjection to man, but man from subjection to God. Use, This should both humble us, to see the little good that is left in our nature, and also urge us to seek the renewing of it. And it should terrify wicked men, who, resisting Christ in his word, members, graces, yea persecuting him in his Saints, show themselves more savage than the Creatures: the wild beasts will acknowledge him that doth him good; but the wicked man spurns against him. Daniel was more safe among the Lions than his enemies; and David was compassed with ramping Lions, Psal. 22.13. Note 2. This affordeth us a ground of comfort, that when the state of the Church is afflicted, led into the Wilderness, environed with men, for their dispositions, as wild and fierce as Tigers, Lions, Leopards, Cockatrices (for so natural men are described, Isa. 11.) yet it is in no worse state than Christ himself once was: and as Christ was in the midst of wild beasts, and was not hurt, so shall his members be; they may be molested and afraid of danger by them, yea assaulted and slain, but not hurt. If the Spirit lead thee into the Wilderness as he did Christ, thou mayest be secure; if for good conscience and God's religion thou be'st set upon, thou shalt not be hurt, as the Martyrs were not. Note 3. In that our Saviour now is safe enough, when all the means of safety and comfort are set against him, we must learn to depend upon him, if we shall come into the like case: when we have no way to help ourselves, all means fail, nay all means are against us, Christ as able to defend us as himself, both from wild beasts and Devils. like so many wild beasts about us, than he is able to secure us, as he was to defend himself alone, not only from the rage of wild beasts, but furious Devils. And this is the true trial of faith, when we have no means, yea when means are against us. It is an easy thing to trust God upon a pawn, but we must trust in his word, that is indeed to trust in God. When the case is with us as it was with Moses at the red Sea, the Sea afore him, the Mountains on both sides, Pharaoh and his Host behind, then to say, Stand still, fear not, and behold the salvation of the Lord, here is sound faith. When Aram and mount Seir came against Jehoshaphat, and he saw no strength or means of his own, he said, O Lord, we know not what to do, but our eyes are unto thee; and so, though his Army was small, and his enemies like grass on the earth, trusting in God he went away with the victory. And what a holy and faithful profession was that of Job? If the Lord kill me, yet will I trust in his mercy. Rules to carry ourselves by faith in the outward means. I. Where they be. 1 Faith neglecteth not good means where they be, 3 Rules to keep faith in the presence of outward means. because God's providence hath afforded them and appointed them for our good: faithful Jacob had a good care to provide for his family, Gen. 30.30. Isaac said to his Father, Here is the knife and wood, but where is the sacrifice? Abraham answered, God will provide: so set us use the means, and God will provide the rest that is wanting. 2 It hath a right judgement of them, not as things to be trusted to; neither art nor labour, expressed by the net, Hab. 1.16. nor wealth and riches, expressed by the wedge of Gold, Job 31.24. nor friends and alliance, expressed by the arm of flesh, Jerem. 17.5. no, nor the outward means of salvation, Ezek. 33.31. Faith knoweth it is not bread, but the staff of bread that man liveth by David looks upon his staff and bow, and saith they cannot help him, Psalm 42.6. and counteth watching and building but vain, except the Lord join his helping hand, Psal. 127.1, 2. 3 Faith useth means, but expecteth no blessing from them, but by the word and prayer. Gen. 32.9. Jacob useth good means and policy in dividing his Army, and separating his bands, but withal giveth himself to Prayer, to get God's arm with him. Exod. 17.11. Jos●●● goeth, and valiantly fighteth the Lord's battle, but Moses must be at prayer in the mount, and no longer Joshua prospers than Moses prayeth. 3 Actions of faith in the absence of means. II. Where they be not. 1 Faith trusteth where means be wanting, or against them. Though ten thousand compassed David, yet would he trust, Psal. 3.6. And Abraham was a notable pattern of Faith, when he had no means, but all was against him, in himself and his wife; still he depended upon the naked word, that God was true, and able to perform his Promise, Rom. 4.9, 20, 21. 2 Faith, when it may, useth no evil means; it flies not in sickness to sorcery, nor in extremity to the Witch, as Saul did, for which he was rejected from being King, 1 Chron. 10.13. It turneth not to fetches of policy, nor to dig deep Counsels, on which a woe is pronounced, Isa. 29.15. It deviseth not to smite one's betters with the tongue: it taketh not advantage of men's simplicity or forgetfulness. 3 It observeth how many great things God bringeth to pass without, yea against the means; to show how little he depends upon them; and therefore it will not stint the Holy one of Israel, but frame the heart to his likeness. It sees the walls of Jericho fall down by seven days compassing, Josh. 6.3. It sees all Midians Host discomfited, by means of a dream of a barley loaf, tumbled down from above into the host of Midian, Judg. 7.13. and A●hurs Host fly all away, supposing the King of the Hittites, and Egyptians to come upon them, through a noise of Chariots and Horses, 2 King. 7.6. And surely this is the course, in which God often encourageth his Children, who thrive and grow they know not how, by virtue of the promise, that God will fill his with hidden treasures. Whereas those that will feed themselves upon the means, and trust God no further; God's justice often lets them see their folly, revenging their infidelity: they eat, and are not satisfied, they earn money for a bottomeless bag, Hag. 1.6. they go and trust in Physicians as Asa did, and pine away: their wisdom and Counsel is turned to foolishness, as Achitophel's: They have horses, and strength, and trust to it, Psal. 20.7, 8. but they are fallen there where they trusted. And thus God letteth men see, that there is neither wisdom, counsel, power, or success against, nor without the Lord. Not to think much, if with our Lord we find men more savage than beasts. Note 4 Christians must not think much to find men more savage than brute beasts, seeing Christ found it so: Lazarus found Dogs more pitiful to him than Dives; and Paul found the Beasts, to which he was condemned at Ephesus, more merciful than the men, 1 Cor. 15.31. The like entertainment in the world must every Christian expect. Vers. 2 And when he had fasted forty days and forty nights, he was afterward an hunger. Now we come to the third point in Christ's expectation of his enemy, namely, His employment; and that out of the Evangelists is gathered to be twofold: 1 Fasting, to which he joined prayer without all doubt: this S. Matthew hath, that he fasted forty days and forty nights. 2 Temptation, by lighter onsets, as Luke saith plainly, he was forty days there tempted of the Devil, and after that he was hungry; and then began these three temptations. In his fast, consider three things: 1 What kind of fast it was. 2 The reasons of it. 3 The continuance, forty days and forty nights. For the first. Of fasts there are three kinds. Kind's of fasts, three. 1 Civil, as when men fast for the health of their body; or when men are so intent upon their affairs, as they take no time to eat and drink: Thus Saul fasted pursuing the Philistims, 1 Sam. 14.24. and those forty, that vowed not to eat till they had slain Paul, so intent they were upon their wickedness, Act. 23.14. This is voluntary; there is also one involuntary fast, when men want what to eat and drink, as Elias fasted, 1 King. 17.5. This is not here meant. 2 Religious, which is an abstinence from meats, drinks, and all delights, to testify our true humiliation before God, to fit us unto prayer, and to further and witness the truth of our Repentance. And this is either public or private, of one or of more, for one day or longer time. But neither is this meant here: For, 1 Christ had no corrupt, wanton, or rebellious flesh to mortify, or chastise. 2 Christ had nothing to repent of, no amendment of life, no hardness of heart, no want of faith to bewail, no guiltiness to confess by it. 3 He had no need of fasting to help him in prayer: for neither needed he any grace, which he had not by the lighting of the Spirit upon him, neither had he any sluggishness or dulness in his nature to hinder his prayer, neither did he ever make a prayer, which did not merit of itself to be heard, or wherein he was not heard. 3 Miraculous, which is above the strength of man, and is sometime given to the Saints, to commend their doctrine, as unto Moses, Exod. 24.18. and to Eliah, 1 King. 19.8. And of this kind was our Saviour's fast; because no man can fast so long, or half so long, and remain alive; and much less can a man fast so long, and not be hungry all the while, as it is said of Christ. Secondly, The reasons of this fast are, 1 Negative: 2 Affirmative. I Negative. 1 It was not to commend fasting, as the Papists teach: for it is no commendation to fast when one hath no stomach, or is not hungry, as Christ was not. Besides, it is in itself no worship of God, but a thing indifferent, and only commanded, and commendable, so far as it is an help to religious exercises. 2 Much less that we should imitate him, as the Papists do in their Lent-fall: For 1 it is none of the moral imitable actions of Christ, but effected as other miracles by a power transcending the strength of men and Angels, yea, by the same power whereby he gave sight to the blind, and legs to the lame; he is as imitable in one as in the other. 2 If they will imitate Christ they must abstain from all food, not only from flesh, and that for forty days and forty nights: for Christ all this while are nothing: yea, and they must not be hungry all the while, as he was not, Luke 4.2. 3 Christ did not fast once a year as they do, but once in all his life. 4 There is no proportion, no agreement between Christ's fast, and their Lenten fast: for, 1 Christ's was a total fast an utter abstinence; theirs is a mock-fast: They glut themselves in the time of their fast with most dainty meats and drinks, in fullness and delicacy. Christ's fast disagreeth from Popish fasts in seven things, or eight. 2 Christ's was voluntary, theirs is forced, against the use of the Primitive Church, among whom it was left free to every man's Conscience, when and how long it pleased him to use it: neither were any Laws set down for the Lent-fast yearly to be kept in imitation of Christ, till Gregory the Great, or (as other writ) Telesphorus Bishop of Rome about four hundred years after Christ; but it was free for the time, and kinds of meats. 3 Christ's fast was for a necessary cause; theirs in times of joy, when no just cause urgeth, for the times sake, for custom, and superstitious imitation, when no public danger is to be prevented, nor any special grace to be obtained; whereas by Christ's fast the greatest evil in the world was diverted, and the greatest good procured. 4 Christ's was without ostentation, in secret in the Wilderness, when none saw him; whereas in Cities and societies of men, he eaten and drank: but these will be known to fast, and with the Pharisee profess, I fast twice a week, etc. 5 Christ fasted not as counting some meats unclean, which are all good, and ought not to be refused, as unclean; but received with thanksgiving, as sanctified by the Word and Prayer, 1 Tim. 4.3, 4, 5. They fast with condemning of flesh, and whatsoever cometh of it, as unclean for that time: which is more Jewish than Judaisme itself: for even in the Ceremonial Law, those things that were pronounced unclean, were never to be refused as unclean in themselves, but only in regard of the Commandment: But much more now, all difference of meats being taken away; according to Peter's vision, Acts 10.11. may all be lawfully used at all times for the nourishment of man: and the contrary is a doctrine of Devils. 6 Christ fasted not without instant prayer: for even the Saints of God always when they did fast, joined prayer, which otherwise were but a bodily exercise, 1 Tim. 4.8. And hence fasting is often put for fasting and prayer, Hester 4.3, 16. But they fast in want of extraordinary prayer, and when no need or occasion is above ordinary. 7 Christ did not fast as placing the Kingdom of God in meats and drinks; whereas they account the observation of their fasts a thing meritorious, to satisfy for sin, and purchase the Kingdom of Heaven; which is their common doctrine: wherein what else do they, than attribute the Kingdom of God to meat and drink? 8 Let them show where the people of God ever presumed to imitate the fasts of Moses or Elias: if they cannot, how dare they embolden themselves to imitate Christ, and enjoin the meanest of their Disciples so to do under pain of Damnation? for this is the boldness of Bernard, saying, As Christ forty days after his Resurrection ascended to Heaven, so none can ascend thither that fasteth not these forty days. And yet here I condemn not the Lent-fast among us, so it be observed only as a civil and politic Ordinance, and not as any religious fast or observation: for I esteem it as lawful for a King for a time to forbid his subjects some sorts of meat, and enjoin others as he seethe most fit for his Commonwealth, as for a Physician to prescribe a diet to his Patient, forbidding some meats, and appointing others for the health of his body. Much less do I condemn all fasting in general, but wish it were more observed than it is, so it be rightly: But this fast of the Papists, in the institution, observation, causes, manner, and end of it, is wicked and sacrilegious. Christ fasted this fast for four causes. II. The affirmative ends of this fast of Christ were these: 1 To prepare himself by fasting and prayer to his most weighty calling: for although Christ was full of the Holy Ghost, and seemed not to need the benefit of fasting and prayer to fit him, yet he took on him our infirmities with our nature, and as man needed such help as ourselves do. 2 To teach us, not rashly and headily to enter upon or undertake any calling, but by fasting and prayer to prepare ourselves, who have more need of preparation than Christ had, and to get God's blessing on the same: but especially this concerns the Magistrate and Minister. Obj. You said this fast was not for our imitation. Ans. True, it was not in the extent, but in the end it was: in the former Christ is to be admired, in the latter to be imitated. 3 To set out his Miracles and Divine power, for the honour and authority of his Person and Doctrine, to show himself the Son of God. Obj. Moses and Elias fasted this fast, and yet were mere men. Ans. They did it by his power, he by his own: they were upheld by the power of God, but he by his Divine power: their fasting was but a type and shadow of this. But to make every man able to imitate this fast, obscures Christ's glory, and this Miracle, and the Gospel itself. 4 That hereby he might bid battle, offer opportunity, and provoke his adversary to the combat: for this was the end both of his fasting, and going into the Wilderness, and of his hunger. Wherein also this fast of Christ may not be imitated: for we are not to offer any opportunities or advantages to Satan, who is ready enough to seek and take enough: as we may not tempt God, so we may not tempt the tempter, but pray that we may not be lead into temptation by him, and watch lest we fall into temptation, Mark 14.38. yea we must cut off and prevent his advantages, and shun all occasions wherein he might assault us, as knowing our own weakness. The third thing in Christ's fast is the continuance of time, III. Christ fasted no longer nor shorter time than forty days, for five reasons. Moses in mon●e ante legem. Elias in itinere sub lege, Christus in deserto sub gratia. forty days and forty nights.] Quest. Why did he fast so long? why no more nor no less? Ans. For these reasons: 1 To be answerable to the types. As Moses fasted forty days at the institution of the Law, and Elias at the restitution of it, so would Christ here at the manifestation of the Gospel. 2 He exceeded not his number, lest he should seem too inhuman and cruel against himself: for he did no more than Moses and Elias had done, men subject to infirmity. In our time he is no man that cannot strain one trick above others: but Christ being in the shape of a Servant, takes not upon him above his fellow-servants. 3 He would not fast less, because he would not seem less than the Prophets, nor unlike them. 4 He would not fast more, because he would not have his Deity now acknowledged by the Devil. 5 He would not give occasion to Heretics to doubt of the truth of his body and human nature: If he had fasted longer than Moses and Elias, he might have been thought no true man, but only in show incarnate. Quest. Why is it added, that he fasted forty nights? Ans. For these reasons: Forty nights added for two reasons. 1 To show that it was not such a fast as the Jews used to keep, who fasted many days together, but eaten at nights; as Daniel fasted for three weeks of days, chap. 3. vers. 10. Nor like the Turkish fasts, who so soon as they see a star, eat any thing on their fasting days, but that which is strangled, or Hogs flesh. Nor yet like the Papists fast, who, though they say they fast forty days, both to imitate Christ, and to give God the tithe of the year, yet can feed well and far deliciously every night. 2 To show, that Christ had a care to spend his nights well, as well as his days, not spending them out in sleep, but in watching and prayer as well as in fasting: for by the same power his body was preserved without sleep, as it was without meat. Fare unlike the Papists, who in their fasting-days spend the night in gluttony, luxury, and all uncleanness. Doct. Fasting a most necessary duty. This example of Christ teacheth us of what great necessity this exercise of fasting is, both for the entrance, and comfortable continuance of the duties of our calling, both general and special. This Nehemiah knew well, when hearing of the calamity of Jerusalem, and his brethren the Jews, he fasted certain days, and prayed before the God of heaven, chap. 1. v. 4. And Ezra proclaimed a fast, to seek the right way homeward, and safe from their enemies, chap. 8. v. 21. see also Act. 13.3. Reasons. 1 Fasting in an holy and religious manner, helpeth forward graces that are necessary for our calling; as, 1 the grace of conversion, and therefore is made an adjunct of it: Joel 2.12. Turn you with all your heart, with fasting and weeping. 2 The grace of prayer; for as Prayer sanctifieth fasting, so fasting strengtheneth prayer. Otherwise, to place God's worship in fasting is to make the belly the God. 3 It helps forward the knowledge of the mysteries of God and godliness: Dan. 9.3. conferred with 20.21. as Daniel was praying and fasting, Gabriel was sent to instruct him, and revealed to him the mystery of the seventy weeks. 4 It adds strength and courage in the Christian combat between the flesh and the spirit; it is as a third, that comes in to take the spirits part, and so helpeth to the victory by subduing the flesh. 2 The necessity and profit of this exercise appeareth in respect of ourselves: for, 1 If we want public or private benefits, fasting joined with prayer is the means wherein God will have them sought and obtained. The Benjamites after two sore overthrows, by this means got the victory, Jud. 20.28. Annah by the same obtained her Samuel: and David fasted for his child's life. 2 If we be in danger of public or personal judgements, by the same means they are to be diverted: religious fasting is a chief part of the defensive armour of the Church, as we may see in the examples of Hester, saving her people from Hamans' devise: and of the Ninivites, turning away the destruction threatened by Jonah, by fasting and humbling themselves. 3 If we be to attempt public or private duties, hereby we must fit ourselves, and obtain success and blessing. So did Nehemiah and Ezra; as we saw before: and when Paul and Barnabas were separated to the work of the ministry, they fasted and prayed, Act. 13.3. Yea, Christ himself spent a whole night in fasting and prayer, before he chose his Disciples, Luk. 6.12, 13. 3 Daily experience shows the necessity of religious fasting: for, 1 How many men observe in themselves, that for want of this duty they grow dull in their profession, and heavy in holy practices, yea, empty of grace, so as they may think the Spirit is departed from them? yet when they have renewed this exercise, they find themselves more ripe and ready, more quick and able to good duties, as if they had new souls given them. 2 Do we not see, that the more conscionably a man carrieth himself, the more busily Satan doth bestir himself against him? and had he not need so much the more fence himself with coat-armour, and fly to God for strength and protection? If a good Magistrate or Minister be to be brought into any place, how doth Satan storm and bend his forces against him, because he thinks that then his Kingdom must down? Therefore if a man mean to be serviceable to God in any place, it is meet he should first sanctify it by fasting and prayer, as Christ did. Use 1. This serves to rebuke the great want of this so needful a duty. What Magistrate or Minister, against whom Satan most shooteth, entereth thus into his calling, as Christ by fasting and prayer; but by gifts, favour, or otherwise get live and offices? but to God they go not; and this is the cause that so little good is done, either in one calling or the other: as much blessing as they seek, they have. So, what other reason can be given, that many lingering evils, and want of God's blessing is in so many families; but because men omit the chief means of procuring the one, and repelling the other? Men think they have nothing to do with this duty, but when public authority enjoins it, and that it is only the fault of Magistracy it is so out of use; as though every Master of a family were not a Magistrate and Bishop in his own house; or as if that were not a means for private blessings, which is so mighty for public. Oh deceive not thyself: that which thou canst not do publicly, thou mayest do in thine own house; and therefore, if thou wantest any grace or blessing, blame thine own idleness that seekest it not in God's means. Use 2. This should move us to perform so needful a duty as this is, Motives to fasting 6. and thereunto to consider of these reasons. 1 Consider the Promises that are made, and have been made good to fasting and fervent prayer. Remember that one example of good King Jehoshaphat, against whom came the Moabites, Ammonites, and they of Mount Seir, whereupon he proclaimed a fast throughout all Judah, and prayed earnestly, 2 Chron. 20.2, 17. and before they had ended their Prayer, the Spirit of the Lord came upon Jahaziel a Levite, who by the Spirit of Prophecy foretold the victory, saying, Ye shall not need to fight in this battle, O Judah, and Jerusalem: Fear ye not, but to morrow go out against them, and the Lord will be with you: and so it came to pass: for the enemies slew one another, and the Jews gathered the spoil, and returned and praised God in the valley of Beracha, that is, of blessing; so called ever after. 2 The ordinary prayers of God's children have prevailed much, and much more can their fasting and prayer bring greater blessings. When Peter was in prison, sleeping between two soldiers, the night before he should be brought out to death, being bound with two chains, and the Keeper before the door watching the Prison, at the ordinary Prayer of the Church, an Angel smote Peter, saying, Arise quickly, and his chains fell off, and he was delivered, Act. 12.5. much more can Extraordinary Prayer, joined with fasting, prevail. 3 Many things are not obtained, but by that prayer which is joined to fasting, Matth. 17.14. this kind (of Devils) is not cast out but by prayer and fasting, that is, by a most fervent kind of Prayer, to which fasting is joined as a whetstone to sharpen it, and set an edge on it. Some things, as those that are precious, cost a greater price; and some suits must be obtained of men, not without long and instant supplication: so here, many things are long sought by ordinary prayer, which being extraordinary favours, might by extraordinary prayer have been sooner had. 4 God hath rewarded the wicked, who have used this Ordinance in Hypocrisy; and much more will he those his servants that use it in truth, 1 King. 21.21. Ahab fasting for the destruction threatened by Elijah, humbled himself; and this fast of his, not joined with true repentance, but only kept in the outward ceremony, in abstaining from meat, in sackcloth, and giving some testimony of outward sorrow, was not unrewarded, but obtained a reprieve of the execution of the sentence, till his Sons days. How much more respect shall we obtain of God, if we join to the outward fast the inward graces of humility, repentance, faith, and fervency? 5 Were this exercise in request sometimes in families, it would prevent many judgements, and many sins the procurers thereof, in governor's, children, and servants; as adultery, fornication, drunkenness, swearing, riot, and profaneness; these might be kept out as well as cast out by this means: and unspeakable were the good that might hereby be procured, as release from many evils, life, health, etc. 6 We have the example of the Jews, who besides all other movable fasts upon special occasion, must have one set fast in a year, Levit. 16.29. 1 Because many great sins of all sorts might be committed in a year, for which they needed to be humbled. 2 Once a year God might show some tokens of displeasure, public or private, that they might know that once a year they had cause to be humbled. Obj. That was a Ceremony? Ans. The day was, not the thing, the equity of which binds us as well as them, because the ends and causes bind us. And in the Gospel we have the example of John and his Disciples, who fasted often: and Christ's Disciples must fast, when the Bridegroom is gone, and causes of mourning come. Beside these, we have sundry other motives to religious fasting: as, 1 Shall Christ fast for us, and not we for ourselves? 2 Shall the Pharisees fast twice a week in hypocrisy, and we not once in our lives in sincerity? 3 Can we cheerfully betake us for our bodily health to fasting, diet, or abstinence so long as the Physician will prescribe, and will we do nothing for our souls health? 4 Can worldly men for a good market fast from morning to evening, and can Christians be so careless as to dedicate no time to the exercise of fasting and prayer, to increase their gain of godliness? 5 Is not this a seasonable exhortation? hath not God sounded the Trumpet to fasting? Matth. 9.16. when the Bridegroom is taken away, it is time to fast. But now, 1 Sins abound, as Drunkenness, Pride, and high wickedness, and there is no more fear of God's wrath in the Church and Land. 2 The Word and Ministry is more despised than ever, and less loved; Preachers and Professors of the Gospel are scorned, as in the days of Noah; the heavenly Mannah is contemned, and the contempt of it threatneth a final departure ot the Bridegroom. 3 Papists increase in numbers, in boldness, in pride, in power, and are so fare from being converted by the light, as they are daily more perverted and perverse, notwithstanding the glorious Gospel of God, and the wholesome Laws of the Land. Add unto these the swarms of Atheists, Machevilians, carnal and cold Protestants among us. 4 Who hath not smarted in the common judgements of the Land, lingering by many years in plagues, unseasonable weather, fires, waters, and the like, all of them forerunners of greater misery? Who can forget the warning of Gunpowder, and the present unfeelingness of it? And were not these public evils, how may every one of us bewail Christ's hiding of himself from our souls? His gracious beams shine not on us with such comfort as they might, his Word is not so fruitful in the best as it should, dulness and conformity with the times creep in upon the best; the Sun and Moon, great Lights in the Ministry, are darkened, and the Stars lose their light among professors. Is it not time to awake ourselves, if ever, and to betake ourselves to sackcloth and ashes, to fasting and prayer, if the Lord may be entreated to draw nearer us, and our souls nearer him? The second part of Christ's employment, while he expected his enemy, was temptation by lighter onsets, which is plain, in that Saint Luke saith, he was forty days tempted of the Devil; and then recordeth Satan's solemn onsets upon him in these three most fierce temptations. Whence we may observe his subtlety and policy, who hath a deep fetch in it: for, Satan by lesser temptations makes way to greater. Doct. By lesser temptations he maketh way unto greater. For, 1 As a wise Captain sends out his Spies to see the state of the contrary Army, their number and strength, and to view what advantages may be taken, and perhaps sends out a wing to make a skirmish only, to try their purpose and strength; so doth Satan here: he would by lesser temptations try the strength or weakness of Christ, that so he might plant his main forces against him accordingly. 2 He gins with smaller things before he come with his main forces and show his blackness, because smaller things are easily contemned, or more easily yielded unto: Is it not a little out? and is there any great hurt in it? 3 He knows by little things how to obtain great, easily winding himself by little and little into the heart, as a cunning Thief, if he can find room but for the point of a wrinch, will quickly make strong doors to fly open. 4 He will try if by small things he can make us secure, and negligent to put on all God's Armour to fence us, because we easily think that smaller things need no great resistance. Use 1. As he dealt with Christ our head, so doth he with his members: Where Satan beginneth his temptation, we must begin out resistance. therefore as Christ was able enough to espy his fleight, so must we learn to do; even where Satan gins his temptation, there to begin our resistance, and give him the repulse at his first motion: we must resist smaller temptations, and keep off of the first staff of the Devil's ladder, and kill every hellish Serpent in the shell. 1 We must do as wise Citizens that are besieged, and will not let the enemy come to scale the wall, or into the Marketplace with purpose to drive him out again, but keep them out without bullets reach. 2 We are wise to prevent bodily diseases at the first grudge, because we know that disease's get strength by delay, and are hardly removed if they be suffered to settle. 3 Satan first lays objects and occasions, and then tempts or works upon them. David was first moved to look upon Bathsheba, which seemed a small thing: but had he had his armour on his eye, his heart had been fenced from the desire, and himself from the act. Peter was not first moved to forswear his Master, but first to go into the High Priests Hall, or to follow aloof off and then to sit among Christ's enemies, and then to do as they did. The Devil comes first aloof, and seems to require but some reasonable thing at first, but at last is impudent and importunate for greater. Do we think that Judas was at first moved to betray his innocent Lord? No, but first Satan wrought him to covetousness, and then offered the occasion, thirty pieces of silver, and so struck up the matter by degrees, and in the end oppressed him with his whole power. Even so to draw a man from God and religion, he will begin with lesser things; he will not bid a man hate religion at first, but first to doubt of this point or that, or hate, not all at first, but this Minister or that; he sets before his eyes some infirmities, which breed dislike, than he moves him to take counsel against him, then to scorn, rail, persecute him. When Saul was commanded utterly to destroy the Amalekites, men and , and spare none, the Devil thought it bootless to go against the whole Commandment of God, by moving him to spare all; but he might think it reasonable to spare some, the King, and the fat beasts, especially upon so good an intention as to sacrifice: but this was enough to depose him from his Kingdom. Here therefore remember these rules: 1 To give no place to the Devil, Rules of resistance three. Ephes. 4.27. And seeing we give him place three ways, 1 By letting into our hearts his suggestion. 2 By putting it in execution. 3 By not hating his motions, and the rise of sin: we must carefully watch against him in all these. 2 The less the sin is to which thou art tempted, the more suspect Satan's further drift in it, which he ever hideth at the first: for if he be not met in the beginning, he makes no stay till he comes to the height of sin. An example hereof we have in Eve, to whom Satan comes and saith, Yea, hath God said so indeed? not that he did not know it, but his further drift was to make her forsake that word, as indeed she did. So he comes to many a man, as to Peter, and saith, Go into such and such company among thy neighbours, to such or such an exercise; which is a small thing: but he hath a further drift; there thou shalt lose thy time, and thrust thyself out of thy calling, there thou shalt lose thy patience, thy charity, thy piety, and coming home shalt find thyself much worse and weaker for going abroad: He did not bid thee go and swear, and quarrel, and scoff, or abet these things in others, but he did as bad: for these are the fruits, yea the best fruits that come from lewd and unthrifty company. 3 Consider, that as the least poison in quantity kills or hurts, if it be but once taken; so even the smallest sin is deadly poison to the soul. Set open one gate of a besieged City, and the enemies will come in as certainly, as if all the walls were razed. One Serpent suffered to come so near as to wind about a man's hand, is not easily shaken off. The beginning of sin is death, and a bad beginning brings on a worse end. The least temptation is too strong for a secure adversary. Use 2. Let us beware we despise no temptation: to contemn a temptation is to neglect one's armour, and the means of resistance; and no temptation but will be too strong against a secure adversary. But let us learn to fear continually in respect of our weakness, and let us prepare for war in the rumour of it, before the enemy be in our necks, and will not suffer us to whet and fit our armour. Use 3. This teacheth us what to think of them that scorn men as being too precise: What? must we not swear small oaths? may we not speak now and then a merry word? may we not recreate ourselves? (now by recreation they mean gaming, unthriftiness, cozenage, and the like) may we not now and then be angry and impatient, seeing flesh and blood it so weak, and it is but an infirmity? what need a man be so precise and scrupulous, as to stand upon such small trifles? all which is but to plead for Satan against our own safety. He was afterwards an hungry.] In these words is set down the effect of Christ's fast; After he had fasted forty days and forty nights, he began to be hungry: all the while before he was not hungry, neither did he want power to have fasted longer, and by his Divine power upheld his human nature, if he pleased: but now the miraculous fast being finished, he begun to hunger. Quest. How could Christ be hungry, seeing he was able to feed so many thousands with seven Leaves and two Fishes? Besides, Joh. 4.34. he saith, My meat is to do the will of him that sent me, and to finish his work. Or if he could be hungry, why would he? Ans. Some have thought that Christ needed not to eat, sleep, etc. as we need when our bodily strength is exhausted by labour, by fasting, and watching. And some of the Fathers, as Ambrose, and Theophylact, upon Mar. 11.12. hold, that Christ only by dispensation gave his body leave to be hungry when he pleased; as though he neither was wont, nor could, nor aught to be ordinarily hungry as other men, nor necessarily forced to eat. But we must know that Christ took upon him a true human body, and the form of a Servant, in which he was obnoxious to all our infirmities, only sin excepted. And the infirmities which he undetook not, are these: What infirmities our Saviour took, and took not, in three propositions. 1 He was not to take any which might hinder the perfection of his soul or body. Of his soul, as vices, sins, proneness to evil, heaviness to goodness. Christ took miserable infirmities in his soul (as Augustine saith) such as are, natural negative ignorance; as of the day of Judgement, and the time of figs fructifying; but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as Damascene saith) damnable and detestable. Of his body, because it was extraordinarily conceived and created of the Holy Ghost, who being of infinite wisdom and power, could not e●re, or not bring his body to perfection. Therefore he was not to be blind, lame, deaf, etc. which are infirmities in many other men. 2 Christ was not to take all infirmities in general: Christ took not all infirmities of every particular man, for three causes. for 1 Some arise of particular causes, which could not be in Christ; as namely, some hereditary infirmities and diseases, as the Leprosy, Falling-sickness, Stone, etc. some from redundance of matter in generation have some monstrous or superfluous part: some from defect want some part, or have some part withered or scanted. None of this can agree to Christ's most perfect conception of the Holy Ghost. 2 Some infirmities are acquisite, as by Surfeits, Fevers, and Gouts by fullness: These could not befall Christ, who never exceeded the mean, his whole life being a continual exercise of sobriety: neither had he ever any acquisite infirmity, but voluntarily undertaken. 3 Some defects and infirmities are the fruit of some special judgement of God; as Uzziah his Leprosy was a special stroke of God's hand for a special sin: so some are born fools and simple: Neither could these belong to Christ, who had no sin, nor cause of judgement in him. 3 Christ was to take upon him all natural and indetractable infirmities (as the Schoolmen call them) and only them: Natural, that is, such as follow common nature, infirmities common to all men: And indetractable, or inculpable, which detract not from the perfection of his person, nor of his grace, nor of the work of our redemption. Of this kind are hunger, thirst, labour, weariness sleep, sorrow, sweat, and death itself: all these are common to all men. Now hunger being a common infirmity, incident to all men, yea to Adam in innocency (who was hungry and did eat, as Gen. 1.39. every tree bearing fruit shall be to you for meat: and slept, chap. 2. vers. 21. a heavy sleep fell on the man; yet without molestation:) therefore Christ did necessarily hunger as other men do, not by an absolute necessity (for 1 he needed not have taken our nature, or been incarnate. 2 As he was God, he could have exempted himself from all the abasement and miseries that he suffered:) neither by a coacted necessity; for he willingly submitted himself to this necessity: But by a necessity ex hypothesi, or conditionate; having taken our nature to redeem it, he was necessarily to take on him all our weaknesses, sin only excepted; for these reasons: Reasons why Christ took on him our infirmities, five. Man's nature is known by defects, Gods by perfection. 1 He was not only to be like a man, and in the shape of a man, but also a very true man, like unto his brethren in all things, except sin: therefore it is said, Heb. 2.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to assure the truth of his incarnation against all Anthropomorphites, and such like Heretics. 2 This was a part of his obedience, and consequently of our redemption, that he suffered the same thing as we do, both in body and in mind: Vere pertulit lang●ores nostros, he hath truly born our infirmities, Isa. 53.4. 3 That he might sanctify unto us these infirmities, and take away the sting of them, lest we should be wearied, and faint in our minds, Heb. 12.3. and that we might have an example in suffering, 1 Pet. 2.21. 4 That he might be a compassionate High Priest, Heb. 2.17, 18. touched with infirmity, yea clothed with our frail nature, that we should not doubt of his grace, who vouchsafed to be so abased for us. 5 Himself confirmeth the same, in that he took not on him such a body of ours as Adam had before sin, but such a one as he retained after his fall, so far as it was obnoxious to all incriminal pains of sin; namely, such as was subject to weariness, Joh. 4.6. to sorrow, tears, and weeping, as over Jerusalem, Luke 19.41. and at the raising of Lazarus, Joh. 11.35.38. and in his Agony, when he shed tears, and used strong cries, Heb. 5.7. to sweeting water and blood in the garden, yea to death itself: from all which Adam's body was free before the fall. And by these his body was by a true necessity overcome as ours are; and this not for a short time or space, at his pleasure, but all the time of his life till he breathed out his holy spirit; yea, thirsting upon the cross itself, John 19.28. Neither was this only to confirm the truth of his humane nature, but to fulfil all righteousness, and carry away all the punishment of our sins, and so work a perfect salvation for us. Therefore Christ truly and necessarily was hungry, as we use to be. Obj. Christ's meat was to do the will of his father. As for that place in Joh. 4.34. I answer: 1 It must be meant comparatively, in that the execution of his calling, and doing of his Father's will, was preferred before his meat and drink. 2 It belongs to the hunger of the soul, which is, to cleave to God, and obey him in his will; and so keeps not off the hunger of a natural body. 3 Christ did as Abraham's servant did at Bethuels' house, who having meat set before him, would not eat till he had done his message, Genesis 24.33. and yet was subject to hunger. Differences between Christ's infirmities and ours in fire things. Non habuit ex debito peccati. Aquin. Quest. What is the difference between Christ's infirmities and ours? Answ. 1 They are all punishments of our sin in us; but not punishments of his sin in him. 2 His humane nature being holily conceived, was in itself free from them all, and they do not necessarily attend it in respect of it sel●: But our nature being tainted with Original sin hath contracted them inseparably, seeing by one man sin came in, and death (of which these are forerunners) by sin went over all. 3 Christ undertook them by a voluntary necessity; but in us the necessity is forced and absolute: will we, nill we, we must carry them. 4 In us they be the effects of our sin; in Christ effects of mercy, 5 Ours are often miserable, acquisite, rising from particular causes, or sins; but so were not Christ's. Object. If Christ took not all our infirmities, what say you to Damascens argument, Quod est inassumptibile, est incurabile? how could Christ cure all our defects, and not assume them all? Answ. All particular defects rise out of the general corruption and infirmity, which Christ undertook and cured, and therein these also; even as he which stops a Fountain in the head, stops all the streams without more ado. Use 1. Note the wonderful Humility of our Lord Jesus, who would not only take upon him our nature, but even our infirmities, and was not only a man, but a servant also. If he had descended, being the Lord of Glory, to have taken the nature of Angels, or (if of man) such as Adam was in innocency, it had been admirable humility, and such as hath no fellow: But to be a worm rather than a man, is lower than humility itself. Let the same mind be in us that was in Christ, Phil. 2, 5. Use 2 His infinite love is herein set forth: he was able to feed many thousands with a few loaves and little fishes, yet he would want Bread and be hungry himself: he could and did give legs to the Lame, yet he would be weary himself for us: he could fill the hearts of others with the joys of Heaven, yet he would sorrow: he raised others from death, and yet he died. And as this commends his love to us, so should it breed in us a love of him, to express it in embracing a base estate for him, and in giving up at his call our comforts, our liberty, our bodies, and lives: so did he for us. Use 3. This is a great comfort for the poor, and men in want, seeing Christ and his Disciples, not seldom wanted what to put in their bellies, Mat. 12.1. The Disciples plucked the ears of Corn, and began to eat. Christ the Lord of glory hath sanctified thy want, thy hunger, thy penury by his: If thou be'st in the world as in a barren wilderness, and livest among hardhearted and cruel men, as so many wild beasts, think on Christ in this estate; thou art no better, of no better desert than he, nor better loved of God than he, and yet thou ●arest no worse than he: Oh murmur not, nor repine, but say with that blessed Martyr, If men take away my meat, God will take away my stomach; he feeds the young Ravens, and will he neglect me? Only turn all thy bodily hunger into a spiritual hunger after Christ and his merits, and then thou shalt be sure not to starve and die everlastingly, Mat 5.6 Rev. 2.17. but to be satisfied with the hidden Mannah of God. Use 4. Let rich men learn, that it is not good always to be full, and prevent hunger, but to feel it, and know what it means: Christ was God, and might have avoided it, but being man, ought not, and would not, that he might have sense and feeling of our infirmity, and so be a compassionate Highpriest. What else is it that breeds hardness of heart in rich men, but want of feeling of the afflictions of Joseph? Gluttonous Dives took not to heart Lazarus his want; and where are the poor most neglected, but where there is fine and delicate Diet every day? Especially the Ministers of Christ should learn to endure want and hunger; as Paul had learned to want and abound, and to be contented in every estate; else they will do but small good in their Ministry. Use 5 Christ is daily hungry in his members; Lazarus lieth still at our gates, and is not yet quite dead: Therefore let us put on the bowels of compassion towards him. Would we not have relieved Christ, if we had lived when he did? or would we not now if he should be in need? Oh yes, (we say) we would, else it were pity we should live. Well then, whatsoever we do to one of his little ones, we do it to himself, and so he accepts it, saying, I was hungry, and ye gave me meat, I was thirsty, and ye gave me drink. Despise not thy poor fellow-member, and turn not thine eye from beholding his penury, nor thine ear from hearing his moan and deep sighs: If thou shouldest hear Christ himself say, I thirst (as once he did on the Cross) wouldst thou give him vinegar and gall to drink? is that it he thirsteth after? no, it is thy conversion and compassion that will satisfy him; therefore use him kindly in his members. Vers. 3. Then came the Tempter to him, and said, If thou be the Son of God, command that these stones be made bread. WE have heard how our Lord Jesus Christ entered into the place of combat, how he was furnished, attended, and exercised all the time while he expected his enemy: Now we come to the entrance of his adversary, and after to the onset. In this entrance observe, 1 The Time, Then, 2 The Name of the Adversary, The Tempter. 3 The manner of his entrance, he came. I. The Time, Then, that is, when Christ had fasted forty days and forty nights, and was now hungry. He was willing and ready to tempt him before, and so he did now and then cast a dart at him, as we heard; but now supposing him to be weak, and hungry also, he comes upon him with might and main, and thence strengtheneth himself, and sharpeth his temptation. Note hence Satan's subtlety. Who watcheth his opportunity, Doct. Satan ever taketh us at the weakest. and taketh us ever at the weakest. Thus he set upon Eve when she was alone, in Adam's absence: and set Cain upon Abel, when he was alone in the field, and helpless. Thus was Dinah set upon, being alone, and was foiled. Potiphars wife set upon Joseph alone, none being in the house but they two: and the Gospel tells us, that the envious man sows tares while men sleep. 1 Satan by the subtlety of his nature, and long experience, Reason's. knoweth our estate, our temper, our hunger, our chief desires; and accordingly setteth on us. For though he know not the heart directly, yet he knows our corruption in general, as we are men, since the fall, and there is in it a root and spawn of all sins. Further, by our outward behaviour and gesture, he can gather our special corruptions, as a Physician by outward signs in the water, pu●ses, and the like, can judge of the particular disease within. Besides, his experience giveth him much light into our weaknesses, so as like a cunning angler, he can bait his hook, so as he hath experience the fish will take; and though he see not the fish in the water, yet by his quill and cork he can tell when he is taken: So Satan hath for sundry men sundry baits, and can tell by the eye, hand, speech, gesture, etc. whether the man be, or will be taken. 2 The malice of Satan is such, as it aims directly at man's destruction; and therefore to get his desire, and to have his prey, he cares not how cowardly he sets upon us, Gen 34.15. Simeon and Levi, plotting the destruction of the Sechemites, persuaded them to circumcise themselves, which they thought they would do to enjoy Dinah: but even when they were sore, they came most cowardly upon them, and destroyed them, in a cursed rage, as Jacob called it: Even so deals the Devil, he comes when we are least able to resist. 3 Satan well knows, that though he can tempt us, yet he cannot force us, and if he overcome, he must have help and ground from ourselves, and therefore he must observe for his advantage the time, place, person, his inclination to mirth or sadness, to wantonness or desperation: his estate, whether rich or poor, high or low; his general corruptions and personal sins, dealing not otherwise than the Philistims dealt with Samson: they intended mischief against him, but he was too strong; now if they could watch a time when he was as weak as another man, & know how to abate his strength, they would not miss of their end; but this they cannot know but by himself, and none can get it out of him but Delilah, who, if she cut off his locks, his strength is gone, and poor Samson is taken, his eyes put out, and sent to grind like a mill-horse. So dealeth Satan. Use 1. As Satan watcheth all opportunities to mischief us, so let us watch opportunities to resist him. Shall a thief watch at midnight to rob thee and cut thy throat, Horat. and wilt thou not watch to save thyself? Now we have time to arm and prepare ourselves against the evil day: never had our fathers such an opportunity for heavenly and spiritual things: We have an acceptable time, a day of salvation, 2 Cor. 6.2. a time of health and strength, to gather a stock of grace and strength against the time of weakness. Is it not now a point of wisdom, if we were as strong as Samson, to know that we may be weak as other men, and forecast a day of trial? Shall we not be worthily and shamefully foiled, if in this our day, while we have means to gather knowledge, to increase in faith, and grace, we lay not up for the day of weakness? will it not be a gainful policy to acquaint ourselves now with Satan's policy aforehand, and with what weapons he cometh against us, that so we may arm ourselves with armour of proof against his fiery darts, and learn so to resist him, that he may fly? And, not to do this, what is it else but to become traitors to our own hearts? How unhappily and foolishly do men cast off all this care to the time of weakness and sickness, wasting all the time of their health and strength in the world or other wretched courses? Our sick and dying day most unfit for resistance, for three reasons. Now they have the day, the light, the word, and God's armoury open to furnish themselves; but they cast themselves into the night, and lay all the hazard of the combat upon the day of sickness or death; then they will send to the Minister, and think on death. But this is the unfittest time; For, 1 When the body is weak and sick, it hath other things to think on, either the pain, or means of health, or to settle and dispose the goods. 2 It is just with God, that they who neglect the means, when they may be had, seldom have them offered at their desire, but as it is Prov. 1.24. Because I have called, and ye refused; ye shall cry, and I will not hear. And what comfort canst thou have, if not in thy calling upon God? 3 Then Satan, because we are at the weakest, assails us with all his strength and cunning, even to bring us to despair: and then how shall he lift up his head, that never provided his armour of confidence, when he shall see the roaring Lion's mouth wide open, and himself in his clutches. Use 2. Let us learn of Satan to watch our own weaknesses, and our personal corruptions: If the Devil so observe us, let us so much the more observe ourselves. The enemy assaulteth the City where it is weakest, and there the wise Citizens lay most matter of defence. Here it will be fit to observe these rules. 1 Take heed we wilfully cast not ourselves into infirmities, Five notable rules for the watch over our own weaknesses. especially sinful, as, immoderately to desire goods or gain. The feeding of covetousness cost Judas deer: So the immoderate desire of pleasure, or ambitious pursuing of honour, or nourishing of wrath and anger, which is to give place to the devil, and brings forth manifold evils, as rail, revenges, quarrels, murder, etc. For if Satan by reason of natural infirmities, as hunger, poverty, and the like, can take his advantage against Christ himself, much more can he work his advantage against us by such immoderate and unruled passions. 2 Play not with the objects of sin: it is not without danger for the fish to play with the bait. Turn away thine eyes from beholding vanity, thine ears from hearing lewd things, shut the doors, and keep the threshold of thy heart, make Gods fear the Porter of thy soul, let not death enter in at the windows of thy senses, as Eve did. Delight brings practice, and repetition a habit. 3 Watch thy natural desires with all carefulness, because in them a man is most frequent, and most impotent, and a thousand to one thou fallest by these. The natural desire of meat and drink is ordinary, and as Satan here lay in ambush against Christ in them, so he doth against all other men, good and bad. See we not in the example of Esau, that being weary and hungry after his hunting, he was so sharp set, that he made a most childish and graceless match? even for one mess of pottage he did forego the birthright, whereby he had not only title to an earthly inheritance, but to be one of the Fathers and Patriarches, and one of the promised seed, which profanely, and not without too late repentance, he rejected. Nay, we want not examples of Gods dear children, who not watching their natural appetite, have been foully foiled. How did Lot suffer himself to be drunken time after time? and then how strongly did Satan assail him, and prevail against him to commit incest with his own daughters? It is a natural desire to seek and lay together the things and wealth of this world; and herein how doth Satan strive to bring in inordinacy upon every man? and who is he that weakens not himself much, and giveth advantage unto the Adversary, by sinful and inordinate desires of riches? For this is a root of all evil, and those that will be rich (saith S. Paul) fall into divers temptations and snares. Whence our Saviour adviseth us to take heed, that our hearts be not oppressed with surfeiting, drunkenness, or the cares of this life; with which many are become as drunk, as others with beastly quaffing. It is a natural desire, for a man after labour of body or mind, to unbend and refresh himself with some recreation or sport: but here how doth the Devil watch, either to thrust some unlawful exercise into men's hands? or, if lawful, to use them unlawfully, wasting their time and goods, loving pleasure and pastime, or choosing swearing, drinking, or idle company, and then they are presently overmastred. When did Satan set upon Peter? not so long as he was among good company, of Christ or his fellow-Disciples, whose presence might have upheld him; but when he runs among a company of rake-hells, and sits him down among the High Priests serving-men by a warm fire, now he is fit to be wrought upon, and be brought from denying his Lord, to forswear him, and from that, to curse himself. Many such knocks are they sure to meet with, who turn themselves out of their way and calling, and promiscuously run into all companies, and all exercises, where God and Christ is not, but Satan and his instruments with a whole band of temptation. 4 Watch thyself narrowly in thy outward estate, whatever it be: for in all estates Satan hath his baits laid; and indeed few there be that can use their estate aright. God gives a man prosperity, honour, and wealth in the World: here now is an opportunity to set forth the glory of God, to do good to others that need, and to further his own reckoning by being rich in good works, and laying up in store a good foundation against the time of need, 1 Tim. 6.19. but how doth Satan pervert it to be an occasion of forgetfulness of God, when he most remembers us, to envy our betters and equals, to disdain our inferiors, to mischief ourselves by security, presumption, pride, wantonness, and all riotous behaviour? Contrarily, God disposeth a mean and poor estate unto others: here is a fit opportunity to bring to a man the knowledge of himself, to train him up in humility, to whet up his prayers, to urge him to make God his portion, and to a diligent seeking of heavenly treasures; to exercise his faith, patience, hope, diligence in his calling, and other graces. But Satan by his malice useth this as a small opportunity to draw men to grudging, murmuring, impatience, despair, injustice, stealth, wronging men, and blaspheming God. And all this comes to pass, because men have no care to learn S. Paul's lesson, Phil. 4.11. to be full and hungry, to abound and to want, to be abased and to be advanced, and in every thing to be content. Job, when he had lost his goods and children, and was sore afflicted, than the Devil set upon him by himself, and Jobs friends, to distrust God. 5 Keep thy watches in the performance of the parts of God's worship: for even then (as here he dealt with Christ, when by fasting and prayer he had prepared himself to his ministerial function, he set on him) he will assail thee: he will be with thee to keep thee from Church; and if thou must come for shame, he will come with thee, to make prayers, preaching, and all unprofitable: he came with Judas before Christ, so that all his holy doctrine was intercepted from his heart; the sower sowed good seed, he sowed Tares. We shall be sure of him, not only when we are idle as David, but when we are best occupied: which is the cause, that when we have most strictly kept the Sabbath, and endeavoured our best, in all our duties public and private, we have much matter of humility; and this may serve as an hammer against spiritual pride. The Tempter] II. The second thing in the entrance of this adversary, is his name, which is here changed; before he was called a Devil, now a Tempter, but with emphasis, That Tempter, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to distinguish him from other tempters. For, First, God tempteth man, sometimes by afflictions, which are called temptations, James 1.2. sometimes by some special Commandment, as he tempted Abraham: sometime by occasioning objects, as 2 Thess. 2.11. God sends strong delusions, that is, objects enticing and deluding. But neither is this to tempt to sin, nor a stirring up to it, but rather a proof what is in us, and a trial what we will do; this is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Secondly, man tempteth God, when he makes trial of God's power and justice, whether he can or will help or hurt, Exod. 17.2. Wherefore do ye tempt the Lord? this is by curiosity, presumption, or distrust; as vers. 7. Thou shalt not tempt the Lord thy God. Thirdly, man tempteth man, by seeking matter and occasion against an other, to accuse and reprehend: so the Pharisees and Herodians tempted Christ by captious and subtle questions, to bring him into danger: or by persuading to sin, as joseph's Mistress every day tempted him: But, Doct. Satan is called a tempter by eminency, because, Satan the most eminent and dangerous tempter. 1 He was the first tempter to sin, moving and stirring up Adam and Eve in Paradise to sin: an old Serpent. 2 He makes a trade of tempting; ever since it is his profession, and no marvel if he be denominated from his profession: he spends his whole time, policy, and strength in tempting to evil, and the scope of all his actions is to bring men to sin against God. As he begun betime, so he will continue as long as time lasteth. 3 He is the author or abettor of all other evil temptations: for he tempteth not only by himself, but by his instruments; as Eve by the Serpent, Adam by Eve, Ahab by his Prophets. 4 He is furnished and stored with all arts to deceive: he can change himself into an Angel of light: he takes occasion from ourselves to seduce us, and lead us away by our own concupiscence: he hath the world his faithful armourbearer; in it he hath false doctrine, heresy, wicked counsel, wicked company, wicked example: on the right hand, wealth, honour, power: on the left contempt, persecution, vain presumption, and rash confidence, despair, etc. he hath all sins that are near of kin to us. Quest. Why is Satan thus restless in tempting? Ans. 1. Because of his infinite malice; by which, Satan restless in tempting, for three reasons. seeing he cannot hurt God, he rushes upon his Image in man. 2 Because of his envy: that man should climb by Christ to that estate, which himself is fallen from irrecoverably. He would have him everlastingly unhappy like himself. 3 Because of his special enmity against the godly: for all contraries tend to the destruction of contraries. Use 1. If Satan be so restless a tempter, it behoves us so much the more to watch and pray against him: The former the Apostle Peter commends unto us, that seeing our adversary goeth about continually seeking to devour us, we must watch and resist, 1 Pet. 5.8. If our adversary were capable of end of days, or end of malice, we might be secure; or if he were wearied with continual ranging, or did take rest or truce. But the Apostle tells us, that so long as there is a world, there shall be a Devil; and so long as he is a tempter, he will continually compass us, whatsoever we are about: if a good thing, to hinder it; as he stood at Jehoshuah● right hand: if an evil, to hatch, contrive, and thrust it forward; and being done, to draw and spin out as much wickedness from it as may be. So where ever we be, we are not without a tempter, at home or abroad, in the street or in the field, alone or in company, in our callings or recreations, in our eating and drinking, in our preaching or hearing, reading or praying, the Tempter spares no attempt against us. The latter our Saviour teacheth us, namely to pray that we be not lead into temptation, that seeing our enemy is mighty, subtle, and every way furnished for the assault, God would give us strength to resist evil, and persevere in good ways to the end. Use 2. It justly reproves their folly, who as if there were no tempter, are tempters of themselves, care not what occasions and weapons they minister to Satan; run into such company and courses, as if for want of Satan's malice, they would lay snares and hooks for themselves, that Satan may easily draw them to all evil. Of this sort are they that haunt Alehouses and Taverns, seekers of excess, drinkers down of health and wealth, drowners' of sobriety and honesty: what need this man any other tempter, that sets himself to save the Devil this labour? yet, lest he should be alone in his sin, he will fit him, and send in before or after him some swearer, or scorner, or Atheist; and they together shall swill in oaths, and scoffs, and impiety with their liquor, and notably confirm each other in lewdness and profaneness. Of this sort also are they that watch the twilight to frequent lascivious company, or the houses of light persons, men or women; or the society of such as are foul in their speeches, and wanton in behaviour; a secret poison infecteth the heart hereby, and this is to seek the tempter: how hath he fenced himself with watching and prayer against temptation, that thus goes out to meet it? Joseph fled these occasions, and ran out of the company of his lascivious Mistress. Of this sort are they that use wanton and light attire: and those that go to Mass, and say they keep their hearts to God: and those that set up Images before them, flat monuments of gross Idolatry. Of this sort are they that run to Interludes and Plays, which are the Devils bellows, and blow no few sparks into the gunpowder of our own corruptions. It was wont to be said, that there was no play without a Devil; but there is never a one, but there is a great many more Devils than one, than seen; every part, person, action, speech, and gesture almost, is a notable tempter and corrupter: what need these be driven of Satan, that thus run before him? Of this sort lastly are they, that seek to Witches and Sorcerers: these run to the tempter; as Saul, when God was gone from him, took great pains to go to the Witch; yet he went in the night; but our Witch-hunters run in the day; the tempter need not come to them, they will find him if he be in any corner of the country. Use 3. This is a special use to Ministers, to be careful and watchful over their people against this tempter, 1 Thess. 3.5. The Apostle from this ground provoketh and testifieth his care over them: For this cause, when I could no longer forbear, I sent to know your faith, lest by some means the tempter have tempted you—. And how jealous was he over the Corinth's, 2 Corinth. 11.3. saying, I fear lest as the Serpent beguiled Eve through subtlety, so your minds should be corrupt from the simplicity of Christ? and having written against the incestuous person, that he should be delivered to Satan, to humble him, he writes in his second Epistle, chap. 2.11. that they should now receive him again, lest Satan circumvent us, for we are not ignorant of his wiles. The Apostle knew there was a tempter that did mightily and continually assay, to bring in corruption of doctrine and manners; that would hinder them from the Word, and choke it in them; and therefore he was the more careful. Thus should every good Shepherd watch his Flock against this ravening Wolf, and reside and abide with them as he is sure the tempter doth. How unsafe and destitute are many people left to the tempter by the absence of them, who have taken their charge, is plain by the Parable of the tares; that when the Husbandman slept, the envious man sowed tares: he slept a little and slumbered, but he was present: and if the tempter take the advantage of a little negligence in the presence of a Pastor, how will he bestir him in his absence? what an harvest of tares must be reaped by that? It is sure the tempter will not be absent, neither month, nor quarter; and therefore the Pastor had need, not only to be still present, but also watchful, to espy the state of his people, to help them out of sin, and teach them to resist the tempter. Use 4. Beware of tempting any to evil, or of withdrawing any from good: for this is a Satanical practice. Our Saviour Christ, when Peter dissuaded him to go to Jerusalem, said, Come behind me Satan: in which words he shows, that none can tempt to evil, or from good, but Satan, or one led by him. So the Apostle Paul calleth Elimas', who sought to dissuade the Governor from the faith, the child of the Devil, Act. 13.10. because, as Christ said of the Jews, his works he did. What a number of Devils are now in the World, continual instruments of wickedness, alluring and drawing men from God and goodness? yea, their Trade is to allure unto evil, as those that draw men to strumpets, and are bawds to that filthy sin; so to Alehouses, and there provoke them to drink, and to excess; Those that draw men to ordinary gaming houses; such as stir up men's spirits to revenge; such as withdraw men from God's house, and good exercises; such as dissuade from Religion and strict courses; such as commend only lose and disordered mates for boon companions. In all these the speech is true, Homo homini daemon, one man plays the Devil with another. All of them are plain devils incarnate, tempters, and as the devil's company is to be avoided, so is theirs. Use 5. That we may be most unlike unto Satan, we must be continually provoking and moving one another to love and good works, Heb. 10.24. and exhort and edify one another, 1 Thess. 5.11. Every Christian must by holy example, and holy admonition, bring one another forward in goodness: if they be weak, to confirm them; if slow, to provoke and quicken them; if astray, to revoke and recall them. Hereunto consider these motives. 1 Shall Satan's vassals exhort and persuade one another to evil, Four motives to stir up one another to good, as Satan doth to evil. and be more diligent to help one another to Hell, than we to set forward God's work, and help one another to heaven? 2 Consider the bonds between us and our brethren: 1 The bond of nature, all are one mould, and one flesh, and the Law of nature binds us to pity and relieve their bodily wants, and much more their souls, if we can: If their beast lay under a burden, thou wert bound to help it up; but thy brother's soul is under the burden of sin. A good Samaritan will not pass by the wounded man like the Priest and Levite, but will step near him, and have compassion on him. 2 The bond of the Spirit, which yet ties us nearer: for if we must do good to all, much more to the household of faith: this bond makes Christians to be of one body, and therefore, as members of one body, to procure the good and salvation one of another: they are children of one father, brethren in Christ, who have one faith, one hope, one food, one garment, and one inheritance: will one member refuse to impart his help, his life, his motion, and gifts to another? 3 Consider the excellent fruit that ensueth this godly care of provoking one another to good: he that converteth a sinner from going astray, shall save a soul, James 5.20. and the fruit of the righteous is as a tree of life, and he that winneth souls is wise, Prov. 11.30. 4 Consider these dull and backsliding times, full of deadness and coldness, wherein we see a general decay of zeal, love, delight in the Word, sin bold and impudent, and piety almost ashamed of herself and name. Ah we have great cause to quicken one another; as Travelers will call forward the weary and faint, and encourage them both to speed and perseverance; and as soldiers will animate and encourage one another against the common enemy: so must we in our spiritual fight against sin and Satan. The tempter is so much the more busy, because his time is short: and we must be the more diligent, because the time is so dead. Came to him] Here may a question be moved, How Satan came to Christ, being a spirit? Satan cometh to a man two ways. I Answer, Satan cometh two ways: 1 Inwardly, and more spiritually, and that either by suggestion, troubling the heart and understanding; and thus he put into Judas his heart to betray his Lord, John 13.2. or else by vision worketh upon the fantasy. 2 Outwardly, and corporally, either by some instrument; as to Christ by the Scribes, Sadduces, Herodians, and Peter; or else by himself in some assumed bodily shape. Now after what manner was Christ tempted? I answer: Howsoever some good men think Christ's temptation was only in motion inwardly, and not externally and visibly; yet I think it was chief externally, and in a bodily shape assumed. Their Reasons for their opinion are two: 1 Because in the words following, the Devil shown Christ all the Kingdoms of the world in a moment, which to do in a corporal manner were impossible; and therefore it was but in motion and cogitation. But that is but to insist in the question; and when God shall bring us to that place, we shall see that even this was done really, and not only in imagination. 2 Reason out of Heb. 4.19. where it is said, that Christ was tempted in all things like us: now (say they) our temptations be inward by cogitations and suggestions: and therefore so was his. But this is much weaker than the former: for if he were in all things tempted like unto us, it is plain he was externally tempted as we be; Adam by Satan in the external shape of a Serpent, Saul by Satan in samuel's shape; and it is the general confession of witches, that their spirits appear in an external shape of cats, mice, etc. Our reasons which probably conclude the contrary (for it is no fundamental point, necessarily and stiffly to be held, because the Scripture is not plain in it) are these: Christ's temptation external and in a bodily shape assumed, for four reasons. 1 As Satan in his combat overcame the first Adam in a bodily shape: And external temptation, so it is likely he came against the second Adam in some bodily shape: And that he thus externally assaulted him by outward objects, is probable by these things in the text: 1 He spoke often to Christ, and Christ truly spoke and answered. 2 He said, command these stones, not stones in general, but either offering, holding, or pointing at them being real stones, as Mr. Calvin saith. 3 He wills Christ to fall down before him and worship him, even by bodily and outward gesture, and citeth Scripture for his second temptation. 4 He took him and led him to the pinnacle of the Temple, by local motion; neither was the second temptation in the wilderness as the former was, but in the holy City Jerusalem, and on the pinnacle of the Temple, as after we shall see. 5 Christ bids him departed. 6 How could he hurt himself by his fall, if it were only in vision. 2 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, doth imply a corporal access; by which these temptations differed from the former, wherewith he was exercised in the forty days of his fast: for they were lighter skirmishes, and lesser onsets by suggestion sent out like scouts; but now he comes in person with all his strength, and thus he now came, and not before. 3 Some good Divines make difference between Christ's temptations and his members, which giveth good light in this question; that whereas our temptations are chief inward, because they find good entertainment in us (our disposition being like a mutinous City, that is not only besieged with strong enemies without, but with false traitors within, ready to betray it) contrarily, Christ's temptations, if not only, yet chief are external, presented by outward voices and objects to his outward senses; but presently, by the perfect light of his mind, and unchangeable holiness of his will, discerned, and repelled, that they could not get within him, and much less to be moved and affected with them. 4 This is an History, wherein the letter is so far to be 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 be further asked in what bodily shape he came, here I am with the scripture silent. Only he 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, he came unsent for: Christ comes not but led of the Spirit, Satan comes of himself. And the same difference is to be observed between them that are led by the Spirit of God, and by this unclean Spirit. Those that are led by God's Spirit, whatsoever they be about, they will look to the motion, what warrant they have for it, whence it is, and whither it tends, whether they be led, or undertake things of their own head: they look whether the thing be good in itself, 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 be 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 joint 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 be led by the Spirit, or come of yourselves: and then you come of yourselves, when either you have no word, or attempt any thing against the word, seeing God's Spirit and Word cross not one another, and one never directs but by the other. So if you be 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 be 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 impudence and boldness of the Devil that thus visibly comes against Christ. Had he not heard the voice from heaven? or had he forgot it whilst it yet sounded? no, he begun all his temptations thus, If thou be the Son of God. Or did he doubt that he was the Son of God? No, the Devils confess him so to be, Matth. 8. and he knew by all the Prophecies and accomplishments, that Christ was he; the Sceptre was gone from Judah, he was born of a Virgin at Bethlehem, whom John went before in the Spirit of Elias; he knew the Shepherd's testimony, yea, Satan would assa●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 he should encounter Christ for his own overthrow. 2 Though he knew, that Christ was he that should break his head, and that he could not prevail against him; yet his malice made him fearless, he would set upon Christ, whatsoever should be the issue, himself could be but condemned. 3 He would against his knowledge show his malice to God in molesting and troubling his blessed Son: for here, and daily he sinneth the sin against the Holy Ghost. 4 God having him in chains, so overruled his malice, as it should be turned against himself; and be a means to proclaim Christ in all ages, the promised seed who had broken his head. He which thus emboldened himself to come against Christ, will not fear to come to thee, be thou as just as Job, yea, wert thou as innocent as the Lamb of God. It is Gods great mercy, that he comes not so bodily and visibly to us as to Christ: we know, if God give him leave, he can possess even any of our bodies, as appears in all those demoniaks: he can assume a body also to terrify or delude us with all, if God suffer him, as we see in saul's example. So in God's just judgement, when men give up God's service, and undertake to be agents for Satan, he 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 God's mercy that he comes not thus as he did to Christ, so ordinarily as he hath done in ignorant and Popish times; and we must pray, that even in visible shapes he 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 we cannot hinder his coming to us; we must be so much the more watchful, that when he comes, he may find us prepared against him. For as we cannot hinder birds from flying in the air, but we may hinder them from making nests on our heads: So we cannot hinder the flying motions of Satan, but we need not suffer them to settle in us. Quest. How shall I know when the Tempter comes? Two certain rules to know when the tempter comes. Answ. By observing these two rules: 1 Whensoever thou art persuaded to any thing that is evil, than thou mayest know the Tempter comes. Sometimes he persuades to sin by extenuating it, why, it is but a little one, a grain, as light as a feather; now comes the Tempter: God's Spirit never persuades that any sin is little. Sometimes by the utility and commodity of it; Oh it is profitable, by one oath or lie thou mayest be a great gainer, and why shouldest thou be so nice? but now the Tempter is come: for the holy Spirit commands thee not to swear at all, nor to lie for God's greatest advantage, much less thine own, and what profit is it to win the world with the loss of ones soul? Sometimes from the pleasure of it: wilt thou defraud thyself of thy pleasure? is it not as sweet as honey? why, thou art but young, thou mayest game, and swear, and drink, and be wanton: now thou hast an occasion of lust, take thy time, thou canst not have it every day. But here the Tempter is plainly come: for the Spirit of God would wish thee to remember, that for all these things thou must come to judgement; and that neither adulterers nor whoremongers shall enter into the Kingdom of God. Sometimes by removing the punishment and terror; Why, who sees? God is merciful, and easily entreated; you are a Christian, and no condemnation is to them that are in Christ Jesus, and Repentance wipes off all scores. Here the Tempter is come: For God's Spirit saith, There is mercy with thee that thou mayest be feared: and, there is no condemnation to them that are in Christ Jesus: but withal which walk not after the flesh, but after the Spirit. 2 Rule. When thou art dissuaded from any good belonging to thee, the Tempter cometh; who as he can make vice seem beautiful, so virtue to seem ugly. He can dissuade men from Religion in great friendliness: 1 From a supposed impossibility; How canst thou (poor weakling) bear such a yoke? certainly thou wilt never endure such strictness, thou mayest set thy hand to the plough, but thou wilt soon look back, and prove an Apostate. But here is a Tempter come: for God's Spirit teacheth otherwise, that howsoever without Christ we can do nothing, yet it is God that beginneth and perfecteth his good work in us, whose yoke is easy, and his burden light. 2 From the great trouble and small necessity of it, from the disgrace it carries among men, and the contempt of such as preach and profess it. Here is the tempter come: for the Spirit of God teacheth, that he that denies Christ before men, shall be denied of him before men and Angels. Further, he can dissuade from diligent hearing the word, and from reading the Scriptures, because they be exceeding long, and hard to be understood. Why, thine own business is such as cannot give thee leave ever to attain any thing to the purpose, especially because deep knowledge of points belongs not but to Divines; for an unlettered and private man a little knowledge is best. Here is a Tempter come: though he should speak in the voice of an Angel: for God's Spirit bids private men search the Scriptures, because they testify of Christ; and commends private Christians, because they were full of knowledge. Further, he can discourage the practice of piety, by suggesting, that to be strict in life is to savour of too much purity, at least it will be counted but scrupulousness and too much curiosity: and, if thou wilt be singular, and contemn, and condemn all men but thyself, so will men deal with thee: Why, thou livest as though men were to be saved by good works, and not by God's mercy. Here the Tempter is come: for the Spirit of Christ never quenched smoking flax, but encouraged the care of walking in God's ways, though it be to walk in the strait way, and narrow path that leadeth unto life. Lastly, in all outward or inward temptations, let us look to Christ, who hath sense of both, that he might be compassionate to us in both. If thou be the Son of God, command these stones to be made bread.] In this first and fierce assault, consider two things: 1 The ground of it, Satan aimeth at four things in this first temptation. If thou be the Son of God. 2 The inference, Command these stones to be made bread, which is on a good ground to entice him to evil. In which temptation Satan aims at four things directly. 1 To impugn God's truth, and word, and that notable oracle from heaven, testifying that Christ was the Son of God. 2 To shake the faith of Christ: Satan knew well enough he was the Son of God, and he makes not this a question, as though he would be instructed in it; but that he would make Christ doubt whether he was the Son of God. And note how cunningly he ties his policies together, as he did against the first Adam; he calls God's word into question, which is the ground of faith; which if he can bring out of credit, faith fails of itself. 3 Because of his present estate, to doubt of his father's providence; and because of his great hunger and want of means to supply it, to call his own Divinity into question. 4 To use unlawful means to relieve and sustain himself. In these particulars, standeth the drift of the temptation. As for that which the Papists generally say, that it was to bring Christ to the sin of gluttony, by which (they say) the first Adam fell; there is no sense so to think: For 1 Christ's Answer, which was directly fitted to the suggestion, tended nothing to the sin of gluttony. 2 Gluttony is an excessive eating of more than needs; whereas Satan desires no more than that Christ would at his desire eat, to the necessary sustaining of nature: it is no great gluttony to eat a piece of dry bread in extreme hunger; belly-gods and gluttons satiate themselves with other more pleasant and delicate dishes. Let us therefore know that the proper end of this temptation, is distrust in God, in his word, and sufficient and due means to relieve his present estate. If thou be the Son of God] that is, the natural Son of God, equal in power, the delight of the Father, as the voice pretends, then do this that I may believe thee; else deceive not thyself, because of the voice from heaven, thou art but a pure man. Satan directly opposeth the word of God. Doct. 1. Note how Satan doth directly oppose himself against the word of God. God had said Christ was his Son, Satan knew it, and after confessed it; yet against his own knowledge he calls it into question, although he had seen it confirmed by two strange signs from heaven, of which we have spoken. The like was his practice, when he set upon Eve, saying, What? hath God said thus and thus? why, he knew God had said it, and that in the day they should eat, they should die: and yet he labours to make them doubt of that truth, which both he and they knew too well. This was ever his practice. Reasons. 1 Because of his great malice to God, who hath every way set himself to confirm his word, that his own truth might shine in his word to all the world. Therefore he hath outwardly confirmed it by many powerful, and glorious miracles, such as the Devil could never make show of; as raising the dead, the standing, and going back of the Sun, the division, and standing of the Sea and rivers, and the bearing of a Virgin: and inwardly, his holy Spirit persuades, testifies, confirms, and sealeth up the Word in the hearts of God's Children, 1 John 2.20. 2 Cor. 2. Now to make God a liar, and to show himself most contrary to the Holy Spirit, he contradicts, and opposeth, stormeth and rageth. 2 He hateth the word of God, because it is the greatest enemy to his Kingdom, every way resembling God the author, and carrying his image. It is light, and no marvel if the Prince of darkness resist it; it discovers his subtleties, and fenceth the Christian against his policies; it discerneth spirits, that let him come as an Angel of light, he shall be uncased. As he prevaileth in darkness, so he worketh in impurity; now here the word resembling God himself crosseth him; it is pure in itself; and a purifyer, as Christ saith, Ye are clean by my word. Further, his chief power being in the Sons of disobedience, and in the hearts of infidels, here also the word eclipse his wings, being the word of faith: and John 17.20. Christ prayed not only for his disciples, but for all those that should believe in him by their word. In a word, seeing he exerciseth his chief power in the sons of perdition, who are given him to rule at his will, here the word is his enemy, because it converteth sinners, and saveth souls, called therefore a word of salvation. 3 He opposed God's word through the malice he beareth God's children: for he ever opposeth true professors, casts them into prison, and would never let them have a good day in the world, if he might have his will, and follows them with temptations, and with outward afflictions. But this is the sword of God's mouth, and the sword of the Spirit, by which they cut thorough his temptations, and make them forceless: it is that which comforts them, and sustains them in their troubles, and directs them happily to heaven, so as no way he can have his will of them. 4 It stands him in hand to oppose God's word: for his long experience hath taught him, that so long as men hold to the word, they be safe enough under God's protection; and he could never win his Captain-sinners to such high attempts in sin, were it not that he had first shaken the truth of God's word out of their hearts. How could he have brought Pharaoh to such obstinacy against God and his people, as to say, Who is the Lord? and I will not let Israel go: but that he had brought the word in Moses and Aaron's mouth into contempt, further than the sting of the miracles forced him. When Saul had once cast off the Word of the Lord, Satan lead him as in a chain, to hunt David, to throw a dart at Jonathan, to seek to the Witch, against whom himself had enacted a severe law. The like of Ahab, Herod, Nero, Domitian, etc. 5 The Word of God is the sentence and rule of righteousness, which condemneth Satan; and therefore no marvel if he cannot endure it, and wish it false, and love it no better than the bill of his own condemnation, and death eternal. Use. It is a note of a man foiled by the temptation of Satan, and of a devilish spirit, to call God's Word into question; either to deny it as false, or doubt of it as uncertain; either of which if Satan can persuade unto, he hath his wish: for he knows they are no subjects to God that will not acknowledge his Sceptre, but doubt of the rod of his mouth: he can easily blindfold them, and lead them whither he will, that deny the light: he can easily vanquish them, and lead them captive to all sin, if he can get them to cast away their weapons. Yet what a number of men hath the Devil thus fare prevailed with, in this violent kind of temptation? Some call in question whether the Scripture be the Word of God, or no; swarms of Atheists, and Machevillians, that hold the Word but an human devise and policy; which is to open a door to all carnal and brutish Epicurism, and to confound man and beast together. Others doubt not of all, but of some Books: and others not of some Books, but of some places of the holy Scripture. But we see that Satan would have Christ, but to deny or doubt of one sentence: and what Eves calling into question of one speech of God brought on all our necks, all we her posterity feel. And it is in our natures, when God speaks plainly against that sin, we make ifs, and pervadventures at it, and so turn it off. As for example: 1 Our Saviour teacheth plainly, that whosoever are of God hear his Word, and his sheep hear his voice. Either men must believe it, or deny it: and yet how few can we persuade conscionably to hear the Word? all who must plainly either make the voice of Christ false, or themselves none of Gods, none of Christ's sheep, for not hearing it. 2 Our Saviour saith expressly, He that heareth you, heareth me, Luk. 10.16. and that God speaks in the mouths of his Ministers, 2 Cor. 5.20. and that they have an heavenly treasure in earthen vessels. But how few are of this mind? never did any Heathens so despise the voice of their Priests, and the answer of their Oracles, as Christians in general despise our voice, in which God and Christ profess they speak. 3 Christ plainly saith, this word is the immortal seed of our new birth, the sincere milk to nourish the soul, the bread of life, heavenly food. But who believe him? for generally men have no appetite, no desire to it, and can well be content to let their souls languish in grace, and be starved to death. And whereas they would go as fare or farther into other Countries, as Jacob and his Sons into Egypt, when there was no Corn in Canaan, to supply their bodies with food, this they will not stir out of their doors for. Well, take heed of calling Divine truths into question, No Divine truth to be called into question, for three reasons. stand not in them upon thy reason and understanding, which are but low and shallow, suspect them in things thou canst not reach rather than the truth of Scripture, and make good use of these rules. 1 In the rising of any such temptation, know, that Satan seeks advantage against thee, and would bring thee into the same condemnation with himself, by the same sin and malice against God. If he durst thwart so Divine a truth, so strengthened from Heaven, and that to Christ's own face, he dares and will contradict God's Word to thee. 2 Consider, if thou sufferest Satan to wrest away the credit of any part of Divine truth, or the Word 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 yielding 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 believe. See it in some instances. Satan believes there is a God, and trembleth, saith S. James, and yet he so fare 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 believe 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, etc. The Devil knows, that he that goeth on in sin, shall not prosper; yet he makes the sinner, who turns from the word, to believe 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 he was the Son of God. Whence we may learn, that, Satan in all his temptations seek● 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 extremes 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 Satan's 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 we are brought into the grace by which we stand. 3 He knows that faith is our shield, whereby we 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 ourselves 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 Christ's 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 God's love, and his favours to his children: he bursts with envy 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. We 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 Satan's continual drift is, to estrange God and us, faith only crosseth him, by which we 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 unbeliever corrupts himself in them continually. 5 Satan well knows, that faith is the ground of all obedience, without which the word and all God's 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 aims at our faith, as he did at Christ's. Use 1. Those who never felt any temptation, but ever believed, & never doubted, No temptation, no faith. (as they say) never had faith: for never had any man true faith, but it was assailed most fiercely: never was faith laid up in the heart of any child of God, but the combat between nature and grace, faith and frailty, flesh and spirit, was presently proclaimed. Eves faith was won from her quickly: Abraham's faith was mightily assailed, which because in such a combat he retained, he was renowned and styled 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 assailed to distrust God, as his words import, If he kill me, I will trust in him still: and Satan's aim was, to bring him to blaspheme God, and die. Use 2. As the Devil laboureth most against our faith, Because Satan most oppugneth our faith, we must most fortify 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 teacheth us to defend all our parts, but especially our head and heart, and such like vital parts: the very Serpent will save his head so long as he can, by natural instinct, whatsoever become of other parts. Our chief fortress is our faith: we have no grace but is worth preserving and saving; yet of them all, Faith is as it were the Head and leader, it sends the vital spirits of heavenly life to the whole man. Let grace therefore teach us to save this grace, which is the heart of a Christian, above all the rest, and to beware of the least prick or crack in it, which is dangerous. A man may receive great gashes and wounds in his arms, and thighs, or exterior parts, and recover it well enough: not so in the heart or brain. Though thy comfort, joy, feeling, yea and fruits may fail, take heed thy faith, thy root fail not. This is that which the Apostle Peter exhorteth, 1 Pet. 5.9.— whom resist steadfast in the faith: wherein if a man sit not very fast, Satan will soon unhorsed him. And of all others let afflicted and humbled souls lay hold, and make use of this exhortation; for Satan doth with so much the more violence assault them, as he findeth it easier to prevail with them: for well he knows, that howsoever they hearty detest all other sins, and much ado he hath to bring them to his lure in other, yet their spirits being oppressed and wounded by the sense of sin, and God's displeasure for it, he finds them inclinable enough upon every trivial temptation to despair; and so makes a wide breach by their improvidence, watching narrowly all other things, but not that which they ought most of all, and which Satan most of all impugneth. Quest. How may I strengthen and establish my faith? Three general directions for the fortifying of faith. Answ. By observing these few directions: 1 Consider the excellency of this grace: for those only that know it, are in love with it, and will use means to preserve and increase it. And this excellency appears in these branches. Excellency of faith in four things. 1 It is the first stone to be laid in Christianity, called a subsistence or foundation, Heb. 11.1. from whence also Christians are styled. 1 Cor. 1. and, the household of faith, Gal. 10.6. of which Christ himself hath undertaken to be the Author and finisher, and hath appointed all his Ordinances to breed and perfect it in the hearts of all that shall attain the end of it, which is salvation, namely the word of faith, Rom. 10.8. the Sacraments the seals of faith, chap. 4.11. and the Prayer of faith, Jam. 5.15. 2 It is the beginning of our blessedness, John 20.29. Blessed is he that hath not seen, and yet believeth: It espouseth us to God and Christ, and ascertaineth us of the marriage day: It honoureth God, as Abraham by believing gave glory to God, and makes us witness that God is true, which is not more honour to God than ourselves, John 3.33. 3 All our strength is from faith, Heb. 11.33. by faith the Saints subdued Kingdoms, and were strong in battle: faith is the victory whereby we overcome the world: by faith we stand: A grain of it can work wonders, and what then can strong faith? It draws virtue from Christ, who himself was foiled by it in the Syrophenissa●. All things are possible to it, Mar. 9.23. Give Peter faith, he shall not sink, but shall walk on the Sea, Matthew 14.29. 4 All our present comfort is from it; peace with God, and peace in our consciences, Rom. 5.1, 2. comfort in afflictions; it beareth great weights uncrusht, itself being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a sound and sure foundation. According to the measure of faith, is the measure of all other graces and comforts. As a man believeth, so he obeyeth, loveth, prayeth, and is heard. Yea, not only the measure of grace here, but of Glory hereafter is proportioned to the measure of faith. And is it not worth preserving and increasing? Means of fortifying faith, four. II. Use means to increase and strengthen it, and they be these: 1 Acquaint thyself with the word of God, often read, repeated, preached, meditated, and conferred on: this is the word of faith, and every thing is fed and preserved by that whereof it is begotten; and the often hearing, reading, meditating, and conferring of it doth fix and digest it, and makes it at hand to comfort the weary hands and weak knees. And we must not only frequent the audible, but also the visible word, that is, reverently and conscionably use the blessed Sacraments, which are signs and seals of God's favour, and our Faith. Those that say they believe, and yet neglect the Word and Sacraments, deceive themselves, for there is nothing to save, where is no means of saving. A man cares not greatly for an empty chest. Neither can faith stay where she sees not herself respected. Oh take heed of Satan's subtlety, who to hold men in infidelity withholds them from vision, and to starve men's souls intercepts their food: And in coming to the word, consider the excellent promises that are made to faith, and take special notice of places which may batter the devil's temptations to unbeleef. 2 Observe the tokens of God's love and favour towards thee; and, because no man knows love or hatred by things before him, labour to find it in spiritual things, how much thy heart loveth him, which is a reflection of his love, what joy of the Spirit, what assistance in former trials, what strength, patience, issue and use of them thou hast. Experience of God is a strong prop, when the soul can gather from former time a conclusion of God's presence, and aid for time to come: So did David, Psal. 23. ult. and 1 Sam. 17.34, 37. and Psal. 143.4, 5. and 77.7. to 13. Hath the Lord forgotten to be merciful, and shut up his loving kindness in utter displeasure? I said this is my death: yet I remembered the years of the right hand of the most High, I remembered the works of old. And how justly do some faint in trouble for want of observing the ways of God with them in former trials and deliverances? 3 Labour to get, and keep the assurance of thy adoption: for then the gates of Hell shall not prevail to hurt thee. The former, by the witness of the Spirit, which will always uphold us in afflictions, if our care be not to grieve and quench him: So long as the spirit of consolation possesseth the heart, what sound comfort can be wanting? but if he depart in displeasure, neither can our faith or comfort be long upheld. The latter, by keeping good conscience; for faith and good conscience stand and fall together: an accusing conscience weakens faith, and destroys boldness, that we dare not come near unto God; whereas contrarily our election is made sure by good works, 2 Pet. 1.5. and by the fruits of the Spirit. It stands us in hand, if we would stand against Satan in the day of Trial, to take heed of admitting any thing against our conscience; which the Apostle compares to a ship fraughted with precious wares, such as faith, love, joy, with other graces: Now if we crack our ship of conscience, we make shipwreck of faith and the other graces, which good conscience had preserved. 4 Faith being the free gift of God, who is the author and finisher of it; a means to establish it, is fervent and continual prayer, as the Apostles knew well enough, Luk. 17.5. saying, Lord increase our faith: and that good man, Mark. 9.24. Lord I believe, help my unbeleef. Christ prays for the not failing of thy faith, wilt not thou pray for thy own? The least faith can pray for more. A special mark of the least measure of faith, is, that it can pray for more. III. When thou feelest Satan assaulting thy faith, and hiding from thine eyes the love of God, then set before thine eyes Gods gracious promises made, and to be made good to thee in Jesus Christ; both because, 1 of the generality of them, which run without excepting thee, if thou dost not except thyself; as also, 2 Because they are built and grounded, not upon thy sense and feeling, but upon God's unchangeable love; as also, 3 Because he hath commanded thee to believe. Object. Oh, but would you have me believe, when I feel nothing but corruption in myself, and correction and displeasure in God? Answ. Yes: for faith must be where is no feeling, and may be: one thing is the being of a thing, another the discerning of it. Doth not the sun shine, though a cloud or some other thing be between our sight and it? Nay, then when sense and feeling cease, faith gins her chief and most glorious work. Was it not Abraham's commendation, that he believed against belief, and hoped against hope? when all nature and sense was set against him, he held the word of promise against sense and nature. Nay, our blessed Saviour, in whom was no grudge of infidelity, but assured faith in his Father, yet in respect of his present sense and feeling cried out, My God, My God, why hast thou forsaken me? David believed in the word of God, and not his eyes, and so must thou, that thou hearest God speak, and not that thou seest. Thomas when he would believe no more than that he saw and felt, our Saviour said to him, Be not (so) faithless, but faithful. In the strongest encounter wait still till Christ come to case thee, he is not far off, and commit thyself in well doing into his hands as into the hands of a faithful Creator; say with Hester, I will go to the King, if I perish, I perish; it may be he will reach out his sceptre graciously, and I shall live; but if I must needs perish, I will perish under the wing of my Lord and Husband. So much of Satan's second drift in the first temptation. In the third place he seeketh to make Christ doubt of his Divinity, and call in question whether he was the Son of God, or no, from his present necessity: as if he had said, Seest thou not in what famine and need thou art? thou hast fasted here these forty days of my knowledge; What is become of thy Father, and of his providence, whose Son thou art proclaimed? Is this the care thy father hath of thee? Doth he think thou canst live of air, or feed of wind, or digest stones? Art thou (weak creature and starven) he that must prevail against the gates of Hell? Art thou the Messiah, that hast not a morsel of bread to put in thy mouth? No, if thou wert the Son of God, he would care a little more for thee: no natural father that had a drop of affection, would leave his child so destitute. Whence we may learn, that, Satan's drift is to make men call in question the truth of their adoption, in their 〈◊〉. Doct. 3. Satan seeketh to make the members of Christ (as well as the Head) call in question their adoption and salvation, for present adversity and want. A notable instance hereof we have in Job, whom when the Devil by God's permission (to bring him to blaspheme God) had rob him of his goods, had slain his children, had afflicted his body with most painful and loathsome botches; then he sets upon him, and sets all his friends upon him, to make him believe that God also is his enemy, and hath brought his sin upon his head. And this he taught his instruments, the wicked rulers, or rather railers, Matth. 27.41. when Christ was in most extreme torments, and terrors of body and soul, hanging on the Cross, they said in scorn, If he be the Son of God, let him come down from the Cross, and we will believe on him: He trusted in God, let him now deliver him if he will have him: for he said he was the Son of God. As if they had said: Is not this a notable deceiver to say he was God's Son, and now is in extreme danger, ready to perish shamefully, and no hope of any deliverance? If he were the Son of God, would he suffer him to perish? So it is his ordinary temptation to any believer: Dost thou not see thyself poor and despised, in want and sorrow? Seest thou any one sign of God's favour? Art thou not deprived almost of all the pleasures of the world? Seest thou not that God cares for beasts and fowls, which he feedeth in due season, but thou art neglected? Reasons. 1 This comes to pass, because of Satan's malice towards God himself: he would not only falsify his word, who hath said, that No man knoweth love or hatred by all the things afore him, Eccles. 9.1. but also impeach his providence and care over his children, who whatsoever their outward estate seem to be, are still as dear unto him, as the apple of his eye; and when they be as most unknown, yet are they known. 2 Because of Satan's malice to piety and religion, which by this means he seeks to chase out of the earth: for the world keeps it under, and commonly it riseth to no great matters. Now if God respect it not neither, who would be, godly? what profit were it to serve the Lord? 3 Satan herein hath much strength from our own corruptions, and ploweth often with our own heifers: for we desire rather to walk by sense than by faith: we hardly believe without pawns and pledges; every man trusts his own eyes, and thinks wisdom good with an inheritance. Hence this temptation finds the easier entrance and better entertainment. 4 Satan ever in these temptations hath a further reach than he shows, namely that he may hence persuade men by some unlawful means to relieve themselves, and better their estate; no longer to depend upon God, who hath cast off the care of them; but to shift for themselves, and (as he moved Christ himself) to make stones bread. 5 Satan hath gotten no small advantage against God's dear children by this kind of temptation, and brought them to take their own ways, as if God had quite forgotten them. Abraham thought God had left him to the cruelty of the Egyptians, and that there was no way to help him, but by lying, and teaching his Wife so to do also. Lot was so environed by the Sodomites, as to avoid their fury he saw no way, but to offer his Daughters to their abuse and filthiness. David was so hunted by Saul, as he must shift for himself by feigning himself mad. An heart now cleaving unto God, and resting in his assured love and providence, would have waited till God had come unto it, and not turned itself to carnal counsels. Use. This condemns their folly, who judge themselves and others by outward things, which fall alike to all: who may see by this, what spirit it is that suggesteth them. It is a delusion of Satan, and general in the world, to make men deem themselves and others happy, and in God's favour, because they prosper in the world, and God's people infortunate, because the world crosseth them for the most part. For: 1 By this conclusion Christ himself the Son of God, Outward things make neither happy nor unhappy: four reasons. who had all his Fathers love poured upon him, should have been most hated of his Father, and a most unhappy creature: He was in want of house, of money, of friends, of food; the world had no malice in it, which was not cast upon him: and he was not only forsaken of men, but in such distress on the Cross as he complained he was forsaken of God. And yet all creatures were not capable of that love wherewith his Father loved him, when he loved him least. 2 Neither the testimony of God's love, nor the dignity of his Children stands in outward things, nor in the abundance of worldly comforts: for then the rich Glutton should have been fare better than Lazarus; Abraham, Isaac, Jacob, who for famine were glad to fly their Country, should be in less grace with God, than the wicked Kings to whom they went. The Apostles, who were the lights of the world, who were in hunger, thirst, nakedness, buffeted, without any certain dwelling place, reviled, persecuted, accounted as the filth of the world, and the offscouring of all things, should have been in no better account with God than with men. The Saints in Heb. 11.36. to 39 who were tried by mockings and scourge, by bonds and imprisonment, were stoned, hewn asunder, tempted, slain with the sword, wandered in sheepskins, etc. being destitute, afflicted, and tormented, should have lost both their dignity in themselves, and their favour of God. But they lost neither of these: For the same text saith, that the world was not worthy of them, being men of such worth, and that by faith they received a good report, namely from God, and all good men. 3 The beauty of God's children is inward: that which argueth God's love, is the gift of his Son, faith, hope, a joyful expectation of the future inheritance, 1 Joh. 3.1. Behold what love the Father hath bestowed upon us, that we should be called the sons of God. In which words, the Apostle calleth our eyes back from beholding earthly dignities and prerogatives, which we are ever poring into, and have Hawks eye to see into the glory of the world: But he would have us behold God's love in other things than these, Difference between the love of God, as God, and of God as a Father. namely in the inward notes and marks of God's children. And here is a main difference between that love which comes from God as God, and that which cometh from him as a Father; between that which he bestoweth on his enemies, and that which he bestoweth on his sons; that which Bond-childrens receive, which are moveables, and that which the sons of the freewoman receive: for this is the inheritance: let Isaac carry that away, and no scoffing Ishmael have a foot in it. 4 Whereas Satan from crosses, losses, afflictions, anguish, and durable sorrows persuades that men are not Gods children, the Apostle (Heb. 12.6, 8.) makes a clean contrary argument, that afflictions and crosses are signs of Gods love rather than of hatred, and marks of election rather than of rejection: Whomsoever the Lord loveth, he chasteneth, and scourgeth every son he receiveth. If ye be without correction, whereof all are partakers, then are yet bastards, and not sons. And, 2 Tim. 3.12. All that will live godly in Christ, must suffer persecution: the world must rejoice, while they must be sorrowful, and cannot but hate them because they are not of the world. It is the condition of Christian hope, that those who will be conformable to Christ in glory, must be conformable to him in his sufferings. Rules to withstand this dangerous temptation. Rules to confirm the heart in the love of God, notwithstanding outward crosses. Rule 1. Labour to confirm thyself in the assurance of thy adoption, which Satan would have thee stagger in, as Christ here: and if thou be'st assured thou art God's child, it will draw on another assurance; namely, that God will be careful of thee, to relieve thy want, and deliver thee in thy distress, whose love surpasseth the love of most natural Parents to their children; as appeareth, Isa. 49.15. Can they that are evil, give their children good things? how much more shall God our heavenly Father give good things to his children, which he seethe good for them? Quest. How shall I confirm myself in my adoption? Ans. By thy resemblance of God, as the natural child is like his natural father. In Adam we lost the excellent image of God, let us labour now to find it restored in the second Adam. Means to confirm to a man's self his own adoption, three. 1. Examine the life of God in thee, who art naturally dead in sin: the breath of this life is heavenly thoughts, meditations, affections: the actions of this life are spiritual growth, and increase in grace and virtue; Christians duties in general and special: the maintenance of this life, is the hungering and thirsting alter the heavenly Mannah, and water of life, the Word of God: the very being of it, is our union and communion with God by his Spirit, which is as the soul to the body. 2 Examine the light of God in thee: for he is light, and in him is no darkness; and if thou be'st his child, thou art one of the children of light. As thou growest in understanding what the will of the Lord is, so thou growest in this Image, and art like unto Christ thy elder Brother, upon whom the Spirit of wisdom and understanding, the Spirit of counsel and strength, the Spirit of knowledge and the fear of the Lord doth rest, Isa. 11.2. whereas on the contrary, these two things go together; as in the Heathens, darkness of understanding, and estranging from the life of God, Ephes. 4.18. Wouldst thou be confirmed in assurance that thou art God's child? then labour for this part of his image, which is renewed in knowledge, wait at the gates of Wisdom, shut not thy heart and eyes from the beams of this blessed light. 3 Grow up in holiness and righteousness, as God himself is not only free from all evil, but infinite in goodness, most just, most holy: and as he letteth his light shine before men, so must thou let thy light shine before men, that they may see thy good works, Matth. 5.16. 2 Cor. 7.1. cleanse yourselves from all filthiness of flesh and spirit, that ye may grow up to full holiness. This holiness must not only fence the heart from uncleanness, but the eye, the ear, the mouth, the hands and feet, and all the members, when they be ordered according to the Word prescribing rules for them all. Rule 2. When thou feelest grudge of diffidence arise, and Satan will urge thee how thou canst think thyself respected of God, being beset with such a world of trouble, and almost drowned in a sea of vexations, without bottom or bank; Now call to mind and set before thee Christ's blessed example, in whom, as in a glass, thou mayest see the sharpest of thy sorrows in any kind, not only sanctified and sweetened, but mingled with admirable love of his Father. What evil befalls thy body and soul, or thy estate inward or outward, which he hath not born and broken, and yet never the less loved of his Father? Thou wantest comforts of body, House, Land, Meat, Money; he had not a foot of land, not a house to hid his head in, not any money till he borrowed of a fish, not a cup of cold water till he had requested it of the Samaritan, who would give him none. Thou wantest friends respect in the world, yea, where thou well deservest, yea, where thou mightest justly expect it: Remember it was his case; his friends became his foes, his scholar a Traitor, the world hated him causeless; he came to his own and his own received him not; he was without honour in his own Country, he had evil repaid him for good, he wept over Jerusalem's misery, but Jerusalem laughed at his. Thou wantest peace of conscience, canst not see a clear look from God, nor feel any ease from the sting of thy sins, thy sorrowful mind dries up thy bones, all outward troubles are nothing to this: But remember that never was any so laden with the burden of sin, as Christ, when his bitter torment expressed such words as these, My God, my God, why hast thou forsaken me? 3 Rule. From these crosses, by which Satan would drive thee from God, Sundry ways of God drawing near his Saints in their troubles. labour to see how near and graciously God draweth towards thee; and thus beat him with his own weapon. 1 The Lord helpeth forward our salvation by them, being sour sauces to bring us out of love with our sweet sins, and of this evil world: ploughing of ground kills the weeds, and harrowing breaks the clods: they be the Lords sharp salves to draw out our secret corruptions, and the Lords soap to wash foul linen white: they be the Lords ushers to teach us his statutes; to teach by a little smart both what thou hast deserved in the life to come, and what Christ hath suffered for thee in bearing the whole punishment of all thy sins; to teeth thankfulness for contrary blessings; by poverty, sickness trouble, men learn to be thankful for wealth, health, peace: to teach pity and compassion towards the misery of others: to teach circumspection in our ways, and more care of obedience to all God's Commandments. 2 The Lord by crosses tryeth, and exerciseth the faith, patience, and sincerity of his servants, whether they will hold out as Job: for as a man by wrestling knows his own strength better than before, so is it here. 3 The Lord is never nearer his children than in trouble, in fire and water, in six troubles and in seven, to support them with strength and patience, to give a blessed issue and use● and turn it to his own glory in their mighty deliverance, and to their best; all things are turned to their best, to recompense their light afflictions with an eternal weight of glory. As Christ said of Lazarus, This sickness is not to death, but that God may be glorified, John 11.4. so we may say, This poverty, loss, disgrace, etc. is not to the utter undoing of a man, but that God may have glory in his deliverance and glorification. So much of the third drift of Satan in this first temptation: now of the fourth. In that the Devils last drift in it is, to have Christ in his want and hunger, to use an unlawful means of supply; note, that Doct. 4. It is an ordinary instigation and temptation of the Devil, To use unlawful means to help ourselves is diabolical. or a Devilish spirit, to use unlawful means in our want to help ourselves. Because Christ had no ordinary means of getting bread, he must provide for himself by extraordinary. Gen. 25.29, 32. Esau comes out of the field weary and hungry, and almost dead for meat: how must he supply his want? Sell thy birthright (said Satan) and so he did. Peter was in great danger in the High-Priests Hall: how must he help himself out of their hands? Deny thy Master (said Satan) forswear him, and curse thyself: and thus he got out. Saul was in great straits, God was gone from him, he was not answered by Urim, nor Oracle: how shall he do for counsel? he must go to the witch of Endor: and so the Devil sends him from himself to himself, who can tell him more than all his Vrim, his Dreams, his Prophets. Sarah wanted a Child, she had a promise of one, but she laughed at that, Gen. 16.2. yet must she have one another way; she gives her maid to her Husband, and she brings an Ishmael, a mocker and persecutor of the promised seed. Reasons. 1 Satan sees how easily he can weaken our confidence in God, seeing we are ready to trust more in the means than in God: he knows our infidelity, which makes us hasty and soon weary of waiting. 2 He knows how derogatory this is to the promise, truth, power, and providence of God, who can sustain his children as well above means, without means, yea, against means, as with them. His hand is not shortened that he cannot help. 3 He easily draws on this temptation under of a colour of necessity, which we say hath no law, but falsely. Hence is the common speech of the world, to defend any injustice, Why? I must live, I must not put forth my wife and children to beg, I must so exercise my calling, as to maintain my wife and family, I must utter my wares, though I lie, and swear, and exact, and deceive: and so under a colour of good, and pretence of necessity, no wickedness comes amiss in the course of ones trade. Use 1. This teacheth us to bewail the pitiful estate of numbers of men taken in this snare of the Devil: as, 1 Numbers of men oppressed with poverty, because they say they must live; they must live in an unlawful calling, wherein they be slaves and drudges to every man's sin: such as are Players, Jesters, Wizards, Tumblers: such are Scholars, who for preferment run into Popish Countries, and betake themselves to seminaries, and so become Traitors. Yea, those that have no calling, must live too: but how? by filching, stealing, or begging, as idle and roguish vagrants, and those at home whose extreme idleness, brings poverty upon them as an armed man. Or else by gaming, cheating, and by their wits. The whole course of all which, is but a prenticeship to the devil. 2 Others that exercise honest trades, but easily help themselves forward by swearing, lying, facing, false weights, measures, and tricks which they put upon men: They never stick for a penny-profit to hazard their souls: He is no quick Chapman, if he cannot lie for advantage: neither can he be trusted unless he swear: he must swear, or he must not sell: he must sometimes make the best of an ill bargain, and with a little colour lay it upon another man's neck: for why should he willingly wrong or undo himself? 3 Others a number, 1 who by misdemeanours have brought just reproach upon themselves, and seek to salve it by lying, facing, and shifting: and perhaps by worse means. This was the case and sin of good David, he had corrupted himself with Bathsheba, he was afraid the adultery would come home to him, he sends for his worthy Captain Uriah to go home to his wife, that so it might be covered; but when it could not that way, good Uriah must be slain at David's appointment, and so he would hid adultery by murder. 2 Like unto these are those, who having outrageously overshot themselves in notable riots by word or deed, and being called to account for it, lay all the blame upon drunkenness, a sin indeed of strong burden, able to carry away many sins upon it; but never was any sin lessened by another, but aggravated, and the excuse is a confession of a double sin, which in all true judgement deserves double punishment. 3 Servants, or children, who having committed a fault, hid it by lying, and so to avoid an inconvenience, run into a mischief. 4 Others, being sick and diseased, are persuaded and resolved to go to Wizards, and Witches, cunning men and women, and so get release by breaking the Prison. A pitiful cure, when the Devil is the Physician. Saul never went to the Witch, till God was gone from him. And take this for a certain conclusion; 1 Whosoever goeth or seeketh to a Witch, in losses, crosses, etc. let him boast as much as he will of his faith, it is but a Satanical faith, a faith in the devil, and not in God, by which the Witch works all that is done. 2 The remedy is far worse than the disease, severely revenged on Saul, 1 Chron. 10.13. and on Asa, 2 King. 1.16. 3 The Devil hath got from them, that which he could not from Christ; namely, to use another means of release than God appointed. Some there be that are hearers of the Word, yet if they see any person extraordinarily visited, will give him counsel to seek out to the cunning man. Is it because there is never a God in Israel? is this a small sin? By God's law they ought to die that seek to thrust a people from their God, and drive them to the Devil? Deut. 13.10. But this is a greater sin than that. Miserable comforters that wish them to go to Hell for help. Use 2. Let us carefully look to such rules as may keep us from using unwarrantable means, and they are four. 1 Consider that all means outward and ordinary are but servants, Four considerations to fence us from using unwarrantable means. to which God hath tied neither blessing nor providence, further than he pleaseth, that our affections should not be tied to them, nor our eyes fixed on them, but on his hand who disposeth means to his own ends. It was the sin of the Israelites to limit the Holy One of Israel, namely to means, that when they saw no means, they saw no God: whereas a heart loosed from the means, and rightly disposed to the Author, doth not stint him neither to the measure of affliction, nor to the time, or means of deliverance. Job will not tie God to any measure, but commits himself wholly to him, saying, If he kill me, yet will I trust in him. For the time of deliverance, the godly commit it to God, in whose hand times and seasons are: the just man that lives by faith makes not haste, Isa. 16.28. For the means of deliverance, Abraham is secure of it, My son, God will provide: he saw no means of the Promise, if Isaac were offered, yet he lays him on the altar, on the wood, and receives him from the dead. 2 Consider, that any good thing is then beautiful, when it is compassed by good means. Satan ever aimeth at one of these two things, Satan ever seeketh to blemish that good which he cannot hinder. to hinder every thing that is good, or, if he cannot do that, then to thrust it on by evil and ungodly means, that he may at least blemish that which he cannot hinder: and, if he cannot overtake us in the matter, yet to get beyond us in the manner of doing it. We must therefore watch in both these, that what we do be warrantable; as to preserve ourselves, and provide for our families: (He is worse than an Infidel that doth it not) but withal know, that he is no better than an Infidel, that doth it by evil means, or after an unwarrantable manner. 3 Consider, that there is no necessity, if ordinary and lawful means fail, to use unlawful. When men say, I must live, and I must maintain my family; here remember, that must is for a King, nay, absolute and unlimited necessity is for the King of Kings. It is not absolutely necessary, that thou live, but so long as God pleaseth: yea, it is absolutely necessary that thou rather perish, and not live, then break God's Commandment: If thou perish for want of means, thou mayest go to heaven as Lazarus, and exchange a miserable life with an happy: But if to keep thee from perishing, thou lose thy soul, this is to leap out of the pan into the coals. Thou therefore that must provide for thyself and thine, I tell thee, thou must do it by a moderate and honest care, warrantable by the word, and not shift and prole, as if all were fish that comes to the net: that is all the necessity that God hath laid on thee, the other is suggested by Satan. 4 Labour to live the life of faith, which will exclude such disturstful thoughts and practices. For the property of faith, is, Three excellent properties of faith in want of means. 1 To believe the promises of God, when we see the clean contrary; as, when we feel our own sins most, than most to believe our own justification; out of the deep with David, yea out of the Whale's belly with Jonah, and in darkness with Job to see light. 2 To see things invisible, to make things absent, present; yea God absent present, and to set him continually at the right hand. Moses feared not the wrath of the King, because he saw him that was invisible, Heb. 11.17. Elisha being in Dothan feared nothing, when his servant cried out; because his eyes were open to see the Angels, as fiery Chariots protecting him. 3 Faith is never so working as in perilous times, because then there is most need, most use of it; than it sets itself a work, and mingles itself with the promises of God, by which it quickens and puts life unto a man, when he is half dead, as Psal. 119.49. Remember thy promise wherein thou hast caused me to trust: it is my comfort in trouble: for thy promise hath quickened me. Now it bestirs itself, to make God's faithfulness and truth his shield and buckler. Notable is that example of the three Children, Dan. 3.16, 17. who were in present danger of their lives, and cast into an hot Furnace: In this danger now their faith bestirs it to provide for their safety, not by any yielding, or blanching, or buckling to the unjust command; but by furnishing their mouths with a resolute answer, Be it known unto thee, O King, that we will not worship this Image; and by preparing their hearts (through their confidence in God, who was able to deliver them) rather to yield themselves to the fire and raging flames, than to any part of that commandment. And were faith and Gods fear working in the heart, it would destroy false fears and infidelity, which Satan prevaileth in mightily, causing men to seek help by unlawful means, if the lawful be never so little set out of sight. Command these stones to be made bread.] Here is an inference upon the former words, If thou be the Son of God: upon a true ground Satan raiseth a dangerous consequence: Christ was the Son of God: true. Must he therefore needs make stones bread? Satan inserteth mischievous conclusions upon true premises. Doct. It is an ordinary temptation of the Devil, to infer mischievous conclusions upon true premises. God had no respect to cain's Sacrifice, as to Abel's: Whereas now Cain should have offered of the best, as Abel did; and have brought faith with his offering, by which Abel offered a better Sacrifice, Heb. 11.4. Satan infers upon it, Therefore kill thy brother. Saul received no answer of God: that was true: but that therefore he should go to the Witch of Endor, was Satan's inference, both against the Law of God, and saul's own law. God is a merciful God: a true premise, and the scope of all the Scripture: but, that Jonah should therefore fly to Tarshish, and not go to preach the destruction of Niniveh, was a Satanical inference. A man must pity himself, and do what he can to repel evil from him, and avoid danger: but that Christ should therefore not go up to Jerusalem to suffer, was a dangerous consequence of Satan in Peter's mouth; whom therefore Christ calleth Satan. Reasons. 1 Satan is cunning, and seeketh by mingling good and evil, truth and falsehood, to justify that which is false, and to draw it on with the truth. If he should never speak truth, he could never deceive half so much: therefore he speaks many truths, to give credit to his lies: and the same he hath taught all his agents. Do we think, that a false teacher or heretic could do any great hurt, if he should not lay his leaven in a lump of truth? would not every man at first reject him, if he should bring never a true doctrine? but therefore, that his heresy may spread like a gangrene, he comes with a fair pretence of many truths which cannot be denied. Do we think, that the Church of Rome should have so prevailed in the world, or that Antichristian state should have been endured, or could any Papist be suffered in ours or any wellordered Country, if they did not colour all their abominations and false religion with some general truths; if they should not in word and show hold and recite the Articles of faith and principles of our religion, concerning God in unity of essence and trinity of persons, concerning Christ, the Church, etc. were it possible, that any Christian state could bear them, while indeed and in truth they reverse the whole foundation of religion, and are limbs of Antichrist? No, their deceit is a mystery, and walks in darkness, and the mask and vizards of truth with pretence of holiness, hath held the Swords of Princes from them, which else had long since been sanctified in their overthrow. 2 Satan can do no other, who cannot speak truth for truth's sake: for being a Liar from the beginning, he loves not truth, and therefore if he speak truth, it is to corrupt the truth, or to establish some lie. Lying is the Devil's mother tongue, Joh. 8. 1 Sam. 28.17, 18. Lying the Devil's mother tongue. Satan in the habit of Samuel spoke many truths; as, that the Lord had rend the Kingdom from him, and given it to David (because he had so spoken he would do it; and because Saul obeyed not the voice of the Lord, nor executed his fierce wrath against the Amalekites:) and that the Lord would deliver him, and the Israelites into the hand of the Philistims the next day, etc. But all this was to feed Saul in his delusion, and hold him in his sin, as though he were Samuel, as vers. 17. the Lord hath done it, even as he spoke by mine hand: and vers. 19 to morrow shalt thou be with me, etc. So in the New Testament we have the Devils confessing Christ to be the Son of God, the Holy One, the sum of the Gospel; and Paul and Silas to be the servants of the high God, Act. 16. but both Christ and his servants put them to silence, and would not have them to speak the truth, because it was to deprave and slander the whole truth, as though Christ and his servants had been in league and agreement with the Devils, and so their doctrine had been not Divine but Diabolical. Thus Satan like a Bargeman looks one way, but ●owes another. 3 Satan sees how our nature is easily carried away through a general show of good or truth, to take in with it error and falsehood hand over head, without trial or discerning: For though our blessed Saviour would not confound stones and bread, yet we easily take stones with bread, and Serpents with Fishes. The whole Masse-book is but an heap of Idolatrous prayers, and Ceremonies: but yet because there is some show of good in it, many Scriptures, and some tolerable and good prayers, with many devotions, it is wholly received without trial, of millions given over to delusion. 4 Satan the Prince of darkness can transform himself into an Angel of light, 2 Cor. 11.14. and the false Prophets will be confident that the truth is with them: Zedekiah will oppose Micaiah, and Hanani will smite Jeremy, and make yokes against the King of Babel's yoke, Jer. 28.11. The Donatists in Africa cried out, that the sound Christians were Traitors to the holy Books, and themselves the defenders of them. The Papists at this day cry out with Dioscorus the heretic, I defend the opinions of the Fathers, and their whole doctrine is condemned with mine. Use 1. Let us learn to be wise, and try before we trust, not taking all things in gross, but first examining and proving them: Falsehood carries often a show of truth, and truth often covers falsehood: no vice appeareth in his proper colour, but under the likeness of some virtue. The Romish Whore of Babylon offereth not her wine of Fornications in the bark of some poisoned plant, or shell of some poysonful or venomous Creature, but hath conveyed them all into a cup of glistering gold, Revel. 17.4. and this hath enticed the great ones of the earth, who gazed at the glister of the golden boul, but never looked what was in it: the glorious stile of Catholic Church, Vicar of Christ. Peter's successor, hath deceived such as liked not to try before they did trust: and so hath universality, antiquity, fathers, consent, and the like. Eve should have examined the words of the Serpent, and Adam the gift of his Wife; and then neither of them had been deceived. The bvilders of Babel, had they examined the motion before they had made onset, had avoided that confusion. Abraham should have tried the counsel of Sarah, before he had taken her Maid into his bosom. This examination and trial by the touchstone of the Word, will show the inconsequence of such dangerous conclusions. How lamentably are many great wits and gifts given over in Popish Countries for want of this sound trial, taking their religion by tradition, offering to the shrines of their forefathers, that often they can spend their goods and lives for it, as though it were the only truth. Use 2. Let us labour to avoid these common darts, these falsely concluded conclusions which Satan seeks to have us assent unto: It is a great subtlety of the Devil, by which he overthrows many, and must the more circumspectly be watched against. See some instances of this his Stratagem, in matters of faith, and of practice. False conclusions in matters of faith. I. In matters of faith: 1 In the Scripture it is a frequent ground, that God is merciful: true, therefore (saith Satan) be bold in sin, and defer thy repentance: thou mayst repent when thou list. Here is a wicked inference indeed: for there is mercy with God, that he may be feared; and, Knowest thou not that the long suffering of the Lord should lead thee to repentance? 2 It is a true ground, that Christ died, and that for all, i. e. elect and believers. But Satan saith, Therefore what needest thou care? why shouldest thou be so precise? Is not Christ a sufficient paymaster? Yes, but he paid for none, but for those that walk not after the flesh, but after the Spirit, Rom. 8. vers. 1. 3 It is a true ground, that a man must provide for himself and his family, or else he is worse than an infidel. Hence Satan collects, Thou mayest be covetous, thou mayest scrape and scratch together any thing; an Infidel is the worst in the world: and so he persuades a man, that all is fish which comes to net, and any wind good that brings gain with it. False conclusions on true grounds in matters of practice. II. In matters of practice, many ways: 1 Thou art the Son of God, then make these stone's bread, thou mayest be a little bolder than other. God will not be so angry with thee. Here see a plain Satanical inference: For the child of God must honour his Father, Mal. 1.6. and fear to offend him. If I by profession draw near unto God, I must the more sanctify myself, and grace my profession. 2 If thou be'st a man, a gentleman, a man of valour, do not put up this wrong, but revenge this quarrel: else every one will point at thee for a dastard. Here is another devilish conclusion; for a man must not step into the place of God, who saith, Vengeance is mine, and I will repay: and a Gentleman must be of gentle behaviour, not savage, fierce, and cruel: a man of valour must pass by offences: It is the glory of a man to pass by an offence, Prov. 16.32. 3 If thou be'st an honest fellow, drink, sit bare upon the ground, and pledge so much to such and such a friend, drink a health to that and the other boon companion. But the inference is like the former: it wars with honesty and civility, to drink and swill till health be drowned, and reason banished, and the party sorted with the brute beasts. 4 If thou be'st a good Catholic, a true Romanist, defy these Heretics, die for the Romish religion; but before thou diest kill thy Prince, cut the throat of thy country, blow up the , so shalt thou be a Martyr presently. But a true Catholic cannot be a limb of Antichrist, cannot be a Traitor, cannot be the Devil's martyr; though a false Catholic, a falsehearted Romanist may be a fox, a Fa●●, an incendiary, a Clement, a Ravilliac, a Catholic villain, or universal mischief. 5. But thou art now in danger, therefore now deny thy profession, forswear thy Religion, abjure Christ, at least cast one grain into the fire at the Emperor's Commandment. Here is another devilish conclusion upon a true premise: for God bids me in danger draw near unto him, and not renounce him, or go further from him: Christ did not by any evil means avoid danger for me; and he hath said, he will deny him before men and Angels, that shall deny him in this world. And the further from God, the nearer to danger. 6 Thou art a man of learning, and in a populous place, why, show thy learning sometimes, and preach above the people's capacity: thou canst speak tongues, do so, and study to be more eloquent. Here is Satan's Sophistry and learning upon the learned: the ground is often true, the inference false and dangerous: the Apostle Paul was a man of learning, and in a populous place, at Corinth, but he thought nothing worthy to be known, but Christ and him crucified: neither stood his Preaching in the enticing speech of man's wisdom, but in plain evidence of the Spirit, and in power, and that for good reason, 1 Cor. 2.2.— 6. And can I think that Satan hath any care of edifying my people? 7 Thou art a man of knowledge and understanding, why dost thou hear sermons so diligently, seeing thou knowest enough, yea, as much as the Preacher can tell thee? A wicked inference of the Prince of darkness: for true knowledge empties the heart of pride and presumption, and the more I know, the more I had need be stirred up to practice, that my stripes be not the more. 8 Thou art an ignorant man, thou understandest not Sermons, why then dost thou follow them, or read the Scriptures? A wretched conclusion: the more ignorant I am, the more I need use the means of knowledge; the less I understand, the more I had need be taught. But this ignorance is one of the chief Pillars of Satan's kingdom. Object. These Preachers agree not among themselves, and therefore I will believe never a one of them. Answ. Thou must search for wisdom as for silver, and for understanding as for gold. 9 Thou art a man of good conscience, of much integrity, above other Christians; and if thou be'st so, then separate thyself from these mixed companies of godly and profane, Come out from among them my people, lest ye partake of their plagues; separate from their preaching and prayers, from their fellowship and company, from civility and salutation; thou mayest eat their meat, but say not grace with them; pray for them, not with them. Ah, but if my conscience be good, I must not forsake the fellowship, as the manner of some is, Heb. 10.25. as knowing, that such pure assemblies cannot be found under the whole cope of heaven. And if we would fence ourselves against these wicked inferences of Satan, we must carefully observe these rules. 1 Believe not every Spirit, but prove the spirits, whether they be of God, 1 John 4.1. as Goldsmith's separate gold and dross, and examine every piece of gold by the touchstone, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Thess. 5.18. Try all things. 2 Compare doctrines, and the reasons of them with the Scripture: if a doctrine disagree from any part of the Word, it is erroneous and dangerous; as namely that of the real presence, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. which impugns the article of Christ's ascension. 3 Hold fast that which is good, 1 Thess. 5.18. When we have considered and known truths, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we must with Mary lay them up in our hearts, to be ready to serve our use. Command these stones to be made bread.] We have considered the scope of Satan in this first temptation; which was, 1 To impugn the word of the Father, proclaiming Christ his Son. 2 To shake the saith of Christ. 3 From consideration of his present estate, to bring him to doubt of his Father's providence. 4 To use an unlawful means to ●elieve himself. We have heard also what a dangerous inference he bringeth upon a true ground. Now we come to the more special handling of the suggestion itself; wherein we shall see how cunningly Satan conveys it, Eight things cunningly contrived in this one suggestion. and how instantly he follows it, implying in these few words; 1 That it is an easy thing: say the word, or Command, here is no labour: and being so easy, why should Christ stick at it? 2 That it is now fit; here is an object ready, here be stones, these stones. 3 That it is harmless, only a proof of the power of the Son of God, and in reason what should Satan have gained by it? and God's Son cannot sin, not God be angry with his Son. 4 That it is a necessary thing: is it not necessary for a man that is ready to starve, to eat and procure bread? If he will live, he must eat. 5 That it is a glorious thing, to command stones: I say not Pray (for by prayer as great things as this have been done; the Sea dried, fire turned into water, the Sun stayed in his course, to stand still, yea and go back) but command by thine own proper power. 6 That it is a work of special use, not only for the relief of thyself in this want, but to satisfy me; for if thou makest stones bread, I will confess the finger of God, and believe thy Father's voice, that thou art the Son of God, and accordingly account of thee: and so shall all that shall come to the knowledge of this great and extraordinary work. 7 That it is not unreasonable: to command a few stones to be made bread, will be no hurt to any man; and if thou wilt not transubstantiate many stones, turn but one stone into bread: so it is, Luke 4.3. Say to this stone that it be bread, in the singular number; whereas it is probable, that at first he offered him many, or all the stones in the place, which Matthew recordeth: if Christ think that too much, he will be content that he turn but that one into bread, as Luke hath it. 8 The Son of God should demean himself as the Son of such a Father, who is heir and Lord of all things: me thinks thy estate is not suited to thy person; and therefore by this action manifest that which thy estate doth not: and if thou dost not, give me leave to doubt of thy person, and take thee for an impostor. Satan ordinarily moveth men to turn stones into bread. Doct. It is an ordinary temptation of the Devil to shake the faith of God's children, to move them to turn stones into bread: For as he dealt with Christ in want, Christ was hungry, and the devil shows him stones, let him turn them into bread if he will: so is it with men who are tempted in like manner, if they be in want: Bread you must have, what need I tell you of so sensible a want? and therefore shift for yourself, here be stones, at least one stone in time of need, turn it into bread, why to help yourself you may use a little extraordinary or unwarrantable means. When Satan seduced Eve, he persuaded her to turn a stone, or rather an apple into bread: why? thou seest how God envies your full happiness, and dost thou believe his word to be true? No, no, it is but to keep you from being as Gods, which, what an excellent estate it is, you now know not. Esau was very hungry when he came from his hunting, and he must die if he turn not a stone into bread: and as Satan never goes without his stones, that is, his objects, so there was a mess of broth ready, for which profanely he sold his birthright: I am almost dead, and what is the birthright to me? Saul was extremely haunted and vexed, and knew not what to do with himself; God was so far out with him as he answered him no way; and now he must get him to another patron, and who is fittest for him, who is gone from God, but the Devil? He must now seek a familiar to answer him, 1 Sam. 28.7. the stone is not far off, there is a Witch at Endor, and he can eat no bread but from her hands. There be two especial reasons or occasions, whence Satan groundeth and followeth this temptation of turning stones into bread: 1 The avoiding evil. 2 The procuring of some apparent good; both which he knows our hasty inclination unto. I. In avoiding troubles he layeth two snares, and hath two plots: Snares laid by Satan in avoiding our troubles. 1 To turn stones into bread, by using some unlawful means. Abraham to save his life may lie, and entreat Sarah so to do. David, thou art in danger, fly to Achish, play the fool and dissemble, thou seest no way else left, devise a way of safety beyond Gods. Peter, thou art now in the midst of thy Master's enemies, if thou turnest not stones into bread, and help thyself by lying, swearing, cursing, and denying thy Master, look for no other than to die with him. Thou that art a poor man, seest hard times as if thou wert in a Wilderness, and here is nothing but stones, no way but to turn them into bread, thou canst not live if thou dost not lie, or steal, or swear, or be unjust; poverty and danger shall come armed upon thee. 2 If we cannot thus help ourselves, but the evil continues, than Satan soliciteth us to repine and murmur within ourselves, Psalm 116.11. I said in my distress, that all men are liars, and 31.22. I said in my haste, I am cast off: and this, to bring us to disclaim confidence and waiting upon God any longer; as Jehoram said, 2 King. 6.33. This evil is from the Lord, and shall I attend any longer upon him? Thus he daily shows us our crosses, as so many stones to move us to impatiency, and gain from us our affiance in God, that hereby he may both pull and draw us from our strength, and help, and glory from God. Both these are apparent in this dart against Christ. II. In the purchasing of some apparent good, Numbers have learned this trade of the devil to make stones bread. he knows the haste of our unbelieving hearts as well as in the former, and how easily we are brought to turn stones into bread. In the matter of the world, what a number of men are there of this trade, which we may fitly call the Devil's Alchymistry? Some by extortion, usury, and oppression make stones bread; as many Landlords just of the Devils last, that by racking their rents, would have their Tenants get bread out of stones: nay, not so merciful as he; for no doubt if Christ had made bread of stones, he would have let him eat it; but so will not these, but eat up bread, and sweat, and all. This is called, bread of violence and oppression, Prov. 4.17. and because being made of stones it is hard of digestion, it needeth a cup of Wine, which is at hand too: for, they eat the bread of wickedness, and drink the wine of violence. Others, by deceit and subtlety turn stones into bread, and glory when they can go beyond their brethren, by tricks of wit, or cunning: and this seems to go a step beyond the Devil, who would have Christ turn stones into bread, that is, something into something; but these would turn nothing into bread, but only live by their wits. Solomon calls all bread thus cunningly changed, stolen bread, and bread of deceit, which seems sweet in the mouth: but that ye may know whence it comes, he tells you that for all that, it returns to his former poverty, Prov. 20.17. The bread of deceit is sweet to a man, but afterward his mouth is filled with gravel. Both these the Apostle condemneth, 1 Thess. 4.6. Let no man defraud or oppress his brother in any matter; for the Lord is the avenger of all such. In procuring health in sickness, or helping ourselves to recover our losses, he easily persuades us to Witches, Sorcerers, and to try many unwarrantable conclusions, and enforceth them strongly; persuading us else that we shall miscarry and perish by our own negligence. Satan never cometh without one stone of other. Use 1. This shows us that Satan never comes without stones, that is, objects of his temptations; at least, he hath one stone, which if he offer, he seemeth reasonable. He hath not only a Bathsheba for David, but every man hath his several Bathsheba, some dear lust or other, which Satan will still be feeding his eyes and senses upon: Nay, as Mar. 5.5. in the parties possessed, he armed them with stones against themselves, and made them beat themselves with stones; so out of our own scrip he fetcheth stones against us, he knoweth the inclination of our wills, the stream of our affections, the constitution of our humours, the predominant desires of our hearts, and accordingly assaulteth us. Nay, not only in evil things, but in the best of all he wants not one stone or other against us: Even the tree of life itself (a Sacrament of God's Covenant of life) will serve his turn; and he wisheth not Eve to eat all the apples on it, but seems very reasonable whiles he offers but one. In coming to the Word, and Sacraments, and Prayer, he is content if a man bring but one stone in his heart, one sin, either hardness of heart, that the seed may fall in stony ground; or unbeleef (for how know you that this is the word of God?) or covetousness, which is as thorns to choke all; or malice and envy (for then God will put none of his precious liquor into such a fusty vessel:) or wand'ring thoughts, or dislike of the Preacher, or any other lust (though but one) he cares for no more. We should therefore never go without our fence in our own houses, or in God's houses, that we may escape the danger of this battery. Yea, let us watch Satan in base and despised things, as an apple, or a stone, in idle words, or unfruitful speeches, in the matter of a pin, or any small trifling matter: for even in these things he can get much advantage, and sow discord between the nearest of all, even the husband and wife. Satan lesseneth men rather than to want bread to get it out of stones. Use 2. This teacheth us, That the scope of all Satan's proffers, is to make men earthly-minded: he cares not how much men be addicted to seek bread, yea, he would have them so eager of bread, as rather than want it, to get it out of stones; for 1 He would fill the heart with these base desires, that there might be no room for better. 2 He knows, that if he can make a man a servant to the world, he cannot serve God: he cannot serve two Masters commanding such contrary things. 3 He knows this runs with nature, and in the channel of our corruption since the fall, to which we are easily persuaded, and very hardly (if ever) recovered back again. God in his word deals clean contrary, and every where reigneth us in, where Satan spurs us forward: that calls us out of the World, forbids us to seek, that is, immoderately, the bread that perisheth; calleth us to heavenly mindedness; to converse and traffic in heaven: and send our affections above; to seek after Christ the bread of life; to give all diligence to make our election sure; to seek the Kingdom of God. From whence, when we find ourselves strongly set upon this World, with neglect of better things, to scrape and gather bread, and things for the body, we must labour to espy Satan's suggestion in it, together with our own inclinations to swallow down all such temptations, and forthwith to cast our eyes upon such Scriptures as may be back-biasses to our natural motion. Satan alloweth his servants stones for bread. Use 3. Note the cold comfort that Satan affords his followers: when they need bread, he offers them stones, as with Christ here, Matth. 7.9. What man is there among you, that if his Son ask him bread, will give him a stone? as if he had said. No Father that loveth his child, can be so unnatural: but Satan, who cannot but be an unnatural murderer, here for bread offers the Son of God a stone. It is clean otherwise between God and his children: for if Fathers which are evil, can give good things to their children, much more our heavenly Father giveth good things to them that ask him, even things according to their need: Your heavenly father knoweth that ye stand in need of all these things. If they have need of Christ the bread of life, he gives them this bread of life: If they need the Holy Ghost, he gives the Holy Ghost to them that ask him, that is, not only beginnings of grace, but increase of it in greater measure, and a comfortable feeling and fruition. If they need temporal mercies, he gives them more than they ask, as Solomon, yea above all they are able to ask or think. Who would not think himself happy to be God's favourite rather than stand to the Devils wages, who for bread will reach him stones. Use 4. The way to get bread, God's way to get bread, contrary to the Devils, in three things. is not at the Devil's appointment to turn stones into bread, or use unlawful means; but, 1 To fear and serve the Lord, Exod. 23.25. If thou wilt serve the Lord thy God, he shall bless thy bread and thy water: the good land and all the fruits of it were promised to the Israelites, so long as they were Homagers to God: no good thing shall be wanting to such, Psal. 34.10. If we serve him, we shall never need turn stones into bread, even as Christ here did not, who refusing Satan's offer was refreshed of the Angels. 2 To live in an honest and lawful trade of life painfully: God's ordinance is, that in the sweat of thy brows thou must get thy bread: the earth brings not forth so naturally now as at first, yet at first Adam must Till the ground. 3 In our lawful Calling to depend upon God's blessing, which maketh rich, leaving all the success to God: and this will make us content with that estate which God maketh our portion by good means. Vers. 4. But he answering said, It is written, Man liveth not by bread only, but by every word that proceedeth out of the mouth of God. IN this answer of our Saviour repelling the Tempter, four things are to be considered: 1 The manner, 2 The affection, negative, But. 3 The matter of it, a testimony of Scripture, It is written. 4 The parts of this testimony: 1 Negative: Man lives not by bread only: 2 Affirmative, but by every word that proceedeth out of the mouth of God. The manner and quality of the answer appears in the whole answer; that it was 1 A reasonable, 2 A meek, 3 A modest answer. First, it was a reasonable answer: our Lord did not shake off the Temper without an answer, though he deserved none; but, to show that he did not refuse the motion, of a wilful mind, but upon just ground, he makes him a sufficient answer: whence our Saviour would teach us, that Doct. If we be to deal with our most deadly adversaries, Christi●● must be reasonable to most ●nreasonable adversary's. Reasons. suppose them as malicious as Satan to Christ, yet we must do nothing, nor speak nothing of a wilful mind, but take the guide of reason, and the ground of conscience with us. For, 1 The will of man not ordered by reason, is like a wild Colt without a Rider, most untamed and untractable, most hateful to God, and most hurtful to men: and a note of man reserved to the Judgement of the Great Day to be punished, is, to be presumptuous and stand in his own conceit, 2 Pet. 2.10. 2 Reasonable men must have reason for their actions at the least: for herein is a difference between the beasts and men, they are lead by sense and appetite, but men by reason, from which if mwn depart, they degenerate into beasts, being lead with sensuality, 2 Pet. 2. 1●. 3 Our Saviour's example carrieth us further, that we should not only be lead by reason in our affairs, but by reason sanctified and renewed, reason directed by the word: and this not only here, but in all his course of life, Mar. 10, 40. when he refused the unreasonable request of the Sons of Zebedeus, he gave a just reason, saying, It is not mine to give, but shall be given to them for whom it is prepared: I must not give the chief seats in my Kingdom according to kindred and affection, but according to my Father's election. When he rebuked Peter, and called him Satan, he giveth a reason for such unwonted sharpness; For thou art an offence unto me, thou savourest not the things of God, thou wouldst hinder man's Redemption, and Satan could have done no more, Matth. 16.23. Acts 1.7. when the Disciples would know of Christ at his ascension, when he would restore the Kingdom to Israel, he denies their request, and gives a reason, It is not for you to know this, my father hath put times and seasons in his own power: ye have another task, to be witnesses to me, etc. intent this, look to your Apostleship. Use. This reproves the frowardness and unreasonable wilfulness of men, and especially in their deal with their adversaries, taking violent courses, not respecting conscience, religion, nor reason itself, but standing upon their will, and saying, This I will do, let see who shall hinder me, and let him undo it if he can. Now persuade this man, Oh, but let not passion guide you, but show yourself a man, cast away this impotent and womanish reason, to such as are bruitishly destitute of reason, I will because I will; No, he is an enemy to all your persuasion, his will outruns his wit and reason, his lust is his law, his conscience, and his religion. But if any thing can reclaim such a man, if he be not rather an Heathen than a Christian, let him set Christ's example here before him, who would not be wilful without reason to the Devil himself in a most devilish motion; and wilt thou to thy brother, to thy neighbour, yea to thy wife, children? etc. Either set thyself to walk in thy Lords steps, or get thee another Master. Five reasons of Christ's meekness to Satan. Secondly, this answer of Christ was a most meek answer. Christ was omnipotent, able with a book to have confounded the Devil; he might by his power have driven him back to Hell, and made him actually know and confess he was the Son of God; but he would not for sundry reasons: Christian's 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 we suffer indignity and wrong of evil men, as Christ here of the evil one, we should rather turn ourselves to Doctrine, and convincing them by the Word, than to revenge: so did Christ. 3 That we might hence know the power of the Word of God, a part of our spiritual armour, even the sword of the Spirit, put into our hands by God to foil and vanquish him by: for the whole Combat of Christ was exemplary, nay he sustains here our person, and wields our weapon for us. 4 Christ's humility and meekness was now a fit 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 foiled by the seed of the Woman, by the wisdom and weakness of Christ as man, and not by his Divine power as God. 2 Christ's meekness lets him go on, and pass through 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, he 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 foils him. 5 To comfort us: 1 By showing us that there is something else besides Divine power, to overcome all hellish and Satanical power withal: for else we that want divine power, and are weaker than water, could have small comfort: but now we see Satan may be overcome of weak men, by the means that Christ used, as fasting, prayer, and the Word of God. 2 By persuading us, that if Christ in his humility and abasement could encounter and foil Satan, much more can he now help us, being in his glory and exaltation. If he can rescue us out of the mouth of the roaring Lion, when himself is as a Lamb before the shearer, much more when he shall show himself the mighty Lion of the Tribe of Judah. Hence note, that Doct. Christ cut not Satan here so short as he 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 he did some of his beloved Disciples. Peter, how sharply was he checked for dissuading Christ from Jerusalem? and Joh. 21.21. when he asked curiously concerning John, what he 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 he doth not. 1 Not because he loves his Disciples and Gods Children worse than Satan, but because the Devil and wicked ones must be 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 be 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 show my power in thee, and that my Name might be declared to all the world: if Pharaoh had been taken at the first, the Lord had never had such glory of his overthrow. 3 The Lord hereby declares his long patience to vessels of wrath, Rom. 9.22. all which bountifulness 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 endured Pharaoh, but patience itself? 4 The Lord hereby declares the riches of his glory upon vessels of mercy, whom he hath prepared to glory, Rom. 9.23. for as he hath prepared them, that is, decreed to glorify them, so he daily prepares them to glorious uses. as we 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 be not so quick with thee in his corrections as with others, thou hadst need be the quicker with thyself to judge thyself, The greatest judgement of all, not to be judged at all. and see what estate thou standest in, that thou be not in the upper stairs and room of sin. Take heed of thyself, when God lets thee alone to thyself. The greatest judgement of all, is, not to be judged at all. When a man hath cast off his Son, and lets him run his own riotous ways, as careless what becomes of him, it is a certain sign he shall never enjoy his Land: so is it with God, and the sinner pacing on without control in his sin. Use 2. If Christ be thus meek and patiented with Satan himself, and God use so great patience to vessels of wrath, this commendeth unto us the grace of meekness towards our brethren much more. 1 This is the Commandment of our Saviour, who was a special Schoolmaster of meekness, Learn of me, for I am lowly and meek: He was herein testified to be the Son of God, because the Spirit descended on him in the likeness of a meek and harmless Dove: and thus we must testify ourselves 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. Use 3. This reproves men of a fiery and furious disposition, men as meek as rough Esau; right ismael's, their hand is against every man, and every man's hand against them; like Lamech, who if he be 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 be, Oh he is presently as meek as David at Nabals churlish answer, he will kill and slay, even all, presently in his hot blood. But is this Christian meekness, to be so boisterous like a sudden wind, which thyself scarce knows whence it is, or whither it tends? no, but a brutish meekness; for even the beasts will scarce stir unprovoked; nay, we say the Devil is good so long as he is pleased; and thou art good no longer. But thou that art so impatient, and thus betrayest thy meekness towards thy brother, what wouldst 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. Christ's answer most modest. Thirdly, This Answer of Christ was a most modest answer. Satan would have him confess himself the Son of God, this he denyeth not, nor yet affirmeth, but modestly acknowledgeth himself a man, Man liveth not by bread only. The like we may note elsewhere, being called to his confession before the Governors; If he were the King of the Jews, Matth. 27.11. If he were the Christ, Luke 22.67. If he were the Son of God; he did not directly affirm it, but either, Thou sayest it, or, ye say that I am, not denying, but modestly assenting; and ordinarily he called himself the son of man, not the Son of God: teaching us by his example, when we speak of ourselves, Note. to speak modestly. Paul being to speak of great things of himself, speaketh all in another's person, 2 Cor. 12.2. I know a man in Christ above fourteen years ago, etc. taken into Paradise, etc. and John, speaking of himself, saith, And when Jesus saw his mother, and the Disciple whom he loved: and, who leaned on Jesus at supper, chap. 19.26. Alas! how far are we degenerate from this our pattern, who if we be 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 ourselves upon our ancestors, if they be stepped but one step above the lowest: Christ, when he 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 showeth our Saviour's 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 showed himself the Son of God, and now needed bread being hungry, yet he would not yield 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 he had spoken to the stones, as Satan desired, certainly they would have had ears to hear him) why would he 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 Believers unto salvation, John 2.11. but Christ knew the Devil could not believe, if he had all the miracles in the World. Besides, he had even now heard the Father's voice, testifying Jesus his beloved Son; and Christ knew, if he would not believe the Father's voice, he would not believe for the Sons miracles. 2 Christ would not by this miracle give the least suspicion, that either he disinherited his father's seasonable providence, or that he would depend for his preservation upon the means, but upon his Father's word: he was in his father's 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 show of ostentation, which was the scope of the temptation: for Satan would only have him to show what he 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 he suggesteth: for his end and issue is ever wicked and devilish: yea, he would show, how he contemned the will of the Tempter; for he is not overcome, unless he be contemned. 5 Christ Jesus being the wisdom of his Father, well knew, that Satan grossy dissembled with him: for he spoke as if he wished well unto him, and would have his hunger satisfied: but could he indeed respect the relief of Christ? did he desire Christ's preservation and welfare? knew he not that he 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, he had just cause to yield 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, we may note, that Doct. Christ will not purposely make himself known to such as he 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. he was exceeding glad: for he had heard many things of him, and hoped to have seen some miracle: But Christ would not work any sign in his presence, because he had wrought works 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 be given them save the sign of the Prophet Jonah? Why? had they not infinite signs, 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, show 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' days, 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, etc. those they saw little power in. But why would not our Saviour give them such a sign as they desired? Surely he had just reason, the same in this our doctrine; for they did not desire it for a good end, but (as Luke saith expressly) 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 doctrine of the Prophets, and the fulfilling of the promises, the blessed Doctrine of the son of God, of whom some of themselves said, Never man spoke like him; and for the confirmation of that, many and mighty powerful miracles, which were signs from heaven, showing that he was from heaven? And yet for all this they believed not. So Matth. 27.42. the High Priests, Scribes, and Pharisees said. If he be the King of the Jews, let him come down from the Cross, and woe will believe him. No doubt, Christ could, but be would not; not only because it was an hour of darkness; but because he know they would never have believed him, Psal. 22. 2●, 23. I will declare thy name to my brethren, to the seed of Jacob, to Israel. Reasons. 1 This practice of Christ is answerable to his precept, Matth. 7.6. Cast not holy things to dogs, nor pearls before swine. By holy things and pearls, are meant the things of God's Kingdom, Christ and his merits, etc. so called, both to show the excellency of them in themselves, being above all pearls, Prov. 3.14. as also our duty, to prize and lock them up in our hearts, and keep them (as we do our pearls) safely in our memories. By Dogs and Hogs, are meant malicious and obstinate enemies, convicted of enmity against God's Word, of whose amendment there is little hope: every man naturally is an enemy to God and his Word, and so a dog and a swine; as Christ called the Heathens and Gentiles, It is not lawful to take the children bread, and cast it to dogs. Now to such as these we must preach and offer the Sacraments yea Christ offered himself and came to call sinnets: but when his Word and Miracles were rejected, and himself evil entreated, as among the Pharisees, then saith Christ, Let them alone, they are blind leaders of the blind. 2 Christ shows himself unto none but such as he loveth, and love him, Joh. 14.11. and this was the ground of Judas his speech, Lord, what is the cause, that thou wilt show thyself to us, and not to the world? the world sees him not; for none seethe him but to whom he showeth himself; and he showeth himself to none but such as love him; and none love him, but such as love his word, and keep it, vers. 23. 3 This was one cause, why Christ spoke so many things in Parables, that such as would be blind might not see; and such as would not make a right use of his holy doctrine, might not understand, Matth. 13.13. For many that heard them, let them go without further question in a careless manner, whereas the Disciples of Christ inquired of him his meaning, and one learned of another; and so that which for the difficulty drove others away, became in this manner of teaching, much more easy and familiar, yea much more perspicuous and clear than any other. 4 Never could extraordinary means, convert such as believed not the word, the ordinary means: and therefore Christ never or seldom gratified the Scribes and Pharisees with Miracles or extraordinary means, because they resisted his Doctrine, Person, and Works: or if any wicked men saw any of his mighty Works and Miracles, they saw not himself in them; as Pharaoh, what a number of Miracles saw he? yet he was never the better, he would not acknowledge God nor his servants: and in the Wilderness, they who saw Miracles every day and moment, yet not believing the Word of God in them, were never the better; the arm of the Lord was not made bare unto them. Use 1, Ignorant persons, that know not Christ, nor desire to know him, are in a woeful estate, being such as Christ counts unworthy to reveal himself unto: and therefore he either keeps the means from them, or leaves them without grace to make an holy use of them. Numbers of men to whom Christ never revealeth himself. Use 2. In worse case are they that have the means, and yet no taste of them, no reformation by them: their covetousness, their pride, their drunkenness and uncleanness will not be left; as many that come to Church to hear the Word, and receive the Sacraments, and yet are no better than Dogs and Swine, and altogether unreformed in their lives and courses. Some draw the Word of God into question, and would be taught by Angels, or Miracles, as Satan here: but Christ will not make himself known to them no more than to him: so saith Abraham to Dives in Hell, when he denied his request, They have Moses and the Prophets, if they will not believe them, neither would they believe if one should rise from the dead. Some are resolved to live as they list, let the Preachers say what they can: whereas he that is in Christ, to whom he reveals himself, is a new Creature: for Christ speaks to the heart, not to the ear only. Others say, they are decreed to life or death, and therefore, do what they can, they cannot change God's mind, and hence never go about to change themselves: But, had Christ showed himself to these, he would have directed them to the means of saving knowledge, namely to the Scriptures which testify of him, Joh. 5.29. and to faith, which unites to him, and to the fruits of faith, which testify the truth of it, to his glory and their comfort. Others will be saved by saith alone, and by a profession of the Gospel, and so neglect the works which justify it, and the power of godliness: whereas, if Christ in the Ministry had revealed himself to such, he had quickened their faith, and not left it as a Carcase: for faith without works is dead. Others, poor simple people, will be saved by mercy alone, and never labour for knowledge, faith, or true feeling of their own estate, and care not how sin abound, that mercy may abound much more: But, had Christ met with them, he would let them see their misery in the causes and effects, and teach them to hunger after mercy in the means, and having obtained it, to go and sin no more, lest a worse thing follow. Others, disclaiming the doctrine of mortification, and self-denial, therefore dislike the Word as too strait a Doctrine, stripping them of their pleasures and profits: and hence some hold on in their lusts, some return with the Swine to their wallowing in the mire, they cannot die to sin, they cannot live without laughter, mirth, and sports: Whereas, had Christ revealed himself unto them, he would have taught them, that his yoke is an easier yoke than the yoke of sin, Three properties of such as to whom Christ will make himself known. and that there is no sound comfort but in mortified affections and actions. Use 3. Whosoever would have Christ reveal himself fully unto him, must labour to be thus qualified: 1 He must be humble: for he teacheth the humble in his ways, Psal. 25.9. but the proud he sends empty away; as rain makes valleys fruitful, but falls off the mountains, which are therefore barren. 2 He must long and desire to meet Christ in his Ordinances: for Christ is the scope of the Word and Sacraments: therefore desire to know nothing but Christ Crucified; go to the tents of Shepherds where he hath told thee thou shalt meet him. And this desire, if it be sincere, will vent itself in earnest prayer, to be taught of God, Teach me thy statutes, O open mine eyes, that I may see the wonderful things of thy Law. And it hath a promise to be answered, Joh. 14.21. I will love him, and show my own self to him. 3 He must have a conscionable endeavour and industry to obey that part of God's will, which he revealeth unto him, Joh. 7.17. If any man will do his will, he shall know whether the doctrine be from God or no. III. The third part in the answer is the matter of it, a testimony of Scripture, It is written.] Christ might have oppressed the Devil by his Divine power, but being as man to be tempted, he would as man overcome. 1 To magnify man's nature. 2 To torment Satan the more: and 3 To teach us how to overcome him. And by this his practice he gives to understand, that, Doct. 1. The Word is a principal weapon of our Spiritual warfare. Reasons. The word written is a chief part of our spiritual armour to foil Satan by; yea indeed the principal weapon of our spiritual warfare is the Word of God. 1 Ephes. 6.17. Take unto you the sword of the Spirit, which is the Word of God: and therefore, as a sword, it serves 1 To defend us: 2 To wound Satan: 3 To cut asunder all his temptations: so it did serve Christ here. Neither is it a Carnal weapon, but the sword of the Spirit, that is, a Spiritual weapon as the fight is spiritual, not made by man, but tempered, framed, sharpened, and put into our hands by the Spirit of God himself: for whose Word else is it? or whence hath it power but from God's Spirit? Revel. 1.16. It is called the twoedged sword, which goeth out of the mouth of Christ: because it is sharp and piercing, to wound all his enemies: it pierceth to the very bones and marrow. With this sword he slays the wicked, Isa. 11.4. with this he visits Leviathan, and slays the Dragon, that is, the mightiest enemies of his Church, Isa. 27.1. with this sword he consumes Antichrist, 2 Thess. 2.8. and with this sword he soils the Devil here: with the same he slays corruptions, and Satanical temptations in the hearts of his own children. 2 This part of our armour was signified by the Shields wherewith salomon's Temple was hanged, Cant. 4.4. and by the smooth stones, whereby David smote the Phitist●m, 1 Sam. 17.40. here the Sons of David, and David's Lord, smites the Goliath of Hell with a deadly wound: saul's Armour is here refused, worldly weapons, wisdom, and subtlety, and one stone is taken from the fountains of holy Scripture, out of the bag of his holy memory, and by it Satan falls. Yea, it is the armoury of the Church, whence all other parts of Christian armour are to be had. 3 All the contention and fight of Satan, is to fasten some error and falsehood upon us: now therefore the only fence from error, is to be girded with the girdle of truth: now the title of truth is often given to the word of God, Psal. 19.10. The judgements of the Lord are truth: and Joh. 17.17. Thy Word is truth: to show, that so long as we hold to the word, we are sufficiently armed against all falsehood and error, both in judgement and practice. And the like may be concluded from that it is called light, discovering and chase before it all mists and darkness. The word a complete armour. 4 The Word is a complete armour, covers every part of the soul, gives fence, and direction to the mind, understanding, memory, thoughts, all the affections, and all the faculties of the soul: it covers every part and member of the body, teacheth the eye to look, the ear to hear, the tongue to speak, the feet to walk: It directs us in all our conversation and actions of life towards God and men, even to all conditions of men, superiors, equals, inferiors, poor and rich: further, it guideth us in all conditions of life, in all times, in all places, in all ages, prescribing rules to children and men, young and old: in all exercise and use of things indifferent, as meat, drink, apparel, recreation: in a word, in all things concerning this life, or the life to come. So as here is a sufficient defence for all occasions. 5 Never did any man receive any hurt from Satan, or his own corruptions, or from this evil world, but either because he did not draw out this sword, or did not ●ightly use it. What other was the cause of the deadly wound of our first Parents, and ours in them, but that they drew not out this sword of God's word, but suffered the Serpent to wring it out of their hands? How could Peter have been so greivously wounded in the High Priests Hall, but that he forgot the word of Christ, which had admonished him of it, the power of which was such, as it healed his wound as easily as it had done Malcus his ear, which he had struck off; and therefore wanted no power to have preserved him, if he had remembered it? What a fearful wound befell Lot's wife, because she cast off this armour, and forgot the Word, charging her she should not look back? The like of Solomon, all his wisdom could not sense him if he cast off the word of God, which had charged him not to meddle with outlandish wives; but neglecting that, must fall by them. Use 1. This is a confutation of Romish Teachers, who disarm men of the Scriptures, and wring this special weapon out of the people's hands: Papists by suppressing the scriptures, w●ing the weapon out of men's hands. common people may not have the Scripture in their vulgar tongue; for this (saith Harding) is heretical. But this place is sufficient to prove the contrary: whence I conclude thus: The weapons whereby people are sensed from Satan's temptations, are not to be taken from them; but the scriptures are the weapons of defence against Satan's temptations: and again, if all the common people be assaulted and wounded, and all have to do with Satan, than all have need of this fence and cover against this most capital and deadly enemy: But the assault is made against all, and Satan seeks without exception whom he may devour; and therefore all without exception need the fence of the Scriptures. And further, whosoever turn the people naked unto all Satan's temptations, and disarm them so as they cannot but be overcome, are guilty of all the wickedness of the people, to which Satan draws them; and also of their destruction, unto which they be drawn: But Popish Teachers by destituting the people of the Scriptures, turn them naked into temptation, and disarm them; and therefore are guilty of their sin and damnation. But this practice of theirs is, 1 Against the Scriptures: This practice, 1 against the scriptures. for God would therefore have the scriptures written, and commended to men in their own Language, not only for the learned, but unlearned also, that it might be familiar to all sorts of men, Deut. 31.11.12. Thou shalt read the words of this Law before all Israel, that they may hear it, and learn to fear the Lord: and he names their men, and women, children, and strangers. Object. But this belongs to the Jews alone. Answ. No, The reason is perpetual, all of all ages must fear the Lord, and therefore have the means, the word of God, Jerem. 36.6. Jeremy commanded Baruch to read the word of the Lord, in the hearing of all Judah, and in the audience of the people, Joh. 5.39. Search the scriptures. Object. Christ spoke to the learned, the Scribes and Pharisees. Answ. But the reason of the precept belongs to all, who desire life eternal, Col. 3.16. Let the word of God dwell plentifully in you: and 1. v. 9 he prayeth they may be filled with the knowledge of the will of God, in all wisdom, and spiritual understanding: now all the Colossians were not Clergymen. And how doth the Lord encourage all his people to understand and obey the words of the Law? Deut. 4.6. Only this people is wise, and of understanding, etc. 2 It is against the example of Christ and the Apostles: 2 Against the example of Christ and his Apostles. Christ taught in a known tongue, so the Apostles were endued with divers Tongues to preach to every Nation in their own Tongue, and all the writers of holy scriptures did write them in the tongue best known, most vulgar and common, whereby it might more easily come to every one's knowledge: for whatsoever was written, was written for our learning, Rom 15.4 that we by patience and consolation of the scriptures might have hope: so our Saviour saith, These things are written, that ye might believe: so as whosoever must have faith, hope, patience, comfort, must be acquainted with the scriptures: and if these be entailed only to learned men, so may they. 3 It is against common sense, 3 Against common sense. and as if one should advise another who is to meet his enemy in the field, that if he would drive away his enemy and get the victory, he must lay down his weapon, or leave it behind him. Object. But the Popish Doctors put other weapons into their hands to fight with, as crosses, holy-water, charms, and conjurations, wherewith the under sort yet content themselves. Answ. These are weapons of the Devils own forging; the Leviathan of Hell accounts of these spears but as straw, and laughs at them: as if a man being to encounter a most furious and furnished enemy, should cover himself with a cobweb, and think he were well furnished: No, no, Satan puts these into men's hands, to keep them from the word, which is the only charm, the only cross, the only hallowed water, that can conjure him, which our Lord by his blessed example hath taught us to use. 4 Against the Fathers. Ad Volusianum Epist. 3 Contra Valent. lib. 3. cap. 12 4 It is against the Ancient Fathers: Augustine saith, Deus in Scriptures quasi amicus familiaris loquitur ad cor doctorum & indoctorum: The Lord in the Scripture speaketh familiarly to the conscience of the learned and unlearned. Irenaeus saith, Hac omnia contulit eis Scripturarum Dei ignorantia: The Valentinians fell into all their heresies through their ignorance of the scriptures: But how should Papists believe Irenaeus, when they will not believe the Son of God, who tells the Sadduces, that they erred because they knew not the scriptures? chrysostom hath these words, Ad Coloss hom. 9 Audite quotquot estis mundani, & uxoribus praeestis ac liberis, quemadmodum vobis Apostolus Paulus praecipiat legere scripturas, idque non simpliciter, neque obiter, sed magna cum diligentia, and again, Audite omnes seculares, In Epist. ed Coloss cap. 3. v. 16. In Isa. hom. 2 comparate ●obis biblia, animae pharmaca. And Hieroms gloss is good: Hic ost enditur (saith he) verbum Christi non sufficienter, sed abundanter Laicos habere debere, & se invicem docere vel monere. Lastly, Origen shows his judgement in this affectionate speech, utinam omnes faceremus illud quod scriptum est, scrutamini scripturas: Oh that we would all do as it is written, search the scriptures. 5 Against learned Papists themselves. 5 It is against the Popish writers themselves. Cajetan, a very ingenuous man, and a great scholar, saith, Hinc discamus arma nostra esse sacras scripturas, Let us take this for a good lesson, that the holy scriptures are our only weapons. Diez a Portugal Friar saith, That as Laban in the night deceived Jacob, by giving him instead of fair Rahel, bleareyed Leah; so Satan deceives us in the night of ignorance, with vain traditions for divine Scripture. Yea, and Bernard himself, whom Harding brings in as a favourer of his cause herein, saith, That at Bethlehem the common people sang Psalms and hallelujahs, yea, in the fields as they were ploughing and mowing, etc. By all this we conclude with our Saviour, Joh. 3.20. They do evil, and therefore they hate the light: They have a long time deceived the World, by holding it in ignorance, a principal pillar of their Religion; and labour still to hold it in blindness, dealing not otherwise than the Philistims dealt with the Israelites, 1 Sam. 13.19. who to hold them in base bondage and servitude, took all their weapons from them, and left them not a Smith in Israel, lest they should get weapons, and so get from under their power. Use 2. If the word of God be a principal part of our spiritual armour, then ought we always to have the Scriptures in a readiness; not only the Bibles in our houses (which many have not, who have their corslets hanging by the walls) but put on upon us, Eph. 6.17. and that is, when by diligent reading, hearing, meditating, and study of it, but especially by earnest prayer, that God would open our understandings to see his good pleasure in it; we have attained such skill, as we can wisely shape an answer to the nature and quality of any temptation. Alas, how lamentable is their estate, that regard not the sound knowledge of the Word, but content themselves in their ignorance, whereby Satan holds them under the power of darkness? for impossible it is, till men come to know the truth, that ever they should come out of the snare of the devil, and to amendment: see 2 Tim. 2.25, 26. Many spend their days in reading fables, or profane Histories, or cannot tell how to pass their time, but by taking in hand the Devils books and bones, (as one calleth them) cards and dice, or some other unwarrantable exercise; all which give Satan more power over them. But the armour of proof, against Satan and their own corruption, which is the Word of God, lies in the book untouched, untossed, as if men were at league not to disturb Satan at all, but let him blind them, bind them, and lead them at his pleasure. Others will defy and spit at Satan's name, but they have no word against him, but do as a foolish and inconsiderate person, that will quarrel with a man of might, and defy him, as though he could make his party good, but being without any weapon, carries away the blows, the smart of which makes him feel his folly, which formerly he could not see. Others are enemies to such, as would teach them the use of this weapon: men of valour and strength will pay liberally such as take pains with them, to teach them the skill of their weapon, and willingly take their directions: but such cowards a number are in this field, that as they dare not look an enemy in the face, so have may resolved, never shall weapon come in their hands; they are enemies to such as would furnish them. Others would fight with Satan, and with the Word, but in the wicked abuse of it, making charms and exorcisms of sundry words of scripture, highly taking God's name in vain: some writ the Lords-prayer in Hebrew, Greek, and Latin: some the words of some of the Gospels; some the names of God and Christ: But all this is sorcery and Magic, and a fight for the Devil, yea, a shooring in his own bow. Others will have the Scriptures to resist with, but they be not ready nor at hand, they bear many blows before they can recover their weapons: when they get a Scripture against him, for want of exercise and experience it is but as a sword in a child's hand, who can neither well help himself, nor yet much hurt another more than he is like to hurt himself. Doct. 2 Thou the Word of God is used aright, The right skill of God's word, is to cut off temptations by it. when a man hath skill thereby to cut off temptations, and contain himself in his duty: Psal. 119.11. I have hid thy promise in my heart; that I might not sin against thee: Prov. 2.10, 11, 12. When Wisdom (that is, God's Word) entereth into thy heart, and knowledge delighteth thy soul, then shall counsel preserve thee, and understanding shall keep thee, and deliver thee from the evil way, and from the man that speaketh froward things. 1 The Word of God is the Law of God: now what is the use of a Law, Reasons. but to keep a man within the bounds of godly life? then he lives according to the Law, when he saith, I must, or must not do such a thing, because the Law willeth me so: so he is a good Christian, that can say, I must do this, because God's Word commandeth it; or not do it, because it forbiddeth me. 2 It is called, A light to our feet, and a Lantern to our paths: now what is the use of light, but to show a man the right way, and direct him to avoid the wrong, and keep him from falling? 3 It is called the Oracle or testimony of God, wherein he testifieth what he alloweth, and what not▪ and then we life it aright, when we straiten all our paths according to this rule. Use 1. Therefore let us keep us to Scriptures in all Satan's temptations: whereof we may say as David said of Goliahs' sword, 1 Sam. 21.9. Oh give me that, there is none to that: put off all Satanical suggestions with, It is written. Now it will not be amiss, to show in some Instances how a Christian may by the Word furnish himself, and cut asunder by this Sword every temptation, though Satan be never so instant in tempting him. These instances are four: 1 Temptations to despair: 2 To presumption, or profaneness: 3 To pride and ambition: 4 To injustice and wrong. 1 In temptations to despair, Satan overthrows many who want this sword of the Spirit, In temptations to despair, how the word senceth. by these motions which we must by it resist. Object. 1 What hast thou do to do with God, or God with thee? how is he thy Father as thou professest? seest thou not his hand against thee, yea, his wrath upon thee? Answ. Yet it is written, that even when the whole wrath of God (such as I cannot bear, if I had all created strength) was laid upon Christ, he remained the dear Son of God, and could say, My God, my God; and Rom. 5.8. God setteth out his love towards us, seeing that while we were ye sinners, Christ died for us, much more now, being justified by his blood, shall we be saved from wrath. Obj. 2. Satan being thus put off, goeth on, and saith, Thy sins are infinite in weight and number, thy debt is above ten thousand talents, how can God save thee? thou hast not a farthing to pay: what? is it justice, thinkest thou, for God to remit so many sins without satisfaction? Ans. It is written, Isa. 43.25. I, even I am he that puts away thy sins for mine own names sake, and not remember thine iniquities for ever: and again, Where sin hath abounded, grace hath abounded much more: and the Parable saith, that the Master forgave all the debt to the hopeless Servant. Obj. 3. Well, if thou hast thy sins forgiven thee, where is thy joy and peace of reconciliation? the Kingdom of God is peace and joy, but alas poor fellow! thou art pensive and melancholy, and God hath left thee without comfort. Ans. It is written, Psal. 97.11. that light is sown to the righteous, and joy to the upright of heart: and, they that sow in tears, shall reap in joy. Obj. 4. What speakest thou of joy? why, thy cross is imolerable, sickness and diseases eat thee up, poverty pincheth thee, and reproach every where meets thee. Ans. But it is written, Heb. 12.6. whom he loves, he chastens: and that no man knows love or hatred by all that is before him, Eccles. 9.2. Obj. 5. Thine are tedious afflictions, durable and listing ones, thou hast prayed thrice, yea a long time to have them removed, and art never the bitter: why wilt thou go on, and still lose all thy labour? why, thou knowest not, whether, or when thou shalt be heard? Ans. It is written, Psal. 50.15. Call upon me in the time of trouble, and I will hear thee, and deliver thee: and Hab. 2.3. If the vision stay, wait: for it shall surely come, and shall not stay: and, The just shall live by faith: and, He that believeth, maketh not haste. Obj. 6. But wert thou not better to go to this wise man, or that cunning woman? thou shouldst quickly recover thy health, or stolen money, or things that are lost: thy loss is great, and thou must use means for thine own. Ans. It is written, Levit. 20.6. If any turn after such as work with Spirits, or after Soothsayers, to go a whoring after them, I will set my face against such a person, and will cut him off from among his people: and it is written, that Saul was cast off for this practice. II. The second sort of instances, is in motions to presumption or profaneness. Obj. 1. But it is in vain to serve the Lord, and what profit is there in his ways? Word cutteth off temptations to presumption. the worse the man is, the better is his estate; and the more godly, the more crossed in the world. Ans. It is written, It shall be well with them that fear the Lord; not so to the wicked: and again, that the light of the ungodly shall be put out, when the light of the godly shall rise brighter until perfect day: and the end of the just is peace. Obj. 2. What need so much fear of Condemnation, seeing there is no condemnation to them that are in Christ Jesus? Ans. It is written, that such must walk after the Spirit, and not after the flesh: and, that such must work out their Salvation in fear and trembling. Obj. 3. But if thou be'st predestinate, what needest thou care? and if thou be'st not, all thy care will not avail thee. Ans. It is written, that I must study to make my election sure, 2 Pet. 1.10. and, that I must believe in the Lord Jesus Christ, and bring forth fruits worthy amendment of life. Obj. 4. But what needest thou be so strict? shall none come to Heaven but such strict persons, thinkest thou? why, God requires no such strictness. Ans. It is written, that the Master is a hard man, who will stand strictly for justice: and, that we must walk precisely, Ephes. 5.15. Obj. 5. But why shouldest thou respect these Preachers so much? dost thou not see how they take upon them to disgrace thee for such and such courses? and they are men as well as others, no better, many of them worse. Ans. It is written, 1 Thess. 5.12. Have them in singular love for their works sake: and that our Saviour said, He that heareth you, heareth me: and that the least Minister in the New Testament, is greater than John Baptist, who yet was greater than any Prophet, Matth. 11.11. and, that God did send two Bears, and destroyed forty two of those wanton children, that mocked and reviled the Prophet Elisha, 2 King. 2.23. Obj. 6. But thou art young, thou mayest swear, and game, and swagger, and be wanton; these are but tricks of youth, and sowing the wild oats, etc. Ans. It is written, As a man sows, so shall he reap: and, remember that for all this thou must come to judgement. Obj. 7. Oh, but thinkest thou, that God sees or takes notice of every thing? or if he should, he is merciful and easily entreated, and thou hast time enough to repent. Ans. It is written, that all the ways of a man, are before the eyes of the Lord: and to him day and darkness are alike: and, that to abuse the patience of God, is to treasure up wrath against the day of wrath. Obj. 8. Oh but thou hast now a fit opportunity, and occasion to take thy delight; the Husband is gone a far journey, Bathsheba is at hand, and now it is twilight, why shouldst thou deprive thyself of thy pleasure? take thy time, thou canst not have it every day. Ans. It is written, Prov. 5.3, 8. The end of a strange woman is more bitter than wormwood: and, keep thy way far from her, and come not near the door of her house: and, that neither fornicators nor adulterers shall enter into heaven, 1 Cor. 6.9. and Ephe. 5.3. but fornication, and all uncleanness, and covetousness, let it not once be named among you, as becometh Saints. III. The third rank of instances, is in motions to pride and self-conceit, The word cutteth off temptations to pride. wherein sin hath great strength. Obj. 1. You are a man rich and high, well friended, well moneyed; why should you stoop to such a one? this were a base thing indeed: let him seek to you, or do you crush him. Ans. It is written, God resists the proud, 1 Pet. 5.5. and, in giving honour, go one before another: and pride goes before the fall: and, that the haughty eye is one of the six things which the Lord abhors, Prov. 6.17. Obj. 2. But you are a man of knowledge, wise, and learned, what need you be so diligent in hearing Sermons, especially of such as are far your inferiors? you can teach them, not they you. Ans. It is written, Isa. 5.21. Woe be to them that are wise in their own conceits: and Christ hath said, He that despiseth you, despiseth me, Luke 10.16. and that Job despised not the counsel of his maid, much less must I of the least Minister: and that we know but in part, and are to consider not who, but what is spoken: and that the same Spirit is mighty in one, and in another. Obj. 3. But you are a man of gifts and authority, and these will carry you through all, and you may rise and tread such and such under your feet, who dare say any thing to you? Ans. It is written, Matth. 18.6. Whosoever offendeth any of these little ones that believe in me, it were better for him that a Millstone were tied about his neck, and he cast into the midst of the Sea: and, He that doth wrong, shall receive according to the wrong that he hath done; and, there is no respect of persons, Coloss. 3.25. Obj. 4. But you may follow the fashions of the world, in strange apparel, ruffian behaviour, monstrous tires; who may else? how else should you be known to be a gentleman, or a gentlewoman? Ans. It is written, 1 Pet. 3.3. That even women's appareling must not be outward, as with broidered hair, and gold, etc. but the hid man of the heart must be uncorrupt: for Sarah, and other holy women trusting in God, did so attire themselves: and again, Fashion not yourselves according to this world, but be renewed in the spirit of your mind: Be ever of the newest fashion there. Obj. 5. But it is a small matter, and of great credit, to swear, and curse, and speak big words: it is away to get reputation, and be respected as a man of spirit. Ans. It is written, Levit. 24.16. He that blasphemeth the name of the Lord shall be put to death, all the Congregation shall stone him: and Jam. 5.12. Above all things, my brethren, swear not, neither by heaven, nor earth, nor any other oath; but let your Yea, be Yea, and your Nay, Nay. iv The fourth instance is in motions to wrong and injustice. The word cutteth off motions to injustice. Obj. 1. Thou art a great man, thou hast Tenants, thou mayest and must live by them; they are thy Servants, and thou must enrich thyself by them: rack their rents, bind them to suit and service, they cannot resist thee. Or, thou art a Master, keep thy Servants wages from him, make thy use of it, weary him, poor Sneak what can he do? pay him at thy pleasure, he will endure any thing rather than lose thy work. Ans. It is written, Jam. 2.13. Judgement merciless belongs to them that show no mercy: and those that grind the faces of the poor, shall one day be ground under the millstone of God's heavy displeasure: and, Levit. 19.13. Thou shalt not rob thy neighbour: the Workman's hire shall not abide with thee till the morning. The reason is in Deut. 24.15. Lest thy Servant cry against thee to the Lord: surely it shall be sin unto thee. Obj. 2. But thou mayest make the best of thine own commodities, by hoisting the prices, and diminishing or corrupting the quantity or quality. No man can force thee to sell thy own in dear times, unless thou wilt; and much less to give it away to the poor and needy: then shut up thy heart, live to thyself, let others shift for themselves as thou dost for one. Ans. It is written, that covetousness is the root of all evil, and that it is Idolatry: and the Lord hath sworn by a great oath, even by his own excellency, Amos 8.4. that he will never forget any of their works, that swallow up the poor, and make the needy of the Land to fail; that were weary of the Sabbath, because it hindered their setting of Wheat to sale, that made the Epha small, and the shekel great, and falsified their weights, and sold corrupt corn, that is, took all courses for gain. Besides the fearful fruits of covetousness in Achan, Gehezi, Ahab. Judas. Object. 3 But thou lendest thy money too freely: ten in the hundred thou mayest take by Law; but if by cunning tricks and devices thou canst get twenty in the hundred, thou shalt grow rich the sooner. Answ. It is written, Luke 6.35. Lend freely, looking for nothing again: and Deut. 23.19. Thou shalt not give to usury to thy brother, and Exod. 22.25. If thou lend money to my people, thou shalt not be an Usurer: and Levit. 25.36. Thou shalt take no usury nor advantage, neither lend him money nor victuals to increase: and, What shall it profit a man to win the whole world, and lose his own soul? Object. 4. But thou art a poor man, and defraudest thyself of profit; thou mayest by an oath, or a lie, or a little cunning and sleight get good gains: and why needest thou be so nice? Answ. It is written, Prov. 22.2. The rich and the poor meet together, and the Lord is the maker of them both, that is, in their persons, and in their estates: and Levit. 19.11, 12. Ye shall not swear by my name falsely, neither defile the name of the Lord thy God: and, That the curse entereth into the house of the swearer, and thief: and, Ye shall not steal, nor deal falsely, nor lie one to another: and, that all that love abomination and lies, shall be kept without the gates of the holy City, with dogs, Rev. 22.15. and, that I must not lie for God's glory, much less for my own profit. Object. 5 But thou mayest revenge thyself upon thy enemy, and make him know whom he hath in hand: broach some untruth or other upon him, and thou shalt at least disgrace him: and if thou le●st him go with this, every one will scorn thee. Answ. It is written, Vengeance is mine, and I will repay, saith the Lord: and, Thou shalt not bear false witness: and Matth. 7.12. Whatsoever you would that men should do to you, the same do you to them: and, It is the glory of a man to pass by offences. Object. 6. But the cause is good, the Catholic cause, it is but a title of rebellion, or treason, indeed it is a meritorious work, and thou shalt be Canonised a Romish Martyr, if thou shalt kill a King, or Queen, or Prince that is an Heretic; but above all, if thou canst by one terrible blow, not only kill the King, Queen, and Prince, but also the whole Council, all the Lords, all the Judges, all the Laws, all the Lawmakers, yea, and blow up the whole , and with that three heretical Kingdoms together. Answ. Here we can hold no longer, but, in such a temptation as is so direct a worship of the Devil, with our Lord, say, Avoid Satan, be packing foul Devil, for It is written, Rom. 13.1. Let every soul be subject to the higher powers, and 1 Pet. 2.14. Submit yourselves to all manner ordinance of man: and the fearful judgement of Corah, Dathan, and Abiram, with their complices, betid such Catholic rebels, as dare lift up their hands against the Lords anointed, not to cut off his lap, but his life, which is the life and breath of all his people. Use 2. The scripture the hammer of heresies. Instance in justification by works. The like use hath the Scripture in the right use of it against all errors and heresies: as we may see in these instances. 1 If the Papists would teach us justification by works; Answ. It is written, Rom. 3.20. By the works of the Law shall no flesh be justified: and the like in Gal. 3.3, 4, 5. And Paul had as many merits as any, yet he would not be found in his own righteousness, Phil. 3.9. and, our righteousness is but as filthiness, or filthy clouts: and, after our best endeavours we are but unprofitable Servants. 2 If they urge us with transubstantiation and real presence; Answ. It is written, that after Christ had given the Sacrament, In transubstantiation. he went into the garden, and suffered: which he could not, if he had been eaten before, and not being glorified: and 2 remembrance is of things absent: 3 He continues in heaven till his coming to judgement, Act. 3.21. 4 The Fathers are the same Sacramental bread, 1 Cor. 10.3. and yet Christ was not then in the flesh: 5 There is no alteration in the sign of Baptism; and there is the same use of the sign of the Lords Supper. In the seven Sacraments. 3 If they object unto us seven Sacraments, We reply against their five bastard one's; as in that of Matrimony for the rest, thus: 1 It hath no sign instituted by God; when he brought Eve to Adam, here is matrimony, but no sign: the ring which they make a sign, is not. 2 It is not proper to the Church, as Sacraments are, but common to Jews, Turks, and Infidels. 3 Every Sacrament belongs to every Member of the Church: but matrimony belongs not to their Priests and Votaries. 4 All Sacraments serve to confirm faith: so doth not matrimony. Adam in innocency had no need of saith, but he had need of matrimony. In orig nal sin after baptism. 4 If they tell us, that by Baptism Original sin is quite washed away, We Answer: No, true Baptism takes away the guilt, but not the being of sin: and it is written of David, Psal. 51.5. that he confessed he was still in Original sin: see also Rom. 7.7. and Jam. 1.13. In absolute necessity of Baptism. 5 If they would thrust upon us the absolute necessity of Baptism: Answ. It is written, that Circumcision (being the same in signification and use with Baptism) was omitted in the wilderness forty years: and, that David doubted not of his uncircumcised child's salvation: and, that children are holy through their believing Parents 1 Cor. 7.14. In communion in one kind. 6 If they will administer the Communion but in one kind; Against this their sacrilegious practice, we have Christ's institution, and the example of the Apostles, besides the Primitive Church. Use 3. This mighty effect of the Word in the right use of it, shows the Scriptures to be of God, and the authority of God, and not of man (as the Papists teach us) not of the Church of Fathers, Counsels, Popes in Peter's fictitious chair, or the company of Cardinals. What writing of man can have authority over men's consciences as God's Word hath? Or who will believe the Church, that will not believe the Scripture? Is not the Word Truth, and all men liars and subject to error? Now shall that which is not subject to error, be subject to that which is subject to error? Use 4. Whatsoever writing doth indeed confirm error, is not Canonical Scripture: for this confutes all error, in practice and in judgement: therefore Apocryphal Books are not Canonical and divine Scripture; 1 because in every of them there is some repugnance to the Scripture: 2 because they were not written by any Prophet, nor in Hebrew; not 3 given to the Jews as God's Oracles, as all the Old Testament was, Rom. 3.1, 2. 4 because Christ and the Apostles cited not any of them. This I speak not against the books (which contain in them many good Morals, and, in my judgement, m●●● of all humane Histories be best used) but against the Papists, who would thrust upon us Invocation of Saints, and Prayer for the dead, etc. from their authority. Use 5. See hence the Reason, why Satan and all his instruments were ever enemies to the true Preaching and professing of the Word; namely, because in the right use it is the only hammer of the Kingdom of darkness. He storms not at frothy and foolish delivery, or at professors that are lose and ungirt, and can take liberty for any thing they list. Only faithful Preachers and Professors, that rightly preach and profess, bear the burden of Satan's and the World's malice: Christ's innocency, and the Apostles power could not fence them from it. Use 6. Lastly, acknowledge it a singular privilege of the Church so beset with enemies, to have so sufficient and perfect a word, 1 written, that all men might have the benefit of it: 2 Preached, and rightly divided according to every man's particular necessity. It is a great comfort, that poor as well as rich, base as well as noble, have a share in it in an equal large manner. The chief privilege of the Church of the Jews, was, to keep God's word in the letter, Psal. 147.19, 20. and Rom. 3.2. but it will be our pre-eminence above them, if we lock up the true sense of it in our hearts, Job 22.22. and Prov. 22. It is a sure stay, and a shield to them that walk uprightly. No thief, nor robber can steal it, no it cannot be taken away with our lives; It is Mary's good part, which was never taken from her, neither can be from us, being a perpetual freehold. iv Now followeth the fourth thing in this allegation of Christ, to wit, the parts of the Divine testimony: 1 Negative, Man lives not by bread only: 2 Affirmative, But by every word that proceedeth out of the mouth of God. First. Of the sense of the negative part. Man] that is, a mere common and ordinary man, and much less I that am the Son of God. Liveth not] that is, preserveth not the natural life of his body. By bread] is meant all necessary and ordinary means of meat, drink, rest, sleep, physic, recreation: for so it is also used in the fourth petition of the Lords prayer: Only] hear bread is not opposed to other means of sustenance, as flesh, fish. etc. but to God's blessing, without which it cannot sustain our bodies. But by every word] that is, every thing, a common Hebraisme, verbum for ●es, and more specially for the decree and ordinance of God, appointed to sustain man: so the words following imply. That cometh out of the mouth of God] that is, whatsoever God hath decreed, commanded, or promised, that it shall preserve life. Now the sum of Christ's answer, in more words, is this: Thou sayest I must now have bread to satisfy my hungry, or else I cannot live: but thou speakest like thyself: If my Father's word be to sustain me without this means, I shall live thereby without bread, my Father is not tied to ordinary means for preserving of life, who is all-sufficient, and Almighty, and doth what and how he will. And this cannot be doubted of, seeing it is written in Deut. 8.3. by Moses, that when the Israelites were in the wilderness, as I am, hungry, and having nothing to eat, no more than I have, he fed them with MAN forty years, to teach them that man liveth not by bread only (for they had none) but by every word and means which himself appointed. Besides, if I should distrust my Father's providence, and turn all these stones into bread, yet, if his word come not to give virtue and life unto them, all this would not help, all this bread would be no better than stones, as it was before, And therefore I will still expect his word, and not turn stones into bread at thine. The negative part affordeth us this lesson, that Doct. Outward and ordinary means are not of themselves sufficient to sustain and preserve the life of man, Luke 12.15. man's life standeth not in abundance. Outward means not sufficient to sustain the life of man. If we make an induction of all the chief means, either of the being or well being of man's life, we shall easily see their insufficiency. 1 Bread is a special means appointed to strengthen the heart, Psal. 104.15. 1 Bread. but yet there is a staft of bread, which is another thing than bread, and this being broken, we shall not be strengthened, but fade in the midst of bread. Hence is the sentence accomplished against many, Leu. 26.26. Ye shall eat, and not he satisfied: The Lord gave the Israelites Quails in the wilderness, enough to maintain six hundred thousand footmen for many days: but a secret poison was in it, that the more they had, the more they died, as of an exceeding great plague; so as the place was called the graves of lusting, Numb. 11.33. Yea, although our bread did not grow out of the earth, but fell from heaven as Mannah did, yet our Saviour saith, Job. 6.49. Your Fathers did eat Mannah in the wilderness, and are dead. 2 Clothes are a special means to preserve a man in natural heat: 1 Cl●thes. but yet raiment of itself cannot keep him warm, Hag. 1.6. Ye cloth you, but ye be not warm: and of David in his age it is said, that they covered him with clothes, but no heat came to him, 1 King. 1.1. 3 Physic. 3 Physic is a remedy appointed by God to regain health and strength, distempered or decayed: but Asa goes to the Physician, and pines away for all that, 2 Chron. 16.12. 4 Money. 4 Money is a good means to provide necessaries for the sustenance of man's life; and therefore men labour, and take much pains for it. But, both labour is in vain, except the Lord build the house, Psal. 127.1. and, thou shalt earn money, and put it in a broken bag, or a secret rust shall consume it, Hagg. 1.6. 5 Strength. 5 Strength is for the war, and a good means for the defence of life and right: but strength alone is weakness: Psal. 20. An horse is a vain thing in battle: and therefore David goes against Goliath, not with a sword or a bow, but in the name of the Lord, that was his strength. 6 Counsel. 6 Counsel and policy is for a State both in peace and war: we see how soon Rehoboam ran through ten parts of his Kingdom, by the bad counsel of the young men. But yet there is no counsel nor policy that can prevail against the Lord. Many are the devices of man's heart, but the counsel of the Lord shall stand. The counsel of Achitophel, which was like unto an Oracle of God, was turned into folly. Reasons. 1 The means themselves are without life, and in a very short time rot away of themselves; or if they be living things, as Sheep, Oxen, Beasts, Birds, and Fishes, they must lose their lives before they can come to be helps of ours; how can they then give life, or keep life in us by themselves, being dead? The death of the Creatures showeth, that our life is not from them, but from something else. 2 God hath prescribed means of life, and tied us unto them, but not himself: he is able to do whatsoever he will, and his providence is of equal extent and latitude with his power, which cannot be restrained to means, these being finite, that infinite. And hence it is, that means are ordinarily necessary, but not absolutely, seeing God in his absolute power can feed us with stones, as well as raise men out of stones. 3 If means alone could sustain a man, how comes it that the same wholesome meat that feedeth some, should poison others? How comes it that men using means, as men in a Consumption eat as much as others, and yet pine away, and are famished? that men labour and toil, and get money, and yet thrive not, but their state is in a Consumption still? How comes it that they who are best fed, as great Personages, are less lively and healthful? Poor day-labourers, who far hard and corpse, laugh at rich men for maintaining Physicians, and yet are still sick: poor men's Children thrive better, and look fairer, with Daniel and his fellows, feeding only of corpse pulse, than many that far daintily with the King's Children. See we not the Fathers before the Flood, living some seven hundred, some eight hundred, some nine hundred years and above, of greater strength and stature by fare, and they carried near a thousand years upon their backs, more lightly than we can carry half an hundred? and yet they lived upon herbs only: we have also flesh and fish, of all sorts. with the best and most exquisite Cookery: so that if our Lives were pinned upon the means only, where they lived near a thousand years, we should by our means live many thousands. 4 God is the God of life, it is he that continues our lives, and not the means; and all means are in his hand, to be either blessed, or blown upon at his pleasure. What can an Hammer or Saw do, without the Artificers hand? no more can the means, which in God's hand are as a Tool in the Workman's, whose hand can do many things without tools, but they nothing without his hand. 5 What means that Petition, which every man must daily use for daily bread, even he that hath the most, but because he may have bread, and want that in bread which may do him good and help? Use 1. Learn hence how to conceive of means aright, Means not to be set above their own place namely as things not to be trusted to, because by one blast of God, they may become unprofitable and unsuccesseful, especially when men are loath to raise their thoughts beyond them. Asa his Physic shall not help him, because he trusts in the Physicians. Israel shall die of that flesh, wherein they thought their life was. And it is just with God, that when the means step up into his place, and men ascribe that virtue unto them, which only God's blessing addeth unto them, he deprives men either of the means, or of the right and comfortable use of them. And were not the means too too much magnified, and set above their own place, men would not so spend their days in carking cares for them, with such instance and neglect of all things else, as if they were ever to live by bread only; not so wise as the Fool and Churl in the Parable, who when he had goods enough for many years, would have his soul take his rest; but these men having bread and means enough for many ages, are as restless and insatiable, as ever before; their life stands in seeking and holding abundance. Use 2. Let us learn to trust God without the means; which the worldling cannot do. In plenty, in health, when the barns be full, and the chests ready to break with treasures, the most earthly churl can be content, and praise God for all: but in poverty and sickness his heart lets him down, as though God is not as able and willing to help in one estate as in another. But now faith were it present, would most show itself: it is a dead faith, that withdraws itself from the living God, and sets itself on dead things. Use 3. Learn we to moderate our care for the things of this present life, as such who value them according to their right estimate, without which a superior virtue can do us no good: for what is food, apparel, and the like, but base things without God's blessing, which men of thousands enjoy abundantly, and yet by a secret curse either upon the wicked getting or holding them, want the comfort that many poor men have, whose portion is but a mite to the others superfluity? And what is the reason, that men bury themselves alive in the graves of their lustings and earthliness, but that they falsely conceive of the means, and place them above their worth or work? What saith the worldling? is it not my living? and must I not look to that? I tell thee not, it is not thy living, unless thou livest by bread alone, or hast that animam triticiam, that wheaten-soul of the rich man in the Gospel, who thought he must now live many years, because he had wheat enough. Obj. But you speak as though we were to expect Miracles for our maintenance, or to cast off our Callings, to neglect the means, and live by the Word of God. Ans. 1. Miracles are ceased, and yet if God bring us into an estate wherein all means fail us, God remains as powerful and able, as merciful and willing, to help as ever he was, and rather than his children shall miscarry, he will save them by miracle. 2 Our callings and means are not to be neglected, because, 1 Christ denies not but that man lives by means, but not only by them. 2 They are a part of that (every word of God) whereby man lives; and if ordinary means be offered, we may not trust to extraordinary, without some special promise or revelation. 3 It is a tempting of God, to pull poverty on ourselves, or cast ourselves into danger, and is a breach of his ordinance, who enjoins every man to get his living in the sweat of his blows. But one thing is a Christian care, another a carking care for the things of this world: one thing is the care of the world in Mary, who especially minds the one thing necessary, another in Martha, who distracts herself with many businesses, neglecting the good part which should never be taken from her: one thing to possess the world, another to be possessed by it: one thing to use means, another to trust in them. More care must be had of God's blessing, than of means. Use 4. If man live not by means alone, be more careful for God's blessing than for the means; be more thankful for that, than for these: else he that made bread, and gave it thee, can break the staff of it; else he can make thee great and rich, but lay a sensible curse on thy person and estate, either in thine own time, or in thy heirs. And as for thanksgiving, Christ never used any means but by prayer and thanksgiving, and taught us to pray for daily bread, The comfort of the creatures, a greater mercy than the creatures themselves. i.e. for a blessing upon bread. It is a greater mercy of God to give us comfort of the creatures, than the creatures themselves: Yet a number, as if they lived by bread only, come to their tables as the hog to his trough, or the horse to his provender, without either prayer or thanks. A wonder, that every crumb chokes them not: for without God's blessing it might. But by every word that proceedeth out of the mouth of God.] On ● the word yet every word of God prefers the life of man. Doct. This affirmative part of the testimony, alleged by Christ, teacheth us, That, It is only the word of God, and every word of God that preserveth the life of man. But first we must distinguish of man's life, which is either supernatural or natural; and also of the word, which is put forth either for the life natural or supernatural. The former is a word of God's power and providence, creating and governing all things according to their natural courses, called in the Text, a word that goeth out of the mouth of God: for no word of the creature, can produce the being or well-being of any other. The latter is the word of Truth, whereby he doth quicken the soul, and repair it to his own likeness: and this word proceedeth not only out of the mouth of God, but of his Prophets, Apostles, and Pastors: and this word begetteth and preserveth a supernatural life in man, as the other doth a natural, Jer. 15.19. Now our Saviour meaneth here the natural life of the body, and the word of God's power and providence, generally sustaining the being and life of all creatures: How the soul liveth by the word of God. and not that a man can live by the written word without meat and drink. It is true, that the soul of man liveth by God's Word of Truth: for, 1 He is begotten a Christian by it, and born of this immortal seed, Jam. 1.18. 2 He is nourished by it, as by sincere Milk, 1 Pet. 2.2. 3 As bread increaseth the body in all dimensions, so the Word strengtheneth the soul in faith, patience, comfort, hope, love; as children grow by Milk. 4 Bread strengthens the heart, and all the strength of a Christian is in the word; it preserves the natural heat, and the word makes his heart burn within him, and keeps it in a readiness to every good word and work. But yet this is not the proper meaning of this place, neither can it agree with the meaning of Moses, who plainly speaks of the bodily hunger of the Israelites, and the feeding of them with Mannah, that they may know that man liveth not by bread only: nor yet with the mind of our Saviour Christ; nor with his present condition; nor with the drift of Satan's temptation; nor with the sound repelling of his dart, which was, that Christ for the appeasing of his bodily hunger, after his forty days fast, would turn stones into bread. How man lives by every word of God. And now, we knowing what is meant by the Word of God, even the powerful word of God's providence, in creating and governing all things; we are further to consider, that our Saviour addeth an universal particle, every word: the reason is, because this word is twofold, ordinary and extraordinary. Ordinary, when God changeth not his ordinary course, but by means proportioned unto the ends (which are a part of his ordinary word) preserveth and maintaineth the life he hath given; as daily bread, sleep, and the like. Extraordinary, when by his word and decree, he pleaseth to preserve man either above, or without, or against all means. I. Above the means, sundry ways; 1 Above all that man can expect: The word sustaineth, 1 Above all means three ways. thus God gave the Israelites Mannah in the wilderness, and water out of a Rock: thus he tied a Ram to be sacrificed in stead of Isaac: thus he broke the cheek-tooth that was in the jaw, and water came thereout for Samson, Judg. 15.19. and by his word provided a gourd to come over Ionas his head to shadow him, and deliver him from his grief, chap. 4.6. thus he fed Elias by Ravens. 2 When he makes a little means go beyond themselves, as Christ made seven loaves and two fishes, to serve seven thousand persons, and much left: thus he made a few clothes serve Israel forty years, so as their shoes did not wear out: Thus the Word of God made a little meal and oil serve the Prophet and a widow a long time; 1 King. 17.14. Thus saith the Lord God of Israel, the meal in the barrel shall not be wasted, nor the oil in the cruse diminished, till the time that the Lord send rain: and so it was, though they are nothing else all the while. 2 King. 4.42. Elisha had twenty loaves sent him, and some ears of Corn: he commanded his servant to set them before the people: Oh (saith he) what are these to an hundred men? but the Prophet said, The Lord hath said, they shall eat, and yet there shall remain: and it came to pass according to the word of the Lord. 3 When the means are not so small in quantity, as base in quality, and yet have by this word an extraordinary blessing; as the corpse fare of Daniel. II. Without means God's word causeth man to live; as Moses, Elias, II. Without all means. and Christ himself, who had immediately before seen the word of God preserving him already forty days and nights, and could further if he pleased. III. Against means, as the Disciples sent out, III. Against all means. were promised if they drank any deadly poison, it should not hurt them: so fire burned not the three children, though cast into it, when it burned their enemies, and their own bands. All this is meant by that our Saviour saith, every word: and thus most aptly he returneth the temptation; Man lives not only by bread, that is, the ordinary means; but by extraordinary also, even above and beyond means, yea, without and against means; And therefore, where thou sayest I must have means, God's word saith, there is no absolute necessity of them: my Father's word can still sustain me without bread, as he hath done these forty days already. 1 The word of God is it, Reasons. which gave being and beginning to all things when they were not, and much more doth it continue the being of them now when they are. Psal. 104.30. If thou send forth thy spirit, they are created. By Spirit, here is not meant the essence of God, but a power and secret virtue proceeding from God, all one with this word of God, by which things were not only created at the first, but are still renewed, and that daily, and yearly, as it were again created. Joh. 1.3. In that word was life, that is, not only inherent in the Son of God himself, but as an efficient to communicate life to all living things. 2 The Word of God is as it were the prop and stay of the world, without which all things would fall into confusion. Every man knows by nature, that God maintains and preserves all things; that it is he that stretcheth out the heavens like a curtain; that he sends forth the winds out of his treasure; and raiseth the waves of the Sea like mountains; which are great things: but nature teacheth not, how God doth these things, by what means: only the Scriptures teach that he doth all this by his word; that as in the creation God said, Let there be light, and there was light, and so of all other things God's word was his work: so in upholding and preserving it, he doth it by his word, as Heb. 1.2. who upholdeth all things by his mighty word; which word when God calls in, the Creature falls to nothing. Act. 17.28. In him we live, and move, and have our being. 3 The same word of God, which gives virtue and force to the Creatures in themselves, doth also sanctify them unto us: every creature is sanctified by the Word and Prayer, 1 Tim. 4.6. the word shows how to get them, how to use them, and prayer obtains of God a right tenure, and a pure use, which indeed is the blessing or sanctification of them. 4 The same word carries them beyond the strength of their nature to do us good: Bread and Wine in their own nature can but nourish and feed the body, but God's Word in the institution of the Sacrament, makes them feed the soul to eternal life. Quest. But how may we conceive of this Word, whereby God doth govern and preserve the creatures? Ans. By God's Word we must not only conceive his decree and will, but a powerful Commandment, and effectual, to which all his Creatures yield free and willing obedience. This commanding word was put forth in the Creation, Psal. 148.5. He commanded, and they were all created. Men when they attempt, and perform any great matter, because their power is small, must use great labour, and many instruments and helps: But by the word of the Lord the heavens were made, Psal. 33.9. He said the word, and all things were done. This commanding word is put forth in the daily government of God: Psal. 147.15. He sends out his Commandment upon the earth, his word runneth very swiftly: that is, nothing can withstand and hinder the power of his word: here the Word and Commandment are all one. The senslesseness and deadness of the Creatures, their vastness and fierceness hinder not his word, but without delay, yea with marvellous celerity and swiftness they execute his word: Psal. 148.8. If God speak to the Heavens, they shall hear, and cover themselves with darkness at noon day, as in Christ's passion. If he command the Sun, it shall hear his word, and go back, or stand still: If he command the Winds or Sea to be still, they shall be still; and presently there shall be a great calm: If he send forth his Word, the Mountains of Ice shall melt, Psa. 147.18. If he command the Whale, he shall set Jonah on dry land, cap. 2. ver. 10. If he command the solid and senseless earth, it shall hear, and rend to swallow up Corah, Dathan, and Ab●ram. If he command the fire not to burn, it shall hear, and not burn the three Children. If he command dead men, they shall hear, and come out of their Graves, as Lazarus, etc. and all men at the general judgement. But as God can see without eyes, and reach without hands, so also doth he speak without a tongue, as the Light, the Firmament, the Heavens, and other his Works can hear his voice without ears: neither wanteth he a means to make his mind known, and his pleasure manifest, to the most senseless creatures. Use 1. This should teach us to depend upon this Word of God, for our lives, and means of maintaining them: for so our Lord Jesus did in this barren wilderness; he would not sustain himself but by God's Word▪ Dost thou want means of living and maintenance? Consider, that man lives not by bread alone: The word of God made the 〈◊〉 light without the Sun, and the earth fruitful without the rain. This word can make the Air light, without and before either Sun, Moon, or Star, Gen. 1.3. This word can make the earth fruitful, before the rain had ever fallen upon it, Gen. 2.5. Wantest thou bread? God hath not locked up thy life in bread, it may be he hath another word, which if thou hearest with Moses and Elias, thou shalt live without bread. Asa, when he was in a great strait, 2 Chrp. 14.11. (for he was with five hundred and fourscore thousand, to encounter with an Army of ten hundred thousand, and three hundred Chariots) he looked up to this word of God, and said, that the Lord could save, by many, or few, or by none. Hast thou means of living? yet depend on this word, thy life stands not in bread, or in abundance: if God withdraw his word, neither restorative Quails, nor heavenly Manna, if thou hadst them, shall preserve thy life. How often doth God blow upon the second means, to bring us to this word? Use 2. The faith of this truth doth fence the heart with sound comfort, when all outward means do fail: if the heart can say to itself, What if God do not give me my desire by this means or that? Faith in this word strengtheneth the heart many ways. I know God hath more words than one, more blessings than one, and man liveth by every word. And faith strengthens the heart, 1 By setting before the eye God's power in this word; how that one word of his mouth is enough to help us: one word is able to create innumerable armies of Angels and Creatures; one fiat is enough to make all Creatures, and all this to come, or go, or stand still, as most dutiful servants to their Master: Matth. 8. the Centurion coming to Christ for the health of his Servant, desires him not to come within his roof (for he was not worthy of that favour) nor to send him any receipt or physic to do him good, but only to speak the word, and he was sure his servant should be healed: A strong faith, in a strong word. It is but a word with God; then how easily, how presently, how certainly will God do me good, if he see it good for me? 2 By assuring the heart, that his will is as ready to do us good, as his word is able: and it sets the promise before us, that nothing shall be wanting to them that fear God. The former, in the example of the Leper, Matth. 8. Lord, if thou wilt, thou canst make me clean: and in the next words, to show he is as willing as able he saith, I will, be thou clean; by which word proceeding out of the mouth of God, his Leprosy was instantly cured: his will was his word, and his word was his work. The latter in the example of Abraham, whose faith set before his eyes Gods promise, that in Isaac his seed should be called, and that by Isaac he should be a Father of many Nations, and therefore when at God's word he went out to offer Isaac, and Isaac asked him where was the Sacrifice, he answered, God will provide: One eye was on God's word commanding him to slay his Son; another upon this other word, that God was able to raise him up from the dead, whence after a sort he received him; and that he also would do so, before his promise should be frustrate. 3 By setting before the Christian heart, the blessed issue and success of unwavering confidence in the word of God. The Israelites going out of Egypt, and wand'ring in the Wilderness so many years, by the appointment of God's word, he did supply all their wants by his Word, and it became all things unto them, which their hearts could desire: 1 He paved them a way in the Sea, and suddenly made the waters a wall unto them. 2 He gave them bread from Heaven, even Angel's food, and that (in our text) was by his word. 3 He gave them water out of a rock, and that by his word; he bade Moses speak to the rock. 4 Having no means for clothes, his word kept their garments for forty years from waxing old. But what need we go out of our text; in which the example of our Head and Lord may best confirm us? for, wanting bread in the Wilderness, he would not turn stones into bread, but waited on the word of his Father, till the Angels came and ministered unto him: even so the adopted Sons of God treading in the steps of our Lord, shall by virtue of the same word, always find relief one way or other. Who would have thought, that ever Job should have swum out of that misery, having lost all his , substance, and Children? but because, when the Lord was a killing him in his own sense, he trusted in him, the Lord raised him and doubled the wealth and prosperity he had before. Who would have thought that ever Daniel should have escaped the Lion's den and teeth, being cast in amongst them? or that Peter should have escaped Herod's sword being bound in Chains, and watched of Soldiers, to be brought out to death next day? But trusting in the Lord, this word shut the mouths of the Lions; and opened the Prisons iron doors, and broke in sunder the chains, and so both of them were wonderfully delivered. Surely this Doctrine well digested, is full of comfort and quietness, and would set the heart at rest, and make all outward troubles easy. If a man could once get his heart to trust in the word, as David did, Psal. 119.42. it would sustain the soul in many troubles, and bring in so sweet a contentment as the world is a stranger unto. On the contrary, whence is it that men's hearts fail them, and they sink in their troubles, but because they trust to the means, and not to the Word of God, at least not to every word of God? If God cross them one way, they think he hath no other way to do them good. Use 3. If man live by every word of God, then take heed of making that a means of living, which God hath never warranted; but see that what thou livest by, proceed out of the mouth of God. How doth he live by every word of God, that gets his living either in whole or in part contrary to God's word? Obj. But we see, such as use no good means, but maintain themselves in good estate by robbing, stealing, oppressing, usury, gaming, false wares or weights; it seems that even these creatures have a word of God to sanctify them, and put virtue in them to such persons; or else they could not live by them. Ans. We must distinguish between the things themselves that are gotten, and the unjust manner of getting them. The creatures themselves are by a general word of God sanctified, and set apart by God to feed and maintain good and bad, as well the wicked as honest getters of them, even as the Sun and Rain shines and falls upon the just and unjust: And the unrighteousness of particular persons cannot alter Gods general decree. But if we consider the special manner of getting such goods, that is not sanctified, but condemned by the word of God: 1 Because the person is not in Christ, who restores our right unto us, and then he is but an usurper and a bankrupt, who builds his houses, goes fine in apparel, decks up himself and his, and spends most liberally, but it is all with other men's money: He that knows not this, thinks him a rich man; but he that doth, knoweth that he is not either thrifty or wealthy: the Creditor comes, and casts him into prison, and makes his bones and body pay the debt. 2 As his person, so his course is accursed: for the only way to get a blessing from God on the means, is to use his own means: who hath commanded first to seek the Kingdom of God, and then other things; and hath accursed all that wealth and maintenance of the body, for which a man doth hazard or lose his soul. 3 When a man doth live by bread, against the word that proceedeth out of the mouth of God, it is rather a death than a life; his bread becomes poison, and as Ratsbane in his bowels, because he hath it without a promise, and without blessing. Obj. I see no such thing. Ans. Many poisons are long a working, but the end of such is death, and the more slowly they work, the more slily and certainly they kill: And if the Lord do not invert the order he hath set in nature, by cursing the particular creatures be sure he hath in his justice reserved a curse for the unjust person, and he shall not avoid it. This doctrine specially applied lays hold upon sundry sorts of men, who live contrary to the word. They are these: I. Such as live out of lawful callings, which are one part of the word of God, that we should get our living in the sweat of our brows: and so long as we are in our way, we have his word we shall be provided for. And the word proceeding out of the mouth of God, is, that he that will not labour, must not eat, because he eats not his own: and such as will not live after this word, by God's word they ought not to live, because they are idle and unprofitable burdens of the earth; who 1 abuse God's providence, who ties the ends and means together: 2 infringe that good order, which God hath established for the avoiding of confusion in Church or Commonwealth, namely that every man should serve God in the service of man, in some warrantable and profitable civil calling: 3 As he is no better than an Infidel, that depends only on means, seeing man lives by every word of God; so he that in a lawful course of life provides not for his family, is worse than an infidel. Of this sort are our knots of companions, of drinking, and gaming company, and wand'ring rogues and beggars: I knit them together, because they are all of a strain, and either are Beggars, or shall be. These commonly come not to Church, to hear their duties, and therefore they must be taught by correction and discipline of those that are the executioners of justice. II. Such as think they live well enough, and yet it is by deceiving others by stealing, oppression, extortion, lying, swearing, and falsehood in buying, and selling: and why (say they) may not a man help and shift for himself? But consider, 1 What a poor help it is, when a man will use unlawful means, and to shift out of one evil by another: He doth, as the Prophet speaks, avoid a Lion, and a Bear meets him. Pilate would keep his place by unlawful means, the delivering of Christ to be crucified: but, besides that he brought innocent blood upon himself, he lost his place, and flew himself. 2 Consider, That if God's Word of blessing go not with the means, his word of curse doth: and so the Prophet Zachary saith, that the curse entereth into the house of the swearer, and of the thief, chap. 5. v. 4. and this curse shall remain in the midst of his house, and consume the very timber and stones. This curse often scatters illgotten goods as fast as they were ever hastily gathered, if not in his own days, yet in some unthrifty heir after him. 3 Consider, how God crosseth the vain conceit of unjust persons; they think all that is any way gotten, to be gain and profit; but the word is, Prov. 10.2. that treasures of wickedness profit nothing, they cannot help a man from the hand of God; nay, when the evil day comes, they are gone, and leave a man alone to grapple with death and judgement, and turn a man naked to the sentence of condemnation for his wicked getting and holding of them. III. Another sort of men, who live not by the Word of God, Vel minimu● fructus ex pecunia pe●cip● non potest sine Dei offension & proximi injun. 2. Calv. Epist. 226. but against it, are Usurers, who pull themselves out of all lawful callings, and set up a trade for the public evil, and their own private good; which, were there nothing else against it, proves it not to be of Gods devising: for every calling of Gods devising, is helpful to men in general; but the Spirit of God hath given this a name from biting and hurting. But we have the Scripture most expressly against it, whether it be manifest, as is a contract for gain, as for ten pound to pay eleven at the years end; or covert, whereby men find devices (which they call mysteries) to defeat the laws, and seem to contract, and either not to lend, or not for gain. The word that proceedeth out of the mouth of God, saith, Exod. 22. v. 25. If thou lend money to my people with thee, thou shalt not be an Usurer, thou shalt not oppress him. Mark how usury and oppression is all one. And, Deut. 23.19. Thou shalt not lend upon usury to thy brother, the usury of money, meat, or any thing that may be lent. But the Usurer that will live by his money, and not by God's word, saith, Yea, but of the Gentiles they might, though not of a brother: To which I say, that now the partition wall is taken away, and neither Jew nor Gentile remains, all are our brethren in Christ; and therefore of no man must usury be expected, unless thou be'st worse than a Jew. Let the Usurer answer this if he can. Again, those Gentiles were of those nations of the Canaanites, Ab hoc usuram emigh. quem non sit crimen occultic. Amb. which they were commanded to destroy, and usury was as teeth given them, and allowed by God to eat them up withal. Seest thou a man, whom thou mayest lawfully kill? take use of him, but not of thy brother. Object. I will not take usury of the poor, but of the rich. Answ. But the text is, Thou shalt not take usury of thy brother, be he poor or rich: though the rich be better able to suffer wrong yet thou art not by any word enabled to offer it. The word, which proceedeth out of the mouth of God, saith, Psal. 15.5. He that giveth not his money to usury, shall dwell in the Lord's Tabernacle, and rest on his holy hill: and, Ezek. 18.17. He that hath not received usury and increase, etc. wherein it is plain, without all tricks, that either to give out, or take in usury excludes out of heaven. Object. He means, to oppress a man with usury. Answ. Every usury is oppression, and every Usurer fears not God. Levit. 25.36. Thou shalt not take usury, but fear the Lord. Object. But that Law was judicial, not moral. Answ. That is false, for our Saviour renewed in it the Gospel, Luke 6.35. Lend freely, looking for nothing again: Therefore it is moral. Besides that, usury is condemned amongst the great transgressions of the Moral law, Ezek. 18.13. Object. We may do as we would be dealt by, and it is charity so to lend as another may benefit himself. Answ. No man in need would borrow but freely, unless he were mad; neither is it charity nor humanity to take money for a duty, the nature of which is to be free. Charity seeks not her own, and much less other men's; but of these sorts of wicked men the speech is true, Their mercies are cruel. As charitable as that Usurer is, so conscionable is he that follows: His conscience will not suffer him to take above the law, not above ten in the hundred, and that he hopes he may according to the wholesome laws of the Land. Answ. Where were his conscience, if the Law of King Edward the sixth were revived, whereby it was utterly forbidden, according to the Canon of God's Word, and the ancient Canons of the Church? but for the Statute now in force, enacted Eliz. 13. c. 8. 1 I say, it alloweth no usury, but punisheth the excess of it. 2 The title of the Act is, An Act against Usury. How then is it for it? 3 It calleth usury a detestable sin: how then can it secure thy conscience? 4 All usury above ten in the hundred is punishable by the forfeit of the usury. 5 What if the Laws of men should permit what Gods Law condemns? is it not plain, that this conscionable man flieth God's law to shelter his sin under man's? as though the Laws of man were the rule of conscience, and not God's laws; or as if the law of an inferior can dispense with the law of the superior; or as if Moses permitting one evil in the Jews (namely, the putting away of their wives, for preventing a greater) did allow thereof, or warrnnted the sin to the conscience of the hardhearted Husband. We conclude then, that the Usurer lives not by any word of God, but against it. And to these add the bands of this sin, the Brokers to Usurers, that live or raise gains by letting out other men's money: I will say no more to them, but if he be shut out of heaven that lends his money to usury, be shall hardly get in, that is his Agent. And humane Laws condemn thiefs and accessaries. It is a Statute of Henry the 7. Anno. 3. that all such Brokers for usury, shall pay for every default twenty pounds, and suffer half a years imprisonment, and be brought to the open shame of the Pillory. It is just with God, that Saul and his armourbearer should fall together, and die on their own swords. iv Such live not by any word of God as encroach upon the Sabbaths of God, by labouring either in themselves, or in their servants, as, 1 by buying or selling wares, Neh. 13.18. 2 By works of the six days, whether in harvest or caring time, Exod. 16.29. & 34.21. & Neh. 13.15. 3 by travelling for gain or pleasure. For the Sabbath was made for our spiritual profit: it is a day to give and collect alms, and not gain. Manna itself must not be gathered on the Sabbath, much less must more ignoble sustenance: if it be sought, it shall not be sound. Object. 1 May I not do a little to set forward my work for the beginning of the week? Answ. No: Manna might not be sought, though early in the morning, and though it was but a little way off, and required little labour. Object. 2 May I not take a fair day when it comes, the weather being uncertain and catching? Ans. Thou mayest as well say, May I not take a purse when it comes? wilt thou be a thief, and rob God of his due? Should not ill weather and Gods judgements rather force thee to Repentance and obedience, than to sin? Object. 3 It lies me upon a bond, my estate, and many poor men depend upon me. Answ. First, pay thy bond to God; saith, and obedience never brought loss with it; and better were it to lose a little commodity, than God's favour, and a good Conscience; nothing is so heavy as God's curse for this sin. V Common Gamesters, and such as make a gain of play, live not by any word of God; it is a common theft, and they come directly under the eight Commandment, and that Precept of the Apostle, Eph. 4.28. Let him that stole, steal no more, but rather labour with his hands. And as they live out of a calling, so their course is an unjust taking into their possession, that which no law of God or man doth warrant them by any manner of lawful contract; See August. Epist. 54. and the Civil law and Fathers condemn that gain which is gotten by play. In the same rank of thiefs, are they that live by keeping dice-houses or gaming houses, and such places of lewd resort. Use 4. Let us take some rules, whereby we may comfortably pass our lives according to God's Word, and avoid all these sins against it. There are three, 1 Concerning our calling: 2 our states: 3 Our maintenance of life. The first Rule concerning our Calling is this: The carriage of our calling according to God's Word, is a special part of that word of God by which man must live. Quest. How may I carry my calling according to God's word? Answ. By these means: 1 We must make choice of such callings for ourselves and ours, as be profitable for the Church or Commonwealth: there be many vain and new-fangled inventions, which rather maintain sin, than bring any good to the Church or Commonwealth. But God therefore bestoweth variety of gifts, to furnish men to the variety of callings, all for the common, and every ones private good. 2 Seeing not the having of a Calling, but the right use of it glorifieth God, we must use our callings with the practice of sundry virtues. 1 In faith and obedience to God: Faith makes our persons, obedience makes our actions approved of God; yea, every duty of our calling ought to be an obedience of faith, looking at the commandment and promise; the Commandment keeps us within the compass of our callings, the promise secureth us of good success. A good action not warranted by a calling is sin. 2 In diligence, not wilfully neglecting, but serving and redeeming the means of God's providence: Every man must abide in his calling, and keep him in his way, for so long he is sure to be provided for: thus be avoides idleness and destruction, and maintains the order and rank wherein God hath set him. 3 In cheerfulness, not carking or excessively careful, but doing the labour and leaving all the success to God. Some are heartless in their calling, because it brings in so little profit and return; and labour as the Ox, who must go out his journey, but without cheerfulness or heart, which God looks for in all our duties. Such should consider, 1 That Callings were not only ordained to get money, but help us cheerfully through our way, and contain us in a course wherein to please God. 2 That the goodness and worth of a calling is not to be measured by that profit it brings in to us, but by the public benefit, and as it is rightly used: God may be served as well in the basest, as in the best. Others see no likelihood of doing any great good, and so either draw back from their calling, Jer. 20.9 or else heavily and uncheerfully go on. But we must renew our strength and courage, and know that our labour shall not be lost, Isa. 49.4.5. 4 In holiness, which 1 sanctifies our callings by the word and prayer, 1 Tim. 4.5. 2 Subordinateth all earthly and special things, to the general and heavenly things of the Christian Calling; yea, it makes us express our spiritual calling, in the use of the Civil: it will make a man sometime for religion sake, hear the word in the six days, unless some other necessary occasion come between, ever preferring the more necessary business. 3 It keepeth in the heart, 1 a love to God, aiming at the preferring of his glory above all: it suffers not a man to esteem his calling a preferment of himself, or a reward of his service past; but a means of advancing God's glory in further service. 2 A love of men, who partake in the benefit of our labours, with whom we must exercise charity, justice, meekness, etc. The second rule concerneth our wealth and maintenance, namely, not to content ourselves, that we can live by such or such means, unless we can say, God's Word doth warrant me, that this is my meat, my drink, my apparel, my money, my house, my land, etc. Quest. When can a man say this? Answ. 1 When a man having nothing of his own, nor right to any thing, becomes a believer, engrafted into Christ, and so owner of that bee hath. A man may have warrant and title from man, that his house and land is his, and he is a robber that shall defeat him of it. But all men and Angels cannot give me a possession, and true title before the living God, but only his Son, who is Lord and heir of all. First, know thyself a member of Christ, and then his right is thine. 2 When the manner of getting them is lawful, and that is, First, When it is just, when a man hath used no indirect means, but they are either lawfully descended, or else by faithful and painful walking in an honest calling, God hath added them as a blessing of a man's labour. Secondly, When it is moderate and retired, when a man so provideth for earth; as he especially storeth up for heaven: first, seeking God's Kingdom, and the one thing necessary, without covetousness, and the love of this life; nay, accounting all things dung in comparison of Christ. Thirdly, When the manner of using them is warrantable, that a man shows himself a good steward in the holy dispensing of them, using them as furtherances of piety, as pledges of love towards men, and as testimonies of sobriety in himself, and every way making them servants to his christian calling, Prov. 3.9. Honour the Lord with thy riches. 4 When his affection is indifferent, both in the having and holding of them, that a man may say. These be mine, I am not theirs; I have them, they have not me; I am their Master to command them, they command not me. And why should we not draw our affections from them, seeing, 1 The wicked are as rich, yea richer in these things than the best? at the best they make not their Masters better: 2 They be no inheritance, they be but moveables, changing their Master as the giver will; and while we have them, they are but lent us: 3 We are but Stewards, we sit not in our own, but have a large account to make: yea we are very Pilgrims and Travellers, and shall go lightlier and less loaden: 4 We must not measure or tye God unto them, nor esteem of his love by them. Thus a man may use the mercies of God with comfort, for his necessity and for his delight in the days of his pilgrimage: thus may he dispose them to his heirs as the right owners, with hope of God's blessing to stand with them: nothing of which can be expected in goods ill gotten, or spent, to which nothing but God's curse is entailed. The third rule concerneth our health and sustenance, namely, that it is far better to want means, than to procure them by any other means, than that which proceedeth out of the mouth of God. Yet numbers will maintain their lives health, and estate not by God's word, but directly against it: for example, they that seek to Witches and Sorcerers for health, or goods lost, or stolen, or upon any other occasion whatsoever. Whereas the word proceeding out of the mouth of God, Levit. 18.10. is this, Let there be none sound among you that useth Witchcraft, or is a regarder of times, or a Sorcerer, Charmer, soothsayers, or that counselleth with spirits. Obj. But God's Word and Ordinance is with them to do us good; and much good they do, which none else can do. Ans. God hath a twofold word: 1 Of Blessing. 2 Of Judgement: the former proceedeth out of the mouth of God, who is goodness itself; the latter sometimes he permitteth to proceed out of the mouth of the Devil, giving him power to work lying wonders, that the seekers of him might believe in him to their final destruction. Thus the Devil, who can do nothing against God's word, doth what he doth by God's word spoken in Judgement and Justice. Whence I conclude, 1 It were better for a man to want cure than have the Devil his Physician: better for a man to want health of his body, than procure it with the death of his soul: Better had it been for the Israelites to have wanted Quails, than procuring them, by murmuring, to be choked with them: Better for a man to want the world, than win it with the loss of his soul: Better had it been for Ahab to have wanted Naboths Vineyard, than to lose the whole Kingdom for it: Better for Judas to have wanted the thirty pence, than to hang himself for them: for Ananias and Saphira to have wanted the third part of their possession, than to die for it. Rule 2. Better it were to want the means of health and maintenance, than not to use them according to the word which proceedeth out of the mouth of God, as food, apparel, physic, health, and life itself. Had it not been better that Asa had wanted Physic, than be struck with death because he trusted in Physicians? Better had it been for Gehazi to have gone in rags, than to apparel himself by lying and deceit, which apparelled himself and all his posterity with Leprosy. Whether was the state of Lazarus (that died for want of means) or of Dives better, that sared deliciously every day? Less have men to answer for, who have no meat to strengthen nature, than those that have abundance, which they pervert to strengthen themselves in sin, sacrificing their strength to the service of the Devil, and to their lusts. We ourselves know numbers in all corners, who were better continually to be bed-ridd, and sick, or maimed, than to abuse their health and lives in such riotous and ungracious courses, to the destruction of themselves and others. Nay, as our Saviour said of Judas, it had been good for him he had never been born; so may we say of numbers of graceless persons, better they had never seen the Sun, or enjoyed life, than so to have consumed their lives in the service of sin, and Satan's temptations. Use 5. Lastly, If we live by every word of God, then let us be thankful to God for our lives, and for his word of blessing upon the means: and seeing our lives hang upon his word, to prolong them, or cut off the thread of them, we must labour to live to him and his glory. It becometh the just to be thankful. A great unthankfulness were it to rebel against him, by whom we hold our lives, and all the comfort of them: See we not how those that hold Land in Copy, are willingly bound to suit and service to the Lord, who is often but a mean man? The Sidonians would not war against Herod, because they were nourished by his Land: and shall we be in war against our Lord, by whose hand and word we live, move, and have our being? And even this thanksgiving is his gift also: for as the matter which, so the grace by which we are thankful, is all from him; so as we must depend on him both for blessings, and for grace to be thankful. Vers. 5. Then the Devil took him up into the holy City, and set him on a pinnacle of the Temple: 6. And said unto him, If thou be the Son of God, cast thyself down: for it is written, etc. WE come now to set down and expound, by the assistance of God, the second onset of the Devil upon the Son of God, by a violent and hellish temptation, nothing inferior to the former, in the furious, malicious, and cunning contriving of it. In the entrance whereof, we must remove one rub by the way, concerning the order of this temptation, wherein the Evangelists seem not to agree among themselves: for whereas St. Matthew makes this the second, St. Luke makes it the last, and puts the last in St. Matthew, into the second place. And herein some learned men have stumbled, and have devised simple shifts to reconcile the two Evangelists. Some think, that they writ not the same History, nor of the same temptations, but of temptations urged at sundry times. These are confuted by the very matter, phrases, and words, which are in both the same, and need no other conviction. Others think (and they of the learned Papists) that in some ancient Books, St. Luke observes the same order in the temptations with St. Matthew, and that the difference crept in by the heedlessness of some Writer: which is a needless devise of them, who strive to prove the Canonical Scripture to be corrupted in their Fountains, that so their corrupt Latin Translation may prevail; but both impeaching the watchfulness and care of God over the Scriptures, as also the diligence and faithfulness of the Church, which is pretended to suffer herself wholly to be abused, by the carelessness or unfaithfulness of some one Scribe. But the truth is, that it doth no whit prejudice the truth of the Evangelical story, that the Evangelists do not stand so much upon order, where it is not so necessary, as upon the matter, and the things themselves done, which they faithfully report, and in which they jointly accord and agree: as oftentimes they stand not upon words, nor sometimes upon sentences, but one delivers the same fact in one style of speech, another in another form; but so, as one is so far from crossing another, as he giveth thereby more light and certainty unto the other. Quest. But whether of these observed the right order, as the temptations were passed? Ans. I am out of doubt, that Matthew sets down the right order as they were done: 1 Because he passeth his story by such particles as imply an orderly consequent: as, Then the Devil took him, than he took him again, than the Devil left him, etc. whereas Luke used the particle and, in his passages, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. which noteth no certain order, as the former doth: his care was to relate the whole matter, but was not so accurate for order. 2 The coherence and dependence of this second temptation with the former shows, that Matthew observeth the right method: for Christ having by a testimony of Scripture confirmed himself in the confidence and trust in his Father, Satan immediately seeks to make his advantage of Christ's words, and seeing he will needs trust his Father, he would have him trust him too much; If he need no bread being hungry, he needs no stairs to go down from the pinnacle of the Temple; the last temptation doth not so fitly cohere with the former, as this second doth. 3 After Christ had bidden Satan avoid, Matthew adds, Then the Devil left him, as being obedient to his word; plainly showing, that that was the last temptation. Luke hath it not in such dependence, but thus, And when the Devil had ended all the tentation, he departed. In the Combat note two generals, 1 The preparation to it. 2 The temptation itself. The preparation containeth such necessary circumstances, as by which the temptation might more easily prevail; as, 1 the time, Then. 2 The place, first general, the holy City; secondly special, a pinnacle of the Temple. 3 The manner how Christ was conveyed thither, The Devil took him up, and set him on the pinnacle. The temptation consists, 1 Of the assault. 2 Of the repulse. The assault hath three things: 1 The ground of it, If thou be the Son of God. 2 The scope or aim, namely, the sin or sins to which he was tempted, Cast thyself down. 3 The argument or persuasion to enforce it, For it as written, He shall give his Angels charge over thee, etc. The repulse of our Saviour is by another testimony of Scripture, not contrary to that which Satan alleged, but expounding it, that he might in the right sense of it, sense and secure himself from the temptation, as after we shall see. First, of the preparation: Then] This particle shows not only the time of this temptation, but also the order as I noted: Satan having no success in the former, renews his assault, and would assay another way. He had been kindly and gently used of Christ, who had answered him courteously; nay, he had convinced him by Scripture, that he had nothing to say against it, and yet he goes on in his malice, as though he had had both great provocation and advantage. Whence, Doct. Note the property of wicked men ruled by Satan, who by no means can be brought to lay off their malice towards God's children. Deal gently with them, they are like Nettles, the softlier touched, the sharper they sting: Deal plainly with them, and convince their consciences by the word, that they have nothing to say for themselves, yet being convinced they give not over, no more than Satan here, but proceed in mischief. And what are the reasons? 1 Because the godly in their courses do oppose themselves to the darkness of this world: now there is no fellowship between light and darkness, no way to reconcile them, as we may see in the example of the wicked Sodomites against Lot: first he resisted their wickedness, when they came about his house to abuse the two men; he gives them fair words, I pray you my brethren; he convinceth their consciences, Do not so wickedly; and out of his weakness he offers them his two Daughters: but, being a righteous person, whose soul was daily vexed with their uncleanness, neither his piety, nor humanity, nor entreaty, no nor his weakness and sin could please them, but, Away with him hence, he is a stranger, shall he judge and rule? now we will deal worse with him than with them, Gen. 19.9. 2 Christ gives another Reason, Joh. 8.44. You are of your Father the Devil, for his works ye do. In that Chapter Christ plainly teacheth the Jews, that he is the light, vers. 12. they tell him he bears record of himself, and therefore his record is false, vers. 13. he tells them he shall go from them, and carry the light with him, and they shall seek him, and not find him: what (say they) will he kill himself? vers. 22. he tells them, that he that keepeth his word, shall never see death: then said they, Now we know thou hast a Devil, vers. 25. He tells them, before Abraham was, I am: and they take up stones to stone him. Here were the Children of the Devil, who was a from the beginning: And of these Christ said, Ye go about to kill me, a man that hath told you the truth, vers. 40. and, Ye do that which you have seen with your Father, and not only seen, but felt him moving and stirring in their hearts: so he worketh mightily in the sons of disobedience, Eph. 2.2. 3 The more light and grace the Lord manifesteth in any of his children, the more must the darkness of wicked ones fight against it. It is not their innocency, their holiness, their wisdom, their peaceable course of life, that can fence them; nay, these bring all the malice of the wicked on them, and lay them open to their rage. Stephen, a man full of faith and power, whose enemies were not able to resist the Wisdom and Spirit by which he spoke, Act. 6.8. yet drew they him to the Council, and subordened false witness against him: where what should he do? They might, and did see his face thine as the face of an Angel, vers. 15. In his Apology he gins as a person at the bar, with a loving and moving speech, Men, Brethren, and Fathers, harken: afterward in the course of his speech, as a faithful servant of God, and true teacher, he freely reproves them, chap. 7. vers. 51, 52. calls them resisters of the Holy Ghost, betrayers and murderers of the just, he could convince them out of all the Scriptures, as Christ did Satan here: But the more full of the Holy Ghost he was, the more were they filled with devilish fury, like so many Devils, or furies, their hearts braced for anger, they gnashed with their teeth, more like fell and savage beasts, than men; they shouted with a loud voice, stopped their ears, upon upon him, cast him out of the City, and stoned him. 4 The incestant malice of the wicked against the children of God, is a running stream from this of the wicked one, against the natural Son of God: the Devil would still, if he could, tempt and molest Christ himself in his own person, but that he cannot, he will therefore be sure to molest him in his servants: he would obscure the glory of Christ in himself, but seeing he cannot do that, he will do what he can by himself, and all his members, to extinguish that glory of Christ in those beams, wherewith his servants are graced and honoured: And this makes this war so irreconcilable. Use 1. Therefore let us not marvel, when we see good things, and good men resisted, nor condemn that presently which we may see opposed: but 1 Turn our eyes upon that natural enmity which is between the seed of the woman, and of the Serpent. 2 Upon men's stubbornness against the truth, and malice, by which the sinner given up by God to Satan is obfirmed and hardened. 3 Upon the powerful work of Satan in men of great gifts, that being convinced in conscience, even against that light, can resist godly and innocent men. 4 Upon the love of men's sins, profits, and pleasures, which sets on forward this hatred against their conscience. What could Christ himself do to conciliate Judas his favour? Did not he know that Christ was the Messiah? did he not preach him? did he not work miracles in his name? did not Christ make him one of his family, and prefer him to be the Steward of his house? did he not warn him of his sin, and bear him most patiently? Yet his heart being upon covetousness, for a small commodity he will betray Christ, and that against his conscience. 5 Other personal and private occasions, may force men of great gifts to malign and hate (against their consciences) most innocent persons. The Jews knew that Christ was the Messiah, that he was most powerful in Doctrine, and most holy in his life; yet they loved their own praise, and therefore thrust down Christ; If we let him alone, all will believe in him. They thought themselves so much dishonoured, as Christ was honoured. Sometime fear of great men, or some loss, or check, may cause this obstinate opposition. Pilate knew Christ was an innocent man, he washed his hands, and would have no hand against him; he pronounced him innocent, saying, I find no fault in him: his wife being troubled in a dream, sent him word, he should have nothing to do against that just man. Yet against his conscience, and his own words, he proceeded to condemn him. Why? how could he be so blind and wicked? surely it was fear of Caesar, and of some cheeck: for he had heard them say, If thou let this man go, thou are not Caesar's friend. Use 2. It should teach us to go on undaunted in our godly course, making no account of all the malice that the Devil or his instruments can create us, and never offer to shake hands with them; we shall never have done if we go about to please them; we can not do it unless we will be as bad as they, if we retain our favour of goodness, it doth but provoke them. Use 3. Many men may hence see what spirit rules them, who when they hear Scripture against their sins and unwarrantable courses, they go on still as a chafed colt, that cares neither for pale nor hedge, but flings over. These men would be loath to be compared to the Devil, but we shall see them for worse, and the Devil not so bad as many of them. When he hears Christ allege Scripture, he saith nothing against it, but was silent, he replies not, and much less rails on him as a fantastical or precise person. But reprove the Swearer, the Drunkard, the Gamester, the unjust courses of men in their trades, Sabbath-breaking in Masters or Servants, and do it out of the Scripture, as Christ did; we shall have the same measure that he had returned from the Scribes and Pharisees, who railed outright on him; He is too precise and severe, we can do nothing for him; or, What hath he to do with our Government, or Trades? or, He might find other things to speak of. Thus if Paul speak against Diana, or whatsoever the craft-masters live by, all the City is in an uproar against him. It seems men are loath in their callings to meddle with the word of God, or the directions of it, else we should have to deal with them. It were too much to sit down silent, and go on in sin against the Word: but to resist the word in terms, or to rail upon the Preachers thereof, goes one step beyond the Devil. Use 4. Take knowledge of the secret working of the Devil against the light and truth, in such as spurn against it. They cannot abide that truth and innocency should acquit itself; but though they see nothing but meekness patience, and innocency, yet will side against it, as though they had the greatest advantage and occasion. What is the cause, that men will take part with most abject and base persons, and bring the curse on themselves, in condemning the innocent, and justifying the wicked in their horrible riots and misbehaviour, but the hatred they carry against goodness? Why did the Jews band themselves for Barrabas, and seek to acquit him? Was it because there was any cause of love in him? knew they him not to be a murderer and a Rebel? Yes, It was hatred of Christ that made them stick to him: and why hated they Christ, but because he was the light? Some there be of that Jewish generation lest, to whom, if Christ be weighed with Barrabas, he will seem too light; Barrabas shall carry the credit and defence from him; Not him, but Barrabas. Into the holy City.] We come to the second circumstance in the preparation to this second assault, which is the place that Satan chooseth; set down, 1 In general, the holy City. 2 In special, a pinnacle of the Temple. What holy City this was, Luke expresseth, chap. 4.9. He brought him to Jerusalem, here called the holy City. Jerusalem is called the holy City, not because of any holiness in the place: for no place as a place is more holy than other. It is true, that we read in Scripture of holy ground, as Exod. 3.5. Mount Horeb where Moses stood is called holy ground, and Moses must put off his shoes. But this was no inherent holiness in the place, only for the present the presence of God appearing after a special manner, makes a special holiness to be ascribed unto it. Neither is it called holy in respect of the people and Inhabitants: for the faithful City was long before this become an Harlot, Isa. 1.21. and Christ not long after this Combat, cryeth out against Jerusalem, That she had killed the Prophets, and slain such as were sent unto her, and proclaimeth a speedy desolation against her. But it was so called, 1 Because God had made choice of this City to put his name there, 2 Chron. 7.12. I have chosen this place for myself. Hence was it called the City of God, and Gods holy Mountain, Dan. 9.16. and the holy Hill of Zion; because God had chosen it, and sanctified it for himself, wherein himself kept residence, and made it eminent above all the places of the earth. 2 Because of the holy things which were there established, even all the holy worship of God; it was not lawful for the Jews to sacrifice or eat the Passeover any where but in Jerusalem. There was the Temple built on mount Moriah, wherein, I. There was the Sanctum seculare, the utter Court of the Jews, and salomon's porch, which did rise up by fourteen stairs, wherein Christ preached often, and Peter healed the lame man, Acts 3.3. and probably, where Peter converted three thousand souls at one Sermon. In this porch was the great brazen Altar for whole Burnt-offerings, on which Altar the fire (which at Aaron's first offering in the Wilderness fell from Heaven, Levit 9. 2●, 24.) was to be kept perpetually before the Lord; the which when Aaron's sons neglected, and offered with strange fire, they were burnt with fire before the Lord. In this Court was the great brazen Sea, wherein the Priests washed themselves, and the Beasts to be offered on that Altar, especially their feet, because they were to minister barefoot before the Lord. Both of them holy representations of Christ; the former of his Sacrifice, who gave himself for a whole Burnt-offering; the latter the fruit of it, he being the Laver of the Church, by whose blood we are washed from the guilt and power of sin. II. There was the inner Court, which was called the Sanctum, or the Sanctuary, or the Court of the Priests, whence the Jews were barred. There was here. 1 The Altar of Incense for sweet perfume, wherein the Priests were evening and morning, to burn the holy Incense before the Lord, as a sweet-smelling savour unto God, and no strange incense might be offered thereon, Exod. 30.9. While Zachary stood at the right side of this Altar, offering incense to God, the Angel Gabriel stood and foretell the birth of John Baptist. This was an holy type of Christ, who offered himself on the altar of the Cross▪ a sacrifice of sweet smell to God his Father, and through whom God savoureth a sweet smell from all our duties. 2 In this Court was the golden Candlestick, with seven Lamps, and seven Lights, which were ●ed with most pure holy oil, night and day, to lighten the whole inner Court. And this was an holy type of Christ, the light of the world, enlightening all his elect with spiritual and heavenly light. 3 In this Court was that golden Table, on which the holy Shewbread was ever to stand, even twelve Loaves, which were to be made of the purest flower of Wheat, and were to be renewed every Sabbath, the old Loaves converted to the Priests use: a holy type of Christ, in whom alone the Church, and every member, setting themselves continually before God, are nourished and preserved unto eternal life. 4 In this Court was that costly and precious Veil, of blue silk, and purple, and scarlet, and fine twined Linen, made of broidered work with Cherubims, the use of which was to separate the Sanctum from the Holy of Holies: this veil at the death of Christ was rend from the top to the bottom. A notable representation of the flesh of Christ, which hide his Divinity, but being rend asunder by his passion on the Cross, the way to Heaven was laid open unto us. III. There in the Temple was the Sanctum Sanctorum, and in it the Oracle, called the inner house of God, into which only the High Priest went alone once a year, and that in the Feast of expiation, wherein all the Jews must fast and afflict themselves. A most notable type of Christ: for as it was called an Oracle, because God thence gave answer in doubtful cases; so who is the Father's Oracle but his Son, who is the word of his Father, by whom he speaks to us, by whom we speak to him, and through whom the Father heareth us? In this Holy of Holies was the Ark of the Covenant, and in this holy place stayed the Ark almost four hundred and thirty years, signifying Christ the author of the Covenant between God and us. In which Ark or Chest were kept three things: 1 The Tables of the Covenant, written with the finger of God, signifying Christ, who is the fulfilling of the Law. 2 The Rod of Aaron which had budded, a type of the Priesthood of Christ, who in the world seemed a dead branch and dry, but after his Death and Resurrection began again to flourish, and bring fruits of life to Jews and Gentiles. 3 The Pot having Manna a holy type of Christ the bread of life, and that Manna that came down from heaven, Joh. 6.35. In this Holy of Holies over the Ark was the holy cover, called the Propitiatory, prefiguring the Lord Jesus, whom the Father hath made our Propitiatory by faith in his blood, Rom. 3.25. Here also were the two glorious Cherubims, set like Angels on either side the Ark, looking upon the Ark, figuring the holy Angels ministering to Christ, and earnestly desiring to look into the mystery of our salvation, 1 Pet. 1.12. These were the chief holy things established in the Temple at Jerusalem, but not all: for there were besides these, the observation of all holy Rites appointed by God, the Chair of Moses, and in it the Law read and expounded: there were the holy persons, the High Priest with all his holy garments, with Urim and Thummim, and on his forehead, Holiness to the Lord: there were other the holy Ministers of the Lord, who had the Lords holy Oil upon them, of Gods own composition, with strait charge, that no other should make or use it out of this use. Yea, here had lived the ancient Kings and Prophets, David, Solomon, Josiah, Hezekiah, who were special types of Christ. In which regard jerusalem the seat of God and God's worship, is called the City of perfect beauty, the joy of the whole earth. 3 It is called an holy City by comparison unto other great Cities of the neighbour Countries, wherein Idols and Devils were worshipped in stead of God, as Babylon; or whose worship was the devise of man's brain, and no institution of God, as Samaria, Caesarea, and others, 2 King. 17.33. 4 It is called holy in type, two ways. 1 As it was a type of the Church militant, of which the members are holy in part, at least in profession. For the whole Church of God was gathered together three times every year before the Lord; at the feasts of Passeover, Pentecost, and Tabernacles, Psal. 122.4. Thither the Tribes of the Lord go up, and appear before the Lord. 2 As it was a type of the Church triumphant, even that Celestial Jerusalem which is above, that new Jerusalem into which no unholy thing can enter, but is the eternal habitation of the holy God, the Holy Angels and Saints. 5 It was called holy, or the holy City, because it was the fountain of God's holy Religion, which being first seated there by God, must be derived thence, and sent out to all other Nations. Micah 4.2. The Law shall go out of Zion, and the word of the Lord from Jerusalem: Therefore was it the Metropola and mother City, the heart of the earth, placed in the midst of Nations by Gods own confession, Ezek. 5.5. Nay, there must the precious blood of the holy Son of God be shed, which must stream and run out to the salvation of all Nations, and himself Preached the King of the Jews, upon the Cross as upon the theatre, in Hebrew, Greek, and Latin, and that in the time of the Passeover, when there was a concourse of all the people of Jews, and other Nations. There the Apostles must give their first witness of Christ, and thence must carry it into Judea, Samaria, and all nations to the utmost parts of the earth, Act. 1.8. And 8.1. the Church of the New Testament was first gathered at Jerusalem, and thence by persecution scattered into all Nations. In this regard it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Holy City: for all the holiness of all other Cities was derived thence. Doct. 1 We learn out of this title, what it is that makes places and persons holy, even the presence of God, of his word, and worship. Thus the ground was called holy, Exod. 3.5. and the place where Joshua stood, when the captain of the Lords Host appeared unto him, chap. 5.15. 1 Whatsoever was in the Law separated to God and his service, was called holy: the Sabbath was holy, the Priest's Garments holy, Exod. 28. Thou shalt make holy Garments for Aaron thy brother: Holy, both because they were peculiar to the holy Priesthood, (for none else might put them on) and because they were to be used in the holy place (for when they came forth of the Tabernacle, they must put them off:) and thirdly, consecrate to holy uses, and to be an holy type of Christ's righteousness, a precious robe wherein all our Sacrifices are offered. The flesh was holy, which was offered to the Lord in sacrifice, Hag. 2.13. For places, Bethel was an holy place, when Jacob saw the vision of the Ladder there; and the Temple was holy. For people, the Jews were called an holy Nation, and Christians, an holy Priesthood, and Saints by calling, 1 Pet. 2.9. For persons, some are sanctified in the womb to some special service, as Jeremy, chap. 1.5. and John Baptist. Yea, every faithful man's heart, is as it were an Ark of God, in which are kept the Tables of the Law, yea, the Tabernacle of God, and the Temple of the Holy Ghost, where he pleaseth to dwell. And thus was Jerusalem an holy City, so long as it continued in the true worship of God. 2 This appears by the contrary, seeing his holiness was no further annexed to this place, than God tied his presence to it; for when as the Jews had crucified the Lord of glory, both the Temple and City, as profane were destroyed, and delivered into the hand of the Romans, and are now in the hands of the Turks a nest of unclean and Idolatrous beasts, most savage enemies of Christ, and Christian profession. 3 That place must needs be holy, where the Lord dwelleth as a master in his house; teaching, ordering, and supplying all necessaries: where Christ the Holy Son of God walketh in the midst of the seven Golden Candlesticks, being conversant among the flocks of Shepherds: where the Holy Spirit of God is present to pour out his treasures of wisdom and grace, by means of the word and Sacraments, which are his chariot, and which, not accompanied with the Spirit, are but dead and ineffectual to regeneration: where the Holy Angels are present to assist the ministry, to repel hindrances, to behold our order; but especially desirous to look into the mysteries of our salvation: where the Holy Saints upon earth, are met together to seek and see the face of the Lord, joining together in all the parts of his pure and holy worship, in hearing his holy word, receiving his holy Sacraments, preferring publicly their holy prayers, greatly by this means glorifying God, and enriching their own selves: Surely, this is Bethel, the house of God, and the gate of heaven. Use 1. This teacheth us not to despise our Assemblies, nor to think out Churches unholy for some corruptions. Look upon Jerusalem, Matth. 23.37. you shall see the eleven Tribes were Apostates, there were in it dumb dogs, Isa. 56.10. there were Scribes, and Pharisees, hypocrites; nay, at this time the Doctrine of the Law was corrupted by the false glosses of the Pharisees, and the Temple almost a den of Thiefs, full of buyers and sellers. Yet for all this, the Evangelist calls it the holy City, even when it had more corruptions in it, than the Church of England hath at this day. Why? 1 Because there was the service of the true God set up in the Temple, the word preached, and sacrifices offered, and the meetings of the Church of God. 2 Because as yet they had not received a bill of divorcement. Have not we the Word truly Preached, and the Sacraments for substance truly administered? And for discipline, I will say, I wish we had the execution of so much as the Church alloweth. Or, when did the Lord give us a bill of Divorce? Or, what Church hath convinced us, that we cannot be acknowledged for a true Church? If they say, they of the Separation have; I answer; 1 They have laboured to discover some errors, but none fundamental in us, nor without as many in themselves. 2 We may well doubt whether they be a Church, or no, seeing by the profession of some of their Teachers, they will not join themselves to any Church at this day upon the face of the earth, and so renounce all Communion with all the parts of the Catholic Church in the world. But we must not think much, if some unstable persons forsake our Communion, seeing in the golden and flourishing age of the Apostles themselves, some such there were, Heb. 10.25. As for ourselves, we may strengthen ourselves against them by these conclusions. 1 We know, that the word of Truth is truly preached amongst us, which appeareth by the daily conversion of thousands, whereas never was man converted by a word of error, Jam. 1.18. 2 We know, that our Ministers are of God, because by them so many are begotten to God: Our Saviour thought this a good reason, when he said, Believe me that I came out from the Father, for the works sake. The blind man had good insight into this matter, Joh. 9.30. saying, If this man were not of God, he could do nothing: and a wonderful thing it is, that ye know not whence he is, and yet he hath opened mine eyes. So may I say to the separatist, Dost thou not know whence that Minister is, who hath opened thine eyes? 3 We know that our meetings are holy meetings: 1 Our people is outwardly called by an holy calling, and to an holy end: 2 They profess faith in Christ, which is an holy profession, and in charity, (if we see no open reigning sin) are to be judged Saints: 3 Congregations are called holy in the Scripture from the better part, not from the greater, as an heap of wheat, mingled and covered with chaff, yet it is called wheat, 1 Cor. 6.11. Now ye are sanctified, washed, and justified: but in Epist. ●. chap. 12. I fear, that when I come among you, my God will humble me, and I shall bewail many of them that have sinned, and have not repent of their uncleanness, and fornication, and wantonness which they have committed. Divers other abuses there were, yet among Saints, and beloved ones. 4 Mixed Congregations are holy in God's acceptation, esteeming them not as they are in themselves, but as members of Christ. When Israel was at the best, it was a rebellious and stifte-necked people: yet Balaam said, He saw no iniquity in Jacob, nor transgression in Israel, not that there was none, but that none was imputed. 4 We know that we have no warrant to separate from holy things, neither for some defects cleaving to them, nor for ill men either handling them, or communicating in them. The Prophets never made any separation in times of greatest corruption, even when they cried out of their wickedness, 1 Sam. 2.24. Do so no more my sons (said Eli) ye make the people trespass: how? By making them loathe the service and sacrifice for your wickedness, verse 17. And when many abuses were among the Corinth's in the Sacrament of the Lords Supper, yet a man that did carefully examine himself, might communicate of it with comfort; yea, our Saviour Christ was often in the Temple, teaching and praying, and so were his Disciples, though it was a most corrupt place. Object. 1 How may I pray with an evil man, seeing God heareth not sinners? Nay, his prayer is abominable. Ans. 1 The speech in John 9.31. is not universally true, for God heard the poor Publican confessing himself a sinner. 2 Though God hear him not for himself, yet he hears him for the people; as Balaam blessing Israel, being both a wicked man, and speaking against his heart, God heard him for the people, Numb. 23. Object. 2 But how may I communicate with a wicked Minister, or with what comfort? Answ. The wickedness of the Minister may somewhat lessen the comfort, but neither diminish the perfection of the Sacrament in itself, nor hinder the efficacy thereof to us, seeing the efficacy depends only upon the promise of God, and the faith of the receiver, and is no more to be refused than the gift of a King, though the conveyance be drawn by a wicked Lawyer. Object. But how can he be a means of conveying grace to me, that is a graceless man? Answ. Grace is compared to water: now may not water that passeth through a wooden or stony channel, which itself is so undisposed that it cannot receive or have any benefit of it, make a whole garden fruitful? It is Augustine's simile. Besides, I would ask, whether any could with comfort refuse Judas his Baptism. John 4.2. even when he was a Devil incarnate? If it be said, They knew him not so to be, than belike a man may receive the Sacrament fruitfully of a secret profane man or infidel, and the wickedness of a Minister (if it be secret) pollutes not the Sacrament; and than it must follow necessarily, that no comfort and truth of the Sacrament can depend upon any Minister; for than none could have any assured comfort, that they have ever received a Sacrament, because no man can look to the sanctification of any man's heart, and cannot certainly without revelation know who is indeed truly sanctified. Object. 3 But what say you to a dumb Minister? he is no Minister, and therefore he can perform no ministerial action: his Baptism, is no Baptism; his Sacraments, no Sacraments; his prayers, no Prayers. Ans. 1 For themselves, I say their Ministry is unlawful to themselves, and without repentance a certain matter of destruction. 2 I cannot blame those, who with their own peace, and the Churches avoid them. 3 We must distinguish between such a man, and a mere private man: for although they be no good and lawful Ministers of God, yet because they come in the room of Ministers, by the election of the Church, to whom God hath given power to ordain, they are now public persons, and Ministers, though no good ones. 4. Being thus enabled by the Church to give what they can, and bound by being in the place of a Pastor, though he come never so inordinately to administer Sacraments, we may receive from him what he can give. 5 We must distinguish between a calling, and the execution of it; for it proves not he hath no calling of a Minister, because he executeth it not. A Magistrate ceaseth not to be a Magistrate, or to want Office, because he doth not duly execute it. Obj. But the Magistrate is an able Magistrate, so is not this Minister. Ans. A Magistrate is a Magistrate, who for the ignorance of his place may be called an Idol-Magistrate: the substance of a lawful and good Magistrate, is to be able to judge of Causes, but not of a Magistrate simply, who is chosen by election of people, or by course: so it is of the substance of a good and lawful Minister of God, to be able to preach, but not of a Minister simply. And as a Magistrate not able to wield martial affairs, and so defective in a special part of his Office, yet no man refuseth the good that he can do for peace: even so, endeavouring in the mean time for a sufficient Ministry, and groaning under this burden, which private men cannot cast off, I take it, the good things which they can give, may be taken at their hands. Obj. But by communicating with them, we communicate in their sin. Ans. He that receiveth the Sacrament at the hands of a Minister, who is an Adulterer, neither makes him an adulterer, nor partakes of his adultery. If we either made him Minister, or communicated with his insufficiency, which our souls groan under, some part of the guilt would stick to our fingers. But we communicate only in the Lords Ordinances, so far as he is able to administer, and justify not the lawfulness of his calling, but that he only is in the room and place of a Minister, whom we cannot avoid, unless we will put away the Lord in refusing his Sacraments. Obj. Hos. 4.6. Because thou hast refused knowledge, thou shalt be no Priest to me: therefore ignorant Ministers are no Ministers. Ans. 1. True; no lawful, no good ones, approved of God, to me. 2 The Prophet rather gives a rule in election and deposition of such, then shows how far they may be used while they stand: So we deny not but such ought not to be chosen Ministers, nor that such ought not to be deposed: but, that nothing ought to be received of them while they stand, we deny, especially seeing we well know, that in ancient Churches there were Deacons, who were assistants to Pastors and Presbyters in reading, administering Sacraments, Baptism, and the Eucharist, yea and in Catechising, who had not the office of Pastors. All which I speak not to maintain this foam of the Church, which she hath been too long in scumming off; but to remove causeless scruples of weak consciences, who are ready to deem all their actions nullities, and utterly reject Sacraments at the hands of such unpreaching Ministers. Obj. 4. But how may I partake where open sinners are tolerated to receive the Sacrament? do not I partake of their sins? Ans. Christ entered into the same Temple with wicked persons, and eaten the same Passeover with Judas, and was undefiled: the Prophets lived in the midst of a polluted people; and joined in the public exercises of religion: and those few of the Church of Sardi defiled not their garments among a multitude of wicked persons. Obj. Isa. 52.11. and, Revel. 18.3. Come out of her my people, touch no unclean thing, etc. Ans. If we compare the Prophet's precept, with his practice, we shall easily see he means not of any Schismatical separation: he calls God's people out of that wicked multitude, but where read we, that himself did bodily separate? and therefore, this must be a coming out, and departing from their evil, not local, but moral: q. d. 1 Have no fellowship with their unfruitful works. 2 Do not countenance them in their evil. 3 Reprove them. 4 Touch no unclean thing, that is, consent not to any wickedness among them. But, 1 It is one thing to touch the holy things of God, another the uncleanness of men. 2 Separation from the wicked in body is impossible, except we will go out of the world. The Disciples could not be rid of Judas, unless they would departed from Christ himself. 3 Unless they can prove an established Idolatry among us ripe to the plague, as in Babylon, they cannot prove a separation in body and mind. 4 Of this separation a reason is given, not because they cannot partake in any holy thing, while the wicked are in presence; but, lest ye be partakers of her plagues. Qbj. 1 Cor. 5.11. If any be a fornicator, or covetous, or an idolater, or a drunkard, or an extortioner, with such a one eat not. A little leaven leaveneth the whole lump. Ans. 1 The place is meant of private familiarity and amity, so far as a man is not bound, or tendeth to the countenancing of his sin. 2 It implieth that he ought to be excommunicate, if he hear not the Church's admonition, (as the whole context will show) and so cut off from Christian communion for the time. 3 If a man were excommunicate, some were bound to eat privately with him, as his Wife, Children, and Servants: for these are necessarily bound, and do not countenance him. 4 A man may and must eat sometimes with notorious wicked persons; as suppose a man in the same ship, or prison, or army, and can have no meat but among vile wicked persons, here a man may not refuse it, lest he famish himself. So at the Lords Table: such as admit wicked persons, having power to repel them, communicate with their sin and countenance them therein: but a private person, whose soul is vexed with their sin, and doth what he can to redress it, but cannot, is not polluted by them; he is forced to eat with them, he may not starve his soul. As for that, A little leaven leaveneth the whole lump, the Apostle speaks it to the Governors not to suffer such wicked persons, and provoketh only private persons, the pieces of that lump, to be the more watchful over themselves, but not to refuse God's Ordinances for them: And as neither that Church of Corinth ceased to be a Church for suffering that wicked man (for the Apostle honours them with that style while he checketh that sin,) so neither do particular members cease so to be for that such are suffered, much less. Look to thy own soul: the Apostle wisheth every man to examine himself rather than others. Object. 5. But how can I hear the Word with profit from a wicked man? Ans. 1. A wicked man may preach salvation to another, and damnation to himself; as Judas, and the bvilders of Noah's Ark. A statue may point another the way, but itself stand still. 2 An instrument hath all his efficiency from the first mover, who is God himself: a Knife with motion will cut if the hand will use it. 3 The Word is like the Light: now as the light of the Sun is not defiled, though it pass through the dirtiest places, so the Word is not polluted through awicked preacher. 4 Look to thy own disposition, that thy soil be good as the seed is good, take the benefit of the Sun and rain, and it is no matter whether the hands be clean or foul that cast and disperse the seed. 5 Let Preachers consider what a bar it is to all their labour to be scandalous, covetous, disdainful, envious, noted for Gamesters, companions, etc. how their example doth more harm than their teaching can do good; with how little power or prevailing he can point his finger to other men's sores, which every one can point at in himself; what an odious thing it is to make God's people to loath Gods Ordinances, because of him; and what a woeful case is it that Paul intimates of such teachers, who preaching to others, themselves by disobedience become castaways, 1 Cor. 9.27. Rules to avoid entangling and seduction by Separatists persuasions. 1 Labour for wisdom to discern between main truths in doctrine, and inferior in discipline; as knowing that Jerusalem was the holy City before Nehemiah builded the wall of it: between the person and the place, not condemning the place for the person; between the thing and the use, and condemn not the use for the abuse; between Offices and Executions, substance and circumstances; the being of a thing, and the well-being of it. 2 Labour to reform thine own heart first, for that is in thy power to amend; and then thy own family; and, if it be in thy power, go further to the house of God: but if thou be'st a private man, and this be not in thy power, thou must turn thee to prayers and tears; and yet so strive in seeking the well-being of things, as by unthankfulness thou lose not the comfort of the things themselves. 3 Be low in thine own eyes, suspect thy own judgement, condemn not, much less contemn those that are not every way as thyself. Pride and contention of spirit are inseparable; and it is folly to look that men who have a different measure of grace, should not differ in judgement, and though they walk in the same way, yet not after the same manner. 4 Testify thyself a sound Christian by the badge of Christ, which is love: by this shall all men know that ye are my Disciples, if ye love one another. Study to be quiet (saith the Apostle) and follow things that concern peace. Love will make the best, even of bad things, and give a charitable construction of things doubtful, and pity and pray for such as err howsoever, and much more if they err of ignorance. Use 2. This doctrine teacheth us, that the way to sanctify a man's person or family, is to set up the Worship of God in his heart or house. 1 Thy heart must be the Temple of God, yea as the Ark within the Sanctuary: In the Temple God was daily worshipped, there were daily Sacrifices offered, the Scriptures read and expounded, and prayers preferred unto God from his people. Thou must get proportion in all these, if thy heart be God's Temple: thou must privately, yea secretly apart daily worship God with personal worship, daily offer the sacrifices of praise and thanks for personal blessings and deliverances, daily prefer thy personal prayers, daily apart read and apply the Scriptures to thine own use: for thus must it be in God's temple. And further, thy heart must be as the Ark, wherein were kept the Tables of the Law, written with Gods own finger: endeavour in obedience to all God's Commandments, entreat God to write his Law in thy heart, that thou mayest never departed from it. Thy heart as the Ark, must keep the pot of Manna, a type of Christ the food of life; close Christ within thy heart, and hold him as thy life never to part with him: for that figured the Sacraments, in which Christ is propounded the food of the soul. Thy heart as the Ark, must contain Aaron's rod that had budded, signifying the discipline and government of Christ, unto which thou must subject thyself: let this rod flourish in thee, and stoop with reverence and fear to this sceptre. 2 Thy house and family must be sanctified also, by setting up and preserving Gods worship there. We read of some of the Saints, who had Churches in their Houses: Every Christian professing holiness must have the like care and endeavour in such Family-exercises as God hath prescribed: as, 1 In diligent teaching and instructing the family-partly in reading, and partly in delivering precepts out of the word. It is God's Commandment, Deut. 6.7. to whet the law continually on our children, and train them up even from childhood in the Scriptures. The benefit whereof shall be, 1 To fit them for the public Ministry: 2 To cause the word to dwell plenteously in them: 3 it is a notable means for their growth in godliness, and to contain them in good order. 2 In calling them to account for things delivered, by catechising, pitifully neglected in families, who yet would be thought to be God's people. This is the driving of the nail to the head, to stick the surer. It works care in those who easily reject good means. It hinders vain thoughts, words, and exercises. It banisheth much folly and ignorance, that is bound up in the hearts of children and servants. 3 In applying the works of God past or present, on ourselves or others, to move them to confidence and trust in God, by the works of his mercy, and to fear to offend by the works of his justice: and by this means, the seeds not only of true Religion, but of good conscience, shall be sown in them betimes: this was holy Abraham's practice, for which God would not hid his secret works from him, Gen. 18.19. 4 In daily private prayer with the family, at least every morning and evening solemnly on our knees, making confessions of sins, and requests to God, together with thanksgiving. Psalm 55.17. Evening, and morning, and at noon, will I pray and make a noise. Daniel three times a day prayed, and praised God in his house, as he was wont, chap. 6. v. 10. The excellent use of which, is the opening of the door of God's treasury to the family, by which it is enriched with the best blessings of God. Besides, the Lord shall hereby have some honour, that is due to his mercy upon the family. 5 In edifying the family with Psalms and melody to the Lord, as it is Col. 3.16. In these daily duties doth the sanctification of a family consist. Whereunto we may be persuaded by these motives: 1 In that they are the practices of men fearing God, such as Joshua and his house, Cornelius and his household. 2 In that by these exercises the family shall not only be sanctified, but also blessed; as Obed Edom and his house for the presence of the Ark. 3 What madness is it, to reject and banish God's word and worship out of doors, and yet think God is there? Nay, where found grace comes, there is the Spirit of Prayer and Supplication in every family apart, Zach. 12.14. and where the worship of God is not set up in families, there is nothing but a conspiracy of Atheists, and a wicked brood bringing Gods judgements on themselves, and the business passing through their hands. Use 3. Jerusalem is called holy, being once sanctified to the Lords use; which teacheth us, that we should reverently both conceive and speak of all such things as are set apart to the Lords use. 1 Some persons are consecrate to the Lord, as the Tribe of Levi, of whom the commandment was, Thou shalt not forsake the Levite all thy days. And the Prophets: Touch not mine anointed, and do my Prophets no harm. So in the New-Testament, The Minister that rules well, is worthy of double honour: Yea, if the widows which were set apart to inferior offices about the poor, must be honoured, 1 Tim. 5.3. much more the Minister that standeth in God's place and stead, Heb. 13.17. Obey them that have the oversight of you. Thus Cornelius reverenced Peter, and the Eunuch, Philip. Nay, not only the Minister, but every believer is separate to God, and sanctified to carry the Covenant, and hath the anointing of the Spirit; which the Lord acknowledgeth on them, and speaketh reverently and lovingly of them, calling them his holy ones, yea, the apple of his eye. They see not this, who can persecute and revile them for hypocrites, and count them as the Apostles (whose doctrine they profess) the scum of the world. 2 Some places are for their use to be accounted holy, because God is there present in his worship, as the places of our meetings; not that any inherent holiness is annexed to the place, or cleaveth to it out of the action of God's worship; but while God is present in his Worship, we must account it holy ground, and the house of God. When God appeared in Bethel to Jacob, he said, How fearful is this place? surely it is no other than the house of God. We must therefore put off our shoes with Moses, that is, our base and vile, our sinful and sensual affections, yea, our lawful (if earthly) thoughts, when we come to this holy place. Look we bring no thoughts with us unbeseeming the place where God is, separated from other common places to holy uses. Look that in this place we use no gesture or behaviour, unbeseeming a man that hath business with God being present. To sit talking, or sleeping, or laughing, or gazing, suits not with this place. And further, if God please to account the very places holy for the use, and presence of God in this use; what shall we think of them that conceive so basely of them, as they would love a Parish better, in which is no Church? Others profane them with base practices, and unconscionably suffer them to fall or decay, and will be at no charge to make or keep them handsome, sweet, and beautiful. Sties were fit for such swine: As their affection is, so is their devotion. 3 The holy Ordinances of God must not be touched but with holy respect and reverence: of which it is said, It is not safe to play with holy things: 1 The word must be received, read, heard, spoken, as the holy word of God. To make jests of Scripture is a wicked practice. God looks graciously on him that trembles at his word, Isa. 66.2. as good Josiah, whose heart melted, hearing the words of the Law. So the names and attributes of God, are never to be used in frivolous admirations; but every knee must bow unto him, Phil. 2.10. Neither ought we to laugh at God's judgements on others. 2 An Oath is one of the holy Ordinances of God; and to swear in common talk vainly, is not to show reverence to this holy Ordinance. Swear not at all, that is, uncalled, Mat. 5.34, 35. neither being called, but in truth, justice, and judgement: for an Oath is appointed to decide controversies, which other means cannot. How few consider whether the matter be worth an Oath, or whether they be called to it, or whether it might not have been better passed by Yea or Nay, or by a bare asseveration? A wicked man is described by being a Swearer, Eccl. 9.3. but a godly man not only not swears, from which a man by education or civility may abstain, but also fears an oath, in what company soever he is, or what occasion soever he hath. 3 A Lot is another special Ordinance of God, to decide a controversy from heaven by God himself, when all means on earth fail. Therefore Lots must not be used without great reverence and prayer, because the disposition of them cometh immediately from the Lord, Pro. 16.33. and not but in great matters, not for recreation: for it is said, to cause contentious to cease among the mighty, Prov. 18.18. neither do we read that it was ever used, but in very great things, as the dividing of the land of Canaan, the election of High Priests and Kings, and the surrogation of Mathias into the place of Judas. Hence it follows, if dice and cards be Lots (as I think they be) that all play by them is unlawful. 4 Some times are sanctified above other, as the Sabbath day, all which must be passed holily, with much reverence and respect, both remembering it before it come, yea, rejoicing in the approach of it; and when it is come, to sanctify it; 1 In our hearts: for external observation of the Sabbath, without inward holiness and affection to the duties of God's service, is hypocrisy. 2 We must not meddle with any part of the duties of our ordinary calling: for that is no holy thing. 3 Much less travel to Markets or Fairs: but every man must stay in his own place, Exod. 16.29 Neb. 13.15. to 19 4 Lest of all must we set any part of it apart to our recreations: these be no holy things: sports are inferior to our lawful Callings, which are to be laid aside, far from holy things, and unsuitable to the Lords Holiday. The like (if not more) may be said against pampering a man's self and others, by feeding or feasting, and of drinking, or any such wicked passing away the Sabbath. The same also is to be spoken of a day of Feasting, of public Thanksgiving, which have the reason of a Sabbath. Of these, and all other Gods holy Ordinances, we may say as the voice said to Peter, What God hath sanctified, pollute thou not. Doct. 2. A place is no longer holy, than God and his Worship is present. Was Jerusalem a holy City? how then is the beautiful City become an Harlot? how is it, that this City which was the seat of God's worship, and the habitation and collection of the Saints, is now an harbour of Turks and Infidels, overrun with Turkism or Idolatry? Surely, because the cause of this holiness ceased; the worship of God was corrupted, the Son of God despighted, the Gospel of God rejected, the Saints of God murdered, the day of Visitation neglected. And therefore, they being infinitely departed from God, and his pure worship, God departs from them; and God being gone, the place ceaseth to be holy; Bethel, while the vision of the Ladder lasted there, was an holy place, and so long as God's Worship continued there: but when it admitted the pollution of Idolatry, it must be called Bethel no more, but Beth-aven. When the Congregation of Israel brought the Ark from Gilgal, and set it up in Shilo, then was Shilo the standing house of God, the seat of religion and justice which God had chosen, Josh. 18.1. but for the sins of this place, the Lord rejected it; as Jer. 7.12. Go now to Shilo, into my place where I set my name in the beginning, and behold what I did unto it for the wickedness of Israel: if we will know what, look 1 Sam. 4.4. when by the villainy of Elies' Sons, and outrage of the people, the Lord was provoked, he gave Israel into the hands of the Philistims, there were thirty thousand Footmen slain, the Ark was taken Hophni and Phineas slain, Eli the High Priest broke his neck; then did the glory depart from Israel, and the Ark never came at Shilo more. So the Temple at Jerusalem was holy, the City holy, so long as they continued in the true Worship of God; but after they crucified the Lord of life, both City and Temple as profane were destroyed; so as Jerusalem, although the holy City of God, if her filthiness be found in her skirts, she shall be had in derision, Lam. 1. the most beautiful rod, if held out against God, shall be broken: yea, the Temple of God, if it become a den of Thiefs, God will departed from it. For what is it that can tie God to any place, but his own worship, to which he hath tied himself by promise? Use 1. Let not the vain Romanist boast of the pretended chair of Peter, from which God cannot possibly departed. Can God departed from Shilo for the sins of Priest and people, where first he put his Name, and can he not departed from Rome? Can he departed from the holy City, where he promised he would rest, and can he not be driven from the great City of the Whore, to which he never made any such promise? Can he departed in displeasure from her, whose foundations were laid among the holy Mountains, Psal. 87.1. and can he not departed from the Whore, Revel 11.8 that sitteth upon seven Hills? Shall Bethlehem where Christ was born, be forsaken, and cannot Babylon where Christ is daily Crucified? Nay, the Lord is long since departed from her, and her final confusion is at the door. Use 2. And if Jerusalem, once the holy City, but now a Cage and Nest of unclean Saracens and Turks, be left of God, what a superstitious error prevailed in former times, wherein such bloody Battles were fought for the recovery of the holy Land, most superstitiously putting religion and holiness even in the place itself, after all the holy things were profaned, and God himself departed? The evil success of such Battles ever showed, how God was offended with such superstitious wars: and another mischief by them oppressed the Christian world to keep it in blindness: For the Pope making his advantage of this blind devotion, if any King or Prince in Christendom stood between him and his proceed, one way or other he would send him out of his own Country in expedition for the Holy War, and there hold him till he had effected his own designs in that Prince's Country, and so strengthened himself in all Lands, as Histories manifest. Use 3. Let us not bear ourselves as though we had God so sure, as the Papist thinks he hath him in a Box, or pretend any vain privilege that we have to exempt us from danger: True it is, we have the word with peace, liberty, and protection: but the fear is, that our security and deadness of heart, with dissoluteness and profaneness in behaviour, will forfeit all. God sendeth Jerusalem, to Shilo, saying, Trust not in lying words, saying, Jer. 7.4, 12 The Temple of the Lord; but amend your ways, and I will let you dwell in this place: but if you will not, go to Shilo, and see what I did to it, and look for the like. So now God sends us to Jerusalem, that we may consider what he did to it, being once the praise of the earth: and if the same sins be found in us as were in Jerusalem, the Lord will do no other with us, than he did with it; even as he threatened, 2 King. 21.13. he will stretch over us the line of Samaria, that is, bring the enemy in our necks; and the plummet of the house of Ahab an Idolater; take away his holy things, and exchange them with filthy Idolatry, and wipe us as a man wipeth a dish, even turn us upside down. What were the sins of Jerusalem but pride, idleness, fullness of bread, and contempt of the poor? In all which England doth equal, if not go beyond Jerusalem: and yet we charge ourselves as little with our sins as Jerusalem did. And if we look to the immediate causes and forerunners of Jerusalem's overthrow, and compare them with our Land, we shall see it high time to look about us: for, I. In general, Jerusalem had grievously sinned, and therefore was had in derision, Lam. 1.8. Her sins were great, many, of long continuance, with treasured wrath; and all this in a place of such means and light. Now no place in the world hath more means than we, we are fare beyond Jerusalem in means, and therefore fare beyond her in sins. II. More specially: 1 They did not hear the words of God's servants the Prophets, nor obey them; therefore the Lord made that house like to Shilo, Jerem. 26.6. and hence Jerusalem afterward had time enough, but too late to charge herself with rebellion, Lament. 1.18. and to acknowledge the righteous judgement of God against it. Never were the Oracles of Heathens despised so amongst them, as Gods holy Word is generally of our people; no man almost lets it come near his heart, a manifest argument that God will one day speak so as he will be heard. A Jerusalem would not take knowledge of the day of her Visitation, as appears in Luke 19.43. and Matth. 23.37. therefore her habitation was made desolate. As little know we the worth of our blessed means: but perhaps we may know it better in the want of them. 3 Jerusalem remembered not her latter end, therefore she came down wonderfully, Lam 1.9. she was careless and never considered the account she was to make of her liberties, and so hardened herself in sin, and grew to contemn the good means she had, through the daily custom of them. This also was the immediate forerunner of Ninivehs destruction, Zeph. 2.13. This is the rejoicing City, that dwelled careless and said in her heart, I am, and there is none beside me. How is she made waste, and the lodging of beasts? Every one that passeth by her, shall hiss and wag his head. And the reason is, she bore herself upon her privileges, her holy things, her strength, wealth, populous and flourishing estate, specially upon the Promises of God, which they perverted, being all made with condition of obedience, which they had long before forfeited: yea, so likely and constant an estate she had, as none in the world would have believed, that the enemy should have entered the gates of Jerusalem, Lam. 4.12. so as he came unlooked for. The same is our conceit, we think our staff so strong that it can never be broken, we remember not what is the end of security: when men cry, Peace, Peace, comes sudden war. 4 Jerusalem had two sorts of Prophets in her: First, False Prophets, which flattered them, and sought out vain things, false prophecies and causes of banishment. Lam. 2.14. Such was Hanani, who opposed Jeremy, and said the Lord would within two years break the yoke of the King of Babel, Jer. 28.2. and Ahabs false Prophets would bid the King go up to battle against God's Commandment, and prosper. This was one cause of her ruin, Lam. 4.13. for the sins of her Prophets and Priests: not that the people had not sinned, but when Leaders, and such as should preserve purity of Religion and manners, are so corrupt, it argues a general corruption running down from the head to all the members, which must needs bring the whole to a consumption. A second sort were faithful and sincere, and the entertainment of these was such in Jerusalem, as God most severely revenged. Jeremy was cast into the dungeon, Micaiah into prison, nay, our Saviour challengeth Jerusalem of such cruelty against the Prophets, as did bring all the righteous blood upon them from Abel unto Zachariah, Mat. 23.37. But of all cruelty they filled their measure in crucifying the Lord of the holy Prophets. Matth. 21.38. the Housholder sent his servants to receive fruits, but they evil-intreated them, and beat some, and slew others; at last he sent his Son, saying, They will surely reverence my Son: but they said, This is the Heir. Come let us kill him, and the inheritance shall be ours. Now what will the Housholder do? He will certainly destroy those wicked men, and let out his vineyard to others. Expressing plainly in this parable, Gods dealing with Jerusalem, and theirs with him, and what was the immediate cause of their destruction. A dangerous thing it is to wrong the faithful Ministers of God: Do my Prophets no harm, saith the Lord: and to persecute Christ in his members, shall not be unrevenged. 5 Jerusalem had many warnings before their utter overthrow. It was besieged by Pharaoh Necho, by Senachetib in Hezekiahs' time, in Rhehoboams time, by Shishac King of Egypt, it was sacked and overthrown, 1 King. 14.26. It was subdued thrice by Nabuchadnezzar King of Babel, twice under Joakim, and the third time under Zedekiah, the City was wasted, the Temple burned, and the people captivated into Babylon, 2 Kin. 24. and 25 After seventy years, when by the permission of Cyrus' King of Persia, the Temple was builded by Zerubbabel, the City by Nehemiah, and the law restored by Ezra, and the Lord came again to his Temple: yet being again provoked, some years after it was taken by Antiochus Epiphanes King of Syria, the Law burned, the Temple profaned, the daily sacrifice removed, the sanctuary of strength polluted, and the abomination of desolation set up, as Daniel had foretold, chap. 11. v. 31. and made a wonderful effusion of blood. After this, the City and Temple was reedifyed by Judas Assomanaeus, and began to flourish: but it was not long, before it was again taken by Cu. Pompeius, a Roman Captain, whom Aristobulus called to help him against his brother Hircanus, for the Priesthood. All these were fair warnings, whence they might perceive, 1 How righteous the Lord was in not forbearing their sins: 2 With how little reason they could stand upon any outward privilege, if they would go on in provoking the Lord: 3 How loath the Lord was to reject them utterly, if by any means they could be reclaimed. But when no means would do them good, the Lord gives them to utterdesolation by Titus and Vespasian, who ruinated the City, defaced the Temple, and left not one stone upon another, as Christ prophesied, Matth. 24.2. And since that time it hath ever been profaned, and in the hands of the greatest enemies of God and man, next Satan himself; polluted with most horrible idolatries, the Jews driven from thence into all Lands, and in all Lands Vagabonds, the blood of the Son of God lying upon them and their children till this day. Oh the patience of God toward us! the many warnings and threaten that we have had, by many treasons, conspiracies, sundry open and secret practices of our enemies, by Sea and by Land! (Remember 88 and 1605.) by sundry plagues of many kinds, and every day renewed, renews some warning or other: And yet, how fall we back more and more? how strong are the Papists? how bold? how malicious and furious, as mastiffs that have been long in the chain? Oh that we were so wise, rather to take example by others, than to be made examples to others; and to take warning by others harms to prevent our own! Why should we think ourselves so safe from the touch of this doctrine, or exempted from the lot of all Churches and Lands? Where was there ever a more holy place, a more holy City, a more holy Temple, than at Jerusalem? yet by security departing from the Lord, the Lord left them. What Church in all the World, whose flourishing estate hath always lasted? Cast we our eyes upon the Churches planted by the Apostles themselves, that of Rome, Corinth, Galatia, Ephesus, the Churches in Asia: they had their times, but knew it not till it was too late: now all are become dens of thiefs, and sunk down into the deadly poison either of Mahometism or Antichristianisme. It was the oversight, and overthrow of the most renowned Churches, never long to prise their liberties in the presence of them, but had leave a long time to bewail their absence. Time was when Jerusalem had God near them, his Prophets, his Law and Oracles, her Nazarites purer than snow: But not long after, there was never a Prophet left, never a sign, her Nazarites blacker than a coal, the ways of Zion forsaken: Oh now for one Prophet more! Time was, when they had the Son of God among them, and his Apostles, and the sound of the blessed Gospel was first offered to them: But not long after, Christ and his Apostles, the note was altered, and the case changed: for the sons of peace, and the Ministers of peace, they hear of Titus and Vespasian, of wars, and bloodshed, of famine and death meeting them a thousand ways. Now time is, we have God near us, and Christ his Son, and the Ministers of reconciliation, and we know not our happiness. Time may come, when we may wish one good Minister in a Country, one Sermon, one holy Sabbath spent as we have seen many with too much neglect: A Lent may come for this long ope-tide. The Lord knows how little we desire the day of vengeance, neither can we prophecy; but blessed is that man that seethe the plague and hideth himself, where as the fool must go on to punishment. THE second thing in this second circumstance, is the special place, namely The Pinnacle of the Temple. The Temple was the highest place on the Mount Moriah, and the pinnacle was the highest place of the Temple, to wit, a battlement above the top, to keep from falling down, Deut. 22.8. called pinnacles from their sharpeness, as our pinnacles are the sharp tops of our buildings, or spires. Satan makes choice of this place; 1 As fit to his temptation, the scope and aim whereof we shall see afterward. 2 Beginning a new temptation, he changeth his place, to see if thereby he can change Christ's mind: so did Balaam, to see if any place would serve him to curse God's people, shift from place to place. And it is not unlike but our Dicers and Gamesters have learned this of the Devil, when the play runs against them, to shift places for better luck, as they say. 3 The place was full of danger to stand upon, and much more for the height to fall from. 4 The Temple was an holy place, dedicated to God's worship and service; what hath Satan to do there? but he takes upon him, as though he had to do every where, and can stand among the Sons of God, against the sons of God. It may be Christ will think himself privileged there, as the Pope in his chair, that he cannot err what ever he do. Or if he can abuse the Temple, to make it a means of the overthrow of the Son of God, he shall with one work both dishonour the Father so much the more, and destroy the Son. Doct. Satan either fits his temptation according to the place where he finds a man, or draws him to a place fit for his temptation: Both which we see here against Christ; being in the wilderness hungry, Satan fits his temptation to the place, to make stones bread; and now being to assail him with another kind of temptation, he draws him into a place fit for his temptation. This subtlety of Satan we may observe in the first temptation of all: there was but one forbidden tree in Paradise, and there Satan fits his temptation to the place, to eat of that. So he finds Peter in the common hall, there he tempts him to deny his Master, a place most fit for it, where all else denied and abused him; and, if he should not do so, he should be in like danger: Nay, he not only fitted the temptation, but also drew Peter to the place. 1 Satan doth not use all temptations in every place, but such as he will have some advantage in by the very place itself: he knows it were bootless, if the place as well as other circumstances be not fitted to him. It had been in vain to have tempted Cain to stay Abel in his father's house: but he drew him into the field after him, and so prevailed. He knew Joseph was a most modest and chaste man, and it had been in vain to have moved him to uncleanness, so openly as he did Zimri and Co●bi at the door of the Tabernacle of the Congregation, or as openly as Absalon, who defiled his Father's Concubines in the sight of all Israel: and therefore he sets upon him in a secret chamber. He knew it was no fit place to tempt Noah in the Ark, in the midst of the waters, when there seemed but a step between him and death: but, sitting under the vine, in his vineyard, he was easily overcome with it. While David was in his flight before Saul, in Caves and Wildernesses, it was bootless to tempt him to folly, he had no leisure, his thoughts were taken up in holy Prayers and Consultations with God; but when he was on his Pinnacle, on the top of his turret, the place was fit to spy Bathsheba, and have her fetched to him, and so the sin was finished. 2 Satan knows, that sins are of divers sorts, and though all be works of darkness, and so should fly the light, and walk in solitary and private places, as extremities on the left hand, thefts, murders, Adulteries, etc. yet some other are best brooded in the light and places of public resort, as Pride, Prodigality, and a number of riots and open disorders: for example; Herod swore an Oath to give Herodias whatsoever she asked, to half his kingdom: when she asked John Baptist head (which was an heinous murder of them both upon an innocent man) the very fitness of the place brought it forth. Great men often swear hundreds of Oaths in a day, and forget them presently, if they were made privately: But because Herod had sworn amongst the people, for his credit sake, and for them that stood by, John must presently lose his head. 3 The largeness of Satan's Commission gives him leave to make choice of what place he list, and thence to make his best advantage; no place is privileged, for he compasseth the earth, and is the Prince of the air, and stands sometimes in the presence of God, to get leave to afflict the children of God; so as there is no desert so solitary, no Pinnacle so high, no City so holy, no Temple so sacred, but Satan dares, and can even there watch God's People a mischief: Nay, in Paradise he tempted Adam, and Judas at Christ's own Table. Use 1. This may advise us to keep ourselves so far as we can from places of probable danger, which Satan hath after a sort fitted for temptation. Some places are dry and barren, no goodness is there exercised, or to be had, nor to be done: in these places the evil spirit walketh, there he haunts (as we see in the parable) and therefore our rule must be this: Where we can neither do good, nor take good, those be no places for us. Many civil men's houses, how is the time eaten up in vain and idle speech, and the most tolerable talk is worldliness, and the talk thereof is endless. Object. What hurt is in that? Sol. Yes, it is a dry place, and it cannot be answered, when even this shall shoulder out better speech. Other places are not only 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 be safe where Satan's throne is? as, 1 Places of Idolatry, where a man must either show 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 shows 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 only seeing an altar there, he 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 God's Commandment. 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 enticements, 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 less abhorred than the Thief hates the Gallows, and thrust down under men's devises and Pope's Decrees, yea, the word of Salvation condemned and burnt (as they were of old by Antiochus and Maximinus) as the books of Heretics; and the godly professors scoffed under the stile of Scripturers and Bible-bearers? Men think it no danger to be familiar in such places, to be Servants to such Masters; which is to lead themselves into temptation. Alas, what Communion is there between light and darkness, between Christ and Antichrist? 2 Not only places of spiritual whoredom, but also corporal: If Satan get a man into such a place, he hath his snares and bands her lips are snares, her hands as bands, her words are cords to draw a man in as an Ox to the slaughter. How can a man avoid the unclean spirit in such fowl sinks as such places be? Prov. 5.8. My Son, keep thy way far from her, and come not near the door of her house: and Chapt. 6.32. he that goes into her, besides that he destroys his own soul, he finds a wound and dishonour, and reproach that shall never be put away. And the same Commandment, that hath forbidden any evil, hath forbidden also all the occasions of evil. 3 We must avoid Drinking-houses, Gaming-houses, and places of such rude and hellish resort. How suddenly are minds corrupted in bad company? what quarrels and causeless blows? what vain and ribaldry speech, which corrupteth good manners? what expense of precious time? what riot of goods? what waste of wit, and loss of reason itself is commonly in such places? so that a good mind sees himself in a little Hell while he is there: and where lodgeth Satan, if not in such houses, which are servants to every man's sin, and where are baits and snares, which are enemies not only to Christianity, but even to civility and humanity itself? 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 leisure for any work of the flesh which their master the Devil will now employ them in. 4 Add hereunto the places of Stageplays, and Interludes, places of as great danger as any of the former, Satan's School-houses: There you shall hear Oaths, and Lies, and Scoffs of base Varlets against not only their betters among men, ●ud● scenici spectacula turpitudinum, & licentia vanitatum, Aug de civet. 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 be named among Saints: There you shall see men wearing women's apparel, and perhaps women men's: 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 descried 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 Herod's example: and the poison of amatory kissing of beautiful boys, is unto lust as fire to flax, or oil to fire. And lest you should think I did wrong them in calling these places the Devils Schools, Cyprian doth no less, accounting the Stage-player (teaching boys to be effeminate, by instructing them how to play the women, and to express wanton gestures) to be the Devil's 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 ourselves, to avoid the very appearance of evil. It will sort well with our weakness, to avoid temptation, to pray against it, to watch ourselves lest we be overcome, rather than to follow, and much less to go before the Tempter. Use 2. But if we must needs come in such places, as are fitted above others for temptation, then must we fence ourselves more strongly against such temptations, as the custom of the place offereth. Quest. How may we do 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 he not need to have his shoes of the Gospel on, if he would not be pricked and pierced to the heart? Or if a Christian want his sword, how should he cut the bands of sin in sunder? How should a Soldier stand in the hours of skirmish, without his Corslet and Breastplate? or how should he quench or repel the fiery and furious darts of Satan and his Instruments, if he want the shield of faith? That man that puts on this armour of God, shall overcome all difficulties, and stand where many have fallen: for he hath with him the victory that overcomes the world. 2 In all places lay hold on all opportunities to do good, as Satan doth to do evil. He that hath goodness in him, shall come in no place but he may find some fitness to communicate it. If in places of good resort, men may and aught to make gain of that occasion. Can good men meet, and not be better one for another, whereas the wicked cannot meet but be worse? Here a man may 1 Observe God's graces in others, to be a pattern to himself. 2 Draw out understanding of them by godly and fruitful questions, or conference: Prov. 20.5. 3 Stir up others to diligence in going forward, and to greater love, Heb. 3.13. and inoffensive walking. Others may be ignorant; and here is occasion for thee to pity them, and open thy lips with wisdom to feed them, Prov. 10.20. Others may be dull and slow in God's ways, and these must be provoked and encouraged. Others by infirmity may be going astray, and thou perhaps mayest be a means to turn him, and win a soul. Others may need an exhortation, an admonition, a loving and brotherly reproof, or may need comfort: A wise man may now watch occasion not only to prevent Satan's baits, who would keep Christians from doing the good they can, but also to acquit himself in all places to the good of others, and his own comfort. 3 In places of bad resort, or scorners, if our calling lead us into them, let us take with us the exhortation of the Apostle, 2 Pet. 3.17. Take heed ye be not plucked away with the error of the wicked, and fall from your own steadfastness. And besides, 1 Let us grieve, that we are fallen into such company. 2 Let us think of some good or special work of God's mercy or judgement, fresh in memory. 3 If there be apparent evil, either give apparent token of dislike; or in a wise and peaceable manner, so speak as God's honour be not by our silence trodden down. 4 If there be no opportunity or place for good, depart with all speed, Prov. 14. vers. 7. and beware of falling into the like company again. Took him up, and set him on the pinnacle.] The third circumstance in this preparation, is the manner how Christ was conveyed to Jerusalem; Then the Devil took him up into the holy City, and set him on a pinnacle of the Temple. Some of great Learning and Piety hold, that Christ's presence in the holy City, and on the Pinnacle, was only in Vision, and not corporal. Their reasons are these: 1. Some of the Prophets thus are said in vision to go from place to place; as Jeremy must go to the river Perath, and back again, chap. 13.4. and Ezek. 11.24. The Spirit of God took me up, and brought me in a vision by the Spirit of God into Chaldea: and, 8.3. And took me by an hairy lock of my head, and the Spirit lift me up between the earth and the heaven, and brought me by a Divine vision to Jerusalem. 2 Because the Evangelists say, that the temptations were in the Wilderness, and therefore could not be actually in the holy City, or on a pinnacle, but in vision. 3 Because Luke saith, that the temptations being ended, Christ returned into Galilee, namely from the wilderness. But it seems, Christ's being in Jerusalem, and on the Pinnacle of the Temple, was not in vision, but in deed and in truth; and the reasons well considered are too weak to prove the contrary: because, 1 It overthrows the end of the temptation, which was to cast himself down headlong, for the Angels would keep him without hurt. How could he hurt himself by an imaginary fall? or what needed he the Angels help? Neither could he cast himself down, if he were still in the plain of the wilderness. 2 It seems not to stand with the holiness of Christ, seeing every vision, which is a work of Satan, intending by it to delude man, is either a deceiving of the outward senses, (whereby he makes a man think he sees, hears, or feels something, which indeed and truth he doth not: as the Witch of Endor made Saul believe he did hear and see Samuel, when he did not, 1 Sam. 28. And after the same manner, if it were a vision, supposing that Christ was awake, he must not see the ground of the Wilderness, where they say he was, but upon that ground the City Jerusalem, the Temple, and Pinnacle, and himself standing on the top of it, when indeed it was not there:) Or else, a vision presented by Satan must be an illusion of the mind, whereby he makes a man think that of himself which is not true; which can fare less agree with the holiness of Christ, whose imagination could not be so fare abused, as that he should think he was carried, when he was not carried; or to think himself to be there, where he was not: for this were contrary to that unmeasurable wisdom, which was with him. And if Satan had had such power over the superior part of the mind of Christ he might likewise have persuaded him he had not fallen when he did fall, or he did not worship him, if he had done so. As for the Objection taken from the example of the Prophets; I answer, Great is the difference between the visions of God, and visions from Satan. They knew their visions to be Divine, and not to delude or deceive them, they knew the Spirit of God took them up in Divine visions; but here it is said, The Devil took up Christ; and the text mentioneth that theirs were visions, so it doth not here. For that which is objected out of the Evangelists, that the temptations were in the Wilderness, and if it were not in vision, only the first should be there: I answer, 1 The Evangelists say, that Christ went into the Wilderness to be tempted, but none of them say, that all these three were in the wilderness. 2 If they should have said, that the temptations were in the wilderness, it had been true: for (as we have heard) Christ was tempted with other temptations than these in that place within the forty days. Whereas it is further said, that Christ returned after the temptations into Galilee, and therefore the last temptation was in vision upon the Plain, and not on the Mountain: I answer, 1 No one Evangelist saith, he returned from the Wilderness. 2 That the Evangelist hath reference to the last temptation, which perhaps was finished in the Mountain, either in that Wilderness, or near it, after Christ was led back from Jerusalem, and there the temptations ended. And now, seeing that his presence in the holy City, and upon the Pinnacle was real and local, not in vision and mental, the next question is, How the Devil took him up, and set him on. Ans. It must necessarily be one of these two ways; either Satan must lead him, or else must carry him. The former, that Satan took him as a Companion, or a Leader, seems not so probable: 1 Because Christ of his own will would not go; for (as we have heard) the Spirit led him into the Wilderness to be tempted; and he would not of himself go elsewhere, because the Spirit of God called him thither, and no whither else. 2 Christ would not do it at Satan's instigation, whom he knew to be the Tempter: for neither must we do any thing at Satan's request, be it never so lawful: for whatever we do, we must have a word of God to do it in faith. 3 If Christ had yielded to be lead as a Companion, he might have seemed to have sought temptation, and been a Co-worker with Satan against himself: but it was enough to yield himself a Patient in it. 4 The distance of the holy City from the Wilderness, which was (as those say that make it the least) twelve miles from Jerusalem, admitteth not that Christ being hungry and ready to faint, should follow Satan so many miles. The latter therefore seems to be the right manner of Christ's conveyance, namely, that he was carried by Satan through the air, who by Gods and Christ's permission, took him up, and transported his blessed body to Jerusalem, and set him on the battlements of the Temple, For, 1 The words, he set him on the Temple, signifies he set him down, who had formerly taken him up; and if he had power to set him there, why should he not also have power to carry him thither? And, if he had not carried him thither, but Christ had followed him the Evangelist would have said, When they came to the pinnacle of the Temple, and not set him on the pinnacle. 2 This was the hour of the power of darkness, wherein Satan was allowed to take all advantages to further his temptations: and he might think this violent transportation a means, either of shaking Christ's faith with terror and fear what might become of him, being now delivered into the hands of Satan; or else to make him swell with pride and insolency, that he was able to fly in the air, or to be conveyed in the air from place to place, without hurt, which an ordinary man could not: and this would well fit the scope of the temptation ensuing. Quest. But how could Satan carry the body of Christ, being a spirit? Or if he could, why should he? Answ. He is a Spirit, 1 Of wonderful knowledge and experience, to dive into secrets of Nature, to work strange and hidden things. 2 Of exceeding great power, to shake the Earth, move the mountains, and confound the Creatures, if God should not restrain him. 3 Of Admirable agility and quickness, proceeding from his spiritual nature, whereby he can speedily convey himself, and other creatures, into places far remote and distant one from another. 4 He knows to apply himself to the creatures, and to move them, not only according to their ordinary course, but with much more speed and quickness. 5 He is able to appear in the form of a creature, or any person, not by deluding senses, but by assuming to himself a true body, and move it by entering into it, and to utter a voice in a known Language, as he did in the Serpent, and so he can in other creatures, which have instruments of speech. And thus it is not difficult to him to transport a body. Witches and Wizards have been often by their own confession transported into remote places by wicked spirits, which they call familiars. Besides, good Angels (being in their nature Spirits as Satan is) are able to transport men hither and thither, as Christ was in the air. Act. 8.39. The Spirit of the Lord caught away Philip, and carried him from Gaza to Azotus, which was about thirty six miles. Some understand it of an Angel of the Lord, as Mr. Beza noteth. But if God by himself miraculously did that, the additions to Daniel (to which as much credit is to be given, as to any History, which is not Scripture) affirm, that the Angel of the Lord carried Habbakkuk out of Judea into Babylon by the hair of the head. Now, why must Christ be thus carried by Satan? Answ. 1 It was not against the will of Christ, but willingly he puts himself into the hands of the Devil, to pluck us out of his hands. 2 It was not impotency or weakness of Christ, but power and resolution, who would not recoil, nor shun any place where Satan would appoint for his assault, or would carry him, being as well the God of the Mountains as of the Valleys. Here therefore we must not admire the power of Satan, but the patience of Christ, that suffered himself to be carried of the Devil, being it tended to the greater confusion of Satan, and the glory of his own victory. 3 Our blessed Lord would be tempted in all things like unto us, that as a careful Head he might sympathise with his members. God for the trial of his children, sometimes suffers Satan to have power even over their bodies: and therefore Christ to sanctify this affliction to his members, would suffer even his own blessed body for a while in the hands of Satan. 4 What marvel if Christ suffered himself to be carried by the Devil to temptation, that suffered himself to be carried by his instruments to execution? How was he haled and carried by the Devil's limbs from place to place, from Annas to Caiaphas, from him to Pilate, from him to Herod, from him to Pilate again, and from him to the place of execution? Satan in himself might as well carry his body into Jerusalem to be tempted, as his limbs carry it out of Jerusalem to be crucified; and as well might he suffer Satan to lead him into the mountain, and tempt him, as his instruments to lead his body unto Mount Calvary to kill him. Use 1. Consider the wonderful love of God to mankind, who would give his only Son, and the Son of his love, to such abasement, to deliver him not only into the hands of Satan's instruments, to mock, to spit upon him, to buffet, yea, to condemn and kill, but to deliver his blessed body into his own hands, to carry and recarry at his Pleasure. Add hereunto the wonderful love of the Lord Jesus, who was a willing patiented in the hands of the Devil himself. He knew it was the will of his Father, and therefore submitted himself unto it. He knew it was a part of that whole Righteousness, which he was to fulfil, and therefore he resisteth not. He knew it to be as great an indignity as never could be the like; yet for our sakes he is well content with it. Now as Christ was content, because he loved us, thus to be tossed of Satan here, and of his instruments afterwards, so let us show or return our love to him. If we be tossed by Satan, or by his instruments, for Christ's sake, as the Saints have been, from Prison to Prison, we must be contented: our Love to our Lord must help us to swallow it, and not shrink from him. Consider, we may be in the hands of the Devils instruments, but he was in the Devils own hands for us: this would make us shrink. Use 2. Observe hence, That the work of our redemption, though free to us, yet cost Christ dear. He must be not only in the hands of Judas to betray him, of the Jews to scoff him, of Pilate to condemn him, and of the Soldiers to crucify him; but personally in the hands of the Devil to tempt him. And had not Christ been thus, and worse than thus, in the hands of the Devil, we had never been gotten out of his hands. Here take we notice of the execration of our sins, and the woefulness of our estate: our sins put him into Satan's hands, he must put himself in our place or stead, before we can berescued. Use 3. Observe The wonderful power of our Lord Jesus, that being in the bands of the Devil, can come out safely: nay, his mighty power shines herein, that by his own coming into Satan's hands he brings us out, an unlikely and contrary means, but such as by a divine power prevails for himself and all his members. Can any other but he work Satan's greatest disadvantage by offering him the greatest advantage? Here is omnipotency to work by contraries, to kill death by dying, to shut the grave by entering into it, to remove hellish pains by suffering them, and to pull his members out of Satan's hands by putting himself in. The Philistims desired but to get Samson into their hands, and prevailed: but here is an invincible Samson, his enemy cannot hold him. Use 4. Hence we see that Satan may have power over the bodies of men, God permitting him, to carry them as he listeth, and grievously to afflict them, as we see in Job. That Satan can transport the bodies of Witches, all Histories record. That he can bewitch the bodies of unbelievers, none deny. But our example teacheth, that even the godly themselves may be bewitched; as Jobs body was, and the woman of Canaan her daughter, a daughter of Abraham, Matth. 15.22. For if the Devil hath power here over the Body of Christ himself, he may also over his members. Many presume upon the strength of their faith and graces, that Satan can have no power over them, and they defy him: But hast thou more strength of Faith and Grace than Christ had, over whose body Satan had power for a time to carry and recarry. Object. Witches have assayed to bewitch such and such, but have confessed their faith to be so strong as they could not prevail. Answ. They allege a false cause to feed the former delusion: for the true cause of their not prevailing is Gods restraint, not the strength of faith. Use 5. Here is a ground of comfort, if the Lord permit the bodies of his elect to Satan's disposal, it is no argument (suppose a man be bewitched or possessed) that a man is not then the child of God: For 1 Christ was as dear unto God now, being in the Devil's hands, as before. 2 Christ was safe enough now in the hands of the Devil, and so are all they that are in Christ. He was no less in his father's hands now than before. 3 He was not left in the hands of the Devil, but permitted for a time of trial and temptation: So it is no argument of final delivery up to Satan, when the child of God is for a time delivered into his hands to exercise him. 4 It is rather an argument of God's child, and conformity with Christ, to be maligned of Satan and vexed by the Devil. Satan may winnow and sister Gods children, but their faith through Christ's prayer shall not fail, and the gates of Hell shall not prevail. Vers. 6. If thou be the Son of God, cast thyself down: For it is written, etc. NOw after those three former circumstances, which contained the preparation to this second temptation, we come to the temptation itself; which consists of 1 The assault; 2 The repulse. The assault containeth, 1 The ground of it, If thou be the Son of God. 2 The matter and scope of it, cast thyself down. 3 The argument enforcing it, For it is written, etc. 1 The ground (If thou be the Son of God) is the same with the former: which showeth, 1 Satan's importunity and violence, 2 His subtlety: by often making question of it he will see if he can yet bring Christ to make it a question. 3 His malice against Christ, laying still his greatest forces against his saith, which was the greatest moat in his eye: dealing herein like an experienced Soldier, who seeing a Town or Fort in any hope to be won, will not away at first repulse, but will assay it again and again with new assaults. Whence we may learn, that, Doct. Satan will not stick to urge the same thing often, if thereby he may advantage himself, or disadvantage us. With how many new messages and devises did he urge Balaam to curse the people of God? Still he changeth places, but all is one temptation, to curse the people of God. By how many means did Satan by himself, by Jobs friends, and his Wife, seek to withdraw him from his confidence in God, bringing a number of several arguments, and all to prove him an Hypocrite? For that was the foot and burden of all their discourses. 1 It may be the circumstances of time or place may yield him some advantage, as here he thought the Pinnacle fit than the Wilderness: Reasons. as Balaak thought the top of Pisgah more commodious perhaps for Balaam to curse Israel in, than the high places of Baal, Numb. 23.14. compared with 22.41. 2 Sometimes our disposition is more secure and remiss, especially having outstood and overcome a temptation; and than Satan comes again, and by the same temptation (not finding us the same men) suddenly surpriseth us. Wherein he deals with us as David with the Amalekites, who having took a great spoil from him and his wives, they fell to eat, and drink, and dance, and lay scattered because of the prey; In this security David comes upon them; and recovered all, and they lost more than they had gotten. So deals Satan with us; when we grow secure (after we have prevailed) he wins more than before we had gotten. 3 Sometime the thing, which Satan would win from us, is so necessary, so excellent, as if he get not that, he can gain nothing at our hands. This makes him renew the same assault, as here; the faith of Christ had been a sweet morsel, and, if he gets not this, he gets nothing: So our faith is so precious, as he still aims at it, because he knows if he overthrows this, we are as branches without a root, withering and dead, soldiers without a shield. Use 1 Look for the same temptation again and again. The fencer having had a shrewd wound, will not easily lie open in that part again. The Citizens, who have stood out a siege, will survey the places most battered, where the enemy had his strongest hope of entry, and will most fortify them against another time. Use 2. Where we are most tempted, know that there is some special grace to be kept or lost. A thief will not hanker after an empty chest: but if he know where Jewels or treasure is, he will haunt there. Use 3. Abandon all doctrine of doubting as Satanical, which Satan is much and often in, both against Christ and his members: And no marvel, seeing doubting warreth against saith, by which only Christ is apprehended, and heavenly life and heat kept in us. But of this before. Cast thyself down] II. Now follows the matter and scope of the temptation, and the dart itself which is thrown at Christ. The scope of Satan is, 1 To bring Christ to presumption, that seeing he will needs trust in his Father's providence and care, he assays if he can make him trust too much; and seeing he will be so confident, if he can bring him to vain confidence: as if he should say, If thou, because thou art the Son of God, canst live without bread; upon the same ground thou canst go down without stairs. And both Satan's allegation of Scripture, and our Saviour's answer, show that this was the principal aim of the Devil. 2 To fasten upon Christ vain glory, as well as vain confidence: as if he should say, Thou shalt have great honour, and every man will believe, if thou by this miracle show thyself the Son of God: to this purpose I have fitted the place where is greatest resort, and where the Son of God ought especially to make himself known: For where should the Son be made known, if not at his Father's house? Satan knew he had overcome the first Adam by a temptation of vainglory, and now he assaulteth the second: Ye shall be gods: and Thou shalt be known to be the Son of God, if by flying in the air thou canst come down without hurt. 3 To bring him to tempt God, and try whether he be so powerful as to save him in such an attempt, whether so true of his word, as to keep him, and whether the Angels did diligently watch him, and bear him up, as their commission was. 4 Satan intended directly to kill him, being a from the beginning. For every way the dart intended his destruction, if he should cast himself down; for thus Satan thought, If he cast down himself, and kill himself, than he is not the Son of God, and so I shall gain him: Or, if he cast down himself, and not kill himself, yet shall I make him both disobey God in tempting him, as also obey me. Thus either way Satan makes sure of his prey. 5 Satan had yet a further fetch, which made him so bestir himself, seeking in Christ's downfall, our utter ruin, disgrace, and destruction. Strike off the head, all the members with that blow are slain. The bent of all Satan's temptations against the Head, is against all the Members. Out of the same ground Satan raiseth a clean contrary temptation to the former. In the former, he moves Christ to diffidence and despair; in this, to presidence and presumption. In the former, he would have Christ use unlawful means; in this, to reject all means, even lawful. In the former, he persuades him to distrust where God had promised; in this latter, to trust where God had not promised. In the former, that bread was absolutely necessary; here, that a ladder and means of going down, were not necessary at all: as if he should say. Thou sayest that God is able to uphold thee being his son, without means; go too, let us see how true that is. If he can ordinarily, and extraordinarily preserve thee, then, Cast thyself down headlong from this pinnacle: for being the son of God, thou shalt be sure to be preserved safe without hurt. Doct. Whence Observe, That the Devil in tempting men, labours to bring them to extremes: And when he cannot prevail in one, he would fasten on them the clean contrary sins. If he can get Christ, because he is the son of God, either to contemn his Father's providence, as in the former; or to presume on the same, as in this temptation, either will please him, 2 Cor. 2.10. the Apostle showeth, that this is one of the wiles and stratagems of Satan, by clean contrary ways to destroy the Church: either by too much lenity, which let fall the censures of the Church, so as the incestuous person was not at all corrected; or when they began to use too much rigour and severity, forgetting the rules of Christian meekness and charity. And in the incestuous person himself, it will please him well, either that he go on without all remorse of his sin, and the Church not meddle with him; or that by the severity of the Church, he be swallowed up of sorrow. In regard of both which the Apostle saith, We are not ignorant of his wiles. Act. 14.11.19. when Paul and Barnabas came to Lycaonla, to preach and publish the Gospel, observe Satan's wile in the people; either they must receive them as Gods, and sacrifice unto them out of blind zeal and devotion, at which the Apostles rend their ; or else they must take them and stone them, as they did Paul, and drew him out of the City, supposing he had been dead, ver. 19 Matth. 21.9. when Christ came riding to Jerusalem, multitudes flocked after him, spread their garments in the way, cut down boughs to strew therein, and cried Hosanna, he was the son of David, the blessed one that came in the Name of the Lord; The people said, it was Jesus, the Prophet of Nazareth, and all the City was moved: But before night, Satan had them in another extremity: such was the envy of the Scribes and Pharisees, that Christ was either glad to fly the City that night; or the fear of the people, that none durst entertain and lodge him: vers. 17. so he left them, and went into the Town of Bethania, and lodged there. And within few days after, all cried, Crucify, Crucify. 1 This comes to pass, because Satan is contrary to himself; Reasons according to his disposition are his ways. Though he be the Prince of darkness, yet can he transform himself into an Angel of light, 2 Cor. 11.14. He appeared in the shape of a serpent to Eve, in the shape of a Prophet to Saul. Sometime this crooked serpent can deny Christ to be the Son of God, as here; and sometimes preach him so to be, Mark 1.24. 2 His dexterity and sliness is another cause, whereby he can make one ground, and that a good and true one, to serve to rear up two extreme evils, in such cunning manner, as he was in hope to deceive the wisdom of God himself thereby: for here out of God's word, that Christ was his Son, he infers two contrary conclusions, both contrary in themselves, and both contrary to God's word. 3 He knows, there is but one good and straight way to heaven, that the Lord hath commanded us to walk in that way without turning to the right or left hand, that he hath placed the virtue in the mean: and the refore he cares not in which extreme he can thrust us, so as we keep out of that mean appointed. He hateth nothing but virtue and grace, which God loveth. 4 He knowing the propensity and inclination of our corrupt nature (which desires to know no mean, but is rather disposed to any vice in extremity, than to rest in obedience unto God's Commandment) fits us according to our inclination, and casts us first in one extreme, then in another, and holds us there where we best please ourselves. Hence we account extremes virtues. 5 Many are the byways that lead to hell on all hands, there being but one truth: and the Devil carrieth such incessant malice to man, that he cares not in which of them a man come to hell, so he come at length. Use. Beware then of Satan's subtlety, of his contrariety and extremities. In matters of God's worship, his scope is to make a man either profane, and cast off all care of Religion; or if men will not be drawn from some devotion, than he seeks to make them superstitious, in which extreme he holdeth the blinded and devout Papists, who worship, both false gods, and the true God with a false and vain worship. Act. 17. the Apostle having charged the Athenians with superstition, he adds this reason, because he saw an Altar to an unknown God. The same of those, who will worship God in devices, which he never commanded, and place it in things which indeed hinder it. And so some hate Popery, but not profaneness. Satan aims also at the Minister, to make him idle and negligent in preaching, and is well pleased with that; because where vision fails, people perish. But if he cannot hold a man in idleness, than he seeks to get him to Preach, either of pride, or envy, or flattery, or for preferment, or vainly and unsoundly; and then the more he preacheth, he likes him never the worse; or maliciously against good men, and good ways; and then he preacheth nothing else but what Satan (if he must needs preach) would do. In hearing the word, he would first have men slack of all conscience of doing or obeying, that hearing their Master's will, and not doing it, their stripes may be the more. If he cannot do that, but sees a man make conscience of his ways, than he will make him scrupulous, and make needless questions of every thing; and to hinder his peace, he will make more sins than ever God made. In judging of one's own estate, he will make a man believe that God never elected such a wretch as he, he never had truth of grace, all is hypocrisy, God never loved him; so many sins, so great falls, such unworthiness as never was in any child of God. On the contrary, if faith withstand this temptation, then comes pride in stead of former dejection, and makes him think his election so sure, as though he take all unlawful liberties, he shall be saved; oh the Son of God cannot do amiss, nor the Father hate him. Sometimes to destroy boldness of faith he will suggest, that sin is so great in such and such circumstances, as it cannot be forgiven; now the heart is heavy and lumpish, and hath no cheerfulness in God. But this being a little blown over, he will bring the same man by degrees, to think what a fool he was; for his sins now are not so great, so dangerous, as others be, nor himself so great a sinner: and now the sadness of sin being shaken off, he grows merry, and too too light, forgetting all his former heaviness. In the course of life, he gets beyond many in these extreme courses. In spiritual things, numbers of men are held in a profane and wicked scorning of religion, of Preachers, and Professors, whose names they cannot abide. Some of these are sometimes called out of the snare of the Devil, and then Satan is in a contrary corner, he will have them zealous, but not according to knowledge: If the Master will not send his servants to pluck up all the tares before harvest, they will stand no longer in the field of the Church, but grow resolute in schism and separation. In Civil things, how many examples of men have we extremely covetous in their youth, but prodigal and voluptuous in extremity in their age; and so on the contrary, and in divers other instances? Rules to avoid these extremities of Satan. 1 Look we still to the word, which pointeth us our way for the warrant of our actions, and the manner of doing them, and saith, This is the way, walk in it, Isa. 30.21. 2 Watch we the fickleness of our nature, which may be seen in the Barbarians, Act. 28.4, 6. who accounted Paul a God and a Murderer, at one time. 3 Consider we what it is that we are eagerly set upon, and suspect it, because our nature is to be in extremes, and Satan's hand is likely in it to set it forward. Never are we so violent for God's Kingdom, as for the world. Cast thyself down.] In the scope of this temptation, which was to presumption (for the allegation following would persuade him, that God would preserve him whatsoever he did, though he threw himself from the pinnacle:) we learn this point of instruction, that, Doct. Satan doth incessantly labour to draw men unto presumption, and vainglory, as here he did the Head. And this presumption in a word, is nothing else but a vain confidence, that we are this or that, or can do this or that, without any word or ordinance of God. A vain hope, without warrant, is the very being of presumption. 1 Sam. 4.3. Israel went to war against the Philistims, and were slain about four thousand men: but they would make another onset more warily, (as they thought) than before: they would send for the Ark from Shilo to save them; and when it came into the Host, all Israel gave a shout, that the earth rang of it, presuming that now they were safe enough: But all this was done of their own heads, and without warrant; and therefore God discomfited them with an exceeding great slaughter of thirty thousand footmen; and the Ark (wherein they were so vainly confident) was taken, the Priests Hophni and Phineas slain, Eli breaks his neck, and such a confusion there was, that the Ark never came at Shilo more. Numb. 14. After the men were sent to search the Land of Canaan, and had returned and told the Israelites, that the Land was good and fat, but the walls reached up to Heaven, and there were Sons of Anak, Giants, than the people murmured and disinherited: But, the sentence of the Lord passing against them, that they should wander forty years in the Wilderness, according to the forty days in searching, till that age were all wasted, none of which should come into the Land, except Caleb and Joshua, vers. 40. then they up betimes in the morning, and they were ready against the Word of God to go; Moses forbids them, tells them God was not with them; yet forty four presumed obstinately to go, and were pitifully consumed. 2 King. 14.10. Amaziah King of Judah, having gotten a notable Victory against Edom, presuming of God's hand and help with him, but not ask God counsel, would also make war against Israel, but unhappily, as such attempts prove; for he was overcome, and Jehoash King of Israel took Amaziah, and broke down Jerusalem's wall, and spoilt the house of the Lord, and the King's house of all the Treasure there. Josiah a good King, presuming of God's assistance without his word, undertook an unwarrantable war against the King of Egypt: he might have thought God would help him, who sought the Lord with all his heart against an open Idolater; but not seeking the Lord in this, he was mortally wounded, and left his Kingdom in great trouble and confusion, 2 King. 23. Reasons. Now Satan is most usual in temptations to presumption, for these reasons. 1 He hath experience, how easily we are foiled with this kind of temptation; how soon he foiled our first Parents in the state of innocency; how good David was overthrown, presuming of his own strength, when he forced Joab to number his people. And those whom he could never shake with distrust, he hath quite overthrown with presumption. 2 Satan knows, that of all temptations, this is most agreeable to our corrupt nature. It is pleasing to us, to conceive of God's mercy and power towards us in any course ourselves affect: whereas temptations to despair are irksome, and grievous to the flesh, and have not ordinarily so much help from the flesh to set them forward as this hath; and therefore the Devil is sometimes, but not half so often in them. Again, he knows it goeth with our nature and stream, to presume of our own goodness, strength, and virtue. Peter and the rest of the Disciples, presumed they should not be offended at Christ, nor forsake, or deny him: but yet not long after, even they who professed they would die with him rather than deny him, lest him, and fled away, Matth. 26.33 etc. 3 He knows, that presumption is an extreme of faith and hope, and doth no less extinguish faith, than despair, nay more often doth foil it, seeing a man in despair is more fearful, more watchful, but a presumptuous man is fearless, careless, and will easily thrust himself upon any adventure, as fearing no sin. 4 Satan knows that presumptions are great sins, prevailing sins, Psal. 19.13. a tempting of the Lord (as the answer of our Saviour implies) when we leave his way and means, and will try our own, a sin which doth much provoke God to displeasure: we see it in Peter, who fell fearfully above all the Disciples, Ubi dixisti, sufficio, ibi desecisti: ubi tibi placuisti, ibi periisti. Aug. because he was most presumptuous of all; of whom Augustine saith, When thou beginnest to say, I have enough, thou beginnest to fail; when thou hast an overweening opinion of thyself, thou art undone. Quest. What may we think of Jonathans' action, who himself alone with one man his Armour-bearer, went out against a whole army of the Philistims? Was it not a strange tempting of God, and a great disorder in time of pitched battle? 1 Sam. 14. Ans. It may seem so at first; but indeed it was not temerity in him: for, 1 He was guided by a secret and strong instinct of God's Spirit. 2 He had a general promise, that so long as his people feared God, one should be able to chase a thousand, and two ten thousand; and therefore took no more with him than one, being fully assured that God would go out with him, and fight for him, against Gods and his enemies. 3 He set God before him, with whom he said it was not hard to save with many or with few, ver. 6. Besides, he knew they were God's enemies, saying, Let us go to the uncircumcised. 4 The event was a singular deliverance of God in that needful time: for God sent a fear among the enemies, and an earthquake, etc. and armed Jonathan with such a spirit and power, that the enemies fell before him for fear, even at the sight of him. Object. But the instinct of the Spirit is strong, and not doubtful, as this was, vers. 6. It may be the Lord will be with us. Ans. The first instinct drew him to the place where he was to receive a sign of confirmation from God: as vers. 9, 10. If they say, Come up, we will go: (a sign they were lazy:) If they say, Tarry till we come, we will not; that was a sign of their courage. And this was a certain sign, which strongly assured him, vers. 10, 12. Quest. Is it lawful now for any so to do? Ans. No: it was a singular fact, not to be drawn into example, unless a man can allege a new promise; seeing all the ordinary promises of Scripture join the means and end together. Use 1. We must conceive all this doctrine of Christ's temptations above an ordinary History, not only relating a thing done, but belonging also to us to make our use of it, as of other Scripture. And hence let us learn to beware of these temptations to presumption, which are many ways darted against us, both in things spiritual and temporal. I. In spiritual things: 1 When men cast aside the known Word of God, they dare swear, and curse, and blaspheme; they dare adventure to break the Sabbath, dare lie, and be unjust, against their conscience; they dare do any thing against the Justice of God, though they know his will to be contrary: and all because they presume of God's mercy, which in their conceit hath eaten up all his justice. But in Job. 19.11. Christ enlargeth the sin of the Jews and Judas, because it was against their conscience, He that delivered me, hath the greater sin: he was warned, he heard my Doctrine, saw my Miracles, and so did you. And thou that knowest thy Lord's pleasure, and darest go against it, shalt know how fearful a thing it is to fall into his hands. It thy Conscience condemn thee, God is greater than thy conscience. 2 Others are persuaded that Christ died for all, and therefore they may be the bolder in their sins; grace hath abounded, what though sin abound much more? Christ hath blood enough, and merit enough, what need they fear? But here is presumption without warrant. For in Christ's death, before it can be fruitful to us, there must be two things, 1 An actual accomplishment; 2 An effectual application to the soul in particular. Physic, though never so sovereign, if it be in the pocket unapplied, doth the Patient no good: And if the death of Christ be applied to thee, it worketh the death of thy sin: Christ died to abolish sin, and destroy the works of the Devil. 3 Many others are carried along in their presumption, by a deceitful supposition, that they can come out of their sin, and repent, when they list. But here is a vain hope without warrant, or else bring me a word that promiseth repentance ●o morrow, if this day thou neglect it; this is thy day, thou knowest not what the morrow may bring forth. Now thou hast life, health, the world, ministry, and memory; perhaps this is the last day thou shalt enjoy all these. Oh, but I hope to repent: But show thy warrant, else Satan hath thee in the bands of presumption. Besides, it is just with God, that he who will not take God's time, should never come to his own. And dangerous it is to put our souls to adventure till the last hour. 4 Others feed a conceit, that howsoever God deal with others, he will not grow into such displeasure with them, they are further in his books than so; as Satan here intimates, that God's Son may do what he list. But it is a practice of wicked men, to make covenants with death, and secure themselves, that when the sword passeth through the Land, it shall not come near them, and to cry Peace, Peace, when the trumpet hath sounded war. Again, tell me, thou that presumest so fare to sin, art thou further in Goods Books than Adam in Paradise, yea than the Angels in Heaven? Dost thou excel in holiness those Worthies of the world, Moses, Aaron, David, Hezekiah? yet these could not escape when they sinned. Shall the whole world (sinning) be drowned, and shalt thou avoid the deluge? No, no, the highest mountains in the world shall not save thee: nay, if thou couldst climb into Heaven, the Angels were cast thence. 5 Others presume of the end, and fly over the means; hope for salvation, but neglect the means, the Word, Sacraments, and Prayer. Oh, but they use means, they know God and their duty, as well as the best. But it is a presumptuous knowledge; they think they need no more, they profess they know God, but in their works deny him, Tit. 1. ult. Yea, they believe all the Articles of Christian Faith, if we believe them; but it is a dead and vain faith, without works of Piety and Charity, such as shall profess great acquaintance with God in the day of judgement, but to whom he shall say, Depart from me ye workers of iniquity. Yea, but they come to Church, and pray to God as others do, and hope to be saved in their Religion what ever it is, so long as they mean well: and what need men be so precise and curious? But these prayers are presumptuous and abominable, if thou turn thine ear from hearing the Law: and so long as thou livest in thy lusts, and walkest not precisely with God in all his Commandments, (though thou fast, and pray, and afflict thyself never so much) God will not hear, nor help. Therefore never presume of an harvest without a seed time; as a man soweth, so shall he reap. 6 Others (and a common presumption it is) think themselves in the high way to salvation; their names are written in the book of life, never to be razed out; they are beloved of God, and therefore they may do what they will, and leave undone what they list; they may enjoy their pleasure and liberty, their salvation dependeth not upon their works, but upon the election of God that shows mercy. And thus out of a vain presumption, they are idle and unfruitful in the work of the Lord, and sometimes grow Libertines and scandalous, and still God is the same (they say) and loves them. But what can be a more evident note of God's displeasure, than to be given up to such a delusion? as if the goodness of God would not lead his to repentance; or as if mercy were not with him to be feared. But thou, out of the hardness of thy heart which cannot repent, treasurest wrath against the day of wrath. II. In things of this life Satan prevails exceedingly, with this temptation of presumption. 1 When men conclude of God's love by temporal things, all which are common to good and bad. By which sorcery, when they are most cursed, they think themselves the happiest men under the Sun. Whereas none knoweth love or hatred by any thing before him; and as God beginneth his love at things within, faith, fear, uprightness of heart, and the like; so must we begin the knowledge of it. And if we compare Dives estate with Lazarus, Pharaohs with Moses, Simon Magus with Simon Peter, who said, Money and gold have I none, we shall easily see what little ground the Scripture affordeth for such presumptuous conceits. 2 Many of our great men venture to travel into places of idolatry, and think themselves strong enough against any such temptations as they meet withal but, I were there zeal indeed, there would be also witness-bearing against such horrible idolatry; whereas, if they do not act idolatry, they consent to those that do. We read of some noble and Heroical spirits, stirred up by the motion of God, to disgrace and witness with their blood against that horrible Idol of the Mass. 2 It is a just judgement of God on many, who perhaps against their purpose, are catcht in the snare of Popery, and infected with the poison of their heresies, because they are given up to delusion for want of just detestation of it. 3 Others are bold-hardy, to run into places infected with the plague without a just warrant, or sufficient calling, only pretending the strength of their faith: which is temerity and rashness, often paid home with much sorrow and bitterness. Hath not God tied his care over us, with our care over ourselves? Hath not he in ordinary course tied our safety with the means? Act. 27. Except these abide in the ship, they cannot be saved: and so some upon boards, and others upon planks, came safe to land. Yet I condemn not that presence with infected persons, which charity and conscience requires: but in way of ordinary visitation, it is as unsafe for us to go to them, as for them to come amongst us, and a tempting of God. 4 Some are so bold-hardy, as to venture upon the dangerous places which are given by God to be possessed of the Devil, and (as if they were Exorcists) will adjure the Devil, and outdare him: and this they think to be strength of faith. Which is indeed a folly, and extreme presumption, often repaid as it was in the sons of Sceva, Act. 19.16. who undertaking to adjure the Devil (wanting a calling, commission, and every thing but presumption) were driven away, rent, and wounded. Others are of mind, they can never be bewitched, nor all the Devils in hell cannot touch them, their faith is so strong. But that is a presumption, seeing no man can absolutely assure himself he shall be free from Satanical molestation. Christ could not be free, whose faith is as strong as thine. Cast thyself down:] Here be in these words three things further to be considered: 1 The action, which the Devil would effect, the casting down of Christ. 2 The agent, not the Devil, but Christ himself must do it, Cast thyself. 3 Luke adds, from hence, where means of safety were. Doct. 1 All the travel of the Devil, is to cast down Christ, and in him all mankind. The estate of the Church is militant while it is here below, and the battle is maintained between Michael and his Angels, and the Dragon and his Angels, Rev. 12.7. and therefore as in a battle, the contrary part by all the power and policy it can, seeks to cast down and overthrow, not the Captain only, but all the adversary power, and discomfit the whole Host: so is it here. To clear this point, we must know there be three estates from whence Saan hath ever sought to cast men down. 1 From the estate of innocency and grace created. Adam was no sooner set up in this happy and glorious estate, but Satan cast him down. And from this pinnacle we are all cast down in him. The second Adam himself was sundry ways assailed in these temptations, and sundry others, to be cast down also from the same most innocent estate: which had been the casting of us all, not out of the earthly Paradise with Adam, but a casting down from heaven unto hell. 2 From the estate of regeneration and grace renewed. Satan's continual labour is, either to keep men under condemnation from the state of grace, or to cast them down (if it were possible) from that estate, to which they are by Christ restored. He worketh effectually in the sons of disobedience, by hardening their hearts, blinding their minds, and leading them hoodwinked at his pleasure to damnation, 2 Cor. 4.3. If our Gospel be now hid, it is hid to them that perish, in whom the God of the world hath blinded their minds, that the light of the glorious Gospel, which is the image of God, should not shine unto them. And for the elect, he sets upon them false Prophets and seducers: he is incessant in most malicious tentations, by which he soileth them often in foul manner: and if he cannot cast them down from their estate in Christ, yet he often casteth them down from the comfort of it, both by inward and outward sorrows and persecutions. Rev. 12. the Dragon, when he cannot kill the woman, and her seed, he will cast out of his mouth waters like a flood to drown them: and if that prevail not, he will stir up war with the remnant of the seed, which keep the Commandments of God, and have the testimony of Jesus Christ. 3 From the Pinnacle of their outward estate or office, which they hold in the Church or Commonwealth: for so he did here with Christ; when he had gotten him to the Pinnacle, he thought to get him down easily: At least he will do his best to cast him down, for he should fall with witness. First, If he see a man on the Pinnacle of the Temple, a teacher in the Church, listed up above others, in gifts or place, he will leave no stone unturned to cast him down: for he knows, that (as if he had here cast down Christ, he had cast down with him all his members, so) if he can cast down an eminent Teacher, he casts down with him as many as depend upon him. And here no Teacher can secure himself, if he were in place above all the ministry of the New Testament: nay, the higher the pinnacle, the more slippery and dangerous to fall. Judas his place was an higher place than any ordinary minister of the New Testament stands upon: but yet how fearfully was he cast down by the Devil, who put it in his heart, and prevailed first for the betraying of his Master, and then the hanging of himself? how did the Devil seek to winnow as wheat, the rest of the Disciples, that stood on the same battlements, who had as certainly been cast down, but for the power and prayer of their Master, Luk. 22.31. How strongly may we clear this truth, if we observe one experience, which all the ages of the world have confirmed? namely, that the Devil hath ever striven to set men on the Pinnacle of the Temple, to cast them down, and the Church in them. How hath he by wicked means, as flattery, money, and corruption, advanced them into the highest places and pinnacles of the Church, whom he might use as his chief Agents to ruinated and bane the Church? as the false Prophets in the Old Testament, that would ever with the Squirrel build and have their holes open to the sun-side, ever keep in with Princes, and sing sweetly to the present times; As also the false Apostles that would suffer nothing for Christ, but under a colour of preaching Christ, abolish Christ and his doctrine, taught and maintained by the true Apostles. How doth the Church complain, that she was never so wounded as by the watchmen who also rob her, and took away her veil from her? Look into the Records of fifteen hundred years and we shall not read almost of any persecutions of the Church, but raised and with all heat pursued by proud, persecuting, and Antichristian Bishops, who kept the chief places in the Church. And ever since the Bishop of Rome hath been by the Devil lifted up into the highest Pinnacle of the Temple his casting down and fall into so many monsters of doctrine and manners, hath been in this Christian World the ruin and downfall of so many as whose names are not written in the book of life. All this comes to pass by the malice of the Devil, whose tail draws the third part of the stars of Heaven, and casteth them to the earth, Rev. 12.4. Against these stars and lights of the World he bendeth his forces: If he can cast them down to earthliness, or service of any lust, he hath his desire. Secondly, If he see a man upon the Pinnacle of his own house, he will (if he can) cast him down thence, and for this purpose will lay his plots and objects. David walking on his battlements, was soon cast down thence by the sight of Bathsheba. Especially if a man be a Magistrate or Governor, standing on the pinnacle of authority, the Devil will cast him down, if by any means he can: His example will cast down a great many with him, he stands high, many eyes are upon him, and so many see him. If Rhehoboam commit Idolatry, all Judah will sacrifice under every green hill. If the Magistrate be fearful, negligent, or any way noted for vice, those under him will take it for a Licence. Reasons. The Reasons, why Satan seeks thus restlessly to cast men down from every good estate, are these: 1 Because himself is cast down from Heaven to Hell, Rev. 12.13. When the Dragon saw that he was cast out into the earth, he persecuted the woman. He would have and hold every man under his own condemnation. 2 Because of the extreme corruption of his nature, who is pleased with desire of hurt and mischief, hating God and his Image with deadly and perpetual hatred, a Murderer from the beginning, Joh. 8. that is, the first Murderer, and the author of murder, clean opposed to God, who is the first goodness, and author of all goodness, life in himself and in his creature. It cannot be showed, that ever God erected any good or excellent thing in the Church or Commonwealth, but Satan out of the abundance of his wickedness, did one way or other seek (even in the beginning of it) the corruption or destruction of it. He presently destroyed God's Image in our first Parents, presently corrupted God's worship in Cain, and in the rest of the posterity of the Fathers before the flood, till all flesh had corrupted their ways. When God had given his Law, and set up his pure Worship, he presently cast his people down within forty days before the Call, and after before other Idols of the Nations, which was their destruction. So soon as ever Christ was called to his Office, he must either cast himself down from the pinnacle, or cast himself down to worship Satan, as we shall see in the next temptation. And as a Serpent never vents any thing but poison, so Satan never speaks in other language but the issue and effect is, Cast thyself down. From this corruption of his nature, he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the wicked one: and he that can fill his agent with wickedness (as Elimas' was called the Child of the Devil, Quod efficit tale, Illud ipsum est magis tale. because he was full of subtlety and mischief, Acts 13.10.) must needs be full himself. Use 1. Seeing then Satan's whole drift is to cast us down, note what a wonderful mercy of God it is, that we stand and are upheld, especially such as stand upon higher pinnacles and places than other, against whom he redoubleth his forces. Ye stand by grace, saith the Apostle. It is not the goodness of nature, yea if it were clothed with innocency, that can support us, no if it were Angelical: It is the grace and strength of our invincible Captain, that we are not every moment cast down to Hell, seeing there wants neither skill, nor malice, nor diligence in our adversary, no nor advantage or inclination in ourselves. Let us therefore acknowledge, that by the grace of God we are that we are, and say with the Apostle, 1 Tim. 1.12. I thank God, which hath made me strong. Use 2. We must learn from this incessant industry of the Devil to cast us down, to be so much the more watchful against him. Quest. How shall I do this? Ans. By observing these rules. Rules. 1 Take heed thou suffer him not to lead thee to a Pinnacle: for although our Lord and Saviour, being filled with the Spirit, and lead by the Spirit, gave him leave to set him on the Pinnacle, yet must not thou follow him thither, who art not so fenced or furnished. For he never sets any on a Pinnacle, but (as Christ here) to cast him down. And then the Devil sets the man on a Pinnacle, when by wicked or base Arts, a man riseth to wealth, or honour, or any public place in the Church or Commonwealth: he will willingly lend his help and hand, thus to exalt and set up men, but as the Hangman helps the Thief up the Ladder, to turn him off with a break-neck. Haman was advanced to great honour; but was it not to his greater ruin and downfall? Did not he help up Herod by pride and ambition, almost above the Pinnacle? when he spoke, Oh, it was the voice of God, and not of a man. But was it not to cast him down lower than all his people, to be presently eaten with Lice. He sends up Nabuchadnezzar to the pinnacle of his Palace, and that was great Babel which he had built for the honour (not of God, but) of his Kingdom; and by the might (not of God, but) of his own power. But the issue was to be cast down among beasts, and not a sit companion for Princes or his people, till he knew who the Lord was. From Princes to Counsellors. Achitophel was on an high Pinnacle, when his counsel was accepted as an Oracle of God: but the end was, that when it was despised, he should cast himself down, and hang himself. From them to their inferiors, but rich and great. David saw the wicked man in great prosperity, on an high Pinnacle, strong, spreading like a green Bay-tree: but suddenly he was cast down, and he could not find where he had been, Psal. 37.35. The like of the rich man in the Parable, Thou fool, this night shall they fetch thy soul, etc. From these to great Churchmen. Judas was set in the Apostleship, Satan finding him there, cast him down to Hell▪ he went to his place, so woeful a spectacle as beseemed the son of perdition, and the betrayer and murderer, of the just and innocent Son of God. How many examples of men have we, who out of pride, and ambition, flattery, and corruption, have advanced themselves into chief places, and as the times called on them, against their consciences were cast down into horrible practices against the Church, and after into woeful outward misery, as Cardinal Poole, Gardiner, Bonner, and the like? Compare their lives with their deaths. Others raising themselves by multiplying, chopping, and engrossing of Live, have been cast down from their gifts, their reputation, their profiting of the Church, from their sobriety and civility; and some from the outward Wealth they so lay about them for so eagerly, and died Beggars. — Lucri bonus est odor ex te Qualibet— Juvenal. Other ordinary men are raised by Satan to a great state of wealth, as Usurers, Oppressors, and unjust persons, that think all savour of gain sweet, though it be never so filthy, on God's Sabbaths, out of Labourers lives and bellies. But Satan hath cast them down already into the Curse of God, and only the execution of the sentence awaiteth them. Others stand upon the pinnacle of Pride, and Satan sets every man upon this pinnacle if he can, as knowing that pride goeth before a fall. Did not he suggest to our first Parents, that they should be as Gods, if they are the forbidden fruit? that by lifting them up in their own conceit, he might cast them down from their happiness? It was the same suggestion, which he would here fasten upon the Son of God: If thou wilt here cast thyself down, all Jerusalem must needs confess thee to be the true and undoubted Son of God, and honour thee accordingly. Rule 2 Use the means to be established in grace, seeing all Satan's labour is, to cast us down from the grace of God, 2 Tim. 2.1. My son, be strong in the grace that is in Christ Jesus. Train thyself to humility; for God gives grace to the humble, and ever humbles his children that he may exalt them. Waters stand in valleys, not on mountains. Joseph was raised out of Prison to be the second man in the kingdom. David was by little and little raised, from a Shepherd to a Warrior, from thence to a King's Son, from thence to a Kingdom. Mordecai was first in danger of his life, and in great distress, and afterward his head was lifted up. This humility, 1 will not suffer a man to affect pinnacles, as seeing their danger, but content himself in a mean estate, which is safest: 2 It will make a man rejoice rather in God's humiliation, than in Satan's advancing; the former tending to exaltation, the latter to ruin and down-fall. Rule. 3 As Satan is ever plotting to cast thee down, so be thou ever raising thyself up. 1 By means of the Word, which is the staff of a Christian, raising him in his falls, and strengthening him in his standing. 2 By Prayer, which gets God's hand with thee to uphold thee, so as the hand that must cast thee down, must be stronger than Gods. 3 By heavenly conversation, lift up thy soul and affections daily, seek the things that are above, mind heavenly things. Satan would not have a man mount above the Pinnacle, nor will suffer him (if he can hinder) to get up to Heaven: therefore in regard of his malice, we must put more labour to this business. Our affections are like the leaden plummets of a Clock, by their own weight ever tending downward, and Satan often hangs his weight upon them; and therefore we must every day be winding them up. 4 By fostering, nor quenching the motions of the Spirit. Thyself] Quest, Why doth not the Devil cast Christ down? Did he want power, who had now carried and set him on that dangerous pinnacle, or did he want will to throw him down? Ans. There wanted no will in Satan any way to mischief our Lord, to which purpose he strained all his wits in these temptations: but, 1 He wanted power and strength, being bound in chains, and bridled by God, so as it is as fare as he can now go, to tempt Christ to cast down himself. His Commission went no further than to carry his holy body to the pinnacle, and there set it. 2 For him to have cast down Christ, and Christ to be a mere Patient, had not furthered him a whit in his drift and scope: he intended to bring Christ to sin, and if Christ cannot be gained to be an Agent, or a voluntary Patient, he cannot sin. Besides, he specially intendeth to bring Christ to the sin of presumption, in throwing himself down, which he could not effect by his casting him down, unless himself (bearing himself upon his Father's protection) can be brought to cast himself down. 3 Although afterward Satan had power by his instruments to put our Saviour Christ to death, yet now he could not by casting him down the pinnacles do it, no more than the people could, when they attempted to cast him down the hill: for his hour was not yet come, he had not yet done that great work, which he came into the world to do, and the hour for the power of darkness was not yet. Hence he is a suitor to Christ to cast down himself. Doct. 2. Satan can tempt and persuade us, but he cannot force us to sin: or, He cannot cast thee down, unless thou cast down thyself. He setteth Christ on the pinnacle, he cannot throw him down, but persuades him to throw down himself. He crammed not Eve with the Apple, nor gave it into her hand, but persuaded her to reach and eat it. He did not kill Saul himself, but persuaded him to cast down himself upon his own sword. He did not put the halter about Judas his neck, nor was his Hangman, but was of his counsel, and made his own hands his own executioners: therefore it is said, Acts 1.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, factus praeceps, he threw down himself from an high place, not only of his Office, but from off the Tree whereon he hanged himself. 1 This comes to pass by Gods restraining power, Reasons. which suffers not Satan to do what he list: for than he would suffer no good thing or person upon earth, but destroy all the order and government of God both in Church and Commonwealth: then should every man not be a Wolf only, but a Devil to a man. Hence he is fain to take out a new commission, and power from God for his several designs, and cannot go beyond the limitations of it, though the greediness of his prey be never so great. 2 No man is hurt but from himself, Dico peccatum non esse, si non propria voluntate peccetur: August. contra Forum. Manich. and out of the voluntary inclination of his own mind unto evil; which Satan knows well enough, and therefore he ever worketh on our corruptions, and cannot poison us, unless either he get us to drink of his cup, or entoxicate us by our own. 3 God hath made the will of man as a fountain of all humane actions, whether Natural, Civil, Moral, or Divine: and herein hath given a man a kind of power under God over himself, by investing every man's will with this natural property, that his will is free from co-action and force: for a man to say, Voluntas cogi non potest. Arist. the will can be forced, is to speak a contradiction, and as much as to say, that the will in the same time and thing can be willing and nilling; which if it could be forced, were true. To understand this better, we must know, that there be only two ways to move, change, or bend the will. First, from an internal agent or principle, and this is twofold: 1 God himself the Author of all natural faculties, in whose hand the heart of Kings, and all men, be to turn as he pleaseth, as the River●. 2 The man himself to whom God hath committed this will, who hath power to dispose it to this or that object: as Adam in innocency had freedom in things Divine and Humane, and now we his posterity in the latter. Secondly, by external movers; and these are either, 1 The natural object of the will, which is some good so apprehended in the understanding▪ and strongly urged upon the will; or 2 some passions, Lusts, Affections, and Appetites, which incline the will this way ●or that. Quest. How then is it said, that the Devil filled Ananias his heart to lie to the Holy Ghost, Act. 5.3. and of Judas, that the Devil entered into him, and put into his heart to betray his Lord, if he cannot move the will? Answ. It is not denied, but that something besides God, can move the will: but the Question is, of the manner. God moves it by his own and absolute power, even without ourselves, and against ourselves, as when he changeth an heart of stone into an heart of flesh. But others without us cannot move our hearts, neither by any proper power that they have over them, nor yet without ourselves first gained unto them; but then they move our wills, when they can either make us apprehend and understand some Object, or move passion or appetite, whereby to incline our wills. Thus the good Angels may and do propound divine truth and good unto our understanding, and move our wills to embrace it and choose it, but not always with effect, because the power is not in them, but in ourselves. A good Angel admonished Joseph in a dream, by which his will was bended to provide for Christ and himself. Thus also the Devils and wicked Angels move the will, by working upon the fantasy and imagination; as in many Melancholic persons to hurt themselves and others: sometimes by setting good colours upon evil, so that the understanding apprehending evil in the case and colour of good, may bend the will to it; as Peter in denying his Lord, thought it good and safe for the present sometimes by raising up passions, and working in them; as Saul in a passion to cast his spear to kill his good Son Jonathan, a barbarous and unnatural fact; yet the Devil gau●ed his will to it, having first raised a cloud of dusty passion to darken his understanding: and the other Saul in his fury and hot mood to waste and persecute all that called on Christ: sometimes by stirring up lust and concupiscence; as David being inflamed with lust, the Devil working on this corruption, gained his will to those foul facts, which above all blemished him. As for the examples alleged; thus Peter saith, that Satan filled Ananiahs' heart; not that he brought any new wickedness into his heart, but, that which he found he stirred up, and persuaded his will to play that dissembling part, for he should carry it away closely and cautelously enough. And thus the Devil put treason into the heart of Judas: he knew him to be a Covetous wretch; and had often watched him how he was deceitful in the administration of his Master's money: now his affection being troubled, and stuffed with Covetousness, Satan useth this as a means to persuade his will for money to attempt this soul and barbarous treason. In all which we see, that our wills are not under the power of the Devil, who deals with us as wicked men, who when they persuade any evil, infuse none of their wickedness into us, but only by their speech stir up that which is in ourselves, and persuade us thereunto. 4 It is not enough for Satan's malice and cruelty to bring mischief on the bodies of men, but the thing he aims at is, to bring guiltiness on their souls: as our Saviour here, I doubt not but he would willingly have killed him, if it had been in his power to cast him down, as it was to carry him up: but he had far rather that Christ should do it himself, and so have an hand in his own death. In Job, Satan was not contented to cast him down, in bringing misery upon his body and estate, but the thing he aimed at, was Jobs casting down himself by blaspheming God, that so he might bring guiltiness upon his soul. And Satan knows, that when he can bring a sinner to give up his will to his persuasion, his sin is so much the more sinful, because to a voluntary sin is added, 1 A deliberation. 2 An election of evil, and a preferring it before good: and 3 A willing execution of that which a corrupt understanding hath embraced, and a corrupt judgement and will preferred for some corrupt end. 5 Satan's sliness and usual subtlety in his temptations, shows that his strength lieth in inward persuasion, and not in outward violence: He insinuates like a Serpent, and pretends great good will, as he, Thou shalt show thyself the Son of God; as though he in earnest sought the honour of Christ: and, as if he would have bettered Adam's estate, he said, Ye shall be gods. He transforms himself into an Angel of light, and ordinarily deals with us as with Saul, who, when he saw the Devil himself, he made him believe he saw Samuel, God's worthy Prophet. Use 1. This Doctrine serves to comfort us, considering the impotency of our enemy. He is a weak enemy, and cannot overcome him who is not willing to be overcome. He can egg us on to evil, compel us he cannot. Ad malum h●r●●●i potest, ● ge●e non potest. Chrys. And as Christ said to Pilate, Thou couldst have no power over me, unless it were given thee from above; So Satan can have no power but from God; not over beasts, Matth. 8.31. not over wicked men: Ahab a wicked King could not be deceived, nor set on to ma●e a needless war, till the Lord sealed Satan's Commission, 1 King. 22.21. And much less over the godly, as we● see in Job, till God said, All that he hath is in thing hands; till then, neither has nor any thing he had was in Satan's power. Nay, not an hair of our head falls to the ground without the providence of our Heavenly Father. And another sound ground of comfort in, that as he cannot hurt us without the will of our heavenly Father, so he cannot without our own will: for if he could he would never be resisted in his temptation whereas we see in Joseph, Job, and by experience in ourselves, that some hellish temptations are by grace, and the watch over our hearts, repelled and resisted. Use 2. Hence we see that nothing can do us harm but our own sin: death without sin is but a gate to life, the Devil a great and cruel enemy, but nothing so dangerous as our own sin, this slays us without him, he hurts us not without this. What reason have we to be in love with sin, while we profess we hate the Devil, who can do us no such harm? Which must stir up our watch against our own corruption: for if he blow not with our he●●er, he can get no advantage. Use 3. Many having sinned lay the blame on the Devil, who (they say) ought them a sought, or a shame. But as the Lord said to Cain, so say I to thee, If thou dost evil, sin lieth at thy door: and, it is thy sin, not the Devils. Object. Oh but he tempted me. Answ. So he did Christ here and hadst not thou cast down thyself, he could not have done it. It was indeed the Devil's sin, that he beguiled the woman, and he had his judgement for it: But it was her sin that she was beguiled, and arraigned, and judged by God for it. It is the Thiefs sin to steal thy money, and he shall be hanged for it: but i● thou leavest thy money without doors, and never lookest after it, it is thy fault and folly, and what couldst thou look for else? The Devil is a sly Thief and robber: but he commits not his robbery as other Thiefs and Burglers, he will not break open the door, nor draw the latch; but, where he finds the door open, and an house prepared and swept, there he comes and makes spoil, Luke 11.25. And if a man know a rank Thief, were not he worthy to be rob that will open his doors, and give him entertainment! Oh let not us extenuate our sin, or lay the blame on the Devil, who cannot hurt us without our own weapons. He cannot make us swear, or curse, or drink, or kill, or break the Sabbath: All that he can do is, to stir up our corruption, present objects, stir up passion to trouble the judgement, and persuade or solicit. He can suggest, he cannot force. And therefore do as David, taking all the blame of our sins upon ourselves: when the Devil stirred him up to number the people, and he came to see his folly, he thought not his sin less, because Satan moved him, but said, I have done very foolishly: Alas, these silly sheep what have they done? Use 4. Take heed of Satan's voice, which is ever to cast thyself down: every temptation to sin hath this voice in it, Cast thyself down: and too too many hear and yield to the same. Some cast themselves down, by casting themselves back from God and his truth, forsaking the right way. Thus every Apostate hath cast himself down, and hath need of that counsel, Remember from whence thou art fallen, and do thy first works. Others cast themselves down by falling into a puddle of base uncleanness, as covetousness. drunkenness, swearing, lying, etc. unbeseeming the place, name, and honour of Christians. Were it not too too base a dejecting of himself, if a Noble man should sort himself to lie in a Barn among beggars; or any man to lie in a sty among swine? So for a Christian to demean himself like a worldling, or Epicure, or Atheist, is as great a debasement. Others cast themselves down into the pit of despair, when any sorrow or trouble extraordinary presseth or pincheth them. If God cast them down a little, they cast themselves down immeasuredly, as Cain, Judas: nay, Gods servants think sometimes, that God hath forgotten them, and will not remember seasonable mercy. But do thou in all temptations answer Satan thus; No Satan, I know thou canst not cast me down, God (to whom the honour of it is due) be praised for it; and I will not cast myself down: if God cast me down, I shall rise again, who only can and will turn his humiliation of me to my exaltation. Psal. 119.71. From hence:] So Luke addeth: that is, from the Battlement, which God had straightly enjoined as a means to keep men from falling, and to prevent danger, Deut. 22.8. When thou buildest a new house, thou shalt make a battlement on thy roof, that thou lay not blood upon thy house, if any man fall thence. And this was the manner of the Jews buildings, to build their houses not ridged as ours, but with a flat roof, as most of our Churches be, and battlements about; and their roofs thus made, served them to many good purposes, as Josh. 2.6. Rahab brought the spies up to the roof of the house, and hide them with the stacks of flax which she had spread upon the roof. Act. 10.9. Peter being in Joppa in Simons house a Tanner, went up upon the house to pray. Of this kind seemed that house of the Philistims, which Samson at his death pulled down, upon the roof of which, stood three thousand persons to behold while Samson was mocked. Doct. 3 Satan seeketh especially to draw such to sin, who have most means against it. As Christ was not set on a pinnacle, which had no stairs to go down by, but where were stairs: and he must notwithstanding them, cast himself down headlong. So dealt he with Adam in his innocency, who having all perfections his soul and body were capable of, yet must he needs reach at the bettering of his estate: had Adam known any misery yet, his sin had been so much the less, if he had been enticed unwarrantably to mend his estate; but he did (as the Parable speaks) set an old patch upon a new garment, which was both idle and disgraceful. And the means of his sin, was as idle as the end: for, had he not all the Trees of the Garden, and fruits of Paradise to eat upon? and were not all else means enough to keep him from one forbidden fruit? If God had restrained all but one, he had not wronged him: he had furnished him with all strength against temptation, if he would have used it: he had no manner of discontent in his estate: yet if he had been overcome in that supposal, to have enlarged without God his own allowance, his sin had not been in that degree, and so out of measure sinful, as the having of all these means made it. Who must deny our Saviour Christ, but one of his Disciples? who must betray him but another? both of them abounding with means to the contrary, having been advanced by Christ into the high Offices of Apostleship, to be next attendants of Christ, who heard his Doctrine, saw his Miracles, and were eye-witnesses of the integrity of his life, yea both specially warned by Christ of those particular sins, and Peter had professed to die rather than do it. 1 The malice of Satan is such, as he is not content that men sin, Reasons. unless he can bring them to aggravate their sin, and do it as sinfully as may be: and therefore he is industrious to get men to sin against the means. For this addeth weight to the sin, and provoketh God's anger much more than another sin. Examples we have in Exod. 32.31. when Israel had made a Call, Oh saith Moses, this people have sinned a great sin. It was a great, 1 In the kind. Idolatry. 2 In the manner, being against such means: it was not many days before that, that Moses had received the Ten Commandments, which themselves heard delivered in such Thunder, Lightning, and terrible Voice, as made them profess what ever the Lord should command them by Moses, they would do; and besides, the Ten Commandments thus uttered and delivered, Exod. 20. in the two and twentieth verse a special addition was annexed, Ye shall make you no gods, of silver or gold, etc. They had immediately before received an extraordinary food by Manna, which then they enjoyed: Moses was in the Mount with God, to receive more Laws for their good: Aaron was with them to advise them. But against all these and many more means, they worship a Calf, and so highly provoke God, as after a great slaughter of men, three thousand in number, 2 Sam 12. ● Moses hardly obtained pardon for the residue. David's sin was so much the more heinous, in that he had many Wives of his own, as Nathan in the parable showeth, and maketh himself to confess. A rich man had many Sheep and Oxen, and the poor man had but one Lamb, which eaten his morsels with him, and slept in his bosom, (which was Bathsheba in Uriahs' bosom:) and the rich man refused to dress any of his own Sheep, and slew and dressed the poor man's Sheep. David himself hearing it, before he knew it to be his own case, could say, As sure as the Lord lives, he shall die that hath done this: and Nathan said, Thou art the man. etc. And this sin so provoked the Lord, that the sword never departed from his house, and his repentance could not cut off that part of the sentence, but his own son Absalon must defile his Father's Wives, in the sight of all Israel. Hence it was also, that our Lord answering Pilate, aggravated the sin of Judas Joh. 19.11. He that delivered me unto thee, hath the greater sin: he knew he delivered an innocent to death, he was warned, he was a friend and familiar, his sin was a great sin: and so great as God took him in hand, and laid the burden of it presently upon his soul, and he found no ease but in hanging himself. 2 Satan knows these sins more trouble and wound the Conscience than other, because this circumstance lays the sin directly upon ourselves, and takes away excuses; God was not wanting to prevent such; a man cannot say he could not remedy it, no good means was wanting to him, only he was wanting to himself and the means. And thus the Lord reasoneth with his people to bring them to the sight of their own corruption, Isa. 5.4. What could I do more to my vineyard which I have not done? 3 Satan knows, that to sin against means is a compound sin, and like to a complicated disease, hardly cured: for besides the sin, to which a man is drawn, there is, 1 A neglect of a man's own good: 2 There is a base estimation of God's great kindness in offering the means of our good, and consequently, God himself is despised in the means; yea, there is an unthankful rejecting of grace offered. And what is further to be done, but to leave such a one as remediless? 4 Well knows Satan, that God hath denounced and executed greater plagues upon these sins than other, where means were not present. He punished Adultery in the Law with death, not simple fornication, because one had means to avoid the sin, the other wanted it. So for Theft, Prov. 6.30. If a Thief steal to satisfy his soul, because he is hungry, men despise him not; a restitution may be made, he must not die; comparing the sin with adultery, in which no restitution must be made, they must die the death. Capernaum, which was lifted up to heaven in respect of the means of Salvation, neglecting those stairs, cast herself lower into hell than 7 yrus and Sidon, which never had the like things done in them. Nay God, whose nature is to be merciful, in this case takes pleasure, and delights himself in severity, Prov. 1.22. Ye have despised all my counsel, and set my correction at nought, therefore will I laugh in your destruction. This doctrine is of great use through the whole life. Use 1. If where more means be to hinder sin, there sin is aggravated: how heavy be the sins of our age, who in the means are lifted up above all the ages of one thousand five hundred years before us? How may the Lord complain of us, as Hos. 8.10. I have written to them the great things of my Law, but they have counted it a vain thing? The means that we have, do set our sins in a fare higher degree than were the sins of our fathers. Theirs were in the night, ours in the day; theirs were ignorances' in comparison, ours are presumptions, of knowledge and set purpose: theirs were errors and sins, ours are rebellions and obstinacy: they could scarce do any other, we will not: their ignorance invincible, ours affected. And as our means be greater, so our judgement and account shall be straighter: for, to whom God gives more, of them he requires more, Luke 12.48. Use 2. Content we not ourselves, that we have stairs or means, as many who say they come to Church, hear the Word, receive the Sacrament, have some measure of knowledge, and be able to speak of religion: seeing the presence of the means brings Satan more fiercely upon thee, and threatneth thy greater danger, if thou growest not in soundness of Christianity by them. Consider whether the Scripture be not true, saying, 1 Not the hearers of the Word, but the doers thereof shall be justified. 2 Knowers of their Masters will, and not doers of it, shall be beaten with more stripes. 3 Many seem to be partakers of grace, who are perverters of it, and turn it into wantonness, who are of old rolled or billed unto condemnation. 4 Many in the day of Judgement shall say and allege for themselves, We have eat and drunk in thy presence, and thou hast taught in our streets; to whom the judge shall say, I tell you, I know not whence you are: depart from me ye workers of iniquity. The Jews had the Ministry of John, of Christ and his Disciples, the Gospel of the Kingdom preached, which was as jacob's Ladder, to rise up by the stairs and staves of it unto heaven: but for all this, because they walked not worthy of these means, Christ tells them plainly to their faces, that Publicans and Harlots should go into Heaven before them. And the same shall be said of every formal Christian, contenting himself with an outward show of goodness, and not answerable to the means he hath, without any inward, or constant change by them. Use 3. Let us beware of Satan's wile, neither to neglect means, nor yet to sin against them. I In spiritual things, the means of salvation are stairs to Heaven: 1 If thou be'st not a member of the Church, and abidest in the ship, thou canst not be saved, Acts 27.31. 2 If being overrun with the disease of sin, thou waitest not at the Pool wherein and when the Spirit moveth and stirreth the waters, thou canst not be cured, Joh. 5.4. Refuse the Word and Sacraments, thou perishest. 3 If God have showed thee, oh man, what is good, and what he requireth of thee, surely to do justly, to love mercy, to humble thyself, and walk with thy God: if thou cast thyself off these stairs into injustice, unmercifulness, pride, and profaneness, by this fall thou dost break the neck of thy soul. So when the Lord affords many gracious means within a man and without: without, the exhortations and precepts of his Word, and the warnings of his correcting hand; then, 1 Suffer the word of exhortation gladly, let the word rule thee, sin not against the word by which thou art to be judged. 2 Let the rod open the ear that was sealed, and correction be thy instruction: it is a note of blessedness to be chastened, and taught in Gods Law. The Lord is glad to add this means to let in the former; and if men still fall back more and more, the Lord casts such persons off. So when he inwardly useth either checks of Conscience, or else the motions of his Spirit, sin not against them: for, 1 The voice of thy Conscience must thou hear one day, therefore suffer it not to go on 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 God's Spirit: for this grieves him, and makes him go 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 avoid a strange woman, must love his own wife; all the Soldiers 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 Lord's 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 grind 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 withal 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, we come to the third consideration in it, namely, The enforcing or urging of it by a testimony of Scripture. Satan had persuaded 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 pieces at any man's persuasions; and cannot now the Son of God, the wisdom 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 hid his blackness, he draws a fair glove over a soul hand, and assays to make the case without all danger or absurdity: He hath that to say which the Son of God cannot refuse: He hath Scripture to persuade 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 He shall show himself to be the Son of God: 2 He shall show his affiance in his Father's word, which hath fully assured him of his Father's protection: as if he should say, Thou being the Son of God, mayest without danger cast thyself down hence; but do not take it on my word, which perhaps thou mayest suspect, but take it on thy Father's 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 Father's Book; If I had a Psalter here I could show it thee, that he hath given his Angels charge over thee, to keep thee, that thou dash not thy foot against a stone: and though thou cast thyself down, they shall bear thee up, and save thee harmless. And if they should fail of their duty, thou being the Son of God, canst sustain thyself by thine own proper power and virtue. Here consider two things, 1 The general consideration of the allegation, It is written. 2 The special matter of it, He will give his Angels charge over thee, etc. Doct. The Devil can and doth allege Scripture to further his wicked purposes: as here. In his tempting of Eve he made the ground of his temptation God's word, Hath God indeed said ye shall not die? In the deluding of Saul, be took the help of samuel's prophecy, 1 Sam. 28.17. The Lord hath done even as he spoke 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 allegeth Scripture, are these: 1 To hid his person, and to transform himself into an Angel of Light: here he counterfeits David's voice, nay, the voice of the Spirit of God, speaking in the written word. He would fain persuade Christ that he is a lover of the Truth, and under a testimony of Scripture would hid his horns. Regula cred●ndorum & age●dorum. 2 As hereby himself dissembles holiness, so he would colour the matter to which he tempts us, to be just and lawful: for is not that lawful, which the word allows? seeing it is the rule of faith and manners. 3 He frames himself according to the disposition of parties with whom he is to deal: Christ stood much upon Scripture, and would do nothing without Scripture, and if he cannot draw him by Scripture he shall prevail nothing, and thus he deals daily with tender consciences, he can bring them to any thing by a Scripture of his own misshaping. 4 This comes to pass by reason of his malice, 1 Against the Scripture which he seeks to abuse to a contrary end, seeing the Scriptures are written that we 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, he will therefore assay with his own weapon to wound him; and so he deals with his members. 5 Here is not only God's permission, but his overruling power: for hereby the father of lies, against his heart and nature, giveth witness to the truth, and strongly argues it to be the strongest weapon, that hath strongest power over the conscience. Quest. How doth Satan allege Scripture? Answ. He is God's Ape; and as God allegeth Scripture three ways: 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 only delivering the word, but also truly. 3 By voice in some assumed body, as undoubtedly he did to the first Adam, and here to the second. Use 1. Seeing then this wicked Spirit can and doth allege Scripture against us, it behoves us to try the spirits, whether they be of God or no, 1 John 4.1. not to believe every one that can allege Scripture; for so we might believe the Devil himself, 1 Thess. 5.22. our commandment is to prove all things, and hold only that which is good. Our precedent 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 trial. 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 be by scripture: Dubiu●●. and though scripture seem to be opposed to scripture, we must not with Papists draw determination of matters from scripture: so saith the Apostle in Eph. 4.14. Let us not be carried about as children with every wind of doctrine: how should we 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 Fellow and frequent the Ministry, 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 will help us to lay it to the Analogy of faith, whereunto it must be agreeable, and will make our senses exercised in the word. 3 Add hereunto prayer, which procureth the spirit to lead us into all necessary truth. David never ceased to Pray to be taught, as we may see through the whole 119. Psalm. 4 Consider the end and scope of the scripture alleged. 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 God's Spirit never allegeth 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 he aimeth at: if it be 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 be to draw thee to superstition, Idolatry, or Popery, beware of him, his scope discovers him. If a doctrine or scripture be alleged to nourish any fleshly delight, or to hold men in sin, though the words be Gods, the allegation is the Devils: as, At what time soever a sinner repenteth, etc. and the Thief was saved at the last hour; and therefore, if thou canst say two or three good words at thy death, all shall be well: here is the Devil, saying, It is written: for all scripture truly cited by God's Spirit aims at mortification, and the furtherance of Repentance. If a Scripture be alleged and urged to threaten and discourage such as fear God. and show forwardness in good ways, or to animate the sinner, promising him peace and life, it is Satan's allegation: for if God's Spirit allege scripture, that word is good and comfortable to him that walks uprightly, and the threats of the law are fit provision for impenitent persons. Use 2. This teacheth us not to content ourselves to know the Scripture, and be able to speak of it, or to allege it: for the Devil knows the word, and can allege it readily, yea, he 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 allege 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 be reform, Psal. 50.16, 17. Use 3. But let us take heed we come not behind the Devil himself, while we thus highly conceit ourselves: 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 joys 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 Heretics and learned Papists, who bend all their knowledge to suppress and hid the truth, but all such as by the scripture se●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 be beaten with many stripes. 4 Others brag of their knowledge; they read the Bible, at lest David's Psalms, 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 David's Psalms more readily than thou, he can read the Bible, he knows as much, yea, more than any Preacher can tell him: what sayest thou more of thyself, than the Devil can do of himself, and more truly? And what hast thou gained by all this challenge, but thine own conviction of great sin, without excuse, but not without witness? 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 precious things, and how dangerous it is to take God's 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 be used without holy affection, nor without endeavour to grow up in holiness. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 3 They are the Word of faith: therefore we must mingle the Word with faith, and lay up the precepts and promises thereof to believe it. 4 The Scriptures being the rule of life, we 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 itself, we must consider it two ways; 1 As abused by Satan in his allegation. 2 As we find it holily set down by the Spirit of God. In Satan's abuse of this Scripture, we may see many particulars: 1 He wrongs the words of God, when he urgeth them spoiled of the right sense of the holy Ghost. 2 He perverteth the right order of God's spirit in his allegation: for whereas God's Spirit first suggests the word, and then frames the heart to obedience of it (for the property of the sheep of Christ is, first, to hear the voice, and then to follow, Joh. 10.27.) Satan first will have men to conceive opinions, or attempt practices pleasing to him and themselves, and then afterwards seek out some Scripture to justify them. Thus Johanan and the Captains were resolved to go into Egypt, but sent for Jeremy to see if they might have the word of God to go with them, Jer. 42.3. compared with vers. 20. 3 He wrists the right end: for whereas all Scripture is written that we might not sin, 1 Joh. 2.1. he abuseth this part of it to draw Christ to sin: and whereas all the precious Promises of God, should hold us in the awe and fear of God, this Promise must occasion Christ to presume upon an unlawful action. 4 He willingly mistakes the persons: for whereas that Psalm, and the great Promises of it, hold true in Christ our Head, yet notwithstanding it was principally written for the godly members of Christ, and the adopted Sons of God: neither can every thing in that Psalm be so fitly referred to Christ in himself, as in his afflicted members. Besides that, the Angels minister otherwise to Christ himself, than to his members: Christ by his own power bears up himself, and Angels, and all things, Heb. 1.3. 5 He falsifies the text, by adding partly to the words, partly to the sense. To the words he adds, lest at any time, which adds no small strength to the temptation, including even that time wherein he should be jumping between the Pinnacle and the pavement. To the sense, thrusting his dart into the sense of the place, as if that place said so much in effect to him, Cast thyself down; which chrysostom hath well observed, saying, Cast thyself down, Homil. 5. ex va●●● in Matth. was not written, but was the poison of the Serpent, cunningly mingled with the sweet comfort of the Scripture. 6 He puts out and conceals that which most makes for Christ, and against himself, namely, those words [in all thy ways] which most warreth against this headlong casting down of himself: for it is not the way of a man to cast himself from such an height, but to seek the stairs, or the ordinary way. And these words were not unawares omitted, but maliciously and purposely: for if Christ shall hear him speak of his ways, and consider that this casting down of himself pertained not to his way, one piece of his own argument had overthrown the whole. 7 In this allegation he commits the sallacy of division, intending Christ's overthrow, by disjoining the things which God hath coupled together: for whereas the words of that Text in the right sense, consist of two parts, namely, 1 A promise of protection, and preservation: Satana● promissionem objicit Christo, conditionem, vero abjleu. Par. in locum. 2 The condition of keeping a man's self in his ways, without which condition no promise of God belongs unto us (for godliness hath the promise of this life and the life to come) Satan rejects the condition wholly, and divorceth it from the promise. This is Mr. Junius his observation. 8 From every part and word of a most excellent Text, he can urge his most hellish temptation, and make all fair weather when he intends nothing less: as if he should say, If thou be the Son of God, cast down thyself, I do assure thee, nay, the written Word assures thee of protection and safety: for in such a Psalm, namely the ninety first, vers. 11. thou hast the word of thy Father's promise: yea, in one promise, a number of promises: for, 1 If thou wilt know the parties that shall support thee, they be Angels, Creatures swift, mighty, and powerful. 2 If thou doubtest of their will, they must do it, they can neither will nor choose, it is their charge, they are commanded so to do. 3 If thou ask the manner how, they must bear thee up, that if thou wouldst, thou canst not fall. 4 If thou doubtest of their cheerfulness, or willingness, or diligence, there is no fear; for they must do it as Mothers or Nurses (as the word signifies) who out of their tender love bear, and carry, or lead the infant with great watch and circumspection, that it fall not, and so come to hurt. 5 If thou thinkest there is any limitation of their Commission, there is none; for they must bear thee up at all times. 6 To take away all suspicion of fear from thee, they must save thee, not only from great danger, as breaking thy bones or neck, but from the least danger, thy foot, the lowest and basest part shall not stumble or be hurt, much less thy head, thyself. Thus subtly intending to hold with the Hound, and run with the Hare, Satan hath picked out a place which seemeth forcible enough to persuade any reasonable man to his purpose. Hence note, that Doct. A principal wile of Satan, is, to assay (if he can by no means else) to overthrow men by the overthrow of Scriptures. Gen. 3.1. Hath God indeed said ye shall not eat of every tree of the garden? It were strange and marvellous he should say so, seeing he knows it would better your estate. In this his first temptation, of all other he chooseth to make God's Word a means of their and our overthrow, thinking it not an easy thing to destroy God's Image in the soul, unless he could first destroy the word of God out of their heart, 1 Sam. 28.15. when the Devil would delude Saul, and hasten his death, he lays the ground of it in God's Word, and taking on him the person of Samuel, saith, The Lord hath done even as he spoke by my hand; abusing and alleging that Scripture in 1 Sam. 15.28. The Lord will rend the Kingdom from thee this day, and hath given it to thy neighbour, who is better than thou. Mar. 1.23. the Devil comes to Christ, and tells him he knows him well enough, Thou art Jesus of Nazareth, even that holy one of God, that holy One that was promised, figured, and expected, even that Redeemer and holy One of Israel, Isa. 41.14. Even that holy One foretell by the Angel, Luke 1.35. And all this was by Scripture, to overthrow both Christ himself, and the faith of believers, as though there were some secret compact and familiarity between him and them: and perhaps hence arose that speech, By Beelzebub he casteth out Devils. Reasons. 1 Satan knows that Scripture is the will of God revealed, and hath sway in the conscience, as being inspired by the Holy Ghost, as the only rule of faith and life; and if he can turkish the Scripture out of his right sense and shape, he perverts judgement, and holds the conscience in error; and these errors are dangerous, and near of kin to obstinacy. For till the truth of God come to his place again in the conscience, it will stiffen itself in error even to the death. So as by this stratagem Satan usurps the conscience, which is God's right, and so leads men at his pleasure. 2 His malice sets him clean contrary to God in his proceed. God hath given his Scripture to save men by, and therefore it is called, a word of salvation: now Satan would herein cross the Lord, in perverting the word to men's condemnation. The Scripture is in the Church as a Law to the Commonwealth, to contain men in the compass of faith and godly life; whence it is called Statutes, and precepts, and judgements. But Satan seeks to enforce it as a Law to thrust men from faith and obedience. The Scripture is a word of truth, of holiness, of wisdom, every way resembling God the Author: Satan therefore, being the greatest enemy to God's Image, is the greatest enemy to the Scriptures, and desireth to pervert them, by establishing by them Errors, Heresies, false Doctrines, wicked and foolish opinions and practices. 3 His subtlety and policy is not inferior to his malice: for, 1 He hath a special slight and trick of his own, by pretending truth to impugn it, and with Scripture to fight against Scripture; which he hath taught his special Factors, Heretics, and Seducers: for why else did Christ forbid the Devil to witness to him, but that even that truth he speaks, ever tends to destroy the truth? And in the text, why citys he the truth, but to draw Christ into an error? 2 He will gain to himself some credit by this practice: for seeing speeches and testimonies depend much upon the credit of the speaker, by his quoting of Scripture he would be taken, as if the truth of Scripture depended upon, or needed his witness. 4 Satan must do thus, if he will prevail against Christ, or his Servants: for Scripture in the true sense of it, is no patron of sin, nor ever stands on the Devil's side. Use. Of all temptations beware most of them which come armed with Scripture: for hardlier can we espy the subtlety and danger of these, than those which are directly against the Scripture. And by temptations of this kind, Satan mightily prevaileth in points both of doctrine and practice; which it shall not be amiss to give some taste of, and in both we shall observe how Satan doth not so much use as abuse Scripture. I. In matters of doctrine. 1 For the establishing of the Head-ship of the Church in the Pope, the ordinary Papists have found a Scripture in Joh. 21.16. where Christ saith, Feed my sheep. I answer: First, that place speaks not of any Head-ship, or Spiritual government, but of feeding by the Word and Sacraments, which the Pope never doth: Secondly, it is a commandment not given to Peter alone, but to all the Apostles, who were equally Apostles with him, but applied to Peter specially, not to note any Primacy, but secretly to check him for his threefold denial, whereby he made himself unworthy to be a Disciple. Obj. But Peter saith he hath two swords, and therefore the Pope hath both Spiritual and Temporal jurisdiction. Sol. This is a place of Satan's alleging, when that which is spoken literally, is wrested into a figurative sense. And where Peter is commanded (Act. 10.13.) to kill, and eat, the Pope may kill, and slay, and eat up whom he will or can, Prince with people. But this is a place literally to be taken, and one part of the argument hangs with another as the dream of a sick man: for the Pope, if he be Peter's Successor, must feed the sheep, nor feed on them. But Bellarmine, who would make the world believe his wit is thinner, hath devised a fare more sufficient place, 1 Pet. 2.6. Behold, I put in Zion a chief corner stone, elect and precious; that is, the Pope: In his Preface to the Controversy, De Rom. Pontif. and lib. 4. cap. 5. But what may we think to reap from him, that dares begin his Controversy with so high a blasphemy? and lest we should think it fell inconsiderately from him, he takes it up again. For doth not both Paul and Peter teach, that this stone can be meant of none but of Christ? doth not both of them add, He that believeth in him, shall not be ashamed? must we now believe in the Pope? And who is this living stone that gives life to all that are built upon him, besides Christ himself? None can arrogate it to himself, or attribute it to another without high blasphemy. Therefore I conclude this point, boldly affirming that the Devil could not more impiously abuse this place, than hath blasphemous Bellarmine. 2 For the point of Justification by Works, is alleged that place of James, 2.21. wherein they add unto the text, 1 A false gloss, by works of the Law. 2 A false distinction, saying, that they justify as causes; whereas we grant that as effects they justify, that is, declare a man to be justified: So did Abraham's works declare him to be just: and this is not the justification of the person, which is only by faith, but of the faith of the person, which is manifestly dead without them. 3 In that great sacramentary controversy they allege, This is my body: wherein Satan hath taught them to abuse Scripture, in taking that literally which is figuratively spoken, as often to writhe that into a figure which is spoken literally: and whereas they exclaim against us for denying the words of Christ, as Heretics, we are far from denying Christ's words, but disclaim their false meaning, which destroys the Scripture, seeing Scripture stands not in words, but in sense. 4 To establish the false Doctrine of , they furnish themselves with that place in Jer. 17.7. Blessed is the man that trusteth in the Lord, and whose hope the Lord is. But what do they else but imitate the Devil, in cutting off that part of the Text which makes against them? for in the next verse it followeth, The heart of man is deceitful above all things, who can know it? showing, that man in himself is utterly destitute of all grace. 5 For the Jesuitical trick of equivocation, or mental reservation, they have Scripture and Example. Joh. 1.21. they asked John if he were a Prophet, he said, No, whereas he was one: for Zachary called him the Prophet of the Highest, and Christ said that there was not a greater Prophet than John: therefore John equivocated. Answ. Whatsoever was the true meaning of the Question, that John answered plainly unto. If they meant to ask him if he were that singular Prophet, whom they fancied to come together with their Messiah, he truly answered, No. If he were any of the ancient Prophets, who were long before Christ, he truly answered in that sense, No. If he were a Prophet by his proper office, he truly answered, no. For howsoever he was by grace and power a Prophet, being sent of God to reprove and convert sinners; yet by ordinary office, he was no Prophet, neither did he prophesy. But what is this to those mental reservations; Are you a Priest, Garnet? No, saith he, meaning not a Priest of Apollo, or Jupiter. Were not you in England at such a time? No, not as the Sun in the firmament, or as a King in a Kingdom. A strange madness, that men professing knowledge and zeal, should so dally with lies and oaths: which tricks of theirs, were they justifiable and sound, we should have little use of Magistracy or tribunals, especial where matters are determined by men's oaths: he were a very block that would suffer any thing to be fastened upon him. The murderer might swear he never slew man, namely, with the jawbone of an Ass as Samson did. The Drunkard might swear he drunk never a drop, if he can inwardly conceive of water, or aqua coelestis, or the Poet's nectar, or what he can feign. The Adultress might swear she was never touched, if she can inwardly conceive of any creature, as of a Bull, or a Swan, as the Poets feign of Pas●ph●● and Lada. And were it lawful to dally with God, and men's Consciences, after this manner, we could pay them home in their own kind: for suppose a man were in their Inquision, and were asked if the Pope were Supreme over all Kings; if a man were disposed to equivocate, he might say and swear, yea; reserving his secret meaning, not by right, but only in his own proud and ambitious desire; and thus delude them. II. In matters of practice, you shall have no sinner but he hath a Scripture reached to him, to lie safe under in the holding of his sin, but rob and turned out of the right sense. The Atheist, that cares for no Scripture, yet hath one text for himself, Eccl. 7.18. Be not just overmuch, nor overwise: and so he hath enough to cast off all care of knowledge, and conscience. The Image-munget hath a Text, to let nothing be lost: he hath a good use for his Images; if they cannot serve to worship, they may serve for ornament. The Swearer hath a Text in Jeremy, Thou shalt swear in truth, righteousness, and judgement: therefore he will swear so long as he sweareth nothing but that which is true. The Sabbath-breaker hath his Text, The Sabbath was made for man, and not man for the Sabbath. The Murderer and Adulterer think themselves safe, seeing they find David in both these sins, and yet commended of God. The Drunkard hath his lesson, Drink no longer water, but a little wine for thy stomach, and often infirmities sake. The Covetous person knows, that he that provides not for his family, is worse than an Infidel, which through many men's wickedness, is a ground of much covetousness. The lazy Protestant hath his Text, We are saved by grace, and justified by the blood of Christ freely: what can his works do? what need they? The idle person hath his Text, Care not for to morrow, let to morrow care for itself. The Usurer hath his plain place, Matth. 25.27.— That I might have received mine own with Usury. The Thief, hath the Thief on the Cross, repenting at the last. The carnal gospeler cares not what sin he venture on, because where sin hath abounded, there grace hath abounded much more. The careless Libertine is predestinated to life or death, do what he can, and do what he list, he cannot change God's Decree: and so he will do what he list. The obdurate and hardened sinner saith, At what time soever a sinner reputes, God will put all his sins out of his remembrance, and therefore he will not repent till he be dying. Lastly, the unjust person he hath his rule in the unjust Steward, who was commended by Christ: who was indeed commended for his providence, not for his injustice. In all these thou mayest hold this for a good rule, It is the Devil's divinity, to confirm thyself in any sin by whatsoever thou hearest or readest in God's book; all which in God's meaning is direct, and the only preservative against all sin. NOw we are to consider this comfortable Scripture in the holy use of it, not as we have it wrested and mangled by Satan, but as we find it set down by the Holy Ghost, Psalm 91.11. For he shall give his Angels charge over thee, to keep thee in all thy ways: They shall bear thee in their hands, that thou hurt not thy foot against a stone. In which words the godly are secured, and assured of safety in danger, not only because the Lord himself is become their refuge and protection, as in the words going before, but in that to his own fatherly care and providence he hath added a guard of Angels: to whose care also he hath committed the Godly. Wherein for explication, we will note these particulars, 1 What is the ministry of the Angels, namely, to be the godly man's keepers. 2 Who sealeth their Commission, He hath given them charge. 3 The limitation of it, In all thy ways. 4 The manner, They shall bear thee up in their hands. 5 The end, lest thou dash thy foot against a stone. Which is a borrowed speech taken from Mothers or Nurses, who lead or carry their tender children in their hands, that they stumble and fall not to hurt or endanger themselves. The word Angel, is a name not of nature (for so they be spirits) but of office, ministering spirits, to God, to Jesus Christ, and to Gods Elect His Angels] that is, the good and Elect Angels, called his, 1 By Creation: for they had not being of themselves. 2 By more immediate ministry, they assist him, and stand before his face; whereas the wicked Angels are cast down from Heaven, from enjoying his presence. 3 By grace of perseverance: for they fell not from their estate, as the wicked Angels did, and are now confirmed by Christ that they cannot fall: and hence is Christ called the Head of men and Angels, in whom all things in heaven and earth consist, Coloss. 1. v. 17. that is, are preserved, sustained, and governed, whether visible or invisible; and consequently a mediator of the Angels in respect of special grace of confirmation, by which they inseparably adhere to God, although in respect of that mediation which is restrained to redemption, the Angels have no need of it. Charge] This charge is not a general Commandment over the Church in general, but a special charge over every godly man, over thee. And the charge is directed to many Angels to keep one man; for the word affords us more comfort, than that Popish and ungrounded conceit, of every man's having his particular Angel. Quest. Why doth God give this charge to the Angels? or why doth he use their Ministry? Answ. Not for any necessity (for he by his word and beck doth sustain Heaven and Earth, and without them can keep his own) but out of his good will to us, he declares his love and care of us, who hath so abundantly provided for our safety, and made far more glorious natures than ourselves our keepers. To keep thee] This custody of the Angels standeth. 1 In observing and watching their persons, souls, bodies, and estates, and therefore are called watchmen, Dan. 4.10. And I saw a watchman, and an holy one come down from Heaven. 2 In propulsing and averting evil: so here, There shall no evil come near thee, for he will give his Angels charge over thee. 3 In defending them in good, as Elizeus and his servant being compassed with enemies. 4 In comforting them in trouble, as Hagar, Gen. 21.17. and Jacob, Gen. 32.1, 2. and Christ in this place. In all thy ways] Namely, in such courses as God hath appointed, and in all these, in all times, and in all places, in all estates and conditions. In the way into the world, in birth, and infancy, the good Angels keep Gods little children, Matth. 18.10. In the way thorough the world they keep us, as the Israelites in the Wilderness, Exod. 33.2. In the way out of the World, their charge is to keep us, as we may see in Lazarus, who when he died the Angels carried his soul into Abraham's bosom. In all our ways, by day and by night▪ they keep us so long as we are in our callings. They shall bear thee in their hands] This is a borrowed speech: for Angels have no hands, nor bodies: sometimes they assume bodies in their ministry to others, but these bodies are not theirs, neither were they naturally and hypostatically united unto them, but for the time created and assumed: but, from what beginning they were taken, or into what end after the ministry they were resolved, it is idle to inquire. Here hands are ascribed to them, as elsewhere wings, both improperly; one shows the speediness of their motion, the other their fitness and tenderness in our keeping: For their charge is not only to foresee danger and admonish us, but they must be actual helpers, to bear us up from ground, when we are ready to fall, and get knocks; as a tender mother or nurse, if they see the little child falling, will haste and catch it before the head comes to the ground. That thou dash not thy foot against a stone.] That is, that thou hurt not thy foot against any rub or occasion. Angels are nurses, we are as infants in spiritual matters, on every occasion ready to fall into sin, and by it into all dangers, spiritual and temporal. Now the Angels keep us not only from hurt by others, but from bringing hurt on ourselves, even the least; they keep us from hurting our Head, yea our Foot. Object. But how do the Angels perform their charge, when some of God's children not only stumble, but fall spiritually, and bodily, and take great harm? Answ. The reason is, because no man keeps his way so diligently and uprightly as he ought. If we did never fail, God would never fail us, no more would his holy Angels; nay, such is their love, as they would not have us to take the least hurt in the world, while we walk faithfully in the ways and commandments of God. Doct. The Angels of God are the tender keepers of God's children in God's ways, that no hurt can beside them. Gen. 32.5. When Jacob was in great fear of his brother Esau, the Angel of God met him to comfort and defend him. When Sodom was to be destroyed; the Angels came to Lot to forewarn and haste him out of that wicked City. Psal. 34.7. The Angel of the Lord pitcheth his tents round about them that fear the Lord, and delivereth them. 1 Because of Jesus Christ our Head, Reasons. to whom they are subject as to their Lord and Head, who hath reconciled things in Heaven and Earth, Angels and Men, Col. 1.20. In ourselves and our own vileness we could not be endured by these blessed spirits, but now Christ becomes our head, and for him they tend us as his members. 2 Their love to us is another ground of their custody of us, manifested in that they are compared to Nurses: neither can they but love those whom they see God loveth; now they see God loving us so dearly, that he spares not his own Son, but gives him to the death for us, and therefore they dearly love us and our good, they desire our salvation and promote it, they rejoice that our salvation is wrought, and are glad of our repentance, by which we lay hold on it. 3 And specially this charge and commandment of God is the cause hereof; so as now it is not out of courtesy, or the goodness of their nature only, that they do us good, but by virtue of this charge and commandment of God, whom they love as their chief good, and to whom they are bound in absolute obedience by the eternal law of their nature; so as although they are charged by God, yet are they not forced or coacted, but out of their perfect love of God they watch over us for our good. Use 1. This doctrine affords a use of great consolation: for when we consider our own weakness and impotency on one hand, and the multitude, power, and policy of our enemies on the other, when we see a whole Army of sins besiedging us, and a whole legion of dangers behind them to oppress and swallow us; now this Doctrine touching God's providence in the ministry of Angels, will be able to support us; when we shall consider, not only that God's protection is as a wall of fire round about us, but that he hath set and pirched his Angels round about us as a guard, of whom we may say with Elisha for their multitude, They are more that are with us, Ordo gratiae praeponderat ordini naturae, Th. Aqu. than they that are against us; and for their power, they are called the Angels of God's power, fare stronger than the wicked Angels and Powers that are against us. And when we shall consider, that God hath given a charge, and that not to one or two Angels, but to the whole blessed company of them over every godly man, how can we but assure ourselves, that we shall be defended and protected? If a man were to pass by ship over a dangerous sea, full of gulfs, sands, rocks, and robbers, if the King should give him letters of safe conduct, it would much comfort him and help him through his voyage: but, if this King should send a great Navy to conduct him over, yea, and should not only go in his own person, but call out all his men of war to see him safely arrived, this were so comfortable as he could not wish more. But thus doth the Lord with his children, not only himself going with them through the world, but guarding them with his holy Angels, who willingly afford their ministry, because of their love to man, but in respect of God's word and charge much more willingly, that of God's Angels they become our Angels, Matth. 18.10. What an unspeakable comfort is it, that when we lose the watch over ourselves many ways, through sleep of soul or body, the Angels watch over our safety? Matth. 2.13. Joseph was a sleep, and thought not of that danger which was even upon him, by means of Herod's cruelty: but even in that sleep the Angel watched and admonished him by a dream; both of the danger, and the means to escape. How great a comfort is it, that when we see such difficulties between us and our desires, as we can never overcome, than we have God's Angels present to do it to our hands? Mark 16.3. when the good women that came to imbalm Christ's body, were very much troubled how to come to his body, and asked who shall roll away the stone, for it was a very great one, when they looked, they saw the stone rowlled away, and it was done by the Angel, as Matthew hath it. God's Angels roll away all stones and impediments, and make our way smooth to all good duties. No less comfort is it, that when Satan gins to insult, and makes as if he would trample upon us, we have a stronger guard about us, any one of the Angels being as able to shut the mouth of this roaring Lion, as they were to shut the mouths of those hungry Lions, into whose den Daniel was cast. And for the further strength of our faith and comfort in this Doctrine, the Scripture notes three things further concerning Angels, worth observing, 1 Their wisdom and providence in pitching about us, so as we lie open no where, Exod. 14.19. when Israel was gone out of Egypt, the Angel of the Lord who went before them to lead them out, now removed and went behind them, because now Pharaoh and his people pursued them. The power of the Angel was no less if he had stayed before them as he was, being Christ himself, but for the comfort of Israel, and our instruction, the Angel changeth his place, and stoppeth between them and the danger. 2 Their uniting of themselves, and strength for our safety; one of them readily will help another in helping us: Dan. 10.13. one Angel being resisted by the Prince of the Kingdom of Persia, Michael one of the chief Princes came to help him: who whether he were an Angel, or (as it is more likely) the Prince and Lord of the Angels, even the Angel of the great Covenant Christ himself, it is every way full of comfort. 3 Their patience towards us, who if they should be gone from us, as often as we by sin provoke them, we should perish every moment. But as God is long-suffering, so hath he charged his Angels to be: and therefore they wait still for our return, and rejoice in the repentance of sinners, Luke 15.10. and abide in their charge and ministry still. Use 2. Again, this doctrine is a ground of manifold instruction. 1 Hath God afforded us the Ministry of Angels? then note the privilege and pre-eminence of God's children, whose nature being assumed by the Son of God, gives it dignity above the Angels, who are the ministers of our humane nature in the head and members. Angels are indeed called the Sons of God, but that is by creation. Christ never gave them this honour to call them brethren. Nay, there is a nearer conjunction between Christ and us, than between Christ and the Angels, which conjunction doth privilege us with their attendance. 1 By reason of his conception and incarnation, taking on him the seed of Abraham, and not of the Angels, by which he becomes flesh of our flesh. 2 By reason of his Spiritual contract, taking us to be one with himself, by which we become flesh of his flesh, and so nearly set into him, as the Angels cannot be, who are not members of this Head, as the elect be. Christ indeed may be called their Head, but as a Lord and Commander, nor by such Spiritual union as is between Christ and the Christian. Herein we may see the love of God in setting his Angels to be our keepers. The more noble, potent, numerous, and diligent the custody is, the more is the care and love of the thing kept. How great thanks therefore own we unto our God, who notwithstanding he is daily offended with our sins, yet affords us the ministry of his Angels? Who, and what am I, that God is so mindful of me, that he should give so many glorious Creatures charge over me, that he should give me such a privilege, that even the holy Angels (whose dwelling is in Heaven, and see the face of God, who are all spirit and no flesh, who are free from all sin and misery) should so narrowly attend me a lump of earth, a piece of flesh, compassed with so many sins and miseries, as I can look no way either before or behind them! David in the eighth Psalm burst out into the praise of God, when he considered that God had afforded man the use of Birds, Beasts, and Fishes: O Lord, saith he, what is man that thou art so mindful of him, and hast preferred him over the works of thy hands! How much more should we, when we see our happiness by the ministry of the glorious Angels? 2 Let us learn hence to look to our conversation, because of the Angels, 2 Cor. 11.10. for they are our keepers and observers, they see all the good and bad we do, and we do not speak any thing without many witnesses. Sin makes God take away our hedge, Isa. 5.5. it grieves the Angels of God, and lays a man naked to all his Judgements. Shall we willingly offend them, from whom, under God, we receive so great and daily comforts? If we did believe, or weigh this doctrine, we would not: but because we see not God, nor his Angels, we love neither, nor fear to offend either. 3 Let us beware of wronging the Children of God, even because they have the protection of the Angels. To rise up against any of them, is to rise up against the Angels their keepers. Offend none of these little ones: for their Angels behold the face of their heavenly Father, and thou provokest the Angels against thee. It the Sodomites rise up against Lot, the Angels will save him and destroy them. It Balaam will go to Curse God's people, he shall have an Angel against him with a sword drawn ready to kill him. 4 Learn we to give God the honour of our salvation and safety, when we have avoided any danger, public or private. It is not by chance, nor by our providence and policy, but Gods charging his Angels to save and keep us. Daniel did rightly ascribe his deliverance to God, by the ministry of the Angel, chap. 6.22. My God (saith he) sent his Angel, and shut the Lion's mouth. 5 To be partaker of all this comfort, these means are to be used: 1 Become a godly man, Psal. 34.9. The Angel of the Lord pitcheth his tent round about them that fear the Lord. Heb. 1.14. They are ministering Spirits to the heirs of salvation. 2 Hold on in a godly course, keep thee in thy ways, in the duties of thy Calling, general and special; for thus long the charge of the Angels stands in force. 3 Pray (not to Angels, but) to the God of Heaven, to send his Angel before thee, to direct and assist thee in thy duties and ways. For what God hath promised, we must pray for, Gen. 24.7. Abraham tells his Servant, that God will send his Angel before him to take a wife for his son: and this Angel prospered his Journey, vers. 40. And that this was the practice of the Church in Egypt, appears by Moses his message to the King of Edom, Numb. 20.16. being ill entreated in Egypt, we prayed to the Lord, and he sent an Angel, and brought us out of Egypt. I doubt not but this duty, were it more faithfully practised, would bring home much more success and comfort, than many men find in their labour, who scarce know whence or how their prosperity cometh unto them. Obj. If God should send his Angels in humane form, and as familiarly to converse with us as anciently they did with the Patriarches, we should believe this doctrine: but now there is certainly no such thing. Ans. 1. Christ is now in Heaven, where our conversation ought to be by faith, rather than by the visible apparition of Angels. 2 The beginnings of the Church needed such heavenly confirmation, but now the Word is sufficiently confirmed by the Son himself from Heaven. 3 The Scriptures are perfect, and fully and plainly reveal unto us Gods will in every particular, as if the Angels should come and teach us daily. 4 The blessed Spirit is more abundantly given in our hearts, and supplieth their absence in bodily shape and apparition. 5 We must labour to get the eyes of our souls open, and then we shall with Eloshaes' servant see their comfortable presence, notwithstanding they take no bodies to appear in. Vers. 7. Jesus said unto him, It is written again, Thou shalt not tempt the Lord thy God. NOw followeth the repulse of our Saviour to this second temptation, wherein are two things, 1 His resistance: 2 His reason, drawn from a testimony of Scripture. Jam. 4.5. I. Christ resisteth, and yields not, albeit he heareth Scripture alleged. Why? If ye were of God (saith Christ) ye would hear his word: neither doth Scripture speak any thing in vain. But the reason is, 1 Because our Lord perceived that the Word was wrested and abused by Satan: and 2 That Scripture abused, binds not to obedience: 3 That Scripture turned out of his right sense, is not God's Word, but carries something in it besides Scripture: and then if an Angel from Heaven should bring it, we must be so fare from receiving it, as to hold him accursed: 4 For our example, that we should not take all allegations hand over head (but as Christ here) try whither they tend; if to cast us down, refuse them. II. Christ resisteth, but not without reason, but by Scripture, and opposeth Scripture to Scripture, not as repugnant one to another, but by way of collation and conferring one with another, that the right use of one, may overthrow the abuse of the other: not in way of contrariety, but of commentary. Quest. But why did not our Saviour shut his mouth by telling him how wickedly he had abused the text he had alleged, by adding, detracting, and wresting it to a contrary end and meaning? Ans. This might indeed have confounded him sufficiently: but our Saviour his Combat is not only victorious for us, but exemplary; and therefore we are herein trained in our fight and encounter: 1 To hold close to the Scripture in answering the Devil; It is written again: which word of our Saviour noteth how he buckled the Scripture to him, both as a Buckler to defend him, and as a Sword to foil and wound his enemy: and so must we, who are not so able to dispute with Satan about the true meaning of a place, as our Lord was. 2 To inform us, that the best and only way to discover the abuse of Scripture is Scripture, it being the only rule and judge of itself, and all the controversies rising out of it. And therefore the Devil, no sooner heard this testimony, but his mouth was shut, as well knowing how the wisdom of the Father had discovered his subtlety. The best Commentary of Scripture is Scripture; every man is the best interpreter of himself, and so the Author of the Scriptures is the best interpreter of them. 3 To let us see, that although Satan had abused the Scripture, yet he nor we must overcome by no other weapon, and that the abuse of a thing, takes not away the right use of it; nor good things to be rejected, because they are abused by them that can use them aright. If Christ had been of the Papists mind, he would have condemned and shut up the Scriptures from common men, because the Devil had abused them: for so do they, because Heretics his instruments do abuse them, the Laiety may not meddle with them. But it is plain, that in things necessary, no abuse in one, takes away the right use in another. As for example: A murderer useth a sword to kill a man; may not another use a sword, or that sword in his own defence? And are not the Scriptures, the sword of the Spirit, more necessary? A Drunkard, a Glutton, a proud person, abuse meat, and drink, and apparel, to surfeiting, drunkenness, riot, and excess: shall we therefore cast away meat, drink, apparel, and refuse the necessary use of it? And is not the Word a more necessary food? Because a Wolf comes in sheep's clothing, must the sheep cast away their fleece? No: the Prophets did not refuse the Word of the Lord, because the false Prophets did say, The Word of the Lord, as well as they. Obj. Then it is no good argument, that we must reject such and such things, because the Papists have abused them. Ans. If they be good, and necessary, it is not; as are the Word, Prayer, Sacraments, Churches, and whatsoever stands by God's Ordinance in Divine or Civil use. But in things unnecessary, that we might be as well, or better without their use, it is a good consequence; Idolaters have abused them, therefore we must forbear them, as Bishop Jewel speaketh. Doct. The infallible Judge, and speaking-decider of all Controversies in the Church, are the holy Scriptures in the true sense of them. Our Lord here gives the true meaning of one Scripture by another, in this his Controversy with the Devil. Deut. 17.9, 10. In any matter of difference, the people must come to the Priest or Levite, and they must judge and determine all differences according to the Law; and all the people upon pain of death must stand to that judgement. Now this Priest was a type not of the Pope, but of Christ, on whose mouth all must depend for the decision of all Controversies. Josh. 1.7. the Book of the Law was given to Joshua, to decide all matters among the Jews, from which he must not departed to the right hand or left hand: He was an eminent type of our Jesus or Joshua, whose voice speaking in the Scripture (the Book of the Law) we must attend unto in all things. Joh. 5.39. Search the Scriptures: and our Saviour said to the Sadduces, Ye err, not knowing the Scriptures, plainly affirming that the Scriptures rightly known, were a sufficient fence from all error. Luke 16.29. They have Moses and the Prophets; let them hear them. Matth. 19.4. Christ by Scripture refuted the Pharisees abuse of that Scripture of Moses, for putting away their wives. Isa. 8.20. To the Law, and to the Testimony. 1 This is true by reason of the perfection of the Scripture: Psal. 19.7. Reasons. The Law of God is perfect, so perfect, as man and Angel are accursed that shall add unto it. Prov. 30.5, 6. Every word of God is pure, a shield to those that trust in him: put nothing unto his words, lest he reprove thee, and thou be found a liar. It is a perfect Canon or rule, which as a strait line shows the crookedness of that which is not straight. It is a touchstone and trial of all truths. It is a perfect Law, which is an universal Judgement, to direct all, and for all to be led by which live under it. It is perfect in the effect, 2 Tim. 3.16. It is profitable to teach, to improve, to correct, and instruct in righteousness, and to make the man of God perfect. Obj. The Apostle saith, it is profitable, but not that it is sufficient alone. Ans. We say not it is therefore sufficient, because he saith it is profitable; but, because it is profitable for all purposes of teaching, improving, and making the man of God perfect, therefore it is sufficient and perfect. 2 In the Scripture we have the voice of God speaking from Heaven, than which voice no voice of man or Angel can be more clear or manifest, Prov. 2. ●. Out of his mouth cometh knowledge and understanding. His wisdom in the Scripture, is above salomon's, in answering all dark and deep questions; and no ca●e can be propounded, which hath not there his satisfaction and determination. Object. But the Scriptures are a dumb Judge, and cannot determine Controversies. Ans. 1. We give earthly Kings leave to give definitive sentence and judgement in cases by their writing, by which, numbers who never heard their voice but read the writing, understand their meaning: and shall we now call them ●●mb Judges? or shall we deny this privilege to the King of glory, to determine by writing, but we must blasphemously account him a dumb Judge? 2 The Scriptures are not a dumb Judge, but a speaking Judge: Rom. 3.19. That which the Law speaketh, it speaketh to them that are under the Law. Heb. 12.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye have forgotten the consolation which speaketh to you as children. Joh. 7.42. Doth not the Scripture say? and what saith the Scripture? so as it is a speaking Judge, and gives to itself a mouth, and a voice, and that a loud one, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rom. 9.27. the Apostle quoting the Prophet Esay, saith, Esay cries out concerning Israel, etc. 3 How doth their Speaking-Judge determine all Causes in Christendom delated unto him at Rome, but by Writing, and Bulls, and Breves? and yet he scorns to be counted a dumb Judge. 3 That is the noble and infallible Judge of all Controversies, to which all flesh must stand, which hath his authority of himself, no way delegate: but the Scripture is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for itself to be believed, because it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inspired by God, from whom lies no appeal, whose judgement can by no means within or without itself be corrupted, whose voice alone cannot err or be led by passion, affection, or respect of persons, but is an unchangeable truth as God himself is, the Author of it. In every Commonwealth, the fittest decider of a Controversy in the Law, is the Lawmaker, the King himself: the same is also true in the Church. 4 Christ himself decided all Controversies by Scripture: so did the Apostles: so the ancient believers brought all their doubts to the Scriptures, after their example. Use 1. This serves to discover the wickedness of the Church of Rome: who, 1 That they may be Judges in their Causes, and 2 To avoid the light of Scripture, which they see so direct against them; fly the Scriptures as an incompetent Judge of the Controversies of Religion between us: and in stead of the Scriptures, they appoint us four Judges, the authority of all which is superior (by th●ir doctrine) to the authority of Scripture. ¶ I. The first Judge is the Church: for that (say they) is to judge of the meaning of Scripture; and but for the authority of the Church, we could not know which were Scripture. Ans. 1. We ask what they mean by the Church: They say, the Catholic Church. But that is impossible to be Judge upon earth, because it is a company of all the elect in Heaven and Earth, which never was on earth at one time. Then they say, the visible Church. But what if the Church be not visible sometimes, as in Elias his time, or be in the Wilderness? Then they say, the Roman Church, which hath ever been visible these fifteen hundred years. Now we know our Judge, and how our cause is like to go, in which it is a party. But, 1 It is not the Catholic Church, unless a finger can be an hand, or an hand the whole body, or a part become the whole, and falsely and ridiculously call themselves Catholics. 2 That is no true Church, which disagreeth from Christ the Head, as Augustine saith, and is fallen off Christ by many fundamental errors; as Idolatry, Justification by works, and the like; which yet are maintained by Romanists. 3 We hold that the Orthodox and true Church is, 1 A witness and keeper of the Scriptures: but a jewel hath his price and excellency from itself, not from the keeper. 2 Having the Spirit of Christ, the Church can discern true Scripture from false and supposititious writings; but this by the help of Scripture: as a Goldsmith by the touchstone can discern gold from other metals; but he makes it not gold, but only tries it so to be. 3 It is to publish and declare the truth of Scripture, without adding, or diminishing, as an Herald or Cryer manifests the King's pleasure, but it receives no authority from him. 4 The true Church is a ministerial interpreter, as having the gift of Prophecy, but tied to interpret and judge of Scripture by Scripture; Christ is a magisterial interpreter. But that the Church on earth should have authority over Scriptures, is too unreasonable. 1 It is to prefer men's voice and testimony above Gods, 1 Joh. 5.9. If we receive man's testimony, the testimony of God is greater, Joh. 5. ult. If ye will not believe Moses his writings, how will ye believe my say? as if he should say, If ye believe not Scriptures, my testimony will do you no good. True it is, That our Saviour said, I receive not testimony from man; that is, I need no man's testimony: for John gave witness to Christ: no more doth the Scripture in itself. For Christ was the light, whether John witnessed to it or no: so is the Scripture the Word of God, whether the Church be witness or no. But we admit the Church to give witness but not authority: see it in a familiar example: A man owes me money, I have a bond, and witnesses, he denies it, I produce the bond, and the witnesses, that clear the matter, and affirm the bond to be his act and lawful; do these now make the bond true, or the debt good, or only clear it so to be? for if they should not witness, the debt and bond were true: Even such is the witness of the Church to the Scripture. 2 The voice of the Spouse is inferior to the voice of the bridegroom, and howsoever a man may be moved by the Church to hear the Scripture if he be unconverted, as Augustine being a Maniche, yet a man endued with God's Spirit, and the gift of faith, esteems the Scripture for itself above all the words of all men, as Christ himself at length was of far more authority than the woman of Samaria, when the men thereof said to her, Now we believe not for thy word, but because ourselves have heard him. So as when we have the Papist ask us (as every one of them doth, when the Word hath put them to their shifts:) But how do you know Scripture to be Scripture but by the Church? we must answer, by the Scripture, taking with us the help of the Church, and especially by the Spirit of God revealing the truth unto us: for the sheep of Christ hear his voice, and follow him. And when we ask the Papists, how they know the Church to be the Church, or where it is, some say it is here, some there, some hold us off with one mark, some with another; but at last they come to know the Church by Scripture; and that is the Church which the Scripture saith is the Church: so in all other questions, that must be the determination which the Scripture determines. 3 The Church cannot be judge, because it must be judged by Christ's voice, and not be a Law unto it. Commonwealth's must receive Laws from the Prince, and not the Prince from his people: and as it is in bodies politic, so in the mystical body of Christ. And as in the natural body the head ruleth the members, not contrarily, so is it here. 4 How absurd is it to affirm, that that which is subject to error, must be judge and superior to that which is free from it? But the Church may err, even the true Catholic Church on Earth, may err, and doth when it departeth never so little from the Scripture, although it cannot departed from the foundation, nor incorrigibly err: for every man may err, and therefore that which consists of every man: even the Apostle was compassed with infirmity. Besides, the main difference between the Church militant and triumphant, is, that one may err, the other is quite freed from error. II. The second judge and decider of controversies, appointed by the Church of Rome, are the Doctors and Fathers: but how corruptly? for, 1 They consent not among themselves, and seldom agree in the same sense. 2 They borrow all the light and truth they have from the Scripture, as the stars from the Sun. 3 All their doctrine must be judged of by Scripture, and only so far received as they agree with it. 4 They all present their writings to be examined by Scripture, and so, many things in them are truly judged erroneous, even in the best of them. If I speak, let none hear me; but if God speak, woe to him that hears not. It must not go for current, This saith Augustine, Aug. Epi●● 48. add Vincent. Donatistam. or that saith Donate, but, This saith the Lord. 5 The Interpreter of Scripture must be divine and infallible as itself is, and certain: but the Interpretation of Fathers is humane, infirm, sometime according to passion, or contention: so as often (even by Bellarmine's often confession) they speak minus caut●; the best of them wrote Retractations, and other things being old, than they did being young. Seeing therefore there is no stability in Doctors, let Christ be acknowledged of us the chief Doctor of his Church, Matth. 23.8. One is your Doctor, even Christ. III. Their third judge and decider of controversies are Councils, which (say they) is the Church representative: but these are as unfit to be Judges of the Scripture as the former: For, 1 Even the general Councils disagree among themselves in interpreting Scripture, as might be seen in a number of places. 2 The Pope's Canon Law itself affirmeth, that all the Councils (except the four general, namely the Nicen, Anno 332. Ephesius, Anno 450. of Chalcedon, Greg. lib. 2. Ep●st. 210. Anno 456. and of Constantinople, Anno 386.) may err: and although it blasphemously equal the four Councils to the four Evangelists, yet we know that even these have erred. For that Nicene general Council determined, there should be at any case but one Bishop in one City, which is against the Scripture, Act. 20.28 Philip. 1.1. The twelfth Canon of that Council condemned all kind of war among Christians. The thirteenth Canon holds the necessity of the Eucharist, as the necessary viaticum, or provision of a Christian at his departure. Also it erred in the matter of Minister's marriage, stayed by Paphnutius. And the Constantinopolitan Council gave all equal honour and authority to the Bishop of Constantinople with the Bishop of Rome which the Papists themselves generally hold to be a great error, and yet perhaps was none. Aug. lib 2 de baptism contra Donatist. c. 3. And the consent of Ancient Fathers is, that Plenaria Concilia universal and Ecumenical councils may err & be mended by later Councils. 3 There was a true sense and interpretation of Scripture in the Church before any of these general Councils. The first general Council was the Nicene, wherein were three hundred and eighteen Bishops gathered by Constantine the Great against Arrius, but this was not till the three hundred twenty eighth year after Christ: and was there not all that while the gift of interpreting and judging of Scripture, that now we must seek a new means, erected so many hundred years after the Apostles? 4 The Councils themselves determined by the Scriptures of the Scriptures as the first Nicene general Council, where Constantine enjoined, and accordingly they determined all according to Scripture. It seems in those days the Scriptures were above Councils: and since Councils and Decrees of men got wings to fly above the Scriptures, it was never well, as one of themselves speaketh. Well may we now say with Nazianzen, who therefore avoided all meetings of Bishops, quod nunquam ullius Concilii bonum & foelicem exitum vidisset; yet he had seen some which the Papists stand unto. And we also, seeing the gross errors of Councils (as that ancient Council of Carthage under Cyprian, appointing rebaptisation to such as were baptised by Heretics: the second, Ephesin Council, in which were more than three hundred Bishops, is called by Leo himself, living in Theodosius his time, Conciliabulum latrowns, a den of Thiefs: the second Nicene Council appointed Images made by man's hand to be worshipped: a most gross error and Idolatry. The Roman Council under Pope Stephanus, condemned Pope Formosus, and all his Decrees: and the Council of Ravenua condemned Stephanus, and restored Formosus. One of them must needs err. The Council of Constance appointed a number of gross errors, as that the Cup should be taken from Laickes, that faith given to Protestants, under the Emperor's promise and seal, is not to be kept, etc. and it condemned a number of John Hus his Articles, which were orthodox and consonant to Scripture. The Council of Trent was a sink of all Antichristian errors:) now we, I say, seeing such gross errors of Councils, may not or ought not we with the ancient Fathers, appeal from Councils to the holy Scripture? Jerome on Galath. 2. saith, The doctrine of the Holy Ghost is that which is delivered in Scripture, contra quam si quid statnant concilia, nefas duco: If Counsels determine any thing contrary thereunto, I account it abominable. Aug. l. 2. de bapt. count. Don. c. 3. And Augustine, being pressed by the authority of the African Council, at which Cyprian was present, appealed from it to the Scripture; with this reason, We may not (saith he) doubt of the Scripture, of all other we may doubt. Nay, Panormitan, the great Popish Canonist and Lawyer, saith plainly, Plus credendum est simplici la●co Scripturam proferenti, quam toti simul Concilio; We must more believe one poor simple Layman that bringeth Scripture, than a whole Council. I will add nothing of the Romish trick of falsifying the Books of Councils, and corrupting, changing, adding, and detracting from the Canons; which makes them yet more uncertain and insufficient to rule the Scriptures by: this might be instanced in the Nicene and Milevitan Council, and others; but the further dispute hereof belongs to the Schools. iv The fourth Judge to decide all Controversies is the POPE himself: for they have but fumbled all this while, and now they deal plainly: for when they pretend the Catholic Church, Doctors, Councils, they mean all Romish: for, with the Rhemists the Catholic and Roman faith is all one. Rhem in Rom. cap. 1. vers. 8 Gregory de Valentla, saith, By the Church, we mean her head, the Roman Bishop. Bellarmine hath these words, The Pope himself, without any Council, De Christo. lib. 2. cap. 2● may decree matters of faith. And the Canon Law saith, that all his rescripts and decrees are Canonical Scripture, and that he may dispense, 1 Against Gods Law. 2 Against the Law of Nature. 3 Against an Apostle. 4 Against the New Testament. Now that the Pope cannot have authority at his pleasure to judge the Scripture, is plain: 1 Because a Council is above the Pope, Gerson. A●neas Sylu. as the most and ancientest of Papists believe, and two general Councils, of Constance and Basil decree, and that the Council hath power to restrain, yea and depose him, and so hath done. And yet a Council (as we have seen) wanteth this authority over the Scriptures. Bellarmine would not believe or approve it, but for the observation of the Church, and common opinion. Now the Sorbonists of Paris deny it. 2 Because we know the Pope can err in his Chair in matters of faith, and interpretation of Scripture. As for example, Rom. 8.8. They that are in the flesh, cannot please God: Pope Sirycius thus interpreted it, To be in the flesh, is to be married, therefore the Priests must not marry. John 6.53. Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you: Pope Innocent 1. thence determined the absolute necessity of the Eucharist to salvation, and therefore it must be given to Infants. Luke 22.38. Behold two swords here: Pope Boniface 8. interprets it of the temporal and spiritual sword delivered to the Pope. Nay, they have not only erred many of them, but been gross and wicked Heretics. Liberius Pope about the year 350. was an Arrian, and subscribed to the unjust condemnation of Athanasius, and afterwards as a obstinate Heretic was deposed. Honorius the first, Anno 626. was an Monothelite. held that Christ had but one will, and so but one nature: and for this Heresy was condemned in three general Councils. In the year one thousand four hundred and eight, at a Council held at Pisa, consisting of a thousand Divines and Lawyers, two Popes were deposed at once, to wit, Gregory the twelfth, and Benet the thirteenth, the tenor of whose deprivation calls them notorious Schismatics, Heretics, departed from the Faith, scandalising the whole Church, unworthy the Papacy, cut off from the Church. What? must we obey in error, scandal, and Heresy? or can the Pope alter the nature of that which is false, and make it true? 3 When there were two or three Popes at once, and none knew which was the right Pope, or the chief Pastor, whither should men go for their determination of controversies in Religion? or when themselves disagree in interpreting Scripture, how can we know which of them to lean unto? See an example, Matth. 16.18. Thou art Peter, and upon this Rock will I build my Church: Some Popes understand it of Peter's person, some of Peter's Chair, which they say is at Rome, some of Peter's Confession. We have all unerring Popes, maintaining these several interpretations; how shall we choose the best? what, upon a Pope's word? every one of them hath that. Therefore there must be a superior Interpreter, and more infallible, namely, the Spirit of God in the Scriptures. 4 How know we he hath any authority over any other Bishop, seeing the Scripture gives him none? How may we know he is not carried by affection, seeing he is a party in the Church's controversies, and by Canon cast our from being a Judge? How know we no appeals lie from him, seeing the Fathers have appealed from Councils which are above him? How can we know that he sits in Peter's Chair upon earth, Cathedram in coelo habet, qui intu● docet corda. Aug. seeing the Father hath taught us, That he sitteth in Heaven, who inwardly teacheth men's hearts? Therefore we renounce all such corrupt Judges, and lean to the uncorrupt Scripture. Use 2. Secondly, seeing the Scriptures are the best Commentaries of themselves, and the Judge and decider of all Doctrines and Controversies; Ministers that would establish truth of Doctrine, must be careful to prove and justify all their collections of Doctrine out of Scripture: for thereby they settle the faith of their people upon a sure ground of faith and manners: all other foundations are sandy, all other proofs liable to exceptions. Why then should Protestant-Preachers, who defend against Papists the sufficiency of Scripture to make God's people perfect, and hold it the rule and square of all doctrine, cross their judgement by their practice? for every place of Scripture alleging a dozen or twenty testimonies of Doctors, Fathers, Councils, nay, profane Poets and Heathens; all which are darkness itself, and without light, further than they borrow from the Sun in the Scripture. I am not so nice, as that I think not there may be a sparing and sober use of humane testimonies in Sermons; sometimes in cases of Grammar; sometimes in matters of great controversy, to show the consent of the Ancient Church, especially dealing with an Adversary that will claim all antiquity for him; sometime by way of conviction, to shame Christians by the heathen, as the Lord did the Jews by Chittim and Kedar, and the sluggard by the pismire. Neither am I an enemy to Learning, but would have a man well seen in natural Philosophy, in humane literature, in the writings of Fathers and Schoolmen, and be as a good householder stored with things new and old. But needlessly, and for ostentation, to give tongues unto dead men, and in the message of God, to put to silence the voice of God, speaking in the Scripture, to set up Hagar the handmaid above Sarah her mistress, is a fearful sin against God and his Word, and a crying sin of these days; wherein for a man to tie himself close to the Scriptures without such flourishes, and to scorn to send a rich Jewel to the Painter, is to bring a blot on himself, that he is a man of no learning. For what meaneth else that common cry, that no man is against this manner of preaching, but they that cannot use it? Well hath he learned his art that can most hid it here, that God may have all the glory: for he is not commended here, whom men praise, but whom God alloweth. The Apostolical teaching of Christ was not in words which man's wisdom teacheth, but Gods: he is the best Scholar that can teach Christ plainliest: and for my part, if I would set myself to be idle, I would choose that kind of preaching which is counted so laborious. The same I say for disputations and controversies in the Church and Schools: never can we look for an end of them, till we tie the determination of them to the Scripture alone, the right Judge. A stratagem of Satan for Antichrist to fly the Scripture which should soon end controversies, and hid his poison in the infinite wind of Fathers, Councils, Traditions, etc. Well I know, that God hath a secret work in punishing the unbelieving world, by the continuance of the man of sin till his time come: but having well thought of the props on which he standeth, yet in the days of such light, there is none that doth him more service, than this hiding of his mystery in such a thicket of uncertainties, wherein it is impossible to come to any end or issue. We may follow the fox from one burrow to another, and from hole to hole, because we are forced. But whosoever looks to come to an end of controversies, by following him from Father to Father, from Council to Council, from one Decree to another, from one Tradition to another, with infinite labour examining and scanning the words and syllables of ancient and latter times, he shall fall short of his expectation: For all this while the determiner of the Controversy is not present but set aside. And what other Reason can be given, that whereas the chase and pursuit of that beast of Rome hath been continued with extraordinary speed and strength for above these hundred years last passed, and he hath been followed into every hole wherein he hide himself, yet the controversies so beaten and canvased, are in man's eye as far from composition or determination as at first, not one of them yielded up on either hand? I say, no other better reason can be given, but that we are not agreed of the Judge of the cause, and so long as they can hold them off the Scriptures, they will not be set down by any other authority. Use 3. Thirdly, This Doctrine must provoke us to the diligent reading and study of the Scriptures: for hereby we shall come to be established in the truth, and able to discern the abuse of Scriptures: by conferring them with themselves: this is the best way to keep us from errors and sects, and to find out the true sense of Scripture. Object. But do not our adversaries read the Scriptures as diligently as we? and are not they as skilful to compare Scriptures, and yet abide in error and heresy? Ans. Here we must consider, 1 The person that must read. 2 The rules to be observed in reading. 1 The person must be a religious and rightly affected person, that must read the word with understanding. Obj. So the Papists say, that only religious persons ought to read the Scriptures. Ans. Every Christian ought to have the Book of the Law with him, as the Jews had before their eyes, and in their hands continually, Deut. 6.10. every Christian ought to have the word of Christ dwell plenteously in him, Col. 3.16. every one ought to be ready to give a reason of the faith he professeth, to every one that will ask 1 Pet. 3.15. every one ought to attend to the sure words of the Prophets and Apostles, as a light shining in a dark place: for so the Apostle Peter writeth to all Christians, and not only the Clergy. Yet no Christian ought to read unprepared, neither can every one read to profit, but such as are qualified, 1 With humility in the sense of our own simplicity and infancy in heavenly things, becoming fools in ourselves, that we may subscribe to God's wisdom in the Scripture, and captivating all our own thoughts to the obedience of Christ. Psal 25.9. God teacheth the humble. Matth. 11.25. Thou hast hid those things from the wise, and revealed them to babe●. And what is the reason that Heretics, Sophisters, and Papists of great learning, read the Scripture but understand not, but because they give not up their reason and human wisdom, which is enmity to God, and scorn to be children, delivered to be taught and form by our heavenly Master? 2 With desire and love of Christ, and his Truth: the scope of all the Scripture is Christ, and thou must desire to know and advance nothing but Christ crucified. Prov. 4.13. Love wisdom, and she shall keep thee. When men come prepossessed with opinions to set up men's devises, and traditions, and wicked opinions, according to which they must interpret Scripture, and not examine them by the Scripture: or if they bring a purpose to magnify the Pope, and advance his religion instead of Christ's, no marvel if like the Images they have eyes and see not, read and understand not. They love not Christ, nor will have him to rule over them, but his Vicar, neither love they the truth in the Canonical Scripture further than it will stand with their Popish Canon Law. Or, if a man come to read out of custom, and coldly without fervency and love, experience will tell him, though thus he read much, his profit shall be but small. 3 With repentance, and faith, and a good heart, 2 Cor. 3.14. when the heart of Israel shall be converted to the Lord, the veil shall be taken away: this veil is natural ignorance, and infidelity. Where the former is, no marvel if the word read and known be not understood, as a blind man cannot see the Sun shining in his strength. Where faith is absent, and is not mingled with the word, it must needs become unprofitable. Impossible it is that the wisdom of God can dwell in a wicked heart; no man puts precious liquor into a fusty cask. This is the cause, that men of great learning want sound understanding, because they want sound conscience. Hos. 14.10. The ways of God are right, but the wicked fall in them. 4 With a purpose not only to know, but to practise, Joh. 7.17. If any man will do my will, he shall know whether my doctrine be from heaven. The scope of the Scripture, is not only to believe in the Son of God, but to walk in the obedience of faith. Now if men read over all the Bible an hundred times, either for knowledge only, or for vainglory, or to advance themselves into preferments, or to oppose the truth, as Heretics and Papists do, no marvel if they never attain the true sense of them. 5 With prayer for the Spirit to lead us into all truth, because the Scriptures were inspired by God's Spirit at first, and the same Spirit is only able to acquaint us with his own meaning. If any man want wisdom, he must ask it of God, Jam. 1.5. so did David, Psal. 119.18. Open mine eyes, that I may see the wonderful things of thy law. Is it any marvel, that they who fly the judgement of God's Spirit, and stand to the Church, Pope, Councils, and only swallow that sense which they give, and never look after God's Spirit, should miss of the true meaning of the Holy Ghost, and fall into and tumble in a number of errors and heresies? To these might be added meditation, diligence, keeping of order and time, special application, and the like. These things let them be brought to the reading of God's Word, and no man shall lose his labour, he shall be taught of God, who hath promised to reveal his secret to them that fear him. So much of the qualification of the person. II. Now follow some rules, which a person thus qualified must learn, and keep by him, to try when a Scripture is wrested or no. Rule 1 The first is that in our text, conference of Scripture: there the Spirit of God by plain places expoundeth those which are more difficult. Thus Nehem. 8.8. Ezra opened the Scripture, by comparing it with itself, and so made the people to understand, as Junius noteth out of the original. So the Bereans having heard the doctrine of the Apostles, searched the Scriptures; that is, compared their doctrine with the doctrine of the Old Testament. Thus the Apostles themselves, teaching Christ's resurrection, Acts 2.16. prove it out of the Old Testament: viz. Psal. 16.10. Thou wilt not suffer thine holy one to see corruption. And to prove that those words cannot be meant of David himself, he appeals to another testimony in 1 King. 2. where it is said, that David slept with his fathers, and lay buried in his Sepulchre, and so saw corruption. This is a special way whereby the Scripture giveth wisdom to the simple, Psal. 19.7. And for this purpose the Lord hath in great wisdom tempered the Scripture with some hard places, to exercise men's senses, and try their diligence in comparing of Scripture, whereof there were no need if there were no hard places. How comes it that many pervert, the Scripture to their own destruction, but because they confer not one part with another, which would lead them into the right sense? How come the Arrians, when they hear Christ say, The Father is greater than I, and other such say, to hold to the death that Christ is not true God, coessential and coequal with his Father, but that they do not compare this with other places? as Job. 1.1. That word was God; Philip. 2.6. He thought it no robbery to be equal with God; Rom. 9— which is God blessed for ever. And consequently, that the former place speaks of his Human nature, the latter of his Divine nature. How could the Papists suffer shipwreck of faith, and Heretically err in the foundation of Religion, teaching justification by the works of the Law out of Jam. 2.21. Was not Abraham our father justified by works? but that they confer not other places to help them into the right sense? as Rom. 4.2. and 3.20. We are justified by faith, without the works of the law: and, Tit. 3.5. Not by the works of righteousness which we had done, but according to his grace he saved us. Which places being compared show, that one speaks of justification before God, as Paul; the other of justification before men, as James; the former of justifying the person, the latter of justifying the faith of the person. When they read such places as these, Awake thou that sleepest, and, Turn you, turn you, O house of Israel; hence they conclude, man hath freewill in his own conversion. Whereas, would they compare these with other places, as Gen. 6.5. The whole imagination of man's heart is only evil continually; and, it is God that works both the will and the deed, etc. the reconciling of such places would force them to see, that till God work us, we are mere patients, and after that, acts agimus, being moved we move: for his grace must not be idle in us. The lewd and disordered Libertine, when he reads that we are justified by faith without works, casts off all care of his conversation: What can his works do? what need they? But he could not thus pervert the Scripture to his destruction, if he compared it with such Scriptures as say, that faith without works is dead: and, that faith works by love. The reconciling whereof would teach them, that although works be excluded from justification, yet not from faith: they must be in the person justified, though not in the justification of his person. This conference of Scripture, is either in places parallel and like, or in such as seem to be opposed, and unlike. The conferring of like places bringeth great light to the reader. As for example: 1 Cor. 7.19. Circumcision is nothing, and uncircumcision is nothing. If we would understand what is meant by this nothing, compare we it with Gal. 5.6. In Christ Jesus neither uncircumcision availeth any thing, nor circumcision: where nothing is, to avail nothing, and is not referred to Circumcision, or uncircumcision itself, but to the person, it is nothing to his salvation. So Psal. 110.1. Sat at my right hand till I make thy enemies thy footstool. If we would know whom this is meant of, compare it with 1 Cor. 15.25. For Christ must reign till he have put all his enemies under his feet. Psal. 2.7. Thou art my Son, this day have I begotten thee: this place is explained by the like, Heb. 1.5. For to whi●h of the Angels said he at any time, Thou art my son, etc. Psal. 97.7. Worship him all ye Gods: What is meant by Gods, and whom must the God's worship? see Heb. 1.6. When he brought his first born into the world, he said, Let all the Angels of God adore him. Concerning unlike places we have this rule, That they speak not either of the same thing, or manner, or time; and by wary observation of the circumstances, this will easily appear in examples. 1 Joh. 16.13. The Apostles after the gift of the Spirit were led into all truth, and freed from error. Yet Peter greatly erred after that, Gal. 2.11. Answ. The Apostles were led into all truth of doctrine, and erred not, but were not free from all error in life and conversation: now Peter's error was not directly in doctrine, but in conversation with the Gentiles. So as the opposition is not in the same thing. 2 Isa. 59.21. My word shall not departed from thee, nor from thy seeds seed for ever, saith the Lord: yet Matth. 21.43. the Kingdom shall be taken from you. Answ. The Prophet speaketh of the whole true Church of God, which shall be perpetual upon earth: our Saviour of the Nation of the Jews. So as the seeming opposition is not in the same. 3 Luk. 17.19. Thy faith hath made thee whole: here Faith is greater than Charity: but in 1 Cor. 13.13. Charity is greater than faith. Ans. They speak not of the same faith: the former place speaks of justifying faith considered with his object Christ, which not absolutely as a quality, but relatively as apprehending Christ, is greater than Charity: the latter of miraculous faith, which is less. 4 Rom. 7.22. Paul delights in the Law of God: yet, vers. 23. Paul resisteth the Law of God. Ans. This is indeed an opposition in the same person, but not in the same part: Paul stands of spirit and flesh: according to the former part, he delights in the Law, according to the later, he rebelleth against it. 5 Luk. 10.28. Life is promised to the worker, This do and live. Rom. 4.3. Not to him that worketh, but to him that believeth, is faith imputed to righteousness. Ans. Both speak of the word, but not of the same part of the word, which standeth of two parts; the Law, and this promiseth life to the worker; and the Gospel, which promiseth life to the believer. 6 Joh. 5.31. If I give testimony to myself, my testimony is not true. Joh. 8.14. If I testify of myself, my testimony is true. Ans. Consider Christ's testimony two ways: 1 As the testimony of a singular man, and thus considering himself as a mere man, he yields to the Jews, that his testimony were unfit, and not sufficient in his own cause, because by the Law, out of the mouth of two or three witnesses every word must stand: but 2 Consider him as a Divine person, coming from Heaven, and having his Father giving witness with him, thus his testimony is infallible, not subject to passion or delusion: And of this later the place speaketh. 7 Matth. 10.8. Freely ye have received, freely give. Luke 10.7. The workman is worthy of his wages. Ans. The places speak of the same persons, but not of the same works; the former of miraculous works, which are not to be bought and sold for money (the use of them being only to forward their ministry:) the later, of the Function of Preaching, and labour in building the Church: equity requires that he that laboureth in the Ministry, should receive recompense for his labour, Gal. 6.6. 8 Hos. 13.9. God is not the author of evil. Amos 3.6. There is no evil in the City which the Lord hath not done. Ans. It is not the same evil; but, that the evil of fault, this the evil of punishment. 9 Prov. 20.9. Who can say, my heart is clean? Matth. 5.8. Blessed are the pure in heart. Ans. 1. A man absolutely considered in himself is all impure; so the former place speaketh: but relatively considered in Christ, he is pure; so the later. 2 No man is pure in respect of the presence of corruption, but the godly are in respect of the efficacy and rule of it. 10 Mark ●●. 15. The Apostles must go out into all the world. Matth. 10.5. They must not go into the way of the Gentiles. Ans. Distinguish times, and the Scripture will be consonant enough: the former place is meant of preaching after Christ's time; the latter, w●i●e he was living on earth. Both are true, because the times are divers. 11 Joh. 3.17. God sent not the Son to judge the world. Joh. 5.27. The Father hath given all judgement to the Son. Ans, The time of his abasement, at his first coming, when he came not to judge, but to be judged, must be distinguished from his second coming in Glory and Majesty, to judge the quick and the dead: of this the later. 12 Exod. 20.15. Thou shalt not steal: Chap. 11.2. Rob or spoil Egypt. Ans. A special Commandment of God never opposeth a general, but is only an exception from it. So of Abraham's mental slaying of his son. If a man of himself should steal or kill, it is sin; but if God bid, it is not. 13 Malac. 3.6. I am the Lord, I change not: yet it seems he is changeable, Jer. 18.7. Ans. The Scripture speaks not in the same respect: God changeth not in himself, but in respect of us: he is changed (as the Schools speak) non affectiuè, sed effectiuè, in respect of his work, not of his affection: for so there is no variableness or shadow of change in him. 14 Psal. 18.20. Judge me according to my righteousness. Psal. 143.2. Enter not into judgement with thy servant. Answ. There is a twofold Righteousness, one of the cause, another of the person: by this later he will not be justified by himself, but in the other he desires to be justified: his cause was good, there was no such thing as they laid to his charge. If Job would dispute with God, his own would make him unclean: but when he dealeth with his calumnious friends, he saith, I will never let go mine innocency till I die. 15 Luk. 1.33.— Of his Kingdom there shall be no end. 1 Cor. 15.24. He shall deliver up the Kingdom to his Father. Answ. Luke speaketh of Christ's Kingdom in respect of itself, the Apostle in respect of the administration of it. In the former respect it shall never be abolished, Christ shall always have a people to rule, always a Lordship and Headship; but he shall give up his Kingdom in respect of the manner and means of administering it, he shall not rule as now he doth, by Magistrates, Ministers, the Word, Sacraments, and other Ordinances. 16 Isa. 64.6. All our righteousness is as filthy rags. Ephes. 5.27. The Church is called glorious, not having spot or wrinkle, or any such thing, but holy and without blemish. Ans. Both are true: the Prophet speaks of the Church militant, the Apostle of the Church triumphant. 17 Act. 15.10. Circumcision, and such like rites, are called heavy yokes, which neither the Apostles nor their Fathers were able to bear. 1 Joh. 5.3, To them that love God his commandments are not grievous, and his yoke is an easy yoke, Mat. 11.30. Answ. They were intolerable in respect of the rigour wherein Moses propounded them, to be fulfilled: but not in respect of imputation (of Christ's righteousness) inchoation (of inherent righteousness) and acceptation, God accepting the will and faith, for the deed: Christ stood between those heavy burdens and us, and carried away the curse of the law. 18 Act. 15.27. Circumcision is abrogated: yet Paul circumcised Timothy, chap. 16. v. 3. Answ. True, it was taken away as a Sacrament, but it was not yet honourably buried, and therefore it remained only as a ceremony. 19 Mat. 9.6. The Son of man hath power to forgive sins. Luke 23.34. Father forgive them, they know not what they do: why prays he thus to his Father if himself might forgive them? Answ. Though all the Persons in Trinity forgive sins, yet not in the same manner: the Father bestows, the Son merits, the Holy Ghost sealeth up, and applieth remission of sins. 20 John 10.29. None of my sheep, no elect shall perish, none shall pluck them out of my hands. Judas was elected, Mat. 10.4. and yet perished, was the Son of perdition, Joh. 17.12. Answ. Election is twofold, either to life eternal, whereof John speaketh, chap. 10.29. and so Judas was not elected: or to the office of Apostleship, and from this he fell. 21 John 1.8. He was not that light. Joh. 5.39. He was a burning and a shining light. Answ. It speaks not of the same light: John Baptist was not the Sun of righteousness, the Messiah, that light that brought light in the world; but he was a light, and gave a notable testimony to that light. 22 Mic. 5.2. Bethlehem was little among the thousands of Judah. Mat. 2.6. Thou art not the least. Answ. The Prophet speaks of it as it was in his time, in itself, as it was of a little circuit and compass: but the Evangelist as it brought forth Christ the Son of God, the Messiah: in this respect it was great, which in itself was but of small estimate. 23 Gen. 2.18. God said, It is not good for man to be alone. Paul saith, It is good for a man not to touch a woman, 1 Cor. 7.1. Answ. God speaketh so, 1 Ratione medii, because of propagation: 2 Remedii, to avoid fornication, and wand'ring lusts: 3 Mysterii, because marriage should be a type of the union between Christ and the Church: 4 Et adjutorii, because man wanted a fit helper. But the Apostle speaks not simply, but comparatively; it is not so good as not to touch a woman: or it is good, that is, commodious in these times of persecution, when all the world raged against Christians, not to touch a woman; it is not fit to have the burden of a family in such times. Again, he speaks of such as himself is, such as have the gift of continency. 24 Joh. 10.27. Reach hither thy finger; and thy hand, and thrust it into my side: yet vers. 17. he saith to Mary, Touch me not. Why so? Answ. Because Thomas must believe, and have his faith helped, who professed he would not believe, unless he might touch him: but Mary believed, and did not need this indulgence, she would hold him with her, and have the comfort of his bodily presence. 25 Rom. 14.9.— That he might be the Lord of the dead and living. Matth. 22.32. God is not the God of the dead, but of the living. Can God be the God of the dead, and not the God of the dead? Answ. Christ speaks not simply, as the Apostle doth, but in the sense of the Sadduces, and by an hypothesis of their surmise: as if he should say, God is not the God of such dead, as you surmise shall never rise again, but because they are indeed to rise again, God is their God. Rule 2. Another Rule to be observed in Reading, to get the true sense of Scripture, is this: If any place seem to uphold sin directly, it must be expounded by a figure; as, 1 King. 18.27. Cry aloud, for he is a God, either asleep, or in a journey, or pursuing his enemies. Here is a manifest Irony. Mat. 26.45. when Christ took his Disciples asleep the second time, after he had commanded them to watch, he saith, Sleep on; which was a sharp reprehension of their dulness. The like may be said of these places, Judg. 10.14. 1 King. 22.15 Eccl. 11.9. Mark. 7.9. Rule 3. In all doubtful places, let us ever receive that exposition, which is according to the Analogy of faith: Rom. 12.6. If any man prophecy, that is, have a gift of interpreting, let him interpret according to the analogy of Faith: So that if the letter of a Scripture cross the Analogy of Faith, that is, agree not with the sum of the Doctrine of Faith, contained in the Decalogue, Creed, and Lords prayer, it must be understood by a figure. As for example: Where the Text saith, This is my body: seeing the literal sense fighteth with the Article of Faith, by which we believe that Christ is ascended into Heaven, and sitteth at the right hand of God, till he return to judge the quick and the dead, it must be understood in the figure, usual to Sacraments, by which the thing signified is put for the sign: and contrariwise. So, Luke 7.47. Many sins were forgiven her, for she loved much: to gather hence merit of Remission for our works of Charity, with the Papists, is against the ground of faith, by which we believe remission of sins, which is directly opposite ro merit. Rule 4. Great diligence must be used to discern the right scope of the place doubted of; which being neglected, makes way to manifold errors. See an instance: The good Samaritan shown mercy to the man that fell among Thiefs, and was left half dead, and wounded. Now to gather hence, with the Papists, that men are but half dead in sin, and being a little helped by grace● are able to work out their salvation, is to miss the cushion, and wander beyond, and beside the scope of the place; which is, to show who is our neighbour, and what Charity binds us to, and not what we can do of ourselves. Besides, being a parable, it proves nothing besides the main scope. Else one might hence prove, that of all men Priests and Levites are most unmerciful, and that there is chance. Rule 5. If a doubt rise out of a promise or threat, know that they are all conditional, although the condition be not expressed. Yet forty days, and Ninivey shall be destroyed; with a secret condition, except Ninivey repent. So a Promise of long life is made to the godly, and yet they often die young: therefore a secret condition must be understood, thus, unless God see it better for them to take them away young from the evil to come. Isa. 38.1. See thy house in order, for thou shalt die, and not live: yet Hezekiah lived fifteen years afterward: Therefore there must be understood the condition of God's Will, which was concealed. Gen. 20.3. God said to Abimelech, Thou shalt die for the woman, yet he died not: the exception was, unless thou restore her. See this rule at large in Ezek. 33.13, 14. Rule 6. Neither stick too fast to the letter, nor yet insist too much in allegories or metaphors. The Jews greatly sinned in the first, and are yet held from their conversion by this plot of the Devil. For as the multitude of them in the Prophet's time, while the Ceremonial Law stood in force, stuck to the outward Ceremony and Letter, and offered Sacrifices and Beasts, and did such things as were commanded, but went no further; they washed the outside, but not the inside; they offered the blood of Beasts, but risen not so high as the blood of Christ's they killed the Bullocks and Sheep, but not their sins, nor took notice of that mortification of corruption, which these would have put them in mind of: So at this day, reading the Prophecies of Christ's spritual Kingdom, set out under the types of most flourishing temporal Kingdoms, they stick in the Letter, and lose the sense, denying the Messiah to be come, because they see not that flourishing estate, and temporal happiness, which they grossly and carnally imagine. This was the judgement of God upon Origen, who was in such extremities in both these, that although his wit served him to turn all the Scripture almost into allegories, yet he stood most absurdly to the very letter: as in that of Matth. Euseb. eccles. hist. lib. ●. cap. ●. 19.12. Some have made themselves chaste for the Kingdom of Heaven: he foolishly interpreted the place, and made himself be made chaste by men, not discerning Christ's distinction; who speaks of three sorts of Eunuches, some so born, some violently cut and made so by men, some voluntarily by repressing their lusts, abstinence, temperance, etc. this last he confounded with the former. And he might as well have plucked out one of his eyes, because Christ saith, It is better to go into Heaven with one eye, etc. So on the contrary, many Heretics have defended their Heresies only by translating of Scriptures into Allegories. The Apostle speaks of such as denying the Resurrection of the body, turn all the Testimonies of the Resurrection into an Allegory, meaning thereby only the spiritual Resurrection of the soul from sin. Of which sort was Hymencus, and Philetus, who destroyed the Faith of certain, saying, The Resurrection was passed already, 2 Tim. 2. v. 17. And of this sort are the Familists at this day. The Papists denying the Marriage of Ministers, hearing the Apostle say, that a Bishop must be the Husband of one Wife, turn it into an Allegory (I had like to have said a jest:) He must, they say be the Bishop of one Bishopric; as though his children must not be governed in his own house, which is plainly distinguished from his Diocese, 1 Tim. 3.4, 5. Thus they defend the Sacrifice of the Mass, by Gen. 14.18. where it is said, that Melchisedech brought forth bread and wine to Abraham, and he was the Priest of the high God: with them this must needs signify, that the Priest offers Christ to God for the sins of quick and dead. Rule 7. In every small diversity and difference in numbers, which are historically mentioned, we must not suspect error in the Scripture, but our own ignorance. Act. 7.14. All the souls which came with Jacob into Egypt, were seventy five: but in Gen. 46.27. They were seventy souls. Here are five odds. Some say, Luke follows the translation of the Septuagint, which was famous, and of great authority, and would not bring his History in disgrace for so small a difference. I doubt not but Luke, and Stephen, and Moses agreed. Mr. Junius thinks, that Stephen mentioned the four wives of Jacob, and his two sons, Er and On●● that were dead, excluding Jacob himself, but they came not into Egypt, Calvin and Beza think there was some error in the Writers: which is not unprobable, seeing in writing the Greek, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifying five (being in the margin) might easily creep into the Text for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth all. And thus both Moses, and Stephen, and Luke may be reconciled, who both likely wrote seventy. But howsoever, according to our rule, the Spirit of God often in setting down numbers, useth the figure Synecdoche, a part for the whole, and in a divers respect putteth down a greater or less number, As for Example: 1 King. 9.28. Solomon sent his servants, who took from Ophir four hundred and twenty talents of Gold: 2 Chron. 8.30. He took thence four hundred and fifty talents of Gold. Here is thirty talents odds. Answ. They received of King Hiram four hundred and fifty which they brought to Solomon, partly in substance, as the four hundred and twenty, partly in account, much being spent about the charge of the Navy, even the thirty talents. 1 Sam. 13.1. Saul reigned two years over Israel: whereas he reigned forty years, Act. 13.21. Answ. He reigned two years well, de jure, lawfully: but being rejected from being King, the other are not numbered. Junius upon this place proves this interpretation by four arguments. Matth. 17.1. Christ took Peter and John the sixth day after: Luk. 9.22. Eight days after. Answ. Both are true in a divers respect: Matthew accounts only the intermedial days, not the two extreme pieces; Luke accounts them all. Sometimes some numbers are cut off for brevity, and to make the number run more full and round: as in Judg. 20.46. Of the Benjamites were slain five and twenty thousand; here wants an hundreth, as appears vers. 35. for the aforesaid reason. 2 King. 15.33. Jotham was twenty five years old when he began to reign, and be reigned sixteen years in Jerusalem: yet it is said in the 30. vers. in the twentieth year of Jotham the Son of Vzziah. Answ. The former text speaks of the years that Jotham reigned for himself: but he had reigned twenty years in his father's time, being struck with leprosy for meddling with the Priest's office; and all the years he reigned in his Father's life time are counted to his father's reign; for he was not Rex for that time, but prorex. The like rule also we must observe in diversities of names and places, if we would not stick in the sand. As in this example: Matth. 27.9. It was fulfilled which was spoken by the Prophet Jeremy: whereas it was spoken by Zachary, chap. 11.13. and not by Jeremy. Many learned men trouble themselves more than needs in reconciling this place. 1 Some say that Saint Matthew joins together both one place in Jeremy, chap. 18.1, 2, 3. of the potter, and this of Zachary, 11.13. But there is little or no agreement between them. 2 Some say, that it is not in Jeremy's writings that are Canonical, but in some Apocryphal writings of Jeremy, which the Jews had, and which chrysostom confesseth he saw, wherein these words were. But it is not likely, that the holy Evangelist would leave a Canonical text, and cite an Apocryphal; or give such credit to that, or seek to build our faith upon it. And by our rule that Book should be Canonical, 3 Some say, that Matthew forgot, and for Zaehary put down Jeremy: but with more forgetfulness, that holy men writ as they were moved by God's Spirit. This error Erasmus takes hold of, from Augustine, who in his third Book concerning the consent of the Evangelists, Chap. 7. defendeth and excuseth this error. 4 Some think it the error of heedless Writers, who might easily so err: but all the oldest Copies, and the most ancient Fathers have the name of Jeremy. 5 Some say, that Zachariah being instructed and trained up with Jeremy, did deliver it by tradition from Jeremy, and so Jeremy spoke it by Zachariah: which might be true, because it is said in the text, As was spoken by Jeremy, not, written. But 6 The most compendious and likely way of reconciling is this, that Zachary and Jeremy was the same man, having two names, which was very usual among the Jews: as Gedeon was called Jerubaal and Jerub●sheth; Solomon was called Jedidiah; Jethro was called Hobab and Revel; Jehoiacim, jeconias, and Coniah; Hester was called Edissa; Simon Peter, Cephas and Bar-Jona; Matthew was called Lev●; Jerusalem, Jebus and Salem, etc. 4 These are such rules as not only the Learned (who besides these have the benefit of Arts and Tongues, the knowledge of Phrases, the benefit of Disputation, and the like) but even the simplest may make good use of: 1 To understand the Scripture aright, and so discover the subtlety of Satan, and seducers. 2 To convince error, and let others see their errors, and so gently lead them back into their way again. 3 They be great means to justify the truth, and glorify God. 4 Practisers of them have comfort in themselves, that they are lovers of the truth, and desire to find it, even with much labour and industry. 5 The want of this diligence and study of Scripture, is the very cause, that so many stagger and doubt of our religion, and are so indifferent that they cannot tell whether to lean to Papists or Protestants, and so hold doubtful to their death. Yea, and many go away and fall off from us, and departed to Antichrist: which is a just judgement of God upon them, because they were so fare from receiving the truth in the love of it, as they would never take pains to search into the Scripture, which witness of the truth. WE are now come to speak of the allegation itself, and the force of the reason, taken out of Deut. 6.16. where the Israelites are forbidden to tempt the Lord, as in Massah. How they tempted him in Massah, is set down in Exod. 17.7. being in want of water, and distress, they contended with Moses, and said, Is the Lord amongst us? 1 They doubted of his power, and so would try whether he could give them water in this their want: for the word nasah, properly signifies to make trial; as David is said to have tried and proved before to go in armour, 1 Sam. 17.39. where the same word is used. 2 They doubted of the truth of his promise, not believing him to be amongst them, as he had promised, unless he would show them in all haste some sign of his presence, in present supply of their necessity; and therefore they say, I● God amongst us? Now mark how aptly and wisely our Lord and Saviour applieth this place. I. In his choice: he is now on the pinnacle, and in a dangerous place, and well knows that this prohibition was a fit place to study and meditate on, than those large promises in that most comfortable Psalm. For howsoever all Scripture is profitable and Divine, yet some Scriptures fit some persons, and some occasions, better than other. It is a true and comfortable promise, Isa. 1.18. Come, let us reason together, though your sins were as red as scarlet, etc. But for a man not truly humbled, the threats of the Law are fit to meditate on: neither doth the Lord so invite the Jews till they be humbled. It is true, God hears not sinners: but such a place is not so fit to be meditated on, and applied by such as are seriously beaten down already in the sight and sense of sin. He that provideth not for his family, is worse than an Infidel: a true and holy speech: but if a covetous man apply it, it hurteth him, he hath other places to study on; as, Beware of covetousness; and, covetousness which is Idolatry, is one of the sins which shuts out of heaven. The holy heart of Christ could equally meditate and apply all Scripture; but by this his choice, he would teach us to make choice according to occasions. II. In direct meeting the Devil's drift, which was to move Christ to vain confidence, and make trial whether he was the Son of God, or God his Father, by throwing himself down. Comparing this place with the former, he shows him, that it gives him no leave to cast down himself: for this were not to trust God, but to tempt God, as the Jews did in Massah: but I doubt not of my Father's power, and therefore I need not try it. I distrust not the truth of his promise, and presence with me, what need I make trial of it? I have a Commandment, which I must not separate from the promise, as thou dost. Thou pretendest a promise, but no promise extends to the breach of any Commandment, but hath his ground and dependence upon some Commandment or other. Thou wouldst have me cast myself down, and promisest help, but no promise can secure him, that attempteth that wherein he tempteth God, as this action would. In the words are, 1 The person that must not tempt, Thou: 2 The person that must not be tempted, The Lord thy God: 3 The action of tempting, not tempt. I. The person, Thou. Some think that the pronoun [Thou] is to be referred to Satan; and [the Lord thy God] to Christ himself; as though Christ had said, Thou shalt not tempt me. But, 1 It was never written, that Satan should not tempt Christ: if it had, it had been false. 2 It is a negative Commandment of God, directed to his people, which binds all persons, at all times, in all places; and not to be restrained to this occasion. 3 Satan was irrecoverably fallen from the Covenant of grace; and so, although Christ was his Lord in respect of his power, yet not his God in respect of the Covenant of grace, which those words have special respect unto. 4 Satan proceeds to tempt him still, and therefore that is not the meaning. 5 Christ in this humble estate would not manifest himself, much less call himself Lord and God. II. The person who must not be tempted, The Lord: if he be a Lord, he must be feared, obeyed, honoured, not tempted or provoked. Thy God: though he be my God and my Father, I must not presume, I must not abuse my Father's goodness and providence where no need is. A loyal subject will not presume upon the clemency of his Prince, to break his Laws, or a loving child upon his father's goodness, to offend him. III. The action of tempting. To tempt God, is to prove and try God (out of necessity) what he can do, or what he will do, and whether he be so good, so merciful, so just, as his word and promise say he is: so Heb. 3.9. Your Fathers tempted me, and proved me, and saw my works. The mother of this sin is infidelity and unbelief, 1 Of God's power, as if his arm were shortened: 2 Of his goodness, as if he were not so careful of his chosen as he is. For else what need I try that which I were assured of? The issue of it, or the branches that shoot from this root, are put forth, 1 In judgement. 2 In affections. 3 In counsels and actions of life. I. In judgement and matter of doctrine, to prefer our own conceits above the Word of God, whereof the Apostle speaketh. Act. 15.10. Why tempt ye God, to impose a yoke upon the Disciples necks, which neither our Father no● we can bear? as if he should say, Why do you of the Circumcision, vainly swelling and trusting in your own strength, falsely conceive and teach without warrant, to anger the Lord with, that by the fulfilling of the Law ye can attain salvation, binding up the power of God to the Law as necessary to save men thereby? what an intolerable yoke is this, which no man is able to bear? What shall we think then of the Papists doctrine, who lay the same yoke upon men's shoulders? what is their whole Religion, but a plain tempting of God, and a provoking of his anger, while they lay on men the yoke of the Law? This is the sin of all other Heretics, who like the Pharisees, let the Word of God behind their own inventions, and properly and directly fight against Faith, which leaneth itself wholly upon the Word of God. Faith looks at God's constitutions, it suffers not judgement to arrogate above God's judgement; it beats down humane wisdom and reason, and brings the thoughts and reasonings into the obedience of God. It teacheth not impossibilities, as they of the Circumcision, and Papists do at this day. II. In affection: 1 By di●●idence and distrust, Psal. 78.18. They tempted God in their hearts, in requiring me at for their lust. Here were many sins in one: 1 A murmuring and grudging at their present estate. 2 A tempting of God's power. Can God prepare a Table in the wilderness? verse. 19.3 A denial of his presence; If God were amongst us, he would prepare us a Table. 4 Making haste, and appointing of time, and place, and the manner of helping them; he must now, in the wilderness set up a Table: 5 Wantonness, having sufficient and necessary Mannah and water by 〈◊〉 immediate hand of God, they must have meat for their lust. 2 By Curiosity, when men vainly desire extraordinary things, and neglect ordinary, and must have ●●ch signs as they list, either out of mere curiosity, as Herod would have a sign only to please himself in some rare sight; or in pretence of confirming them in the truth, as the Jews, when Christ had sufficiently confirmed his heavenly Doctrine with powerful miracles, they rejected this, and must have a miracle from heaven Mat. 16.1. Quest. Is it not lawful to ask a sign? did not Gedeon, Judg. 6.17. and Hezekiah ask a sign, and Moses, and it was granted? Answ. Yes, it is lawful in four cases. 1 When God offers a sign, we may require and ask it, as he offered one to Hezekiah: and not to require it is a sin, as in Ahaz, who when the Lord bade him ask a sign, he saith, He will not ask a sign, nor tempt the Lord, Isa. 7.11. But he tempted the Lord now not in tempting him, and grieved him much, v. 12. 2 When an extraordinary Calling and Function is laid upon a man, he considering his own weakness, and the many oppositions which he shall meet withal in the execution of it, may for the confirming of his Faith, demand a sign: and this was gedeon's case, who of a poor man of the smallest Tribe of Israel, was extraordinarily called to be a Judge and Ruler. Or when such an extraordinary work or calling is to be made manifest to the World to be from God, for the better prospering of God's work, a man may desire a sign, as Moses did, Exod. 4. and Elijah. 3 When God gives an extraordinary promise to his Servants, of effecting something above all they can see or expect, he pleaseth to condescend to their weakness, and for confirming of their Faith he bears them ask a sign: as Hezekiah being extraordinarily restored, seeing 1 His own extreme weakness; and 2 The Word of God passed, Set thy house in order, for thou shalt not live but die, required a sign: and God afforded him an extraordinary one. The Virgin Mary had such an extraordinary promise as never was, to be a Mother without the knowledge of man; she asked how that could be: God gave her a sign, saying, Thy cousin Elizabeth hath conceived, and shall bear a Son, and so shalt thou. 4 When anextraordinary testimony to a new form of Doctrine is requisite, extraordinary signs may be required. As for example: The Gospel at the first publishing of it, was joined with the abolishment of all the Ceremonial Law, and all the Ordinances of Moses, and bringing in a new Religion (in respect of the manner) through the world, against which both Jews and Gentiles could not but be deadly enemies. Now the Apostles did desire and obtain the power of working many signs and wonders, of healing, kill, raising the dead, commanding Devils, and the like. But to ask a sign out of these cases, is a provoking and tempting of God: as 1. Out of diffidence or malice, as the Jews bad Christ come down from the Cross, and they would believe him, assuring themselves he was never able to do that. 2 For curiosity and delight; as Herod desired to see some marvel; or for satisfying our Lust, as Israel. 3 For our own private ends, not aiming directly at God's glory, and denial of ourselves; as the Jews followed Christ, not for his Miracles, but for their belly, and the bread: and the Virgin Mary herein failed, requiring a Miracle of Christ, rather for a prevention of scandal for the want of wine, than the manifesting of Christ's glory; for which Christ checked her: for it was a private and light respect, to which miracles must not be commanded, Joh. 2.4. 4 For confirming of that Doctrine and Authority, which is sufficiently confirmed already, Joh. 2.18. Show us a sign, why thou dost these things, why thou whippest out buyers and sellers out of the Temple. He shows them none, they tempt God herein; was not the whipping of them out, and the Authority he had shown, sign enough of his divine authority? did not he solely and alone overthrow and turn out a number of them without resistance? did not he by his word, challenge the Temple to be his Father's house, and himself the Son of God? Having thus confirmed his authority by this sign, he would show them no other. Thus the Papists as a Pharisaical seed tempt God, looking for more miracles to confirm the same Doctrine, which Christ and his Apostles have sufficiently confirmed by many and powerful Miracles. When they prove that we teach another Doctrine, we will show them other miracles. III. To tempt God in action, is thus: 1 To enter upon any thing without a Calling: for that is to step out of our way, when we do that which we have neither Word nor Promise for: this is in the Text. 2 To walk in a course of sin, and live in our wickedness, especially when the Lord by blessings moveth us to repentance. Mal. 3.15. They that work wickedness be set up: who be they? in the next words the Prophet showeth, saying, They that tempt God are delivered. So as all wicked persons are Tempter's of God. 3 To presume upon extraordinary means, when ordinary means may be had: Thus the three worthies of David tempted God, that went for water in danger of their lives, whereas they might have had it nearer in safety, 2 Sam. 23.15. but when they brought it to him, he considered how they had sinned to satisfy his sinful desire, and would not drink it. And this is the tempting of God intended in this place, to fly down, refusing the stairs. 4 To run into places, or occasi●● of danger, in soul or body, is to tempt God, as to run into wicked company, or exercises. Peter, notwithstanding Christ foretold him of his weakness, yet trusted on his own strength, and went into Gaiaphas his Hall, and seeking the Tempter found him, and himself too weak for him. Our Saviour would here teach us what a dangerous sin it is to tempt the Lord, it being so absolutely forbidden the people of God, not only in the Old Testament, but in the New. 1 Cor. 10.9. Neither let us tempt Christ, as some of them also tempted him. Reasons. For 1 It is a plain contempt of the Lord in his providence and constitutions, when a man either neglecteth the means, which God hath appointed to bring forward his purposes, or betaketh himself to such means as God hath not appointed. 2 It is a manifest argument of infidelity, and hardness of heart. When a friend promiseth me to do me good at my need, or to stand by me in time of danger, I will feign a need or danger, to try whether he will be as good as his word or no; what doth this but imply a suspicion in me, that my friend will not be as good as his word, therefore I will try him before I need him? And thus he deals, that will needlessly tempt God. 3 No relation between God and us may encourage us to tempt him. He is our Lord, a strong God: do we provoke the Lord? are we stronger than he? 1 Cor. 10.12. Let not the Princes of the Philistims dally with Samson, for he is strong, and will revenge himself by pulling the house over their heads: the Lord is strong and mighty, Sampsons' strength was but weakness to him, therefore let us not tempt him, lest we go away with the worse, as the Philistims did. He is our God, even a consuming fire, Heb. 12.29. it is no safe dallying with fire. He is our Father, therefore we must fear him, as jacob knows Isaac is his father, yet is afraid to go to him disguised, lest (said he) I seem to my father to dally or mock. 4 The greatness of this sin will appear in the greatness of his punishment. It cost good Josiah his life, 2 King. 23.29. He would try what he could do against Pharaoh Necho, when he was admonished of the Lord, not to go against him. For this sin the Lord swore that not one of the Israelites above twenty years old should enter into Canaan. It cost the lives of six hundred thousand men, besides women, who for tempting God, were destroyed of the destroyer, 1 Cor. 10.9. Good Zachary for not believing the Angel, which came with tidings of a son, was struck dumb for requiring a sign. Even the best, if they tempt God, shall not carry it clear away. Obj. Psal. 34.8. Taste, and see how good the Lord is: and Rom. 12.2. prove what that good and acceptable will of God is. Ans. There is a twofold knowledge of God's goodness: 1 Speculative, by which we know God to be good in himself and to us: 2 Experimental, in some thing not revealed. The places alleged speak of the former, only this later is a tempting of God. Use 1. This serves to discover unto us, our failing against this doctrine, and that every of us cannot so easily put off this sin as we think for. 1 Is it not ordinary amongst us that read the Word, and of God's power therein? we hear his promises, we taste by experience how good and bountiful God is, and yet in any strait, in every danger, we can be ready to tempt him, as in Massah, saying in our hearts, Is God with me? Doth God regard me? Am I not clean cast out of sight? Can I ever be helped, and swim out of this distress? Thus the unbelief of our hearts is ready to make God a Lyar. When there was a marvellous great famine in Samaria, and Elisha said, To morrow at this time two measures of barley shall be at a shekel, and a measure of fine flower at a shekel: a Prince answered, If the Lord would make windows in Heaven, could it be so? he answered, Thine eyes shall see it, but thou shalt not eat of it. And he was trodden in pieces in the gate for his unbelief. 2 King. 7. vers. 19 2 How generally are we in love with our sins, which out of Malachi, we have showed to be a tempting of God? God hath poured abundant mercies upon us the people of England, yet we go on to provoke and tempt him; the more his mercies, the more our sins: how can this abusing of goodness but heap up wrath against ourselves. Can there be a greater tempting of God in his justice, than to go on and trade in sin without repentance, presuming that God will not punish us? What a number of notorious wicked persons are resolved to add drunkenness to thirst, and sin to sin, and yet at last mean to be saved? 3 How hardly can we be kept from wicked companies and occasions? Though we be warned by Christ's voice speaking in the Word, as Peter was, yet we thrust into Caiaphas his hall, and the Player's Hall, which is the Devil's School, and will not avoid occasions, till the end of sin bring sorrow and bitterness incurable. How easily do men lose the watch over themselves, against their own resolutions, and the motions of God's Word and Spirit? when they might redeem their precious time, gained from their special calling to the general, in reading, meditating, prayer, etc. presently the Devil thrusts them out of both callings, to gaming, drinking, or bowling, or such unprofitable exercises. O when God lays you on your Deathbed, this one sorrow (if God ever give you sense of your estate) will be ready to sink you; that you have loosely and unfruitfully parted with your time, and now you cannot buy an afternoon to bewail the loss of many in, with all your substance. 4 How prone are we to venture and rush upon any thing without a calling, or without a warrant? as when men cast themselves into unnecessary dangers, hoping that God will deliver them. Many run on an head into unlawful contracts, without care of any word to guide them. Others strike the hand, and undo themselves by Suretyship. Others cast off profitable callings, and betake themselves to unprofitable and hurtful; as Usurers, and their Bawds; and keepers of Smoke-shops. And some will run upon ropes for praise or profit. In all this men are out of their way, and in a course of tempting God. Would a man cast himself into the Sea, in hope he should never be drowned; or on a persuasion he should never be burnt, cast himself into the fire? We having stayrs, are prone to leap down: Christ our Lord would not do so. 5 How common a thing is it both in matters of soul and body, to sever the means from the end, which is a plain tempting of God, as our Saviour here calleth it? Every man hopes to go to Heaven, but never seeks the way. I. What a number will be saved by Miracle? for means they will use none: faith, repentance, knowledge, mortification, sanctification, they are strangers, yea enemies unto. God fed the Jews miraculously in the Wilderness, not in Canaan, not in Egypt where means were. Christ fed many people by Miracle in the Wilderness, but being near the City, he bought bread, Joh. 4.8. God will never feed thee with the heavenly Mannah by Miracle, where the means are to be had, but are neglected. How many will either be saved as the Thief was on the Cross, or they will never be saved? they make their salvation but an hours work, and make as short a matter of it as Balaam, who would but die the death of the righteous. What a tempting of God is this, as if a man would add his Oath unto Gods, that he shall never enter into his rest? Christ hath sufficiently set forth his Divine power by that example of him on the Cross, he need not, nor will not do it again, in saving thee by miracle. It is a better argument, Christ saved the Thief at the last hour on the Cross, therefore he will not so save me, than otherwise. What a common sin is it to neglect the means, and despise the word, as a weak and silly means, as the Preachers be silly men? Oh, if we had greater means, some man from the dead, or some Angel from Heaven, or some miracles, we could be better persuaded. A great tempting of God: as though his wisdom had failed in appointing sufficient means for the faith of his people. Christ reproved this infidelity, Joh. 4.48. Except ye see signs and wonders, ye will not believe. Notably Luther: If God should offer me a vision, I would refuse it, I am so confirmed in the truth of the word. How commonly do men stand out the threats of the Word, plainly denounced against their sin, even in their own consciences; which is nothing but to tempt God, and try whether he will be so just and strict? II. In the things of this life men tempt God many ways. 1 Idle persons are tempters of God, that for working might relieve themselves and theirs, but they will not, and yet hope to live: whose presumptuous tempting of him, God revengeth either by giving them over to stealing, and so they fall into the Magistrate's hand, or he hardens men's hearts against them, that they find not that good in an idle and wand'ring life which they expected. These must have water out of a rock, and be extraordinarily fed, thrusting themselves out of the ordinary course which God hath put all flesh under: viz. By the sweat of thy brows, thou shalt get thy bread. 2 The omitting of any ordinary means of our good, or overprizing of any means, is a tempting of God to take them from us, and a revenging of the abuse. Hezekiah, though the Lord say he shall live fifteen years, must not omit means, but take dry figs, and lay to the apostem. Asa must not trust to Physic: for than he shall never come off his bed. 3 In our trials, when we murmur, grudge, make haste, or use unlawful means, we tempt God, and incur this great sin. So as none of us can wash our hands of it, but it will stick with us: and we had need daily to repent of it, because it daily thrusts us under the displeasure of God. Use 1. Labour we to nourish our confidence of God's power and mercy, which is an opposite unto this sin, and strive against it. Quest. By what means? Ans. By observing these rules: 1 See that in every thing, thou hast God's word and warrant for what thou dost: say not, I hope I may do this or that; but I know I may do it. If thou hast a word, thou mayest be bold without tempting God: that is the ground of faith, and tempting of God is from infidelity. Acts 27.34. when Paul was in extreme peril, he tells the Mariners, they should come safe to land. Why, what was his ground? even a special word; the Angel of God told him that night, that none should perish. 2 Walk with God, as Enoch, provoke him not by sin, then mayest thou pray unto God, and secure thyself under his wing in danger without tempting him. So long as a man hath a good conscience with Paul, and an upright heart with Hezekiah, he may be bold with God, and rejoice in himself, and assure himself that God's power and justice is his; he will not sink in trouble, not say, Is God with me? 3 Use the means conscionably, which God hath appointed for the attaining of good ends. Paul had a word, that they should all come safe to land; yet they must not cast themselves into the sea, nor go out of the ship. Never did any promise of God make the godly careless in the means. Daniel had a promise of return out of Babylon after seventy years, and knew they should return: and turning the Book, and finding the time expired, he useth the means, and is diligent with fasting and prayer, that God would accomplish his word, Dan. 9.2. Jacob had a promise of God, that he should return into his Country, he knew all the Devils in Hell could not hinder the promise; yet seeing his brother Esau's wrath was a stop or bar, he useth means to remove this let; he goes to God, and wrestles with him by prayer, than he sends his presents, and orders his droves with all the wisdom he could; and by this means prevented the danger. Christ himself having stairs, will use them. Remember for spiritual life and natural, he must eat that would live: for spiritual war and temporal, he must carry his weapons that would overcome: for earthly and heavenly harvest, he that would reap must sow. The sick needs the Physician. In our earthly or heavenly travel, let us with Jacob prevent whatsoever lets would hinder us from our Country, or the end of our way. 4 Whether thou seest means or no, subject thy will to Gods in all things. If he kill thee, yet trust in him still. David in the want of means of comfort, said, Behold, here am I, let the Lord do whatsoever is good in his eyes. The three Children seeing no means of escape, answered the King thus, Our God is able to deliver us; and if he will not, yet we will not worship thy Image: we are sure of his presence, either for the preservation of our bodies, or the salvation of our souls. Vers. 8 Again, the Devil took him up into an exceeding high Mountain, and shown him all the Kingdoms 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 me. NOW are we come by God's assistance, to the third and last Temptation of our Lord and Saviour, which at this time he sustained, and powerfully vanquished. For although our Saviour had twice repelled his violence already, yet notwithstanding Satan continues his assault. Again] Doctr. Whence we may note, the importunity of Satan against Christ and his members, in temptation to sin. That he is restless herein against Christ, appears, in that he dares set upon him here again, and again, and the third time, even so long as he hath any leave given him. And after this our Lord himself lead not a life exempted and freed from temptation, for: Luk. 4.13. Satan left Christ but for a season. And for his members, we may see in Job, how many Armies of Temptations he would have oppressed him withal: one could not finish his tale of dismal tidings, till another came and overtook him; even as one wave in the Sea, overtakes another. And in Joseph, how did he stir up the hatred of his brethren against him? not content with that, they must cast him into a pit; and there he must not rest, but be drawn out either to be slain, or at least sold to the M●dianites: being in Potiphars house, how was he every day tempted by his wanton Mistress? refusing that folly, how was he hated of her, and cast into a dungeon by his Master? and there he lay a long time, till the time came that God's word must be verified for his advancement. 1 Because he is eagerly set upon the destruction of mankind, Reasons. and therefore will be hardly repulsed: he seeks continually to destroy, and leaves no stone unturned. 2 He hopes at least by importunity to prevail, and by continuance of temptations to break those whom at first he cannot foil. Well he knows, that instance and multiplying of temptations, may drive even strong Christians sometimes to be weary and faint in their minds. And the rather, because he knows the state of God's children is not alike, but as often in their bodies, so the strength of grace in their souls is sometimes weakened and abated. 3 His policy is oftentimes to make one temptation a preface, and step to another; and a lesser way to a greater. For, 1 Considering Christ's hunger, it seems small to make stones bread: 2 But a greater sin than that, to cast himself down where there is no need: 3 But the greatest of all, is plain Idolatry, Worship me. 4 If one kind of Temptation will not take so well, he turns to another: as here, If Christ will not distrust, let him presume; if neither, let him be covetous. Use 1. To teach us to beware of security, seeing Satan takes not any truce, but as a raging powerful enemy, desperate, and yet hopeful of victory, will not be repulled, but assail us again and again. Yea, though we have once and again overcome his temptations, as Christ had done, yet must we stand on our watch still: for he will set afresh upon us. And why? 1 This is the Apostles Counsel, 1 Pet. 5.8. because Satan is a continual enemy, therefore we must be sober and watch. 2 Where he is cast out, he seeks reentry, Matth. 12.24. 3 Though God of his grace often restrain his malice, it is not to make men secure, but to have a breathing time to fit themselves better for further trial. 4 Security after victory in temporal war, hath proved dangerous, and hath lost more than all their valour had won; as the Amalekites having taken a great spoil of david's, 1 Sam. 30.16 and burned Ziglag, sitting down to eat and drink, and make merry, were suddenly surprised and destroyed by David's sword. But in the spiritual combat, security is much more deadly. 5 It is the wisdom of a wise Pilot in a calm, to expect and provide for a storm, and in a troubled Sea, after one great billow to expect another in the neck of it: Even so, while we are in the troubled Sea of this World, it will be our wisdom to look for one temptation in the neek of another. And seeing it is with us as with Seafaring men, who by much experience have learned, that in the trouble of the Sea, the greatest danger and tossing is towards the Havens, where there is least Sea-room: therefore let us towards ou● end, in sickness, and towards death, look for Satan's strongest assaults, and in the mean time prepare against them. Yea, let us learn to prepare against all kinds of temptations, as our Saviour here resists all kinds in these three general ones, and herein teacheth us so to do: for, shall Satan dare to renew so many temptations against our Lord, and will he spare any of his members? Use 2. Here is a ground of Comfort for God's people, who, when temptations come thick upon them, are often dismayed, as though God had forsaken them, and so grow weary of resistance; yea, and not seldom they grow into words of impatiency. Never were any so molested as they Good David said once, This is my death, and, all men are liars, even all God's Prophets that told him he should be King: there was no way but one, he must one day fall by the hand of Saul. But be of good comfort, and possess thy soul with patience: for 1 No temptation takes thee, but such as b●●●lleth man, 1 Cor. 10.13. and the same afflictions are accomplished in thy brethren which are in the world, 1 Pet. 5.9. 2 Thou hast the natural Son of God most restlessly assaulted by the Devil, and pursued with all kinds of temptation, to sanctify all kinds of temptation to thee. And herein thou art not only conformable to the Saints of greatest grace, but even to thy Lord and Head. 3 The more assaulted thou art, the surer argument it is thou art not yet in Satan's power, but he would win thee. Thou hast more cause to fear, if all be quiet with thee. When an enemy hath won a City, he assaults and batters it no more, but fortifies it for himself. If the strong man have possession, all is at peace: but if there be any resistance never so weak, he hath not won all. Therefore resist still, stand thy ground, and saint not, and if thou dost any time faint, desire to resist still, and thou still resistest. Use 3. See here an express Image of the Devil in wicked men, who are restless in their wickedness: no Child so like the Father, as they like their Father the Devil in this property. Their feet run to evil, and they make haste to blood, Prov. 1.16. yea, they are so restless, that they cannot sleep till they have done some mischief, chap. 4. vers. 16. and the more they be resisted and opposed, the further are they from desisting, but grow more violent, as Satan here. See this restless disposition in the wicked Sodomites: they came about the house of Lot to abuse the Angels, they cannot sleep till they have done their villainy, they are all the night about it: when Lot persuades them to desist, they are further off, and more violent, now must Lot take heed to himself: when the Lord from heaven strikes them small and great with blindness, and resists them, yet they will not give over, but sought the door still. The like restlessness we note in the Jews, the wicked enemies of Christ, who were so thirsty of his blood, and nothing else could serve them, and no means could hinder them, but they consult in their Hall, how they may apprehend him, they send out in the night to apprehend him; being come to catch him, he with a word struck them all to the ground, yet they go on: having apprehended him, they keep him all night in Caiaphas his Hall, and at the break of the day, Caiaphas the High Priest, the Elders, Scribes, and Pharisces, held a solemn Council to put him to death: And when his gracious words confounded them, and they saw his innocency shine out, when they heard the Judge clearing him, and saw him wash his hands from his blood, yet they grew more violent, and called his blood upon them, and their children for ever. Exod. 32.6. when the Israelites would sacrifice to the golden calf, they risen up early in the morning. We shall ever see wicked men in their wicked courses make more haste, than good speed: and the more opposed, the more violent. Aaron durst not resist them. How restless was Judas till he betrayed his Lord, and earned that price of blood, both his Lords and his own? and how far was he from desisting, notwithstanding the gracious means he had to hinder him? There are three special things, wherein men do most expressly imitate Satan and manifest his image upon themselves. 1 In incessant malice against God, and his Children. Satan was a from the beginning, and so in the beginning was his Son Cain, who hated his brother, and slew him, because his works were good, and his own evil, 1 Joh. 3.12. Of this progeny were the cursed Jews that went about to kill Christ, Joh. 8. and all those that hate and malign the Children of God. 2 In slandering and false accusing: Rev. 12.10. for Satan is called the accuser of the Brethren, and so are they, 2 Tim. 3.3. Calumniation is the constitutive form of Satan, and the Jews had an express Image of it upon them, Mat. 26.60. How do they compass their malice against Christ? thus, they sought false witness, and thereby played the Devils: first, they desired to have two witnesses, but they would not serve; then two more, but they also would not serve (and mark by the way, it seems they examined them apart;) at last some came that accorded, and upon their word they condemned Christ. All the while they will seem to take a course of Law, justice, and equity: but all is but a colour. 1 Though, according to their plot, they must put Christ to death unjustly, yet themselves do not devise slanders, but only are willing that any should come in and speak against him in somewhat, they will have two witnesses: it was enough for Magistrates to receive witness, not to be judges and accusers themselves. Besides this, they will not deal underhand, but have witnesses, and witnesses that must agree, and they ask him what he answereth to them: and all in public, to show that they did not devise slanders in corners, but dealt as men that would justify their proceed, and stand to their do. Yet for all these fair and colourable pretences, their Plot is to pronounce the sentence of condemnation upon him. 3 In boldness and impudence in sin: no age, nor ours want numbers of examples of wicked persons sold over to sin, who are as naturally carried to wickedness, as sparks to fly upwards, and as busy as Bees in contriving their wicked purposes; night and day is too little to spend in the confusion of their lusts. As violently are they carried into their riots, drunken matches, adulterous and silthy meetings, murderous and revengeful plots, cursed and blasphemous Oaths, rotten and poysonful language, wicked and diabolical courses, as the swine were hurried by the Devils into the lake. And if Devils were incarnate, and should put on men's shapes, we cannot devise how they could otherwise carry themselves more to corrupt humane society, and more to heap up their own and others damnation. And let the Magistrates or Ministers use means to reclaim, or (if that be hopeless) to restrain and hinder their malice, Oh they are so far from giving up their courses, as they rage and storm so much the more, they will not be so wronged, as be at every man's command; they did swear, and will swear; they were drunk, and will be drunk; and to justify any thing that they have wretchedly done, they will repeat it. And do we not in all this see the express Image of the Devil of Hell in these earthly Devils, that are as restless and unweariable in mischief as he, and as far from laying aside their wickedness (even when they cannot compass it) as he? Use 4. Let us learn a good lesson from the Devil, and his Imps: they will hardly be repelled from mischievous attempts, no not by Christ himself; so we on the contrary must as hardy be driven from good purposes and practices. Which is the rather to be learned, because we have that within us, which will make us easily daunted in good things; as Peter himself, after he had been long with Christ, was so daunted with the voice of a Damosel, as he easily forswear 〈◊〉 Master. All Satan's instance in evil, it to bring us from instance in good, against whom we must every way fortify ourselves. First, In the subdoing of any sin or corruption, how will nature recoil? how stirring will Satan be to keep his holds? how many baits and objects will he present unto thee? how many fears, and losses, and crosses (as rubs) will he cast in thy way, and all to drive thee from the field against thy sin? But now is a time to make use of this Doctrine: Are wicked men so constant to the Devil at his instance, and must not I be constant for God at the instance of his blessed Spirit? I will hold out by God's grace, and if I be foiled once and again, as the Israelites in a good cause against Benjamin, I will renew the battle the third time, I shall at length carry away the victory: this sin is one of Satan's band, like the captain, and I will not be driven out of the field by such a Craven that will fly, if he be resisted. Secondly, The graces of God are as so many precious jewels locked up in the closet of a godly heart, the Devil is instant to rob and bereave us of these, we must be as hardly persuaded to give up these, as to be spoiled of our earthly treasure and riches. 1 Our faith were a sweet morsel to Satan: but we must resist him, steadfast in the faith. Job will hold his faith in spite of the Devil: let him lose his goods, his health, his friends, his children, he will hold his faith, and profess if the Lord kill him too, he will still trust in his mercy. 2 He would steal away our love of the Saints, and with it the life of our faith, and therefore he sets before us many infirmities of theirs, and suspicions of our own, and some fear from others: but notwithstanding, out delight must be in the Saints that excel in virtue. Jonathan will not be beaten off the love to David, though in all outward respects he had little causes only because he saw God was with him. 3 He layeth siege to our sobriety and temperance, and layeth many baits: but Joseph will not yield to the many assaults of his Mistress. 4 He would make us weary of prayer, which is our strength; and i● God delay, he tells us he hears us not, we lose our labour: But we must wrestle by prayer, as Jacob, till we obtain, and as the woman of Canaan, beg once and again till Christ hear us; if he call us dogs, so as we cannot sit at table, let us beg the crumbs (as whelps) that ●all under the table. 5 He would make us weary of our profession, is uncessant in setting the malice of the world upon us, yea great ones, multitudes and all: But the Disciples by no whips, mo●ks, threats, or persecutions could be daunted, but rejoiced in them, and went on more cheerfully. 6 He would have us weary of well-doing, and beginning in the Spirit to end in the flesh: But as Nehemiah in building the Temple and wall, said to his crafty Counsellors, Should such a one as I fly? so let every Christian say, Should I lose all my labour, and that crown of life that is promised to all them that are faithful to death? No, I will not do it. The Devil took him up into an exceeding high mountain, In this third temptation, we are to consider two things: 1 The assault. 2 The repulse. In the assault, two things: 1 The preparation: 2 The dart itself. In the preparation, 1 The place. 2 The sight represented. The dart consists of, 1 A proffer; All these will I give thee: 2 A condition; If thou wilt fall down and worship me: 3 A reason, for they are mine, and to whomsoever I will I give them. First of the place: and in it, 1 what place it was, 2 how Christ came thither, 3 why Satan chose that place. I. The place was the top of an exceeding high mountain. What this mountain was, we cannot define, and the Scripture being silent in it, we may be sure it is no Article of faith. Some think it was mount Ararat, on which the Ark of Noah stood in the flood, the highest mountain in the world But without all reason: for that was in Armenia, another part of the world, Gen. 8.4. And there were a number of great Hills round about Jerusalem fit enough for this purpose. As, 1 There was mount Moriah, where Abraham offered to sacrifice his Son Isaac, where Solomon built his Temple, and wherein Christ stood in the former temptation. But the text is plain, he was carried from thence into an higher mountain by fare. 2 There was mount Ghi●n, 1 King. 1.33, 34 where Zadok and Nathan at David's appointment anointed Solomon King: But this was too low. 3 There was a mountain over against Jerusalem, called mons offensionis, the mountain of scandal, where Solomon in his age (deceived by outlandish wives) built an high place for Chemosh, and Molec, the abominations of the children of Ammon and Moab, 1 King. 11.7. which high places (so hard it is to thrust down superstition once set up) continued standing three hundred sixty three years, and were destroyed by Josiah. 4 There was mount Calvary, where Christ suffered: but that was not so high as this mount spoken of. 5 There was mount Olive●, a famous mountain, about six furlongs from Jerusalem: here David wept, flying before his Son Absolom: here Christ often watched and prayed, and wept over Jerusalem: for it was so high, as that from the top of it (as Josephus reports) one might discern all the streets of Jerusalem, and see afar off to the dead sea. 6 There was mount Zion, higher than all these, which was called the Mountain of the Lord: for those that have written concerning this City, know that the foundation of it is among the holy Mountains, and among them all mount Zion was fare the highest, and therefore David made a Fort there, called the City of David. 7 There were besides these, without Jerusalem, mount Nebo, from the top of which Moses stood and beheld all the Land of Canaan, and was commanded to die. This is generally held to be the Mount, to which Christ was carried: and so could I think, were it not that it was quite without Palestina, and not in the Land of Canaan: for Moses only there did see the good Land, but must not enter into it. 8 There were within Palestina, besides these, mount Basan, and mount Hermon, very high Hills, in comparison of which Zion is said to be a little Hill, Psalm 42.6. and 68.16. Now it is very probable, that this temptation was upon one of these Hills: but we must not be curious to determine where the Scripture doth not. Which soever it was, the text saith, it was an exceeding high one. II. How came Christ thither? Ans. After the same manner that he was formerly transported unto the top of the pinnacle, as we have showed in the former temptation. 1 The more to humble and abase Christ. 2 To terrify him, if it might be, to see himself so carried and tossed by Satan. III. Why did Satan make choice of this place? Ans. 1. Because it best fitted his temptation, and furthers his purpose: for if he had stood in a valley, and made a show of the world, and the glory of it, Excelsa pro mittit in excel●o. it might more easily be discovered to be a delusion and deceit. But here is a brave prospect. 2 He is to promise mountains and great matters, and therefore brings him to a mountain, there to view his commodities which he would barte●. 3 Some say, he chose a mountain in way of imitation of God: or rather we may say in exprobration of him, who in the mount Nebo let Moses see all Canaan: but Satan doth more: 1 Moses must go up that moun●, God carries him not, but the Devil carries Christ 2 God lets Moses see only the Land of Canaan, the Devil lets Christ see all the Kingdoms, and glory of all Countries. 3 God will give a small Country, to a Company of people to possess, so long as they give him his worship, and service: but the Devil will give all the world to Christ alone, if he will but once fall down and worship him. Hence note, Satan had Christ in the Wilderness, a low and solitary place, he could do no good upon him; he raiseth him extraordinarily to the pinnacle of the Temple, and Christ is too good for him there; now he thinks him not yet high enough, but if he can get him to the top of an exceeding high mountain, he despairs not but to obtain his purpose against him. This policy of Satan teacheth us, that, Doct. Those that are in highest places, are in greatest danger of falling. And when he useth one temptation against a man in the Wilderness, in a low and mean estate, he doubles his forces, and secondeth his assaults against a man set aloft, and in the mountain, as his practice against our Saviour teacheth. Saul while he was in a low and private estate, was dutiful and humble; but, being raised into the throne of the Kingdom, how did Satan prevail against him till God utterly rejected him? Nay, David himself, while he was in the valley, was holy, full of vows, prayers, watchfulness, he was meek and merciful; but being set in the chief seat of the Kingdom (as it were in the mountain) how ●oul, bloody, proud, became he by Satan's malice; as in adultery, murder, and numbering the people was manifest? Reason. 1 Satan as he thought to have great advantage against our Saviour even by the place, so he knows that the mountain, that is, the high places will afford him advantage against us: For whereas low estate keeps us careful and respective of ourselves, the mountain makes us forgetful, proud, insolent, voluptuous; as good Hezekiah in his sickness could pray, weep, and be humble enough, but no sooner recovered he his mountain, but he prides himself in his wealth and treasures. David confesseth of himself, that in his prosperity he said, he should never be moved, because God had made his mountain strong, Psal. 30.7. Thus easily doth vain confidence creep on him that sees himself stand on a mountain, though otherwise his heart be according to God. No marvel then, if ease stay the fools, and the prosperity of the foolish destroy them, Prov. 1.32. If Satan have them in the mountain, he needs no more, their own state will overthrow them. 2 Satan, as he desires men in the mountain, that is, in high place, to sin; so he desires that every sinner were in a mountain or high place, because as the place itself will draw forth that corruption which is within, so it will hold them in their sin: For great men commonly are not more licentious than incorrigible; hardly are they reclaimed, and who dares call them to account? And besides, their sins are more infectious and scandalous: for all the eyes of inferiors are upon them. A man that stands upon an high mountain, is a fair mark, and may be seen of millions at once. So as if in the Commonwealth, Rehoboam commit Idolatry, all Judah will do the like under every green tree, and under every green hill, 1 King. 14.22. In the Church, if the High Priest contemn Christ, the people will buffet him, and spit in his face, Matth. 26.67. In the family, if the Fathers eat sour grapes, the children's teeth are set on edge. Commonly the Proverbs are verified: Like Prince, like subjects; Like Priest, like people; Like Mother, like daughter. Nothing can lie on the mountains, but it easily slideth down into the valleys. 3 Satan herein directly opposeth God in his course and proceed: for the Lord advancing men, and carrying them into these mountains of the Church, Commonwealth, or Family, he therefore raiseth them, that they should be greater instruments of his glory, and man's good. Now Satan mightily strives to have these the greatest instruments of God's dishonour, and hurt of humane society. Well he knows, that the punishment of such men's sins ceaseth not in their own persons, but descendeth on the valleys round about them. If Ahab make all Israel to sin, all Israel shall be scattered as sheep without a shepherd. David numbers the people, all his people are plagued: he sins with the sword, and the sword shall never departed from his house: good Josiah met with that threatening four hundred years after. The Devil cannot bring a greater mischief into the earth, than by throwing down such as stand in high places of the Church and Commonwealth. Use 1. Therefore let prayer be made especially for all in authority and eminency, 1 Tim. 2.2. Not only in respect of the burden of their calling, and the hazard and peril of their persons; but especially because of Satan's special malice against them, and the multitude of their temptations: the place is slippery, and dangerous to fall. How do we puff up ourselves, when our small things go well with us? How could we be easily carried away with the tickling of vainglory and pleasure, who scarce taste of them? Of how much strength therefore may these be conceived in Kings and Princes, who have a sea in comparison of our drops? Which forbids us to marvel, when we see the most excellent Kings, David and Solomon, altogether impotent to withstand the waves of temptation. Besides, the Devil keeps not only in the Country, but in the Court, and his malice against us, stirreth up his rage against our chief Rulers: as when the Devil had a malice to Israel, he set upon David to number the people. Which one consideration should stir us daily in our prayers to be mindful of our Prince and Governors, that as our provocations bring temptation upon them, so our petitions for them may help them through all. Use 2. Such as are in any eminency or place above others, must be so much the more watchful; and let this meditation be as an antidote to expel the poison, swelling, and inflammation of pride, that the higher thy hill is, the more is Satan's malice and plots against thee. If a man stand upon the top, or any part of Mount Zion, that is, be a Teacher in the Church, he must know that he is a light set upon an hill or mountain, all eyes are upon him; and therefore Satan that stood at Jehoshuahs' right hand, will not be far from him: let him make right steps to his feet, lest he treading awry, many be turned out of the way. Let such as are eminent in profession above others, be more watchful than others: Satan is more busy with thee because thou shalt open many mouths against thy profession, and he will wound many through thy sides, he will make many ashamed because of thee, and because of thee he will make Gods enemies to blaspheme, 2 Sam. 12.14. Thy slip or fall shall make all Gath and Askelon ring of all thy profession; for they are all alike; never a good one of them all, etc. Such as are carried into the mountain of earthly prosperity, must labour for more strength and wachfulnesse, than if they were in a lower estate: else Satan will make this condition as the dead sea, in which no grace can live. Show me one (excepting our Lord Jesus) that ever came better from the mountain, that is, was the better man for his prosperity. Numbers there are that have come out like Gold, brighter and pu●●er out of the fire of affliction; but so dangerous it is to stand upon this mount, as the Lord once and again forewarned and charged his own people, that when they should come into the good land which he had given them, then to beware that they waxed not fat, and forgetful, and rebellious against him. We know that the Moon being at full is furthest from the Sun, and commonly fullness and abundance withdraw us from our Sun of righteousness, whence we have all influence of light and grace. Use 3. Let this point work contentment in our hearts, and cause us to prise a mean and comfortable estate, wishing no mountains but that holy mountain of God, where we shall be free from all gunshot, and safe from all temptation. Here is an holy ambition to affect and aspire to a Kingdom, wherein we shall reign as Kings. In the mean time, if we desire superiority or command, let us labour to overcome sin, the Devil, ourselves, and our Lusts, let us depose them from reigning in our mortal bodies. And if at any time we begin to admite ourselves and others, for outward prosperity and greatness in the World, let us turn our eyes another way, and esteem God's Wisdom and fear above all outward happiness. This was the Wisdom of Solomon, with which God was so well pleased, that having it in his choice to ask Riches, or long Life or Victory, he asked Wisdom before them all, and God gave him b●●● that and them. Let this ever be our wisdom, to affect goodness not greatness, this brings Satan upon us, that drives him away from us. The second thing in the preparation, is the sight represented, in which consider these things: I what was the sight, All the Kingdoms of the World, and the glory of them. 2 How Satan represented them, he shown him. 3 How long this sight lasted, in a moment, saith Luke. I. The sight was all the Kingdoms of the earth, both the Kingdoms themselves, and the Majesty, Beauty, Glory, and order of them; yea, their wealth, and whatsoever was in them, by which the mind of our Saviour might be rapt into the admiration of them, and after to desire them. For the end of his temptation is Idolatry, and his means is covetousness. Quest. But were there not many sorrows, vexations, and tumults in the World? why doth Satan show none of these? Answ. 1 His policy and subtlety would not make show of any thing, which would hinder his temptation, but did all to further it. His scope was to bring Christ into love with the World, and for this purpose he must make it as lovely as he can, as a cunning fisher must hid the hook, and show nothing but the bait. 2 He knew that by this very trick he overthrew the first Adam; to whom he shown nothing but the fair side of the Apple, and benefit and bettering of their estate, how by eating of it they should be as Gods; but hide all the inconvenience, that it was a breach of God's Commandment, and that the issue was death. And so he goes about to circumvent the second Adam. II. The manner of this sight, And shown him] Some think in a Map. But he needed not have carried him into a Mountain for that. Neither in a vision, illuding his mind and fantasy; because this he might have done in the Wilderness, or on the Pinnacle, if it could agree so well to the perfection of Christ's mind. But I take it, he offered the images and representations of them all sensibly and actually, after a wonderful and strange manner, making their Images to appear to his senses. And if a man by his Art can represent to the senses in a glass, any person or thing so lively, by which he that sees not the thing itself, discerneth a notable image of it; how much more may we think, that Satan by his Art and Cunning can represent to the sense, the Images of things which are not indeed present? A lively confirmation whereof appeareth in his lumber, I mean Sorcerers and Jugglers, who by the Devils help most cunningly delude the senses. But Christ did indeed see the Images, and most glorious representations of the World, and the Kingdoms of it: the which that he might think to be the things themselves, and the better to persuade him that he saw the things indeed, he set him on an exceeding high mountain; notwithstanding he knew, that the highest mountain of the World could manifest but a small part of the whole; and if it could, yet the strongest eye of man could reach but a little way, and were not able, at least in so small a time, to distinguish the particulars thereof. III. The time how long this sight lasted; In a moment, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In accurate consideration, a moment is the fortieth part of an hour, for a point of time is a quarter of an hour, and a moment of time is the tenth part of a point of time. But I think we are not to take the word so strictly, which here noteth a very short time, much shorter than the fortieth part of an hour: and with Chemnitius, I think it to be the same with that in 1 Cor. 15.52. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in a moment; and explained in the next words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the twinkling of an eye, which is indeed no time, but the beginning rather of time, seeing there is no distinction between time past, and time to come. Howsoever, we must take it for a very short space of time, and that the sight was gone before Christ could well consider of it. For so the like phrase is used concerning Sodom, that it was destroyed in a moment: for the Sun risen very fair, and before ever they could consider of such a storm, the Lord showered down fire and brimstone. Now the reason why the Devil used such a speedy and quick representation, was, to ravish Christ suddenly, and stir up his affections by the absence of it, to desire to see it again: dealing with Christ as we with our little children; when we would make them earnestly desire a thing, we let them see it, and hid it again, give it them into their hands, and suddenly take it away again. So did Satan. Secondly, Satan might have another trick in it, to disturb the mind of our Saviour: for as a sudden flash or light doth dazzle the eyes of the body, so doth a sudden flash or sight of this or that object, easily dazzle the eyes of the mind, and instead of pleasure with it, at least it brings some trouble and perturbation. However, he thought it would fit and bring on his temptation. Thirdly, shadows will abide no looking on, no examining, and therefore the Devil is so quick in taking them in. Doct. 1 It is an old practice of the Devil, to let death into the soul, by the window of the senses, and especially by the sight: for here he would overcome Christ by the sight of the World, and the glory of it. Thus he had gained Eve to sin by the sight of the apple, which was beautiful to the eye: by hearing that she should be as God, if she did taste it: by touching, tasting, and pleasing all her senses with it. The sons of God saw the daughters of men that they were fair, and took them to them for wives: which was the cause of the deluge. Ahab saw the vineyard of Naboth lie so conveniently to his demeans, as he must needs compass it by murder. Reason. 1 The Senses are the near servants of the Soul: if Satan can make them untrusty, he knows he can by them easily rob the soul, yea and slay it. For senses work affections, and affections blind judgement. David sees Bathsheba, presently affects her, his violent affection blinds his judgement, he must have her company though it cost Uriahs' life. I saw (said Achan) among the spoil a goodly Babylonish garment, and two hundred sheckels of silver, and a wedge of gold of fifty shekels; and I coveted them, and took them, Josh. 7.21. How was Adam otherwise deceived by Eve, but first in his affection, and then in his judgement? 2 As Satan lays his baits in all the Senses to steal the heart, so especially in the eyes, dealing as the Chapman that would vent his wares, he lays it forth on the stall that men may see it, and oftentimes the very sight of it, without further offer, draws on the buyer to a bargain. He knows he loseth not all, if he gain but an unlawful look: because there is sin begun, though not perfected. 3 The Sense is to the Soul as a door to the house: A man that would come in, or send any thing into an house, must go in and send it in by the door. Even so, although the Devil by his spiritual nature, can and doth apply himself to our spirits without our senses, yet other tempters cannot reach the soul so immediately. Eve could not work Adam's heart directly, but by the outward senses of hearing, and seeing especially sent in the temptation. Poisons cannot reach the heart, unless by the senses they be drawn in. So wicked Mates cannot convey their corruption one into another, but by the outward senses; hearing their wicked and incentive speeches, and seeing their graceless and infecting actions. But besides this, so full of malice is our spiritual adversaty, that he would not only immediately take up our hearts, but fill up all our senses, and by them continually sendeth in burning lusts, and by the same door covetous desires, and by the same ambitious and aspiring thoughts, and by the same revengeful intentions, and such like, till the house be full of wickedness. 4 Satan knows that God hath appointed the senses for the good and comfort both of body and soul, especially the sight and hearing to be the senses of Discipline, to furnish the mind with knowledge of God, with faith which is by hearing, with hope of his gracious promises, with heavenly meditations, and contemplation of his great Works which our eyes behold. Now Satan would cross all this gracious constitution of God▪ and make the lights of the body, be means to blind the mind: he would fill up the senses, and take them up with such objects, as shall not only corrupt the heart, but keep out those means of grace, which the Lord would by them convey into the heart: so that the soul should be further poisoned by the same means, which the Lord hath prepared as an Antidote, by which natural poison and corruption should be expelled. Use 1. This doctrine enjoineth a diligent custody of the senses. A good Housholder suspecting Thiefs and Robbers, will be sure to keep his doors and windows fast. And we knowing that our senses are the doors and windows of our souls, must look to these doors, lock them, bar them, bolt them fast, that the Devil enter not this way. True it is, that the inside must first be made clean: for out of the heart proceeds an evil eye, Mark 7.22. But whosoever is resolved to keep his heart in any rightness, must think it his next care to shut out, and keep out whatsoever might be let in, to decline it and turn it from God again. What made the holy Prophet, Psal. 119.37. pray so earnestly, that God would turn his eyes from beholding vanity, but that he knew, that even a good heart (such as his was) could never hold out, unless the outward senses, especially the eyes, which by a Synecdoche are there put for the rest (both because they are special factors of the soul, and because of the multitude of their objects, and in regard of the quickness of sight above all the rest of the senses laid together) were well safe-guarded? Can the heart or Marketplace of a Town or City be safe from the siege of the enemy, if the Gates be cast open, or the Wall demolished, or the Ramparts bared of their sense and munition? Why did Job make such covenants with his eyes, but that he knew that without such a sense every object would be as a snare to entrap his soul? Job 31.1. Nay, let an heart never so seasoned with grace, suffer the senses to leak, the soul is in danger of shipwreck. Was there ever heart of ordinary man or woman more innocent, or more filled with grace, than Eves in her innocency? And yet when as Satan let upon her senses, he sent in by them such poison, as wrought death unto all her posterity. Rules for the ordering of our senses aright. 1 Beware of the life of sense, which is a brutish life. 2 Pet. 2.12. the Apostle speaketh of men led by sensuality, even as the brute beasts, who follow sense and appetite without all restraint. Thus did the Gentiles, who were therefore given up to a reprobate sense, Rom. 1.24. And the danger of this estate Solomon noteth, Eccles. 11.9. when he bids the young man walk in the sight of his own eyes, and after the lusts of his heart; but withal, Remember that for all this he must come to judgement. Let such think hereon, that think it is free to give up their senses to feed themselves upon every object themselves please. 2 Consider that God made the senses to minister to a right ordered heart, and not the heart to follow the senses: and therefore the heart must be watched, that it walk not after the eye, which is to invert God's order. And what a deluge of sin over-floweth the soul, when the understanding is buried in the senses, and the heart drowned in sinful appetites? David gives his eye leave to wander, and look lustfully after Bathsheba: and what ways of misery one overtaking another did he bring into his soul? And what marvel then if natural men neglecting their duty, in taking off their eyes from unchaste objects, never rest till they come to have e●es full of adultery? 2 Pet. 2.14. not ceasing to sin, according to our Saviour's speech, Matth. 6.23. If the eye be evil, all the body is dark, yea and the soul too. 3 Keep the parts of Christian armour upon thy senses, that thou lie not open there. A valiant Captain knowing that the enemy is easier kept out, than beaten out of a City, hath great care to plant his Garrison about the gates and walls; there he sets his most faithful watch and ward, there he plants his chief munition and ordnance. Had David kept his armour on his eye, he had not been so foiled by Bathsheba: If on his ear, he had not been so injurious to Mephibosheth, by means of slandering Zaba, 2 Sam. 16.3, 4. Solomon wisheth us, Not to look upon the colour of the wine in the cup, that is, with too much pleasure to stir up desire. He would have us keep our sense upon our ears, not to give ear to a flatterer or whisperer, but browbeat him, and drive him away with an angry countenance. The Apostle Paul would have our ears shut against evil and corrupt words, which corrupt good manners. Daniel desires not to taste of the King's dainties, nor will pollute himself with them, chap. 1. vers. 8. And so we must fence our whole man, as we may not touch any unclean thing, and yield nothing to the course of waters. 4 Feed thy senses with warrantable objects: 1 God: 2 His Word: 3 The Creatures: 4 Thy Brethren: 5 Thyself. First, our eyes are made to see God himself, here below as we can in his backparts, hereafter as we would, face to face. And therefore a base thing it were to fix them upon the vain pleasures and profits of this life: This is fit for brute beasts, that have no higher object. Again, what fairer or fit object can we choose for our senses, than himself that made them with all their faculties, and gives us so much comfort by them? Prov. 20.12. The hearing ear, and seeing eye, God made them both: and both of them, as all things else, he made for himself. Further, where can we better place ou● senses, than upon him from whom all our help cometh? How ought our eyes to be continually lifted up in holy and servant prayers and praises, considering both our continual necessities and supplies? So David, I lift up mine eyes unto the hills from whence my salvation cometh, Psal. 121.1. and, As the eye of the Handmaid is lifted up to the hand of her Mistress, so are our eyes unto thee, Psal. 123.1. Lastly, how can we place our senses better, than upon him who is the most pleasant and durable object? To see God in Christ reconciled, to hear and know him become our Father, is so ravishing a sight, as the Saints have run through fire and water to apprehend it. And for the continuance, it will feed the senses everlastingly; yea when the senses themselves decay and wax dull, this object shall feed them, and be never the less sweet. And therefore as Solomon adviseth, Eccles. 12.1. while thou hast thy senses, fix them upon this object; Remember thy Creator in the days of thy youth, before they be dark that look out at the windows, etc. If a man set his senses and feed them upon any outward object, wealth, honour, pleasure, buildings, and the like, we may justly say to him, as our Saviour to his Disciples, when they gazed upon the beautiful workmanship of the Temple; Are these the things your eyes gaze upon? verily, the time comes, when one stone shall not be left upon another undemolished. The like may be said of all earthly objects whatsoever. Only this object shall grow more and more glorious and desirable. Secondly, God made our senses to be exercised in his holy Word, which leads us to himself. Heb. 5.14. the Apostle requires, that Christians should have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, senses exercised in the word: Prov. 2.2. Let thine ear hear wisdom. 1 Hence comes faith, which is by hearing. 2 Hence we draw the comforts of the Scriptures, which are the consolations of God in our trouble. 3 Hence are we admonished, directed, and wholesomely corrected. Prov. 15.31. The ear that heareth the rebuke of life, shall dwell among wise men. 4 The danger of neglect is great: 1 He that turns his car from hearing the law, his prayer is abominable: 2 Uncircumcised cars resist the Holy Ghost, Acts 7.51. 3 Itching ears that turn from the truth, do (by God's just judgement) turn unto ●ables, 2 Tim. 4.3. 5 It is a sign of a man that hath given his heart unto God: for he that gives his heart, will give his senses too, knowing that God requires both. Prov. 23.26. My son, give me thy heart, and let thine eyes, that is, thy senses, delight in my ways. And our Saviour saith, He that hath an ear to hear, let him hear. Seeing therefore that this is so notable a means of guiding our senses, let us more carefully give up, and take up our eyes and ears with the sight and sound of God's Word upon all occasions, in the hearing and reading of the Scripture. I would ask the most carnal man that is, whether this in sound judgement be not a better object for our senses, than Bowls, or Tables, and fit for all times, especially for the Sabbath. Thirdly, God made our senses, to profit ourselves by his Creatures, that by them we might glorify him their Creator, and not by them corrupt or ensnare ourselves. Isa. 40.26. Lift up your eyes aloft, and behold who created all these things. This use David maketh, Psal. 8. When I see the heavens, the earth, and the works of thy hands, than said I, Lord what is man that thou art so mindful of him? and concludes the Psalm thus, How excellent is thy name through all the World? And why? 1 The invisible things of God, his Power, and Divinity, and Eternity, were made visible to the very Gentiles by things created, Rom. 1.20. And shall we either not look on them, or so look upon them as they to make us inexcusable? shall we only enjoy the natural use, and no spiritual or Divine use from them? 2 Consider that God, for this purpose, hath made the Countenance of man, not as the Beasts grovelling on the Earth, but erected unto Heaven: and he hath made the eye of man not as the Beasts, but (as Anntomists observe) hath given it one muscle which they want, whereby he can turn his eye directly upwards with admirable quickness, that it should not so fix itself upon any thing below as the Covetous eye doth, but by occasion of things below turn itself upward to their Creator. Yea, he hath compassed our eyes with brows, and lids, and fences from dust and earth, that though we look sometimes on the earth, yet the least dust or earth should not get into them. 3 Let us labour to use our senses in beholding Gods works, as they in Joh. 2.23. that saw the works of Christ of whom it is said, Many believed in the name of Christ, seeing the works that he did. So let the works which we see God hath done, be at least inducements to believe him so much the more. Fourthly, God made our senses in respect of our brethren, both to benefit them, and ourselves by them. 1 Our eyes to behold their misery, to pity them, to relieve them. Turn not thine eyes from thine own flesh. Herein the unmerciful Priest and Levite were condemned by the pitiful Samaritan. Our ears to hear the cry of the poor, Prov. 21.13. He that turns his ear from the cry of the poor, himself shallery and not be heard. Numbers never make this use of their ears: but God hath a deaf ear for them. 2 Our eyes to see the good example of our brethren, to imitate them, to glorify God for them. Our ears to hear their Godly Counsels, Admonitions, Reproofs, and so be bettered by them. 3 Our eyes to see and consider their danger, to pull them out of their infirmities, the fire, and to cast out the more of their eyes. Our ears to hear what is fit to be spoken of them, to defend their good names if they be traduced. For God hath given us two ears, not rashly to receive every information, but to reserve one for the party, lest he be condemned unheard, unconvinced. Fiftly, and Lastly, God made our senses in respect of ourselves, not only to be faithful keepers of the body, but diligent factors and agents for our own souls: as 1 That our eyes should ever be looking homewards, and to the end of our way, as quick and expedite travellers, and not fix themselves upon everything we see here below. This is done by heavenly conversation. 2 Our ears should be bored to the perpetual service and obedience of our God, as our Lord himself was, Psal. 40.7. Thou hast bored mine ear: alluding to that Ceremony in the Law, Exod. 21.6. If a servant would not part from his Master, his ear must be bored and nailed to the Post of the house, and thus he became a perpetual Servant, he was nailed and fixed to that house and service; So we must yield an obedient ear, as Solomon calls it, unto the Counsels, Will, and Commandment of our Lord and Master Jesus Christ. 3 Our eyes were made to be Conduits of tears, for our own sin and misery, and for the sin and wretchedness of other men. Psalm 139.136. David's eyes gushed out rivers of tears, because men keep not the word: how wept he then for his own sins, that wept so for others? Good Lot his righteous soul was vexed in hearing and seeing the unclean conversation of the Sodomites. Thus should our senses be so far from conceiving pleasure in sinful obects, as these must be the continual grief of our souls. And can we indeed look upon ourselves, and not see something which is a brand of our sin? or can we behold any Creature, and not see some express Prints and marks of our sin, and vanity upon it? Surely this one meditation would be effectual to keep us from casting our eyes upon unlawful objects, and so from making ourselves a prey to the Devil. Use 2. This serves to reprove such as fail in this watch of the senses: for who doth not? yet some far more dangerously. Such as have in their houses Popish Pictures and Images, which are alluring harlots, corrupters of the heart, which is an opening of the door to the Devil, a sign of a man willing to be seduced. Experience shows, that when a man is in love with such Images, he easily falls out with God's Image in himself, and Gods Children. 2 Such as delight in lascivious Pictures, and filthy portraytours of naked men or women, in whole, or such parts as may stir the corruption of the heart, which should be beaten down by all means. We need bring no Oil to this flame. Yet the Devil hath gotten such pictures in request in this wanton age, wherein every thing is almost proportional. 3 Such are far from this watch of their senses, as so attire and disguise themselves, or lay open their nakedness to ensnare the senses of others. Let them not say, they think no hurt in it, unless they can be sure that no other think hurt by it. 4 Such as like the Images have ears and hear not, eyes and see not; care not to hear the Word or read it, never taste God's goodness in it, neither doth the breath of heavenly life ever pass through their noses. 5 Such as frequent wicked company, and delight in the ungracious actions and speeches, that they hear and see, or can digest them without reproof or dislike manifested. The Devil hath a thoroughfare among such companies, who are conspired against God and goodness. Add unto these such as read or have in their houses, Lascivious and wanton books, teachers of lewdness. Add also Stage-Players and their beholders, that cast open all gates and walls to the Devil. 6 The Covetous eye, whereof Solomon saith, Ecc. 4.4. his eye is not satisfied with Riches, neither doth he say, For whom do I thus labour? In that Satan would draw Christ to the love of the World, and thereby makes no doubt but to ensnare and cast him down, we learn; that, Doctr. 2 The love of the World easily maketh a man a prey and spoil to the Devil. Satan well knew, that if he could get Christ to fall down to the World, he would easily fall down to him. Where by the World, I understand not the goodly Workmanship of God in the frame of the Heavens and Earth, which we must love and admire: but all the Riches, Honours, Pleasures, Profits, and Allurements of it, without God, or before God: as when men are willing Servants and Slaves to Worldly Desires and Corruptions. 1 Tim. 6.10. The desire of money, is the root of all evil, a fruitful mother of much mischief. There is no sin so impious, so unnatural and barbarous, that a man in love with the Profits of the World will stick at. And more plainly, vers. 9 They that will be rich, fall into manifold Temptations and Snares, and into many foolish and noisome lusts, which drown men in perdition and destruction: which in sense is all one with this. That such a one makes himself a willing spoil and prey to the Devil. Hence they are called deceitful Riches, because they easily lead us out of the right way. Matth. 13.22. and Job 18.8. The wicked walks upon snares, and the grin shall take his heel. Reasons. 1 The love of the World banisheth the love of God out of the Soul. He that is a lover of the World, is an hater of God. Jam. 4.4. Know ye not, that the amity of the World, is enmity to God? Whosoever therefore will be a friend of the World, maketh himself an enemy to God: now what sin will an enemy of God stick at? And the Apostle John plainly divorceth these two which can never agree in one, 1 Joh. 2.15. If any man love the World the love of the Father is not in him. And if the love of God ●way not the heart, Satan will easily incline it to any sin. 2 Where there is the love of the World, that heart hath already renounced God in Heaven, and given itself to be possessed, ruled, and commanded by the God of the World. For look what a man chief loves, he not so much possesseth it, as is possesseth by it. Whence the Apostle is not afraid to call Covetousness, Idolatry, Eph. 5.5. and, Coloss. 3.5. not only because the chief love, but the chief trust, hope, and confidence, goeth with them. They say to the wedge of gold, thou art my hope. And further, as the Heathen Idolaters worshipped and served gods of Gold and Silver, so these serve and obey their golden and silver god, wherein they take up their chief desires and contentment. Now having denied the God of Heaven, and thrust himself out of his protection, a man becomes to be in the power of the Devil, and ruled at his will. 3 The love of the World spoils us of our armour and strength, by which we should be fenced from Satan's subtleties. For, 1 Whereas our chief fence is in God's Word, it First intercepteth the Word, and estrangeth the heart from it, as Ezek. 33.31. They sit before thee, and hear thy words, but their hearts go after their covetousness: Secondly, it choketh the Word, that it becomes as seed cast among Thorns, which choke it presently: Thirdly, it scorns the Word, as may appear, Luke 16.14. These things heard the Pharisees which were Covetous, and mocked. Now is not such an one easily snared by the Devil, who is thus dis-affected to God's Word? Is not he easily bound, that wants, yea, scorns his weapons? 2 The love of the World, whether the Pleasures, Profits, or Glory of it, as a Thief, steals and robs our graces, which are another chief part of our strength. Good Hezekiah a little tickled with vainglory, made himself and his Land a prey and spoil to the Enemy. Wise Solomon loved too much the unlawful pleasures of the World, and how did it rob him of his Wisdom? The Disciples, while yet Christ was with them, were stirred with love and debate for superiority and greatness, which did much hinder them, and took up their thoughts, when they might have attended to better things. How many for love of the World and Preferment, fall from their first love, abate their zeal, become cold and indifferent, as the times are? 4 The love of the World, where it is rooted, delivers a man so far into the hands of Satan, as he easily falls from all show of goodness, and dangerously revolts from all the goodness that seemed to be in him. The young man that came to Christ with many good shows and desires, hearing of selling all, and giving to the poor, goeth away heavily, and we hear no more of him. Demas, once a Companion of Paul, but easily forsook the truth, when he embraced the present World. Judas an Example, almost without example, a Disciple at Christ's elbow, endued with excellent gifts Apostolical, of Doctrine, of Miracles, etc. having his heart glued to the World, for a trifle fell from his place, from all the affection he had sembled to his Master, from the society of his fellow Disciples, and stood with them that betrayed him. 5 Experience shows, how when Satan hath thrust the love of the World into a man's heart, he hath power enough; 1 To bind that man's hands from the works of Piety and Mercy. He is a bad Tenant; the more land he holds, the less homage he doth unto God. And as for works of Mercy, he will not part with his crumbs, like the rich man in the Gospel. And as he lives altogether unprofitable to others, so to himself; he hath no care of his salvation: Thou fool, This night shall they take away thy soul. 2 As he hath no power to do any good for God or man, so he will suffer nothing. A man loving the World, flies affliction for Christ: Matth. 13.21. when the Sun riseth, he withers: when persecution comes, he is offended, and falls away to the hindrance of many. They that mind earthly things, are enemies to the cross of Christ, Phil. 3.19. Use 1. Oh therefore, Love not the World, nor the things in the World, 1 Joh. 2.15. A necessary exhortation to us, to whom it is as natural to love the World, as for water to run down a Hill. And who can hardly affect it, without being infected with it? Hereunto lay hold on these motives. 1 Consider how hard it is to love God, and the World too: even as hard as to look with the same eye (saith Augustine) up to Heaven, and down to the Earth at the same time. The more love a Woman bestows upon a stranger, the less she loves her Husband: whence S. James is bold to call worldlings Adulterers and Adulteresses, chap. 4.4. whom the Lord will not endure to dally and sport, Eph. 2.3 and go a whoring after the World; Ye cannot serve God and Mammon. 2 Consider that a course lead in lusts, is fit for the Gentiles, than those that profess the teaching of Grace; Tit. 2.11. For the grace which hath appeared, teacheth us to deny worldly lusts. Our relation to Christ, of whom we are called Christians, must draw our affections out of the World: for, 1 He hath chosen us out of the World, so that now he professeth of us, They are not of the World, Job. 15.19. 2 He gave himself to deliver us out of this present evil World▪ Gal. 1.4. 3 No man hath benefit by Christ's death, but he that with the Apostle, is crucified to the World, and the World to him, Gal. 6.14. 4 The World as it hath no part of his death, (for he dies not for the World) so no part in his intercession; John 17. I pray not for the World. 5 In the entrance of our profession, we have not only renounced the World, but proclaimed and vowed war against it: and therefore shall prove no better than runagate Soldiers, yea, Apostates, if we sight not against it. The love of the World is a leaving of Christ's colours. 3 Consider what cause there is in the World to love it: 1 In respect of God; it is contrary to his nature: He is Holy, Pure, Righteous; the World lieth in unrighteousness. It is contrary to all his Commandments: He commands Holiness and Sanctification; it incites to all uncleanness in soul and body: He commands Truth, Sobriety, etc. It teacheth to Lie, Swear, Curse, Slander, and Circumvent. He commands all fruits of the Spirit; it enjoins all the works of the flesh. He commands to give our goods to the Needy, it wills us to get our Neighbours. 2 In respect of itself: it is changeable, variable, inconstant: and wilt thou affect that which thou canst not hold or enjoy? 3 In respect of thyself: is it not madness, excessively to love that which doth thee so much harm, pricks as thorns, and pierceth with so many sorrows, crosses, losses, persecutions? which if thou be'st good, will fight against thee, and pursue thee with mortal hatred, and only slayeth those which resist it not. 4 Consider we what strangers and pilgrims we are in the World, and so be moved to lay bridles upon our affections: which is the Apostles argument, 1 Pet. 2.11. Dear beloved, as pilgrims and strangers abstain from earthly lusts. Let us estrange our affections from this World, and deal as wise Traveller's, that make the greatest Cities but thorow-fares to their own home. Use 2. Let this Doctrine moderate our affections in seeking and having, yea, and not having the things of this life. This is the common error, that men look altogether upon the Beauty, Glory, and fair side of the World, and wealth of it; but never look upon the inconveniences of them, and how strong they are to pull us away from God, or how apt to make us a spoil to Satan: which one consideration would somewhat abate our heat, and affection towards them. How ambitiously do many affect promotion and great places, not considering in what slippery places their feet are set? How eagerly do they desire wealth, as though it had no power to draw the heart from God, and the wealth of Heaven? How unsatiably do they pursue pleasure, not considering how the Devil ensnares them, and makes them lovers of pleasure, more than lovers of God? Surely were men acquainted with their own hearts, they would not suffer them so to rove in these desires. Oh, saith one, if I were a rich man, how liberal would I be to the poor? But alas, he knows not what spirit he is of: the Devil would make no doubt to change his mind, it his state were changed, and make of this liberal man either a Prodigal, or an Usurer, or an Oppressor, and do much more mischief than he can in his low estate. Oh, saith another, were I in high place, I would right wrongs, and set things in order. But so said Absalon, and yet who did more wrong than he, deflowering his father's Concubines, and deposing (if he could) his father himself? And such right would many do, if they were in higher place. All which is an argument how open we lie to Satan in such estates. To conclude this point, observe these few rules: 1 Put on the Lord Jesus Christ, and care not to fulfil the flesh. 2 Use the world, as not using it, Rom. 13.14. 1 Cor. 7.31. 3 Count all things dung for Christ, as Paul did, Phil. 3.8. whose blood is set against and above all corrupt things. 4 Pray that thy heart may be set upon God's statutes, and not inclined to covetousness, Psalm 119.36. First seek the Kingdom of God and his righteousness, etc. 5 Whether thou hast the world or no, show not thyself a lover of it, by increasing thy wealth, or bettering thy estate, by swearing, lying, deceiving 1 rejoice in no part of it, which God reacheth not to thee by good means: desire none but that on which thou mayest crave a blessing, and for which thou mayest return praise: hold none but with moderate affection and mind to forgo, when God calls for the whole or any part to good uses: use none but with sobriety, as not using it, and that ever to God's glory, and the good of men. Vers. 9 All these will I give thee, if thou wilt fall down and worship me, NOw after the preparation, standing in the choice of a fit place, and presenting a glorious Vision, we come to the dart or temptation itself: in which there is, 1 A proffer: All these will I give thee. 2 A reason: For they are mine, and to whomsoever I will, I give them. 3 The condition: If thou wilt fall down and worship me. And first of the proffer. Before he had showed his Wares, now he tells the price. All these] here is no pinching, nor parting of the matter: but 1 Christ shall be an absolute Monarch, none shall share with him: There is the extent of the proffer, he will part with all. 2 The quality of it; All these, the glory, beauty, wealth, and all that can be desired in the world: all that he saw, and nothing else: he would give him unmixed and unblended glory and honour, without sorrow, trouble, shame, or vexation: for he saw none of them. 3 I will give thee: but he will not barter or sell these so dear to Christ as he would to another, but he will deal kindly with him, he will as good as give them to him, if he will but make a leg, and thank him for them. Doct. Note here the nature of all the Devils promises: they seem to be liberal and very fair, whereas indeed they are miserably foul and deceitful. Who could expect more frank and plain dealing than is here pretended? but look a little nearer, we shall see it vanishing into nothing but deceit and mischief. For 1. What is this great all that he makes proffer of? A great catch, just nothing, but shadows and representations of things, in themselves nothing at all but the show he had made. 2 As this great all was but a show, so it was but for a moment: for shadows cannot continue: and what were Christ the better if he had been put in possession of the things themselves, if they so suddenly vanish away before he can give a sight of them? 3 His best and largest promises here are but in the transitory Kingdoms of this life, which all pass away as a shadow, so as if he had offered and could have performed the things themselves, it had been no great matter: he never offers and makes good any sound grace, or the things of God's Kingdom, which are things only worth harkening after. 4 Will he give all the Kingdoms, and all the glory of them to Christ alone? why, what righteousness or justice could be herein? Will he rob and spoil all other Kings, and Rulers in the world, of their right and sovereignty, which God had invested them in, and this all at once, and in a moment? 5 Whereas he pretends a gilt, he intends a dear bargain: and offering nothing but pure and unmixed glory, he would rob Christ our Head and all his members at once of all joy and happiness both external and eternal. Of this kind are all his promises: he promised to Eve Deity; but it proved mortality and misery: he promised Cain respect and love, if he could make Abel out of the way; but it proved the casting of himself out from the face of God, and his Father's family. Reasons. 1 He that means not in true dealing to perform any thing, may promise as much as he will. Satan meant not to give Christ one Kingdom, and he may as well promise all as one. 2 H●s enmity and hatred of God, and man's salvation, makes him large in his promises: he knows how slily temptations on the right hand steal into the heart, and that no enemy is so dangerous as he that comes in pretence of kindness. When he seeks to draw man to Hell with him, he takes on him to teach him how to become a God. When Christ was to suffer he would have him to spare himself, to hinder man's salvation: he will offer Kingdoms, all Kingdoms, with all the wealth and pleasure of them. Satan herein deals as jacob's sons with the Sichemites: they made very fair promises, that if they would be circumcised, they would give their Daughters, and take their Daughters, and dwell together as one people, Gen. 34.16. But they talked deceitfully, vers. 13. intending only revenge upon them, as they did when the Males were sore by means of their circumcising. Satan can promise a Victory to Ahab, but it is to chase him before his enemy to confusion. 3 He knows man's credulity and folly, who is easily taken with fair words which make fools fain, their eyes being wholly upon things before them. Besides, howsoever our blessed Lord here was fenced, that the least inordinate affection could not fasten upon him, although he had all the objects in the world to move him, yet he commonly finds men and women fitted for his turn, doting upon the world, and needs no such large offers as here are made to Christ, but for less commodity and glory than that in one Kingdom, will fall down and worship him. 4 Satan is so much the larger in his promises, to imitate God, whom he sees encouraging his servants by making covenant with them, and promising them all the good things of this life and that to come, as to Abraham, All that thou seest I will give thee. Now to draw men from God's Covenant, if it were possible, and to disgrace the same, Satan seeks to get men in league with him, by larger promises of the world than ever God made to one man, because that carrieth their whole desires: and as God for the ratifying of his Covenant hath appointed Sacraments and Seals, so the Devil hath certain words, figures characters, ceremonies, and charms for the confirmation of his league with them, and their faith in that league. Use 1. Hence observe a difference between God's promises and the Devils. 1 They differ in the matter. Satan proffers earthly shadows, earthly Kingdoms, things that glance through the sense, worldly things which may be perceived, and thrust into the eye and senses all at once, the best of which is but a fantasy; as Paul calls the great pomp of Agrippa and Bernice, Acts 25.23 things of a moment for continuance, that last as long as the fullness of the Moon, scarce seen but vanishing. But the matter of God's promises is the Kingdom, not of Earth, but of Heaven, and the glory thereof, to which all earthly things are but appendices: things which cannot be shadowed: for the eye cannot see, nor the ear hear, neither can it enter into the heart of an earthly man, to conceive what God hath prepared for them that love him, 1 Cor. 2.9. The great promises of God are matters of faith, not of sense; and for continuance, he promiseth a Kingdom unshaken, eternal, reserved in the heavens; a glory not withering or fading, unlike the glory of flesh: of all which the Prophet saith, it is like the flower of the field, Isa. 40.6. 2 They differ in the scope and aim of them. God's promises all serve to provoke and encourage men to lay hold upon the Covenant of life, to draw men nearer God in faith and obedience: 2 Cor. 7.1. Seeing we have these precious promises, let us cleanse ourselves from all filthiness of flesh and spirit, and grow up unto full holiness in the fear of God. But Satan's promises tend to fix men in the world, as here he would make Christ the greatest worldling in it, to withdraw men from God and their Covenant with him, to pull them from the service of the God of Heaven, to worship himself, or serve their lusts, or embrace the world, or bow to any thing but the true God. 3 They differ in the accomplishment, God is ever as good or better than his word: Tit. 1.2. God who cannot lie hath promised. To David (as Nathan witnesseth in his reproof, 2 Sam. 12.8.) he gave his Lord's house, his Lords Wives, his Lords Kingdom, and if that had been little, he would have given him more. To Solomon he promised long life, or wealth, or wisdom, and in the accomplishment he gives him both life, and wealth, and wisdom. But Satan is never so good as his word, but a Liar in all his promises. For, 1 He wants power to perform, when he promiseth that which is none of his, as the Kingdoms of the world. Or, 2 He wants purpose and will to perform his promise: For, had he a purpose and mind to have given Christ the Kingdoms of the world, if he had had power? Doth not he envy to every man the fruition of any creature of God? Can he willingly afford a good man a good moment? And did not he more malign Christ's good and comfort than all other, because he exceeded all other in grace and God's Image? Or, 3 Wherein he hath power and purpose to be an honest Devil of his word, it is with a fare more mischievous purpose: as here, if he could have given the whole world, he would for Christ's overthrow: for what cares he for the world, or what use can he make of it, but to make it a bait and train to catch man by it into his own destruction. The ground hereof is this; As every promise of God is a testimony of his love, so every promise of Satan is a token of his malice. An example of the Devil's faithfulness we have in our own Chronicles: In the reign of Edward the first, when the Welshmen rebelled, their Captain resorted to a Conjurer for counsel, whether he should go on in the intended war against the King, or no: yes (said the Devil) go on in thy purpose; for thou shalt ride through Cheapside with a Crown on thy head: and so he did indeed, but it was cut off, and he was carried in triumph as a prey to the King. This may justly reprove and shame many professed Christians, that will scarce give God's promises of grace and life the hearing, though they are founded in Christ, in whom they are all yea, and amen, flowing from his love, and tending to our eternal happiness with himself. Many will not be brought to hear them; many hardly when they have nothing else to do; and many hear them as things not concerning themselves; for than would they take more delight in them. But if Satan promise any earthly Kingdom or profit, he hath our ears, our hearts at command, all our speech runs upon the World, our desires and hopes are for earth and earthly things: and being thus earthly-minded, how expose we ourselves to Satan's assaults, and offer ourselves to be won by his most treacherous promises? Use 2. This teacheth us what to think of that Doctrine and Religion, that teacheth men to be Promise-breakers: what may we think of it, but to be a treacherous, unfaithful, Diabolical Religion? But such is the Romish Religion, as we may easily see in two or three instances. 1 In that Article of the Council of Constance, That Faith is not to be kept with Heretics, that is, Protestants: and so broke promise with John Hus, who had not the Emperor's only, but the Pope's safe-conduct. Against the Examples of good Joshua, who kept Promise (though rashly made) with the Gibeonites, and with the Harlot of Jericho; and of David, who kept Truth and Promise with Shimei, a seditious and cursing wretched Traitor. 2 The Church of Rome teacheth by the Doctrine of Equivocation, to break the Promise of a lawful Oath, before a lawful Magistrate, and teacheth the lawfulness thereof. But the Scripture condemneth a double heart, and the deceitful Tongue: and proclaimeth woe against them that trust in lying words, In lib de fide cum haretic is servanda. Jer. 7.8. and that make falsehood their refuge. Yea, Molanus, a great and learned Papist, concludes, syncerè faedera & juramenta sunt intelligenda, all leagues, and especially Oaths, are sincerely to be understood, and condemns plainly such mockeries and dalliance with Promises and compacts, by one or two instances; as of him that made truce with his enemy for thirty days, and wasted his Enemy's Country and Camps only in the night: and of Aurelianus the Emperor, who coming afore a Town Tijana, and finding the Gates shut, to animate his Soldiers, with great anger said, I will not leave a Dog in the Town: they hoping for the spoil, beestirred themselves to Ransack the Town; but being won, he would not give them leave to spoil it, but bade them leave never a Dog in it, and let the goods alone. This was but a dalliance, condemned by the Papist himself; and yet had more colour of truth than Popish Equivocation can have. 3 The Romish Church teacheth men to break Promises and Oaths with lawful and Christian Princes, exempting subjects from obedience, and putting Swords, Dags, Daggers, Powder, and all deadly plots into their heads, and hands, against the Lords anointed. A treacherous and Devilish Doctrine. Use 3. We see also what house treacherous and deceitful persons descend of, such as care not how much they promise, and how little they perform, men most unlike unto God, and resembling their Father the Devil, who is most lavish and prodigal in his promises, when he knows he hath neither power nor purpose to perform; men of great tongues, which swell as mountains, but of little hands, not performing molehills. Of these Solomon speaks, Prov. 25.14. He that glorieth of a false gift (that is, speaketh of great things that he will do for his Neighbour, but fails in the accomplishment) is like a cloud and wind without rain. A Cloud seems to offer and promise Rain, but the wind takes it away, and frustrates a man's expectations. And the same is true of all windy Promises. Which we must carefully avoid, and use these rules against slipperiness in promise. 1 If a man would be like God, who cannot lie in his promises, he must strive against it. But Satan is a Liar from the beginning, and the Father of Lies and Liars. 2 Faithfulness in contracts is the sinew of humane society, which Satan would have cracked, that he may bring all to confusion. 3 The Heathens that were given up by God to a reprobate sense, are branded with this mark, they are truce-breakers, Rom. 1.31. 4 It is a mark of a man in the state of grace, who hath obtained remission of sins, that in his spirit is no guile, Psal. 32.2. 5 A note of a man that shall dwell in Gods holy and heavenly mount, is this, he speaks the truth from his heart, Psal. 15.2. and Revel. 14.5. They only shall stand on Mount Zion, and sing before the Throne, who have no guilt in their months. Especially we must be careful of two promises, whereof God and the Congregation have been witnesses: as 1 That of Baptism, which we must have a special care to look unto: for, if we fail in keeping touch with God, no marvel if we fail with men. 2 That of Marriage, which the Prophet calls the Covenant of God, Mal. 2.14. THE second thing in this proffer, is the reason annexed, Luk. 4.6. For it is delivered unto me, and to whomsoever I will, I give it.] The Devil, like a desperate man, that is sure in this bout to kill or be killed, lays about him with all the skill and strength he hath, yea, he is put to his shifts, so as no base or mischievous devise comes amiss, by which he may either in fair combat, or cowardly attempts oppress his adversary: and that which he cannot do by strength and power, he will attempt by falsehood and lies; which he heaps up here together most like himself, the Father of lies that stood not in the truth. And here he challengeth the power and glory of the World to be his, 1 In Possession: 2 In disposition. First, He affirmeth it to be his, but not directly, but indirectly: by Gift, It is delivered unto me. But this is a most notorious lie: for the earth is the Lords, and all that therein is, the world, and all that dwell therein, Psal. 24.1. and Deut. 10.14. Behold, the Heaven of Heavens is the Lords thy God, and the earth, with all that therein is. And where read we that ever he committed these into the hand of the Devil? Object. 1. Joh. 14.30. He is called the Prince of the World; therefore he speaks true. Answ. 1 He is called the Prince of the World, not simply, but as it is corrupted: the Prince of this World, saith the Text; which world? this, which lieth in malice and hostility against the Son of God, and the means of salvation. 2 He is not so a Prince, as having any right unto any creature: for he cannot possess a Pig without leave: but by tyranny he forceeth and commandeth as a Prince, the wicked World unto his obedience: for the World departing from God to his Adversary, God in justice giveth Satan leave to prevail, and rule in the Sons of disobedience. But will it follow, that because he ruleth in the world by sin and death, being the prince of darkness, and having the power of death, therefore the parts of the world must needs be his? Object. 2 He is called the God of the World, 2 Cor. 4.4. Ans. True, not in respect of dominion over things created; but, 1 In respect of Corruption: for he is the God of the evil in the world, the Author, Ringleader, and Nourisher of all evil. 2 In respect of Seduction; for he is bold to use all earthly things, which are made to God's glory, to serve to set forward his temptations, and wicked men's lusts, and so to set up his own kingdom. 3 In respect of opinion or estimation, because the people of the world make the Devil their God. But this no more proves him to be indeed the God of the World, than an Idol is proved to be a true God, only because Idolaters so esteem and make it. Secondly, The Devil affirms it to be in his disposition, that he may give it to whom he will; which must needs be another lie, because it is not his in possession: for nothing can give that which it hath not. 2 The Scriptures ascribe this to God, as a prerogative, and peculiar to him; By him Kings reign, Prov. 18.15. All powers that are, are ordained of God, Rom. 13.1. He maketh low, and he maketh high. It is the most high that beareth rule over the Kingdoms of men, Dan. 4.22. The Lord giveth, and the Lord taketh away, Job 1.21. 3 Another notorious lie is, that having them to dispose of, he will dispose them to Christ, which is impossible, seeing Christ had them already disposed unto him, and had received them of his Father, so as he only could say, Matth. 11.23. All things are given to me of the Father: and, Joh. 3.35. The Father loveth the Son, and hath given all things into his hands. Therefore the Devil offering him the Kingdoms of the World, must needs lie. Psalm 2.8. Ask of me, and I will give thee the Heathen for thine inheritance, and the uttermost parts of the earth for thy possession. If then Satan say, All this power will I give thee, it is a lie: for all power was given him in Heaven and in earth of his Father, Matth. 28.18. So as in this proffer he belies the Father's gift, and the Sons right, and derogates from the glory both of the Father and of the Son. 4 Another lie is his false boasting, making himself Lord and Caesar of all, when he hath not one foot of all he speaks of, like solomon's Bragadocio, There is one that maketh himself rich when he hath nothing, and when he pretends his unjust usurpation in the World, to be a just possession and title to the World. And thus we have examined the substance and truth of this Reason, and have found neither substance, truth, nor reason in it. Here note; that, Doct. Bad causes must ever be thrust forward by bad means. Satan had a naughty matter in hand (as no better can beseem him) namely, the overthrow of the Son of God, and all the salvation of mankind; and the means by which he would effect his purpose is suitable, lying, and falsehood, and boasting: and he is no changeling, never a true word comes out of his mouth. 1 King. 21. Jezabel had a wicked end to bring to pass, namely, the disinheriting of Naboth, and setting Ahab into his possession: and what means doth she use but bribery, perjury, and murder of Naboth and his Children; and all this under a colour of Religion, and revenge of God's cause, a fast being proclaimed before it. Matth. 26. the Jews had as wicked a cause as ever was undertaken, viz. the oppressing and murder of the Son of God: and what means must they use? for what had the just man done? They must accuse falsely, and suborn false witnesses, and deprave his words, and make him speak what they list. And what other means used they to falsify and suppress the truth and glory of his resurrection? In this place, Satan aims to bring Christ to Idolatry, and the means is covetousness. Peter had an ill cause in hand, to hinder Christ from being apprehended, and his means was bad, unwarrantable striking. Reasons. And this must needs be: 1 In respect of God: when a bad action is undertaken, he leaves it, and as he permits the action only, so he permitteth bad means, but never appoints or approves any means to bad and Wicked purposes; which therefore must be Wicked and Unhappy. 2 In respect of Satan, who seeks to make every action as sinful as possibly may be: he knows that all instruments of falsehood are hateful to God, and therefore the more wicked means are used, the more detestable and damnable the action is. 3 In respect of men themselves: for those that make no conscience of bad ends, ma●e none of the m●ans; as we may see in David himself, whose conscience being so sleepy as to take another man's wife, he will make no bones to hid it by murder of his faithful Captain. 4 In respect of the means themselves which are near enough at hand: bad means are easily sound and attempted. What might be more difficult than to pick matter against the Son of God, to bring him not only under disgrace, but unto death? Yet the Jews could easily find a Law, by which Law he was to die: or if they had had none, they could easily make one. If they wanted true witness, they could suborn false. If they wanted witness from others, they could make use of his own, We ourselves have heard him, what need we any other witness? Use 1. This teacheth us to suspect those causes and actions that are brought about by bad means: as, 1 When men run out of God's Ordinances, and will not live by some honest calling and means of life, but by Cards, Dice, Bowls, Bets Cousnage, and such instruments and means of injury and wrong, they are convinced to live a lewd and wicked life: for a good and honest life is blessed by God, and carried by good, and lawful, and honest means, such as these be not. 2 All such goods as are gotten by lying, swearing, deceiving, Sabbath-breaking, overreaching, or helping forward sin in any man, are here not only to be suspected, but condemned, and sentence passeth against them, as such which the Devil hath 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 be suspected not to be 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: G●d is gone from them, and the remedy is fare worse than the disease. Yet h●w common is, not to seek to them by night as Saul did, but even by day, as n●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 be kept but by murder of John Baptist. Obj. Why, what would ye have him forsworn? Ans. He had brought himself into such a snare, as either he must be forsworn, or a murder: Now of these, to have broken a cruel and wicked oath, should have hindered murder, 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 lie, 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 we must walk by, is in Rom. 3.8. We must not do the least evil, for the greatest good. Therefore let us take heed of these base tricks of the Devil, to effect our desires by wicked means. Many condemn good men, because they stand nicely upon some small things, which if they would yield unto, they might do themselves and others great good; but they have learned another lesson, not to do the least thing against their Conscience to procure themselves the greatest good. God need not their error to glorify himself, and do 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, etc. But the Church of Rome must needs defend a bad cause, the means are so extremely wicked, as violence and power, treachery and subtlety, fire and sword, murders and Massacres, King-killing and Powderplots, lies 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 itself, 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, poison, powder, poniard, openly or treacherously. 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 spoke; but the Priests in stead of the Devil speak through Images, and make them move, sweat, nod, etc. to deceive simple people. I say such a religion cannot be of God, because the means of advancing it are from the Devil. But the Romish is such a religion: therefore, etc. Use 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 go 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 rag and relic 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 plaindealing is a jewel, but he that useth it shall die a beggar, and some men are too honest to thrive in the world: such common speeches argue the common breach of this Commandment. But know: 1. How fare are we degenerate from our forefathers: they lived simply by their hands according to God's 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 itself. 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 suspiciously as if he were to fall into the hands of so many Thiefs; 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 child might traffic 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 apparel and bravery, when indeed nothing is their own, if their debts were paid. And if every Bird had his own feather, they might well go naked. 2 Others, to raise themselves, make no bones to lie and magnify their estate, as the often experience of the world shows, 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 portraiture of the father the Devil, if ye will hear his very voice, 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 down, I can bind and lose subjects from their obedience at my pleasure. 3 I will give thee all these, if thou wilt fall down and worship me; if thou wilt be my vassal, and a sound Catholic, let my Laws bind thy Conscience, and persecute with Fire and Sword these Heretics, thus thou shalt hold thy Kingdom, else not. 4 But this is a small thing to challenge the Kingdoms of the world, and therefore he challengeth to be Lord of Heaven, Hell, and Purgatory, to open and shut at his pleasure, as his three Crowns imply. Here is a brag that puts down the Devil quite: never was the Devil overmatched in boasting and lying but by the Pope his eldest son, that in him we might have a plain demonstration of Antichrist, whom the Papists themselves say must be begotten by the Devil. If thou wilt fall down and worship me.] NOw follows the condition of Satan's large and prodigal proffer, which is the third thing considerable in the dart. In it are two things: 1 The matter he requires, Worship. 2 The manner, fall down and worship me. The thing he desireth is worship and honour due to God: for so our Saviour's answer implieth, that he must worship God only. And for the manner of this worship, he must outwardly bow and bend unto him, or prostrate his body in way of homage unto him. Wherein we see marvellous cunning and malice combined. 1 His cunning, in making it appear so small a moat: for being a worship proper to God, as we see by comparing our Saviour's answer with it, 1 He would make it in show and appearance, but a bowing of the body, a small thing, a gesture which God greatly regards not; as if he had said, as Bathsheba to her Son, 1 King. 2.10. I have a small suit unto thee, deny me not: which small suit if Solomon had harkened unto, it had cost him the loss of his Kingdom. And the same did our Solomon by his wisdom discern in this place. 2 In making it so necessary a thing to worship him: me, with emphasis: me, of whom thou must have the world if thou hast it: me, who am so able and willing to reward so small a service towards me: God doth not so reward his worshippers. 2 His extreme malice: in that, 1 He would rob and deprive God of his honour, which is due to him alone, and to no Creature else. 2 He would have it conferred upon himself, God's greatest enemy. 3 He would have none do it him but Jesus Christ the Son of God's love, thus to wrong his Father the more: whereas God expects no other of his enemies, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 4 He implies how little God regards or rewards his worshippers. The Connexion of this condition with the premises showeth; That, Doct. 1. Satan's proffers are never free, but upon some wicked condition or other. He said he would give all the world and the glory thereof to Christ, but now he adds a condition, which makes it a dear bargain. He offers freely, he will give all the world, and the glory of it, but the condition is dangerous; if Christ will fall down and worship him. The Devil offered to put our first Parents in possession of further knowledge, and no less a gift than Deity: he makes as though he would out-give God, but all upon this dangerous condition; if they would eat the Apple which God had commanded them not to touch. He would help Cain to the favour of God, and all the love of his Parents; but upon condition, he would kill his brother Abel: for when there was none else to be loved, or to do sacrifice, he should obtain all. Judas comes to the High Priests, and saith, What will ye give me? Matth. 26.15. and they appointed him thirty pieces of silver: but upon his own condition, to betray his Lord and Master: an heavy condition for so light a sin. Petiphars wife proffered Joseph great honour and rewards, but upon a foul condition, of committing whoredom with her. Reason. 1 As Solomon saith of the Harl●t, She hunteth for the precious life of a man, so doth Satan incessantly, and therefore can give nothing freely: for a free g●●● is a pledge of love between parties; but he carries a mortal hatred towards mankind, seeking by all means to devour us, 1 Pet. 5. v. 8. Seeing therefore 〈◊〉 love is like that of a ravening Lion to a Lamb, no marvel though he bestow nothing freely. 2 The end and scope of all Satan's gifts is discovered in our Text viz. to pluck men from God, and so bring them to damnation; and indeed they are not gifts, but wages paid for doing some work. 2 Pet. 2.15. Balaam loved the wages of unrighteousness. Now, if we look into the History, Numb. 22.17. these were great gifts and honours promised, upon condition of cursing the people of God. So as by the judgement of the Holy Ghost, all 〈◊〉 taken upon such dangerous conditions, are wages of unrighteousness. And as a General never gives pay but to such as fight under his colours, so Satan never gives pay of worldly preferment, but to such as fight his battles. 3 Never man gets any thing from Satan, but by way of contract or bargain where the conclusion shall be for himself: and being the arch-enemy of all charity, he will never make an exchange but for the better. He gives Adam an apple, but it was dear bought with the loss of God's image, and all his happiness. He offers the second Adam the whole earth, but with such a condition, as he must for it forsake heaven. Quest. But is there any man so extreme wicked, that will contract with the Devil, or receive any thing upon any condition at his hands? Answ. The Devil will do nothing for any man but by virtue of a compact, and why should he be at any man's command, but in hope of his reward, no more than any man would be at his, but in the same hope? But this compact is either, 1 more open: 2 more secret. A more express and solemn contract is that of Witches, Conjurers, and Sorcerers, wherein there is a mutual promise of service between the Devil and the Witch. And this promise is not only made by solemn words, but by deeds and seal●; as some diabolical signs figures, or Ceremonies, for the ratification of this league and compact. And this is evident by the confession of all Witches at this day, and by the Scripture. Of this kind was this in out Text; Satan offers to compact with our Saviour Christ, and there wanted nothing but the free consent of our Saviour to the condition. But the more secret compact is the more general, and no less dangerous, though Satan be less seen in it. And of this kind the Devil makes many Covenants in the World, and innumerable persons contract with him underhand, perhaps not thinking they do so. And this two ways, 1 By a secret Faith in the Devil. 2 By a secret consent unto the Devil. Secret faith in the Devil is when a man useth any superstitious or diabolical means for the effecting of his desire, which he knows, neither in themselves, not from God's institution, have any such power to effect things, but from the power of the Devil: a● the use of Charms, or spells, figures, character, An●●ie●, Scratching of a Witch, or the like: which having no power in themselves, not by God's Ordinance, can do no good, but by a secret saith in the Devil, who by God's permission puts power in them to heal men for their delusion. Secret consent unto the Devil, is yet more common than the former, though the former be the common cure of common people: namely, when Satan secretly suggesteth and offereth to make a Covenant and bargain with a man, without any express form of contract, but by inward temptation putteth the motion into the heart (as of Judas) that if he will use such an unlawful means, or upon such a condition, he will effect his purpose, which he earnestly desireth to attain: now the party blinding his own judgement by the eagerness of his affection, gives his consent to Satan, and accepts the condition: which mutual and silent consent of party with party, is a real bargain and covenant. Satan solicits the heart, and the heart consents to Satan: here is a secret compact, by which numbers of men are in league with the Devil, that would be loath to be thought so to be. Yea, numbers there are that receive the greatest part of their earthly portion at the hands of the Devil, by virtue of this compact, secretly believing or consenting unto him. Use 1. This serves to let us see the difference between God's gifts and the Devils, in four things: 1 Gods gifts come all from Grace and Love, he freely bestows his blessings: for his love is everlasting before our own being, and our inheritance is eternal above our merit, and in the Heavens above our reach. But Satan's gifts proceed out of his endless hatred, and are wages of unrighteousness. 2 Gods gifts are derived to us by good and warrantable means, diligence, labour, prayers: Satan's, for the most part by wicked means. God's conditions are profitable and safe: Satan's hurtful and dangerous, by the breach of some Commandment, by impiety or injustice. 3 Gods gifts are first bestowed upon us, and then obedience is required as a testification of Thankfulness, not as merit: Satan's are after our work, as a merit and wages of sin; first fall down and worship me, and then I will give thee all these things. 4 Gods gifts are in mercy, for our salvation and comfort, and encouragement in his service: Satan's, to draw us from his service, and to drag us to destruction. Use 2. Let this Doctrine make us afraid to receive any thing from the hand of the Devil, and accept of nothing but God offers. For, 1 God is more able and willing to do us good than the Devil is, unless we think with those wicked ones, that it is in vain to serve the Lord. 2 An enemy is never so dangerous as when he flattereth and fawneth: he never kisseth but killeth, with Joab, or betrayeth with Judas: his gifts are dear bought, his conditions are intolerable: he will have a better thing for it, even our precious souls. 3 A little from God's hands is far better than if we could receive all the World, and the glory of it, at the Devils: for this comes with blessing, with Promise, with Contentment, with good conscience; so doth not the other. Therefore be the just man's portion small or great, it is ever precious: it hath no sorrow added to it, as Solomon speaketh. Quest. How may I know I receive any thing from the Devil? Answ. When any thing is gotten by the breach of any Commandment of God, as by Swearing, Lying, Deceit, Oppression, and the like, this is a gift of the Devil, and the wages of unrighteousness. Use 3. Note here how like the Usurer is to the Devil: the Devil saith, he will give, so the Usurer saith he will lend, which should be free as gift: but then comes a condition of ten in the hundred, which is more than the lending is worth. Satan is an enemy to all charity, and so is he. The like may be said of Covetous men, who will do no good, but where they look for return of the like or more, as like the Devil as may be, and altogether unlike to God, who doth good where he can receive none, sows where he reaps not. Use 4. See the misery of men who accept of Satan's proffers. 1 Such as are in open league with him, as Wizzards, who bind themselves to renounce God, and their Baptism, and Redemption by Christ, and to believe in the Devil, to expect aid from him, and give him Body and Soul for that help; which is the substance of the solemn Leagues made by such limbs of Satan; he is of the sure side with them, they can gain nothing by him, unless he gain themselves first. And such by God's Law ought not to live. 2 Worldly-minded men, with whom he deals as with Esau, he gives them a mess of pottage, but on condition to sell their birthright; a silly match is made presently, an exchange of Earth for Heaven. 3 Men impatient in Losses or sickness, who run to the Witch, as not knowing what to do with themselves. But Satan never easeth the body of temporal pains, but to cast the Soul into eternal. 4 Ambitious and discontented persons, that take preferments of Satan upon base conditions: Absolom shall have a Kingdom, on condition he will rebel against his own Father. Zimri a Captain under Baasha, 1 King. 16.10. shall have the Kingdom of Israel, if he will rebel and slay his Master. Discontented Papists shall divide the Land among themselves, if they will blow up the . Now if we would avoid the dangerous compacts with Satan, let us observe these rules. 1 Beware of profaneness, which is a sin, where men carelessly lose Heaven and the joys thereof for these lower and earthly things, as Esau to satisfy his lusts despised the blessing, Heb. 12.16. Let there be none such amongst us. 2 Believe the truth of God's proffers and promises, to rely on them, and thou shalt be sensed from Satan's lies, 2 Thess. 2.10. 3 Consider how easily men pour out themselves for Balaams' wages: Covetousness carries away their whole heart, and yet in the end they are deceived as he was: instead of his reward he was slain in his return homeward, Numb. 31.8. 4 Consider how little joy there is in that which is received at the Devil's hand: neither Ahab nor his posterity enjoyed Naboths Vineyard. Judas brought back his thirty pieces, and hanged himself. According to that of Solomon, The wicked resteth not that which he taketh in hunting. 5 Moderate thy affections, not to desire the Kingdoms of this World and the glory of them, but a far more glorious Kingdom in the World to come, and all these transitory matters only to help thee forward to that. The condition of Satan's proffer teacheth us further; that, Doct. 2. All his drift in his temptations, is to draw men from God's service to his own. An example whereof we have in Saul, whom he drew from his hope and trust in God, to seek and sue to himself for help. He entered also into Judas to draw him from his Master's side and service to his own, to make him a Leader and Captain against Christ, Luke 22.3. Neither faileth he of his purpose and scope, but effectually prevaileth in the World, and in the Children of Disobedience, Eph. 2.2. For if we look to that part of the World, which is indeed the World, not visited by the light of Grace, and the Gospel, they in general are vassals to Satan, and profess homage and service to him in Ceremonies and Rites, as God's people to God himself. 1 Cor. 10.20. Those things which the Gentiles sacrifice, they sacrifice unto Devils, and not unto God: Which is spoken not in respect of the intention of the Worshippers, but of the mystery in that Idol Worshipped, which indeed tended to the Worship of the Devil, the deviser and setter forward of the same. And at this day in those newfound Countries, experience shows, how those Heathenish and barbarous people, not having the true knowledge of the true God, do therefore esteem the Devil as God, and the Devil appearing to them in visible shapes, they fall down and worship him, and offer many services and sacrifices unto him; upon this ground, because God is merciful and amiable, and will not hurt them, Non est nocent natura Deus. Cic. and therefore they need not be so obsequious to him, but the Devil is terrible, and fearful, and churlish, and therefore must be pleased and worshipped, No noceat. Nay, Gods own people and children are often drawn from the worship of their God, to the worship of the Devil, in the most base and submiss kind of worship. The Jews themselves offered unto Devils, and not unto God, Deut. 32.17. and what did they offer but their dearest things? as Psa. 106.37. They offered their sons and daughters unto Devils: A marvellous high wickedness, wherein the Israelites themselves imitated the barbarous Heathens, among whom Satan had brought in this unnatural cruelty, to kill their little children, and offer them to Molech in the valley of Hinnom, vers. 38. Thus they shed innocent blood by a Diabolical fury, and polluted their Land at the Devil's instigation. Thus it was in the time of Ahaz, and of Manasseh; against which the Lord shown great indignation and vehemence, Jer. 7. and 19 and Ezek. 16. And the rather, because it was against a special Law enacted for this purpose (which we would think Gods own people should not need) Levit. 17.7. They shall no more offer to Devils, after whom they have gone a whoring; and the sanction follows, This shall be an ordinance for ever. Yet God's people forgot God's institution, and nature's instinct, and so put off all religion and natural affection. Reasons. And this comes to pass: 1 Because of Satan's pride and ambition, who will not content himself with any thing but that honour that is due to God. He being the Prince of the world, and the god thereof, Joh. 14.31. 2 Cor. 4.4. will be worshipped by the world as a God, and takes upon him as if he were so indeed: whereas he is so only by his own usurpation and affectation, and the wickeds delusion and acceptation. 2 Because of his malice to God, to whom he is most contrary. God hath by the Law of Creation, of Nature, the Moral Law, yea by the law of faith, and all other bonds, tied man to his own service: now Satan seeks contrarily to deprive God of his due homage, and draws men from the knowledge and practice of God's Will, that he may rule them after his own will, 2 Tim. 2.26. 3 Because of his hatred to Mankind, to draw men into the greatest offence and displeasure of God. It is an evil thing and bitter, to departed from God and his service: but to give this to God's deadly enemy, is a sin most hateful and dangerous. 4 It is all the business that Satan hath in the world, for which he leaves no stone unturned, no means unattempted, to set up his own kingdom above and against God's Kingdom; a compendious way whereof is to hinder, corrupt, or destroy the true worship of God. 1 Thess. 2.18. Satan hindered me: namely, the true worship which Paul sought to establish. He corrupted the worship of God among the Sons of God by the Daughters of men, Gen. 6. And he sought to destroy all God's worship in the posterity, by destroying Abel. Quest. But is it possible that Satan can so prevail to draw men to worship himself in stead of God? And what means useth he to effect it? Ans. Yea it is plain and usual, as we shall easily see, if we consider, 1 The ways that a man worshippeth the Devil: 2 The means how he bringeth men thereunto. I The ways are laid down in these four conclusions: Conclus. 1. Whosoever worshippeth for God that which is not God, he worshippeth the Devil for God. Deut. 32.17. They offered unto Devils, that is, to gods whom they knew not. In all Divine worship, whatsoever is not performed to God, is performed to the Devil, there being no mean between them in worship. But how hath the Devil drawn Pagans and Heathens to set up and worship false gods, Devils indeed, Mars, Jupiter, & c? yea and Gods own people to worship Dag●n, and Baal, and Molech? At this day all the Eastern people of Turks and Saracens worship Mahomet, a god of their own making. And the Papists all give Divine worship to Stocks and Stones, the work of men's hands, to Rags and Relics, to their Breaden and baked god in the Sacrament; as base an Idolatry as can be found among the Heathens: in all which they have fallen down to the Devil, and worshipped him. Conclus. 2. Whosoever worshippeth God in any other means than himself hath appointed, he worshippeth the Devil, and not God. If the manner of God's worship prescribed by himself in the Scripture be refused, that cannot be God's worship, because the manner is devised by the Devil. Thus do they who profess the true God distinct in three Persons, but worship him according to their own devises and humane traditions; as the Papists that worship God in Images, Pilgrimages, and a thousand devises, mere strangers to the Spirit of God in Scripture, thrust in by Satan for his own service. Conclus. 3. Numbers will not be persuaded they worship the Devil, when indeed they do. For as then we worship God actually, when we serve and obey him, so than men worship the Devil, when they do the works of the Devil, Joh. 8. He that is a slave, a vassal to the Devil, is an apparent worshipper of him. Yea, so near a service is between them, that the Devil is said to beget many sons in the world, Joh. 8.41. now every son honours his father. Thus do all they that are subtle to pervert the strait ways of God, as Elymas, therefore called by Paul the child of the Devil, Acts 13.10. because he sought to hinder the word and work of God. Thus do all those tares, the children of that wicked one, Matth. 13.38. which grow up in God's field to the molesting and annoyance of the Lords wheat. Thus do all they who when they should spend the Lords Sabbaths in his worship, they worship and serve the world in buying and selling, or the Devil in play and gaming in their own houses, falling down to the worship of the Devil, when true worshippers are in God's house, performing their homage and service to him. Conclus. 4. Satan prevails against numbers, by drawing the affections of their hearts from the true God, to something besides him, to love, trust, and follow it more than God: as the voluptuous person, that makes his belly his god, and so is a lover of pleasure more than of God: and the covetous person making his wealth his god, whom Paul therefore calls an Idolater. All these and many more are worshippers of the Devil, and fallen down to him, and cannot possibly worship the true God. II. How and by what means Satan doth thus prevail. And the means are these: 1 He hath often the Secular arm, and Human authority, 2 Chron. 11.15. Rehoboam ordained Priests for the high places, for the Devils, and for the Calves that he had made. Thus Antichrist, the Beast of Rome, Revel. 13.16. by power made all both small and great, rich and poor, bond and free, to receive his mark in their hands and foreheads. So he did in our Country by fire and faggot in Queen Mary's days. 2 Sometimes he draws men to his own worship by policy; for he can transform himself into an Angel of Light, he can preach Christ for a need, to overthrow the preaching of Christ, Mark 1.34. he can be a lying spirit in the mouths of four hundred false Prophets, 1 King. 21. at once: and can put on the shape of Samuel, being still a Satan. 3 Sometimes by fair promises, as in our text, he will give a whole world to bring Christ to one sin: Thou shalt have case, pleasure, wealth, credit; in a word, thy hearts desire, if thou wilt fall down and worship me. 4 By persuasion, that it is a vain thing to serve God, Mal. 3.14. no joy for the present, no recompense hereafter: thus he carries with him innumerable companies with things present, not considering the time to come. 5 By threatening of crosses, losses, disfavour, as Balac said to Balaam, Thy God hath kept thee from preferment. By violent persecutions, Revel. 12.13.15. the red dragon persecuted the woman which had brought forth the Manchild; the Serpent cast out of his mouth waters like a flood, to cause the woman to be carried away. 6 By effectual delusion by means of Signs, Wonders, false Miracles and slights, which Satan putteth forth to give credit to false worship, as it is spoken of the great Antichrist, 2 Thess. 2.9, 10. that he shall come by the working of Satan, with power, signs, and lying wonders, and in all deceiveableness of unrighteousness among them that perish: and thus shall the beast deceive all those, whose names are not written in the Book of life. Thus many are deceived in Popery, by the juggling and crafty conveyances of the Priests, and often by Magic, making their Images appear to sweat, to nod, to roll their eyes, to pass voices through them, and make blood appear in the Host; which they would have their people believe: and thus Satan mightily draws them to the worship of himself. Use 1. Here let us learn to bewail the misery of men seduced by the Devil, and thrust from their God, whether more openly, or more secretly: as, 1 Such as join to Popery, renouncing the worship of the true God, and fall down to the Devil to worship him. Revel. 13.4. and they worshipped the Dragon and the Beast: noting that the worship of the Beast, is the worship of the Dragon. Now they worship the Beast that give him power over the Scripture, over the Consciences of men, to make laws to bind them, to pardon sins, to open Heaven, Hell, Purgatory, and receive his Bulls and Canons before the Canonical Scripture. A lamentable thing, that Satan gets such great ones daily to fall down, and worship him. 2 Such as get livings by bribery, simony, chopping and changing, and such indirect courses: here the Chaplain hath fallen down to the Devil, and worshipped him, and he hath bestowed the benefice. 3 Such as seek to Witches for help, or cunning men and women: a plain and open service of the Devil, by virtue of a league and compact, at least secret. Should not a people seek to their God? or can all the Devils in Hell remove the hand of God? 4 Such as by flattery, dissembling, injustice, lying, swearng, or breaking the Sabbath, obtain wealth, or profit. All this the Devil hath given thee, because thou hast fallen down and worshipped him. Whatsoever a man doth against the Word, against his Oath, or Conscience, is a falling down to the Devil, and a worshipping of him. Use 2. Take heed of coming under the power and service of the Devil: and to that end observe these rules: 1 Hold thee to God's Word and Will in all duties of piety and justice, both for matter and manner. For we must not only do our Master's will, but also according to his will. 2 Hear and foster the motions of God's Spirit, which are ever according to the Word. It is a note of a man given up to Satan, to have continual disobedience breathing in him, Ephes. 2.2. The foul spirit savours nothing but the flesh. 3 Renounce the world daily, be not a servant to any lust, neither take pleasure in it. For when Satan finds a man serving pleasures, he halters him with them, and clogs him with cares of riches and voluptuous living, Luk. 8.14. 4 Walk in the light, love it and such as walk in it. It is a sign of a man in Satan's snare, to despise them that are good, 2 Tim. 3.3. to make a show of godliness, denying the power thereof, ver. 5. Satan himself pretends light, but walks in darkness, and leads such as he rules in the same path. 5 Contend for the faith, Jud. 3. and God's pure worship, stand for God, be at war with thy sin, keep an inward conflict and combat; for, not to be tempted of Satan, is to be possessed by him: Luk. 11.21. When the strong man keeps the hold, all is at peace. Vers. 10. But Jesus answered and said, Avoid Satan: For it is written, Thou shall worship the Lord thy God, and him only shalt thou serve. NOw we come by God's assistance, to the answer of our Lord to the D v●● third da●●. In which consider three things: 1 The denial and resistance, But Jesus answered, and said: 2 The manner of it, Avoid Satan: 3 The reason, For it is written, Thou shalt worship the Lord thy God etc. First, our Saviour would not yield to Satan's temptations: 2 nay he repel● it with great vehemence. 3 He hath just reason so to do. I. Christ would not yield to the temptation, no not for a world. Quest. Why, what hurt had been in it? Answ. 1 He had taken the honour of God, and given it to Satan: whereas th● Lord hath said, I will give mine honour to none other. 2 He had consented to a Lie, viz. that the World was Satan's in possession and disposition. 3 He had partaked and abetted all that injustice and wrong which Satan would offer to all the inhabitants of the earth, if he had yielded, or accepted any thing from him. 4 He had impeached his own right, and present possession of all things, whereof he was right beir, already invested by his Father. 5 Although the worship required was external, yet it was Divine; and so in giving it to Satan, it had been idolatrous, which had entangled the Son of God in sin, and unfit him to the redemption of mankind. So as in respect of God, of Christ, of us, and the whole Church, it had been every way woeful and dangerous, as Satan, yea, our Lord well knew. Doct. Hence we learn, From the example of our Saviour Christ, to esteem and prefer God's glory above all the World. Christ could not be corrupted with Gold, nor Silver, nor Kingdoms, nor Glory, but as a good Physician sees all Diseases and Eyesores, without contracting hurt to himself: the Glory of his Father in his eye, is an antidote to preserve him without infection. And no marvel, seeing he had formerly preferred the Glory of his Father's mercy in man's salvation; above the glory of Heaven itself, which he left, and became a man of sorrows, and was numbered among the wicked to that purpose. Here is an example for us, which we cannot attain, but must look on a far off for our imitation, to come as near it as infirmity of flesh will afford us. Moses, That man of God, so preferred the glory of God before the world, that he made a strange choice, viz. To suffer with God's people, rather than to enjoy the treasures and honours of Egypt, Heb. 11.24, 25. Nay, he was so set for God's glory, as he preferred it before his own part in the book of life, Exod. 32.32. Rather than thou shouldest not glorify thy mercy in thy people, and rather than thou shalt give the enemy cause to blaspheme, rather blot my name out of thy book, let me● have no part in Heaven. The Apostles also following the steps of our Lord, for God's glory, and the Gospel's cause, did Glory in the World's contempt, and rejoiced that they were counted worthy to suffer for Christ. Act. 5.41. Paul bare in his body the marks of Christ, Gal. 6. v. 17. and was a prisoner, Eph. 3.1. Reasons 1 God's glory is the chief good, and the utmost extent of all his own Counsels, and actions, wherein he manifesteth his Mercy or Justice, Rom. 9.22, 23. and so it ought to be of ours, 1 Cor. 10.30. Whatsoever ye eat, or drink, or whatsoever ye do, do all to the Glory of God. An earthly child honours his Father when he imitates him in good: so do we honour our Heavenly Father in this imitation. The first thing in God's intention, must be the first in ours. 2 The practice of this duty is a fruit of Faith, and a support of Faith, Heb. 11.24. By faith Moses refused to be called the Son of Pharoahs' Daughter. The consideration of God's faithfulness in promising and performing better things; makes these inferior things small in our eye: as Moses therefore preferred the rebukes of Christ before the treasures of Egypt, because he looked at the recompense of reward. And that the sight of God's glory, worthy to be set above all things, takes the part of faith to foil temptations, is apparent in our Text, by the practice of our holy Saviour. 3 In the Lord's Prayer the first Petition is, that God's Name may be hallowed, set before the desire of daily bread, yea, before remission of sins, because all these are but means tending and serving to the main end of all, which is God's glory. All our good-spiritual and temporal, are, or aught to be means tending to that end. 4 Gods Glory is the dearest of all things to himself, of which he is most jealous, and so ought to be to all his children, as we profess ourselves to be. And what can more rejoice the heart of a gracious and ingenuous child, than the honour and high respect of his Parent? 5 According to out estimation of God himself is our respect of his glory, and so much as we esteem his glory, so much we esteem himself. It is true that God's glory is eternal, and so abides in itself not capable of our addition or detraction, and God will be ever most glorious, though we never had been: neither need he our help to make him glorious. The Sun would shine in his brightness and glory, if all Creatures were blind and no eye saw it. But yet he will try how much glory we will ascribe unto him, and how we prise it, and how industrious we are to magnify and exalt it: not that he can get any good by it, but we ourselves reap the fruit: even as the fire is not hotter, because we stand by it, but we are hotter; so while we glorify God, not God but ourselves are become better and more glorious. God loveth his glory as he loveth himself; and we, as we love himself, so we love his glory. 6 This is the perfection of Christianity and Grace here, and of our glory and immortality hereafter, to prefer his glory above all the World. The Spouse (Cant. 2.18.) calleth Christ her best beloved, which he could not be, if she● loved any thing better than him. And our Saviour cashiereth him as unworthy to be his follower, that doth not at least in affection and full purpose, forsake Father, and Mother, and Wife, and Children, and Goods, and Lands for his sake. This perfection of grace the holy Martyrs attained, who rather than they would dishonour God in yielding the least show of Idolatry, refused the whole World, yea, their lives. And the perfection of glory in the life to come is, that nothing else occupy or distract us from being wholly taken up in the immediate glorifying of God, without either satiety or ceasing. Use 1. Let us learn to be of the same mind with our Lord Jesus; in whom we have a worthy pattern of constancy and heavenly resolution, in that all the world and the glory of it could not move him, no not by a gesture to impair his Father's glory. The Heathen man could say, if he would forswear himself for any thing, it should be for a Kingdom. Absolom for a Kingdom would kill his own Father. Jehu for a Kingdom makes no end of Murders: One saith of him, What was a basket full of heads to a Kingdom? 2 King. 10.8. Herod for a Kingdom kills all the male Children. Nay, it were to be wished, that only Kingdoms could draw men to mischief: for than should not Ahab murder Naboth f●r a field, nor Judas betray his Master for thirty pence, nor Christians and Protestants lie and swear, and forswear, and transgress for a piece of bread. How many executions have we for thirty pence, or thirteen pence? Which shows how degenerate men are from Christ, whom all the kingdoms in the world, not the greatest things in them could move in the least manner, and as it were indirectly, to dishonour his Father. Nay, what shall we say of them, that profess, they not no man else can trade, and buy, and sell, to live without some lies, and dissembling sometimes? These may carry the name of Christ, but the mind of Christ is fare from them. Others think, and say, What need men be so nice to stand upon so small scruples, as not to accept so good offers and promotions in the world, which have some condition or other annexed, which their Conscience cannot without offence swallow? What, may not he call a little evil good; and a little good, evil: that so he may raise his own estate, and do himself, and others much good? And thus he is every where accused of indiscretion. But to these we object Christ's example, who would not be moved with all the world to do that he was not warranted for in the Scripture. And for the imputation of indiscretion, we allege Moses example, who when he was at age (saith the text) refused to be called the Son of Pharaohs Daughter, and chose rather to suffer with the people of God. And to all such allegers we say in one word, Either was Christ fare wide in refusing so great an offer, or else are they. Use 2. As we must prefer the glory of God above the world, so we must promote it by our best means: The Magistrate by procuring and stablishing that whereby God may be most glorified, not administering justice by affection or reward, or sparing Offenders by a cruel mercy, who should be made examples to others, or not encouraging the godly: All this dishonours God highly. The Minister must use his gifts, not for any private end, but for God's glory, as a good servant that gains all for his Master. And every private man must so carry his course of life, his trade, his speeches, as God may be honoured in all things: his light in all things must shine, that our heavenly Father may be glorified: therefore in every thing whether it will carry the commendation not only of truth and honesty, but of Christianity and religion. To stir us up to this duty, see some motives: 1 All Creatures in their kind do glorify God, and keep their standing, the Sun, the Stars, the heavens declare the glory of God. Psal. 19.1. The Ox knoweth his owner, and the Ass the master of his crib, Isa. 1.3. The Crane Swallow, and Turtle know their times, Jer. 8.1. What a shame for Israel than not to acknowledge their Benefactor, but come so fare behind the unreasonable Creatures? What a shame for Christians to come behind the Israelites, who partake in fare greater mercies and means than they did? 2 Hereby we manifest ourselves to be the servants of God, in resisting the dishonour of God, and standing out for our Lord, against Satan, wicked men, hypocrites, whose whole desire is to obscure and darken the glory of God, and as fare as they can with violence to tread it under foot: Especially having vowed in our Baptism so to do. He is a Coward that seeing the readiness and alacrity of the enemy, is not by it provoked to stout resistance, especially standing in a good cause, and sure of victory. Can a child endure his father to be dishonoured and wronged by word or deed, and put it up? Can God's child, seeing a son honours his father? 3 Our time is but short, we are in our last conflict, the time of our full deliverance and introduction into heavenly glory is at hand, the Crown is in our eye, almost upon our heads already: and therefore let us encourage ourselves a while to be instant for the glory of God, which is our last scope and chief expectation: even as a Traveller that sees the Evening come upon him, is so much the quicker till he attain the place he desires; so we having the evening of our life approach, and our last hour, should set ourselves forward with more speed and alacrity towards our home, holding on our right way, which is the glorifying of God in all things. 4 We have a cloud of examples before us: 1 Of holy men, who have endured Martyrdom, and rejoiced in the flames, that they were worthy by their so exquisite torments to glorify God, as Christ told Peter, that by such a death he should glorify God. 2 Of holy Angels, who spend all eternity in magnifying God's holiness and glory: Isa. 6.3. one cries to another, Holy, holy, holy is the Lord: the whole world is full of his glory: and, Luke 2.14. Glory be to God in the highest heavens. And shall not we approach to the Angelical life, which is the happiest of all creatures? 3 Of the blessed Son of God our Head, whose whole life was nothing else but a seeking of the glory of his Father: And should not the members imitate the Head? Have we so many faithful guides in so dangerous a way, and should we be so cold and slow in the imitation of them? 5 Our glorification is individually knit to our glorifying of God: as, 1 Sam. 2.30. Him that honoureth me, will I honour. Yea Christ claims his glory on no other condition but this, but that he had glorified his Father on earth, Joh. 17.4. As among men, great benefactors are well pleased with small testimonies of thankfulness, where ability wants to perform much: so the Lord accepts our small obedience and study of glorifying him, that he plentifully remunerates it. Means to come to glorify God in some good measure. 1 Pray for wisdom, and a sound judgement. Phil. 1.10. That ye may discern things that differ, being filled with the fruits of righteousness, to the glory and praise of God. For every thing will not please and glorify God. 2 Renounce thy own glory in doing things. Joh. 8.49, 50. How can ye which receive honour one of another, seek the honour that cometh of God? Certainly Christ sought not his own praise, but the praise of him that sent him. 3 Observe God's wisdom in his Word and Works; his Power, Justice, and Mercy; his benefits and corrections on thyself and others; in all things praise him: He that praiseth me, glorifieth me, Psal. 50.23. 4 Honour God in an honest and Christian conversation: gracious speeches, and an unspotted life, honour the Gospel: hereby stop the wickeds mouths, and glorify God, 1 Pet. 2.12. II. The manner of this answer of Christ; Avoid Satan] which differeth somewhat from Christ's other answers, being more plain and sharp than they, as appeareth, 1 In the title he gives him, Satan. 2 In the commandment, Avoid. First, he calls him Satan, which is the third name given him in this History: for he had before been called a Devil, that is a false accuser, and a Tempter, and now he is called a Satan, signifying an adversary or enemy: 1 To God directly: 2 To man, both in his person, whom he often possesseth and vexeth, Mat. 4.24. and also in his estate, which he doth often endamage and impoverish, as we see in Job. And Christ doth now so term him, 1 To show him that he takes better notice of him than before: for he called him by no name before, though he was called by the two former terms by the Evangelist. 2 That we should see further into his nature, the more to beware of, and detest him. 3 To show us how we may detect an adversary, and smell a Devil; namely, when he sets against and opposeth the grounds of religion. 4 To teach us that he is no friend, that offering us wealth and honour, would draw us from God and religion. The greatest kindness here is the greatest cruelty. Avoid] 1 This is a word of indignation, as we say to a Dog, avaunt: for Christ was much offended and angry against this temptation, when he saw and heard Satan so impudent and blasphemous. So Christ gives this as a reason of the same speech to Peter, Avoid Satan; for thou art an offence unto me. Christ shows indignation, because Satan shows his blackness. 2 It is a word of rebuke and castigation of Satan's importunity and impudence, who would not be satisfied at the first and second assault, but still renews more hellish and horrible temptations. Thus Luke expresseth it, Hence behind me, as one not worthy any longer to behold his face. 3 It is a word of dismission, or sending him packing, and carries in it the force of a Commandment. An Heretic (saith the Apostle) after once or twice admonition avoid, Tit. 3.10. Thus deals our Saviour with Satan here, who is Haereticorum haereticissimus: An Arch-Heretick: as a great man talking with a wrangling fellow, whom no reason will persuade, commands him away, he will hear him no longer. Quest. Why was our Saviour so angry at this temptation above the former, wherein he exercised Meekness and Patience? Answ. 1 His Wisdom knew how far he was to bear Satan at this time, and how much to suffer from him, and then how his mouth must be stopped, which Meekness and Lenity would never do: there is no hope to win or overcome a Devil with kindness, nor to shake him off that way; nay, rather this will more invite on his malice, he will go so far as he is suffered. 2 Christ thirsted after man's salvation; and his love to us and our redemption, made him so angry with the Devil, who sought by all means to hinder it: for had he been defiled with sin, the work of redemption had availed us nothing. 3 To note the hatefulness and detestation of that sin of Idolatry, whether it be covert or open, that if our dearest friends should solicit unto it, even the Wife of the bosom, we should pursue them to death, and so show our deadly hatred against it, Deut. 13.1.6. 4 The two former more concerned himself, but this concerned his Father's Glory directly: he hears him claiming all to be his, quartering the Arms and Royalties of God, making himself a God, and challenging worship due to God: this he could not bear: his tenderness and zeal to his Father's glory, would not endure so vile a creature to carry away, no not to challenge any part of his worship. Doct. God's causes must ever more affect us than our own. How full of lowliness and meekness was our Lord and Saviour in all his own causes? He did not strive nor cry, neither was his voice heard in the streets: He would not break a bruised reed, nor quench a smoking flax, Isa. 42.3 Matth. 12.20. When he was reviled, he reviled not again: When he was called Glutton Drunkard, a friend of Publicans and sinners, Matth. 11.19, 28. in stead of returning rough Language, he calleth, saying, Come unto me all ye that are weary and heavy laden, and I will case you. He was led as a sheep to the slaughter, and opened not his mouth: when they accused him of capital things, knowing that his answers would not be taken, he answered not a word. Now he was in his own cause. But when he takes his Father's cause in hand, how doth he himself with zeal, which even consumes him? Joh. 2.15. in purging his Father's house, he lays about him, and whips out the abusers of that holy place. Moses in his own private cause was the meekest man upon the earth; being contumeliously worded by Miriam and Aaron, he presently pardons it, and prayeth for Miriam, and gets her cured of her leprosy. In Exod. 32. that froward people was ready to stone him: yet when God gins to be angry with them, he forgets all, and prays God rather to put his name out of his book, than not to pardon their sins. But, seeing the calf, his calm spirit is vanished, and he breaks the Tables of stone that were in his hand. The Apostle Paul every where provokes Christians to meekness, patience, and laying aside of revenge, and stirringness of spirit in private causes: yet (Act. 17.16.) when he saw the idolatry of the Athenians, his spirit was stirred up in him. 1 The Religion which we profess, Reasons. should bind us unto God most straightly: therefore Augustine noteth the word either à religando, or à relinquendo, that where religion is, it will leave all for God. And hence is self-denial enjoined, as a necessary preparation, to him that will profess Religion. 2 Gods Glory is preferred by himself above all his Creatures, as being the end of them all; and therefore must so be of us, even above ourselves: for of him, and through him, and for him are all things. We see in the Commonwealth how the instruments of public Justice, if any service be commanded from the King, must lay aside their own business and ease, and execute the King's pleasure before their own. Such a good servant for his Lord was Paul, saying, My life is not dear unto me, so I may finish my course with joy. 3 Our Lord Jesus hath more affected our cause than his own: what an infinite love shown he in descending from his glory, to work the great and painful work of our redemption? what infinite misery did he sustain to help us out of it? what an happiness forsook he to recover us to that which we had forsaken? what a dear price did he pay for our ransom, when we were lost? Is it not fit now, that we should be earnest in the cause of such a friend? May not he well disdain, that any thing in the World (never so much concerning us) should be preferred before him, yea, or equalled with, or loved without him. 4 Do we know that God himself is the chief good, and should not we cast our eyes beyond ourselves, sinful lumps and heaps of dust, that all the springs of our affections might run into this main? Shall we bestow the pitch of our affections upon lower things (as earthly-minded men do) when we may satiate them with God himself, and the things of his glory? 5 There is no loss in neglecting ourselves for God, but great advantage: for his eye is upon us to be a speedy, faithful, and royal rewarder of us. The preferring of our Lord's cause above ourselves, is the preferment of ourselves in the end. He that loseth his life for my sake (saith Christ) shall find it. And therefore as Caesar's eye made his Soldiers prodigal of their blood; so God's eye upon us should make ourselves small in our own eyes, that his glory may be maintained and reserved wholly to himself. Moses preferred God's honour before his own: for he looked for the recompense of reward. Use 1. The Use hereof belongs to such as are specially set forth to set up God's causes. The Magistrate is not now a private man, to seek himself, or to set forward his own designs, or to show his heat in his own private causes, but to prefer God's causes before all men's, his own or others. David a King, how calm was he in his own case, when Shimei traitorously railed upon him, and Abishai would have fetched his head, Oh no (said he) God hath bid him rail, & c? But when God's cause was in hand, Oh then, away from not ye wicked: and, I will have no wicked person in my house, I will timely destroy the wicked from the house of God. Good Nehemiah neglecteth his own allowance, and departed from his own right for the people's sake, chap. 5. but cha. 13. how zealous is he for God? he will not let God lose his right: not one whit of the Sabbath must be allowed to any use but Sabbath-duties. Such a courage for God and the Truth, ought the Magistrate to have, as neither for fear of men, nor any man's favour or affection, he neglect any thing which God would have him do, especially for the house of God, and the Offices of it. Alas, how many Magistrates are of Gallios' mind, to think religion but a matter of words, as if God made them governor's of men only, but not of Christians? keeper's of the second Table to preserve Peace and Justice, and not of the first to preserve Piety and Religion? and if they be so, why are not Blasphemies, and horrible Oaths, and innumerable profanations of the Sabbath severely punished? why are not Popish and profane persons compelled to come into the house of God? Shall a pilferer of a trifle of a man's goods know, that the Magistrate bears not the Sword in vain, and shall not he that robs God of his Glory, by Cursing, Swearing, contemptuous breaking of the Sabbath know the contrary? The calling of a Minister is more specially to promote the causes of God, which therefore must affect him above all his own respects. How earnest was Christ in his Father's work, when his Parents came to seek him at twelve years old? he rebuked them for interrupting him; whereas in all private converse he gave them reverence, Luk. 2. When his Disciples brought him meat, he neglected that also, saying, It is my meat and drink, to do the wilt of my Father. And if preferring Gods causes will not suffer us to respect ourselves, much less will we be hindered by others: we cannot tune our songs to men's ears, but must deal faithfully and plainly, though we displease men. How zealous was Christ against the Hypocrisy of the Scribes and Pharisees, Matth. 23. though it created him much envy and malice? When he saw the invincible hardness of Heart in his hearers, how did he mourn in his spirit, and looked angrily about him? Mark. 3.5. Surely if we go about to please men, or set up ourselves in the World, God's causes will affect us slenderly: Therefore it shall be our happy portion to set the top of our ambition the glory of God, and in our judgements and practice, prefer the winning of souls before the winning of the World. Use 2. Let every man learn to consider what business God hath put in his hand to do, and not be hindered in that; for that is God's work. God's cause, upon which depends some part of God's glory. And whatsoever he may glorify God in, for which he can warrant his calling, let him set that forward, and let no respect hinder him: let him not suffer God to be dishonoured in his family, nor where he can hinder it: let the spirit of patience swallow a number of private and personal wrongs; but, when God comes to be wronged, let him stir up the spirit of zeal and courage. Use 3. Here many are reproved, who fail against this Doctrine: as, 1 Men that follow nature, abandoning religion, hot and fiery in their own quarrels, not a word can be sooner uttered against them, but they are ready to draw, and to stab: Their own names may not be mentioned without all due respect: But for God's causes and quarrels, let others look to that. How h●t was Cain in own cause? but so much the cooler in Gods causes and service. Haman, how busy in his own private quarrel to bring Mordecai to death, yea, to destroy the whole Church, had not his gallows caught himself? Oh beware by these examples of more zeal in thine own cause, than in Gods; in thy own name; than in God. 2 Such Ostriches as can digest any high contempt of God, without indignation or reproof, and can suffer men to swear and curse by God and Christ, his blood, wounds, and tear him to small pieces. It would be thought disloyalty to hear the King's Majesty's name or title contumeliously spoken of, and not bring the party to condign punishment. It was an old Law among the Romans, that if any man did swear by their God Janus, it should be death, unless the Senate approved it, or it were made before a Priest: why? that it might be either punished or reproved. It were well if we had such a Law amongst us. 3 When care of our own houses eat up the care of God's house: Things shall be neat and convenient at home, no care how God's house lies. When base trifles are preferred before God's Word, and the good settling of it; as stage-plays and interludes. When Gods Sabbaths and time must give place to our callings, or recreations, or are passed away in God's Worship, more heavily than holy days, or work-days. Here is a man affected more with his own sin, than the highest causes of God's glory. III. The reason of our Saviour's denial: For it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve. Our Saviour had sharply reproved Satan's impudence in his bold onset this third time; but yet because it is not sufficient to thrust off an adversary with heat of words and sharp reproaches, unless there be added also a direct answer and satisfaction to the matter in hand: he therefore most fully answereth by the Scriptures, even the Devil himself, not contenting himself by his power to repel him, which Satan now beginneth to feel, unless also by the power of the Word he convince him, and thereby award the dart, and break the temptation into pieces. Which must be our rule in dealing with vain and jangling adversaries; not to answer them according to their foolish disposition or provocation, not to be like them in frowardness or stiffness, in heat and perverseness, but to answer them with words of Wisdom, with sound matter, and moderation, both to convince them, and beat down self-conceit in them; which is the meaning of those two Precepts, Prov. 26.4, 5. which seem contrary: but are easily reconciled by the due respect of persons, places, times, and other circumstances. Ever remember one rule, that no adversary (suppose the Devil himself) is to be answered by affection or passion, but by judgement and sound reason: Yea, if we have no hope to win our adversary, or do him much good, as Christ had none of the Devil, yet we must testify to God and his truth for the confirmation of ourselves and others. The testimony alleged is out of Deut. 10.20. Thou shalt fear the Lord thy God: thou shall serve him: and Deut. 6.13. An universal and affirmative precept, by which every creature is bound to his Creator, and him alone, to perform Divine worship unto him. And it is aptly applied by Christ to this dart of Satan: For it implieth, 1 That he himself, as now standing in this conflict with Satan, is a creature of God as he is man, though otherwise as God he he equal to his Father. As man he is subject to the Law, and to this precept among the rest. 2 That Satan is not God, as he pretendeth by his unjust claims, nor any way equal to God. 3 That therefore neither must he being a creature, give the least divine worship from God, nor he that thus claims it, can by any means be capable of it. 4 That the Scriptures of God reserve unto God his due worship, and forbidden that any creature shall share with him. Christ stands not to dispute whether the sight presented were a shadow or substance, nor whether he would give it him or no, but holds him to the Scripture, which upholds his Father's right. Quest. But why doth our Saviour change, and add to the text of Scripture, as not regarding that terrible woe denounced against such as add or take away from the word and contrary to that, in Deut. 12.32. Here our Saviour, 1 Changeth: Moses saith, Thou shalt fear: Christ saith, Thou shalt worship: 2 Addeth: for Moses hath not the word only, which is of Christ's putting to that text. Answ. 1 Here is some difference indeed in words, but not in sense, and therefore it is no corruption of the Text, nor letting out the life of it, which stands not in the words, but in the true sense. 2 Our Lord both in great wisdom changeth the word fear into Worship, and just cause: for, 1 Moses useth fear, which is a general word, in which is contained all such Divine duties as godly men ought to perform unto God: and our Saviour mentions one special, which is included in that general; which thing Moses speaks as well as he, in the general; as he that commands a whole, commands every part, inward and outward. 2 Hereby our Saviour aptly meets with Satan's temptation, If thou wilt worship me; he useth the same word, not tying himself to Moses his words, but keeping the sense, but to Satan's word: and, 3 He noteth the nearness and undividedness of God's fear and his worship; as where the cause is, there will be the effect, so true fear and worship go together; where one is, there will be the other: and for this cause one is put for the other, not here only, but elsewhere, as Isa. 29.13. Their fear toward me was taught by the precept of men: Christ alleging it, Mat. 15.9. saith, You worship me in vain. As for the word only added, which is not in the Law, it no way addeth any contrary or divers sense to Moses, but only expoundeth or giveth a fit commentary to the text, and speaketh that plainly in one word, which Moses doth in more: as Deut. 2.13. Thou shalt fear the Lord thy God, and serve him, and walk after no other gods: which is all one with our Saviour's, Thou shalt serve him only. As he that saith, The King is the supreme Governor, and none but he; saith in effect, The King is the only supreme Governor. 3 Christ and his Apostles had a privilege in alleging Scriptures without error, and were in●a●●ble expounders as well as alleadgers. 4 This alteration of words is made by Christ, to warrant us, that Scriptures alleged by teachers according to their right sense (although with alterations and additions) are to be taken as true expositions and allegations, we being not tied so strictly to words as to sense: For otherwise, all our Sermons and Expositions, which serve to beat out the true sense of Scriptures and apply it to several uses, might be condemned as idle additions to Scripture; which is blasphemous. 5 To warrant us, that Principles of Religion expounded by warrant of Scripture are truly interpreted, though the Scriptures in so many formal words express them not. As for example: In the Doctrine of Justification by faith, we say we are justified by faith only before God; here the Papists exclaim on us as accursed Heretics, because we read not the word only, in all the Scripture. But we read it in effect, and in true sense, Rom. 3.28. and, Ephes. 2.8. By faith without works; which exclusive is all one as to say, only by faith, as our Saviour interprets the exclusion of other gods by the word only. As if I should say, I did such a thing without help; is it not all one as to say, I only did it? If Christ's interpretation be true and warrantable, so must ours in the point of justification. And if the Devil himself had not yielded to Christ's allegation, he might have said, Thou thrustest in the word only, and addest to God's Word, and therefore art not the Son of God. But the Papists deal more impudently with us, than the Devil did with Christ, who said no such thing, but yielded to evidence of truth, which they will not. In the precept itself are three things: 1 The person: 2 The matter: 3 The object. 1 The peson, thou] the whole man and person, which consisteth of a body and soul: thou, any reasonable Creature that challengest God to be thy God. 2 The matter shalt worship and serve. Worship is twofold, Civil, or Divine. I. Civil, is a prostrating or bowing of the body, or any outward testification of an high and reverend respect of man. And this is due to men two ways. 1 Of duty, when men are to be reverently acknowledged for something wherein God hath preferred them before us, as for years, gifts, graces, authority: or such as are set over us, as Parents and Fathers of bodies and souls, of Church, and Country. And this is required by the fifth Commandment, and Rom. 13.1, 7. neither doth the Gospel and Christianity take away, but teach civility. And performed by the godly, both in speech, as Daniel said, O King; and Paul to Festus, O noble Festus: and also in outward behaviour and gesture, as Jacob bowed seven times to Esau; and Joseph taking his Sons from the knees of his Father Jacob having blessed them, did reverence to his Father down to the ground, Gen. 48.12. David inclined his face to the earth, and bowed himself to Saul, who pursued his life, 1 Sam. 24.9. The like of Ruth to Boaz, chap. 2. and of Abigail to David, 1 Sam. 25.23. she fell on her face, and bowed herself to the ground, and fell at his feet. 2 Of courtesy, which is a fruit of humility, when a man to his equals and inferiors showeth reverence and respect; as Abraham to Lot, Gen. 13.8, 9 and to the Hittites his inferiors, cap. 23.12. he bowed himself before the people of the Land: Farr unlike the surliness and stiffness of proud and conceited persons, who being void of all good nature, nurture, and religion, know not to bow to any, neither their betters in the way of duty, nor equals in way of courtesy. Divine worship is twofold, 1 Inward, the sum of the first Commandment, standing in fear, love, and the like: 2 Outward bowing or reverence, the sum of the second Commandment. The former binds the soul, and the will, and affections, and the whole inner man: the later the outward man, to give God his worship and service, and to give no part of that to any other: For the word only, only mentioned in the latter branch, must be extended and referred to the former too. The latter of these is here meant: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the word properly signifieth to kiss or adore, by some outward gesture to manifest a veneration. 1 Because this was it which Satan required of Christ, namely, to fall down or bow unto him: but Christ aptly refuseth it. 2 This worship proceeds from an inward fear and apprehension of a Divine excellency and power, not communicable to any Creature, which Satan well know: for even by this bowing he would have Christ to acknowledge in him a power to dispose of all earthly things, which is proper to God. And him only shalt thou serve.] By service is not meant the inward service of the heart: for the words in Deut. 6.13. Thou shalt fear the Lord, and serve him, will not bear it: the first thereof betokening the inward service, the second the outward, following the former as the effect the cause. Neither would our Saviour invert the order, in setting the stream before the fountain. Therefore this word serve, serveth to expound the former, as an addition, signifying nothing else but the outward service of God; so that Christ here shows, that it is not enough to give God outward reverence, but that we must (as servants) perform duties according to his will: so the word signifies, being taken from servants, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. who perform service to bodily Masters in bodily actions. 3 The person to be worshipped and served is God only. Him only] whom we call the Lord our God, according to the speech of Samuel, 1 Sam. 7.3. Direct your hearts unto the Lord, and serve him only: for his glory will he give to no other. Quest. Must we give outward worship to none but God? Must we not bow our knee, and uncover our heads, to our King and Rulers? Must we not rise up to the hoare-head? Levit. 19.32. Must we not serve one another in love? How then must we outwardly worship and serve God only? Ans. We must not deny any civil worship to any man, to whom God hath made it due: but external religious worship must not be given to any Creature, man or Angel. Quest. How may we know the one from the other?] Ans. They differ greatly: 1 In the kind, one is servile, the other social; the former due to an absolute Lord and Commander, the latter due from one fellow-servant to another. This distinction is grounded in Revel. 19.10. where the Angel refused the worship done him by John, upon this ground, because he was a fellow-servant, and one of the brethren: for John being overcome with the greatness of the Angel's glory and splendour, out of humane infirmity ascribed to him more than civil honour, and mixed some religious worship with it, which only was due to God. 2 Another difference is in the intention of the mind in worshipping. Religious bowing is, when a man inwardly apprehends a Divine power proper to God, and incommunicable to the creature; or, when godhead or divine properties are conceived in the thing bowed unto. As for example: in falling down to an Image, uncovering the head, praying, etc. the mind now conceives a Divine power in the image of knowing one's thoughts, hearing, helping, and the like; at least that God hath tied his presence and grace to such a place where such an Image is set up. But the civil bowing to the King, or superior, or to the Chair of estate, is a mere token of civil subjection, without any conceit of deity in the mind, only because we see in them excellent gifts of God, or in place above in the Church, Commonwealth, or family. For the same gesture may be civil and spiritual, according to the intention of the mind of the worshipper. 3 The end distinguisheth them: the one is to exercise godliness, the other to express civility: the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: one done as a man is a member of God's Kingdom, the other as he is in the rank of an earthly Kingdom. As for example: Kissing of the Pope's feet, is a worship done to a man, and so seems civil; but, being tendered to him as to the Vicar of Christ, as one that can pardon sins, and cannot err, this religious end makes it a religious worship, and therefore none of his, being not offered to any other Prince or Emperor upon the earth. 4 Some difference may be taken from the common estimation of the thing worshipped, as if it be generally esteemed or reputed Divine, and deity ascribed to that which in itself hath it not: The Host (as they call it) is generally held to be Christ's very self: now for a man (suppose a Protestant, that knows it to remain very bread, and that no such deity or change is in it) to bow down before it, to uncover his head, or use gestures of adoration to it, is an external religious gesture, and is unlawful, although his intention be not to worship it, but because in common estimation he ascribes a kind of Godhead to the creature as others do. And whereas adoration is a sign of subjection to the thing adored, and a note of inferiority in deed, or in will; by this gesture this person makes himself inferior to a Creature, and giveth worship and pre-eminence to that which in his knowledge hath neither life nor sense, which is senseless, and against common reason. 5 A plain difference between Civil worship and Divine, is, that all Divine worship is absolute and immediate; which is plain in this instance: God in all his Commandments must be absolutely and simply obeyed, with full obedience, never calling any of them into question, never expostulating or reasoning the matter with God, seem they to us never so unreasonable. As Abraham against the Law Moral, and even against the Law of Nature, without all reasoning, riseth up early to kill his own son, when God bids him, who will be simply obeyed for himself. But all obedience to men is respective, to God, in God, and for God, and as fare as God hath appointed them to be obeyed, and no further. God must be obeyed against the Magistrate, the Magistrate not against God, but so fare as his Commandments are agreeable to Gods. Man as man is not to be obeyed, but because God hath set him over us in the Church, Commonwealth, or Family. Whence we see, that Civil worship hath his rise and ground in the worship of God; and what is the cause, that so little reverence is given to superiors, whether Magistrates or Ministers, Masters or Parents, in these dissolute and unmannerly days, but because God's worship decays, and is not laid in the hearts of inferiors, the force of whose Commandment would force reverence to superiors? What other cause is there, that inferior impudent persons of both sexes take such liberty (without all respect of conscience, truth, or manners) to chatter against God's Ministers and the Kings, towards both whom God hath commanded more than ordinary respect; yea with all bitterness to scoffed, rail, curse, threaten, with horrible, damnable, and incessant Oaths, more like Furies than men, even to their faces? but that God's fear is utterly shaken out of their hearts: and where God's fear is absent, how can we expect any fear of men? The Heathen Priests were honoured, because Heathen gods were feared: which shall condemn Christians, among whom neither God's Priests and Ministers, nor the Ministers of the King, God's Vicegerent, and consequently, not God himself is feared and honoured. Doct. All religious worship, whether outward or inward, is due to God only. For inward worship, it is most express, Joh. 4.24. God being a Spirit, he must be worshipped in spirit and truth: And it might be proved in all the parts of inward worship; as 1 Love: Thou shalt love the Lord thy God with all thy heart, and all thy soul. 2 Fear: Isa. 8.13. Let him be thy fear and dread: Fear him that is able to cast both body and soul into hell. 3 Trust and confidence: Prov. 3.5. Trust in God with all thy heart. 4 Faithful prayer: Psal. 50.15. Call upon me in the time of trouble: and, How can they call on him in whom they have not believed? But of this there is little question. As for outward worship, if religious, all of it is his due only. Psal. 95.6. Come, let us kneel before him, and bow down to God our Maker: Whence it is manifest, that all the gestures and signs of religious worship, as bowing of the body, of knees, lifting up of eyes, or hands, and uncovering the head with religious intention, is not to be yielded to any but the true God. 1 A reason hereof is in the text, because he only is the Lord our God: Reasons. our Lord, of absolute command, and we his servants, whose our souls are, and our bodies also, to be at his beck in religious use, and none else: and our God, by the Law of Creation, and daily preservation, as also by the Covenant of Grace and Redemption: he hath not only created, but preserveth, ye redeemeth our souls and bodies also, and no Creature hath any right unto us, (as David saith.) Christ refuseth here to bow to the Devil, not only because he is a Devil, but because he is a Creature. 2 In our text we see, that Satan will yield God is to be served, but not only, he would have a little service too. Nabuchadnezzar would be contented God should be served, but he would be served too: if they would but fall down and bow to his Image, he desires no more. Let Christ be as devout towards his Father as he can inwardly, Satan desites no more but a little outward reverence. But the three fellows of Daniel tell the King, they will worship their God only: and Christ tells Satan the chief Idolater of all, that he must serve God only, even with external and bodily service. 3 If outward religious worship were due to any Creature, then to the Angels, the most glorious of all: but they have refused it, and devolved it only to God as his Prerogative. Judg. 13.16. Manoah being about to worship the Angel that appeared to him, the Angel hindered him, saying, If thou wilt offer any sacrifice, offer it to God. And Paul condemneth an outward humility in worshipping of Angels, Col. 2.18. Revel. 19.10, the Angel refused John's worship: and chap. 22.8. when he fell down at his feet to worship him, being amazed, and perhaps not knowing whether he might not be the Lamb himself, of whose marriage he was speaking: and the reason in both places, why he refused even that outward reverence, was, 1 Taken from the Angel's condition, he was but a fellow-servant. 2 Because it was proper to God, Worship God: who is there opposed to all Angels good and bad. 4 Idolatry may be committed only in the gesture, neither can we set our bodies (which ought to be presented as living and reasonable sacrifice● to God) before Idolworship without the crime of Idolatry: no external dissembled honour can be given to an image with safe conscience: for which cause Origen was excommunicated by the Church, for offering a little incease to an Idol, though he were forced thereunto by a sudden fear. 5 Some things must be had alone, and admit not of a second. No man can serve two Masters. One woman cannot have two husbands at once: her Husband is jealous of any partner or corrival. Now God alone is our Master and Husband, and therefore he alone must have religious honour. This serves to confute the Popish doctrine and practice of their image and Saint-worship, and of giving (many other ways) Gods peculiar worship clean away to the Creatures, not only bowing to images of wood, and stone, and metal, but invocating them, vowing unto them, offering gifts unto them, lighting candles before them, offering incense, dedicating days, fasts, feasts unto Saints departed, etc. Wherein they commit most horrible idolatry, against this express Commandment, which commandeth the service of the true God only. As we shall see further in these grounds. Grounds against image Worship. 1 No image may be made of God: Thou shalt not make to thyself any graven image of any thing in heaven or earth: for, Thou sawest no image, only thou heardest a voice, Deut. 4.12. And what will ye liken me to, saith the Lord? Yet this was a rude people, and needed all the books that might be. Consequently, God is not to be worshipped in any Image. 2 He is dishonoured when any corruptible thing is conceived to be like him, Rom. 1.23. 3 God is uncircumscriptible and infinite: therefore an Image of him is a lie. 4 God is every where present: therefore every Image is vain. 5 Gods curse is on him that makes a carved image, and puts it in a secret place, Deut. 27.15. 6 God will not be worshipped in any Image, but of his Son, Joh. 5.23. All men must honour the Son, as they honour the Father. Let Image-mungers show us what Images God will be worshipped in besides Jesus Christ, the engraven form of his person, and we will worship as many Images as they can. 7 It is vain and very inconsiderate to make an Image, and worship it, the makers thereof want common sense, and are blockish as the Images themselves, as appears by the Prophet's Ironical narration, Isa. 42.19. and 44.19. No Man saith in his heart, Half have I burnt, or eaten, or warmed myself withal, and shall I worship the other half as a God? Are not as good blocks as this every where? and as good stones in the pavement? Is not one as worthy to be worshipped as the other? How hath one deserved to be burnt, and the other to be reserved for Adoration? The same folly is in the Church of Rome: one piece of the Host they eat, another they set up to be worshipped, and want consideration to say, Was not the piece that is eaten, as worthy to be Worshipped as this? Is this better than that? So that that of the Prophet is verified of these Idolaters, They that make them are like unto them, even as blockish as the very blocks: which if they could reason, would surely say, Am not I as worthy to be worshipped as my fellow? am I base than my equal? Obj. 1 But they have gotten a late distinction, by which they put on a cloak to hid the filthiness of their Idolatry. Worship (say they) is either that high and great worship proper to God, which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or less and inferior Worship called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or service: the former they cannot without Idolatry give to Angels and Saints, the latter they may. Ans. 1. But, 1 God cannot be deluded by a distinction of words, seeing the thing itself is Idolatry: let them call it what they will, to delude the World and themselves withal, the thing is as gross Idolatry as ever was among the Heathens, let them lessen it as they can, and call it a less worship, consisting in external reverence, and inferior to that which is given to the sampler. For so long as they bow to Saints (which they cannot for shame say is for civil reverence, unless they had eyes to see them) they go directly against the Commandment, which saith, Thou shalt not bow down to them. And the Lord hereby distinguisheth his true worshippers from Idolaters, I have reserved seven thousand which never bowed the knee to Baal. And so long as they invocate them, vow unto them, swear by them, knock their breasts before them, creep unto them, etc. do they think they have ears and hear not? nay, do they not ascribe the seeing of their hearts and wants, omnipotence and power to help them? Are they not in the midst of that woe of them that say to the wood, Arise; and to the dumb stone, Come and help us? And so long as they imitate the Heathen in erecting Temples, Altars, statues; in appointing them religious days. Feasts, Falls, several worships, etc. can they by an idle word put out all men's eyes, so as we can see nothing beyond civil worship in all this, because they call it douleia? what is there now in all God's worship, which they cannot do to them? They say, we may not sacrifice to them, that is due to God only, but invocate them we may. Answ. 1 A silly shift, as though all Gods proper worship were in sacrifices. 2 What are Prayers but sacrifices of the New Testament? 3 What is it but to offer sacrifice to them, to offer them Candles, Incense, and the like? 2 The newfound distinction argueth their gross ignorance, both in the Scriptures, and in other secular learning, if not wilful blindness; the words both of them in both being used for the same, and promisevously ascribed both to God and men. I. For the Scriptures. They may (say they) give douleia to men and Angels: but then may we give all the service due to the Lord Jesus to them, for under this word is it all comprehended, Rom. 16.18. They serve not the Lord Jesus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And the Apostle condemns the giving of douleia to things which by nature are no gods, Gal. 4.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Act. 20.18. serving the Lord with all modesty, and many tears, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: here is douleia proper to God, which their distinction makes peculiar to man. 1 Thess. 1.9. having turned from Idols, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to serve the living and true God. Col. 3.24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for ye serve the Lord Christ. And might they not in the Scripture observe how the Angel refused douleia, Rev. 22.7. because he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a fellow Servant? Yet they say it is due to Angels and Saints. And that latreia is not only taken in Scripture for Worship due to God, but for works belonging to men, is plain by Leu. 23.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Thou shalt do no servile work. II. For s●●●lar learning, Ludovicus Vives a learned man of their religion, in his commentaries upon August●ne de civet. Dei, hath proved out of Suidas, Xenophon, and Valla, that these two words are usually taken one for another. And yet upon this confused distinction, stands all the frame of their confused Idolatry at this day. 3 This distinction fighteth not only against antiquity, but against themselves. Jerome against Vigilantius saith, Nos non Angelos, non Archangelos, non Cherubin, non Seraphim colimus & adoramus. And Augustine epist. 44. Scias à Christianis Catholicis nullum coli morinorum, No Christian Catholic worshippeth any of the dead. And some of themselves, as Holcot and Durand, writ, that no worship at all is to be given to an image, neither is it lawful to worship it. And yet Aquinas and others say plainly, that the Crucifix and Image of Christ must be adored with the same honour as himself is; yea, that honour, stayeth in the very image: which I hope is more than douleia that is given to the image of Christ. But enough of this idle distinction. They must, as the Midianites, fight against themselves and one another, that fight against God and his glory. And we must fight against them, and take part with our God for his right, and as soon join ourselves with Pagans and Infidels, as with Papists, one of their worships being every way as Idolatrous, as the other. I know there is difference in the persons whom they represent in the image, between Peter and Paul, and between Jupiter and Mercury: But in the thing there is no difference, divine worship given to an image of the one, being as hateful to God as that which is given to the other. Object. 2 We worship not the image, but God in the Image, nor the Saints themselves, but God in the Saints; honour done to God's friends is done to God himself. So the Rhemists say: As the worship of Image of Antichrist is the worship of Antichrist himself, so the worship of the image of Christ is the worship of Christ himself. In Apoc. 12.6. Answ. 1. I answer: 1 After the same manner the Gentiles maintained their Idolatry, who instituted idols, ut admoneamur divinae naturae, to put them in mind of God. 2 It is false which they say: for they worship the images and Saints themselves, as appeareth evidently in their forenamed services. 3 God will be honoured in such signs and means as himself hath appointed, and not condemned; neither hath he more condemned Image-worship, than his worship in an Image. Besides, whatsoever the Rhemists say, God hath appointed what honour to give to his friends, and hath denied to give this honour to any of them, Isa. 42.8. All will-worship is condemned, Col. 2.23. No Worship pleaseth him that is not commanded in his Word, Matth. 15.9. 4 Thus might they defend the most gross Idolatry as ever was: as for example: Jehu Worshipped God, and was zealous for the Lord of Hosts, 2 King. 10.16. but he Worshipped God in the two calves at Dan and Bethel; for it is said, v. 31. he departed not from the sins of Jeroboam. He might with Papists have said. Why? I Worship no Calves, but God in the Calves. Yet he was an Idolater. The Samaritans and Assyrians in Samaria feared God, and served their Images, 2 King. 17.28.33.41. that is, served God in images: But they were not thereby freed from horrible Idolatry, for which God cast them out. Judg. 17 Micha worshipped the true God in an Idol, and could say as much as the Papists, I worship not the Image, but God in the Image: for vers. 3. the silver was dedicated to the Lord to make an Image: and vers. 13. now the Lord will be merciful unto me, seeing I have got a Levite in my house. And yet he was a gross Idolater. Exod. 32. the Israelites worshipped not the Cal●, but God in the Call: for, 1 They proclaimed holiday to Jehova, not to the Call, ver. 5. 2 The thing they desired was only some visible presence of God to go before them now in the absence of Moses, vers. 1. 3 They could not be so senseless as to think that an Idol, which had eyes, and did not see, and feet, but could not walk, could go before them, but that God represented thereby and reconciled unto them should go before them. 4 When they said. These be thy Gods, Oh Israel, which brought thee out of Egypt, could they be so blockish as to think a dead Idol, made but the day before, could be that God which brought them many weeks before out of Egypt, when it had no being? Therefore by a figure of the sign put for the thing signified, it is thus meant, This is in honour of the God that brought thee out of Egypt. Obj. They forgot God, Psal. 106.20. Ans. It cannot be meant of all memory of God; but, that they forgot their duty and obedience to God, together with God's express Commandment to the contrary. Yet was this condemned by God, and revenged by Moses, as an high Idolatry. 5 It is false which the Papists say, that they worship not the Image, but God in the Image; their common practice is to invocate Images, to trust for good from them, to vow, offer, and go in Pilgrimage to them, and make sure of protection from them. This is the honour of Images, to the great and high dishonour of God. 6 The Papists themselves after all their flourishes, are glad to leave this practice, as which they had rather hold by way of dispute to toil the Protestants, than in sound judgement to help themselves. Exam. Concil. Tried. part. 3. Chemnitius writes of George Gassander, that after long dispute and strife to varnish over invocation of Saints, he concluded thus, Ego in meis precibus non soleo Sanctos invocare, sed invocationem dirigo ad Deum ipsum, idque in nomine Christi: hoc enim tutiùs esse enistimo: I for my part use not to call upon the Saints, but direct my prayers to God himself, and that in the name of Christ: for I take this to be the safer course. And Hofmeister a great Papist, after he had heaped up many opinions about invocation of Saints, concludes in the words of Augustine, (if that Book De visitatione infirmorum was his) Tutiùs & jucundiùs. loquor ad meum Jesum, quàm ad aliquem sanctorum spirituum Dei, I speak more safely and with more comfort to my Jesus, than to any of those blessed Spirits that are with God. And to those that do not thus, may be applied that in Jer. 2.13. This people hath committed two great evils, they have left the fountain of living waters, and digged to themselves wells that will hold no water. I will conclude with the concession of E●●ius in his Euchiridion, wherein he shows that invocation of Saints was not delivered by the Spirit of God in the Old Testament, neither in Doctrine, nor Commandment, nor promise, nor example, for two reasons: 1 Because that people was so prone to Idolatry. 2 Because the Fathers were in limbo before Christ's passion, neither had the blessed vision of God. Neither was it delivered in the New Testament, for two reasons more: 1 Because the Gentiles were very prone to return to their old Idolatry. 2 Lest the Apostles should seem to teach their own honour after their death. Let us take this Doctor at his word, and his reasons as they are (though better might be given:) and only hence infer thus much; If the Doctrine of Invocation of Saints, be found neither in the Old nor New Testament, with what conscience do they urge it on the simple, under pretence of Scripture? If it be said, This perhaps is but one Doctor's opinion, to him consents Asotus a great and learned Jesuit, who tells us plainly, Non doceri in scriptures, sed insinuari Sanctorum invocationem, that the invocation of Saints is only insinuated in the Scripture. Mark the force of truth in these two great points, of Justification granted by Bellarmine, and of Invocation of Saints granted by all these great Papists. Use 2. Our doctrine condemns the presenting of one's body at the external Divine worship of any thing which is not God: and consequently, a man may not be present at false worship to give it the least allowance, no not in gesture. Whence they are convicted of dealing false with God, who present their body at the Mass, with a conceit that they can keep their hearts to God well enough. For, 1 Might not our Lord for a whole world have found by all his wisdom such a present help for him, and by such a policy have overreached the Devil himself, who required only external bowing, keeping his heart still unto God? No: our Lord knew well, 1 That body and soul make but one man, who must have but one God, one Lord, one Faith, one Worship. 2 That our bodies are the Lords as well as our souls, 1 Cor. 6.20. created for his service as well as they, redeemed by Christ's blood as well as they. 3 That he that requireth the whole heart, requireth also the whole strength which is of the body. 4 That the soul cannot be in Heaven, if the body be in Hell; neither can he bow the knee of his heart to God, that bows the knee of his body to Satan. 5 That there can be no agreement between Light and Darkness, God and Belial: the Ark and Dagon cannot stand in the same Temple, and the heart cannot at the same time be the Temple of God and of Idols. 2 This is the difference between the Church of God, and the Synagogue of Satan, that the one is a chaste wise and spouse of Christ, and keeps her to her husband alone, and doth not admit others to the use of her saith: the other plays the harlot with many Lovers, and keeps not her saith and confidence to God alone, but permits others to be fellows with him at the same time. Now no man can take her for a chaste and undefiled Spouse, that will give the use of her body to a stranger, though she plead never so confidently that she keeps her heart to her husband. The case here is the very same. 3 Here is a number of sins enfolded in this one action. 1 Here is a manifest appearance of evil, which we should fly, 1 Thess. 5.22. 2 An occasion of offence to others, to draw them in by our example, and, so fare as we may, a destroying of him for whom Christ hath died, Rom. 14.15. 3 A fight against faith, and an allowance of that which a man condemneth. Rom. 14.22. Blessed is he that condemneth not himself in that he alloweth. His body allows that which his heart condemns. 4 Here is a denial of Christ, whose faith he ought to confess and profess with his mouth; which he would do, if it were in soundness hid in the heart. 5 Here is a dastardly joining with his Lord's enemy: for he that is not with him is against him. 6 Here is not only an approbation, but a communication in Idolatry; a touching of pitch, and a defiling of a man's self; a most present danger of infection, and defection from God. 7 Here is an hypocritical show of that which the heart abhors; a divided man, and divided manner of worship, which God hateth who requireth the whole man. 8 Experience shows, that such as give up their bodies to Idols, God in justice for the most part gives up the heart to horrible delusions. 4 If we must avoid an Heretic then much more an Idolater. We must not only hate the doctrine of the Nicolaitans, but avoid it. Many say they hate the Mass; but I say, than they would avoid it: for we separate our bodies, not only our hearts, from the things we hate. And the commandment is, to get out of Babylon. We read in the Ecclesiastical History, how St. John fled from Corinthus the Heretic, and Polycarp from Martion: And, those whom we may not bid God-speed, or whom we may not invite to our own tables, may we join with them in polluting the Lords table? 5 Such persons keep not their hearts to God, that present their bodies at Idolatry: neither present they their bodies only; for the Soul governs the Body, the Will leads the Action, the Understanding the Will, and the Affections attend the Understanding. Now where there is understanding, judgement, will, and affections, given to the Idolworship, is not more than the body given, even the chief and highest faculties of the soul? Of which we can reckon no better than ploughing with an Ox and an Ass, or sowing the same field with divers seeds, which the Lord in the Law forbiddeth, and therein refuseth the mixture of warrantable and unwarrantable rites in his worship. God is a Spirit and truth, and will not be worshipped in spirit and falsehood. A dissembled worship is a mark of a true neutral, of a plain Laodicean, neither hot nor cold, a Cake half baked on the hearth. Quest. But is it not lawful on some occasion to be present at Mass? Ans. In some cases a man may be present, and not sin: as, 1 When he is there by violent compulsion, being bound and cast in as into a prison, so as he cannot resist: this is not his sin, but theirs; and it may be said as of Lucretia, Two in the sin, but one adulterer; she resisted and was forced, so was he. 2 If in travel a man be in a fit place to see and observe their folly, so as he show no reverence at all, or approbation by bending his knee, uncovering his head, or otherwise. Thus the Apostle Paul went into the Idol-temple at Athens, as he passed by, not to approve, but to take occasion to confute their Idolatry, Acts 17.23. 3 A man may be amongst Idolaters to reprove and reprehend them, as 1 King. 13.1. a Prophet came to the Altar where Jeroboam was, to cry out against it. And Elias stood by Baal's Priests mocking them, while they danced and lanced themselves, 1 King. 18. And the three fellows of Daniel stood by Nebuchadnezars Image, Aderant, sed ●on adorarunt. Pet. Martyr. to protest that they would never worship it, Dan. 3.1. 4 Some hold that in politic employment, a man's calling necessarily requiring it, he may present his body at Idolworship: as a Protestant may carry a sword before a Prince into the Temple of an Idol, with two caveats; 1 That neither by word nor gesture he give any approbation of the Idolatry: 2 That public protestation be made by word, or writing, that he presents not himself for religions sake, but civil obedience. I will say nothing against this last case: for my part, I like a great deal better that practice of the Protestant Princes at Augusta, who brought Charles the fifth their Emperor along as he was going to the Mass, but lest him at the Church-door, and every man by his departure shown what he thought of that service. Also when Valentinian brought Julian to the Temple of his Idols, he that kept the door sprinkled his gown with the Idols-water, as the Heathens used: whereat Valentinian gave him a box on the ear. If we should thus present ourselves, what tumults and stratagems should we make? Obj. That was heath ●nish service; but the Mass is more Christian, and hath good things in it. Ans. 1. That was the Mass from which the Protestant Princes departed. 2 The Mass is as gross Idolatry as ever any was among the Gentiles, being made up of Judaisme, Gentilism, and shreds of Christianity. 3 Let them tell us a difference between the bodily adultery of Heathens and Christians, and we will observe the same in the spiritual whoredom which is Idolatry. Obj. 1. But what say you of Naaman the Syrian, who requested leave to go into the house of Rimmon with the King his Master; and the Prophet bade him go in peace? 2 King. 5.18. Ans. 1. Some think he spoke only of Civil and Politic presence, that his Master the King might lean upon him before his Idol; he in the mean time protesting that he would never worship other god but the true God: to which the Prophet condescendeth. Which is the answer of Mr. Perkins upon the second Commandment; and Mr. Zanchius on Ephes. 5. But, howsoever the gesture itself is indifferent, to stand when the King stands, and bow when the King boweth, etc. yet this gesture being clothed with such circumstances, seemeth to me not approved by the Prophet, to do this, 1 In the Church: 2 Before an Idol: 3 In the time of public service: 4 By one professing the true God: this seems not so warrantable. And indeed both those famous Divines departed from this answer, and gave a sounder in their latter works, as appears both in Mr. Perkins his Cases of Conscience, and Mr. Zanchius his Book De redemptione. 2 Some think he speaks in the time past! as if he should say, Herein that I have bowed, etc. the Lord be merciful to me: to which the Prophet said, Go in peace. But there is no need thus to wrest either the tongue or the text. 3 The best answer is, that Naaman professeth it a sin to go in to bow with his Master in the house of Rimmon, and therefore prayeth twice for mercy for it, professing he will never now worship any but the true God: neither doth he only pray against sin past, nor for leave for sin to come; but in sense of his own weakness and infirmity desireth mercy, that he may not be drawn from his purpose, and withal stirreth up the Prophet to pray for him for grace and strength, and for pardon if at any time he should against his purpose be drawn into his former sin: and in this sense the Prophet bids him go in peace: as if he should say, I will pray that God would keep thee in thy godly resolution, and for strength and mercy if thou shouldest be drawn aside; and so farewell. Now out of this example, how can they defend that not to be a sin, which himself confesseth a sin, and desireth grace and mercy for, and strength against? Besides, Naaman might seem to plead his calling for his warrantise, if it were not: but what calling can they plead, but only newfangledness, and rash running out of their way and calling? Obj. 2. But Daniel worshipped the Image which Nabuchadnezzar set up: else he should have been punished as his three fellows were? Ans. A silly argument of desperate men, blaspheming the holy Prophet, who before had been cast into the den of Lions, for sticking unto God. But if they fall to conjectures, we may easily refel them in their own kind, thus: 1 Perhaps the Image was not near Daniel. 2 If it were, he might not be observed. 3 If he were, it may be the Chaldees durst not accuse him, for his great grace and place with the King. 4 Or if they did, it may be the King would not hear them, nor draw him to death, for the great love he bore him, or the great service he did in his Kingdom. Oh therefore let not us that are Jews, that is, the Israel of God, meddle with these Romish Samaritans; Joh. 4.9 let us not enter into their Cities, nor turn into the way of the Gentiles: let them be unto us as Publicans and Heathens. Oh that our young Gentlemen would not go into this way, to perform even the basel services of the Mass, but hear the voice of Christ, Matthew 10.5. Use 3. In all our service of God this precept requireth that we give him religious reverence, and express it in reverend and seemly gestures, especially in prayer and praise to bow our bodies, and compose the parts thereof to seemly behaviours: True it is, that religion stands not in gestures, neither doth the Scripture expressly tie us to this or that in particular, but only in general to such as beseem holiness and humility. See it in the example of the Saints. 1 King. 8.54. when Solomon had made an end of all his prayer, he arose from kneeling on his knees, and stretching his hands towards heaven. Good Jacob being not able to bend and turn his body for age, yet in worshipping God, he would lean on the end of his staff, being in his bed, and bow as well as he could, Heb. 12.21. He might have thought the age of his body and weakness, might exempt him from outward adoration, yet he makes a supply of his weakness by the help of a staff. 1 Chron. 29.20. the whole Congregation of Israel, in blessing the Lord, bow down their heads, and worshipped the Lord. And our Lord Jesus himself before his Passion, fell on his face, and prayed, Matth. 26.39. All to teach us, how reverently to demean ourselves in our Lord's service; yea if we can conveniently, with Ezra. (chap. 9 vers. 5.) to fall on our knees, and spread our hands to the Lord. 1 To testify our humility, and that our souls are cast down with our bodies. 2 This is a profession of the high Majesty of God before whom we are: the greater the person is among men, the more reverence is to be used in speaking to him, or in being spoken unto by him: but God is the greatest of all, The Lord our Maker, Therefore let us kneel before him, Psalm 95.6, 7. 3 Our reverend and humble gestures greatly help us against our own weaknesses: the lifting up of our eyes and hands, help us to get our hearts lifted up to God. 4 It manifesteth our care to glorify God in our souls and bodies, as we are commanded, 1 Cor. 6.20. and that we acknowledge them both to be his, and both to depend upon him. 5 That we set not light by his Ordinances, in which he giveth us leave to approach unto his throne of Grace; before whom the very Angels are said to cover their faces. 6 Hereby we give good example to others, and provoke them also to reverence. All which much condemneth the profaneness of many, whom when Satan cannot hinder from Church, he prevails against them there; and in hearing the Word, receiving the Sacraments, and Prayer, they manifest their contempt of those Holy Ordinances, casting and rolling their eyes here and there, gazing idly, 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 be taught a lesson for their rudeness. Is this to confess a man's own baseness, and the humble conceit he hath of himself? Is this the fruit of acknowledging Gods infinite Majesty? Surely that soul which feelingly sees itself 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 only shalt thou serve] Doct. God must not only be worshipped, but also served. The distinction is easily observed. For a man may in heart and gesture honour another, to whom he owes but little service. And this word in the Hebrew, is taken from Servants, who besides inward reverence, and outward worship, own to their Masters their strength, labour, and service, yea, frank and cheerful Obedience. And suppose any man have a Servant, who will be very Complimental, and give his Master cap and knee, and very good words, yet when his Master commands him any thing, he will not do it, here is honour, but no service; and denying service, he plainly shows that his honour is but dissembled and hypocritical. So as this service to God (as to earthly Masters) stands, 1 in fear, and reverend 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 joined together, Reasons. and therefore no man may separate them. Deut. 5.29. Oh that there were in them such an heart to fear me, and to keep my Commandments. Josh. 24.14, 15. Now therefore fear the Lord, and serve him in uprightness; else choose 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 Commandments: 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, he 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 he expresseth, that walking in all God's ways, 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 ways, and to love him, and to serve the Lord thy God? 3 He justly calleth for our service, in regard of the relation that is between him and us, as he is the Lord our God and Master, and hath authority over us, to whom we own simple obedience, and we are his servants, to whom we own of right our whole strength and service. Now he becomes our Lord, and we his servants, not only by right of Creation and preservation, but by express Covenant, that as the Jews servants were said to be their Master's money, so we 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 he 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 he was faithful in all the house of God as a servant. And David saith often, Lord, I am thy servant, keep thy servant, etc. Paul, Peter, Judas, the servants of God. The Angels profess themselves our fellow-Servants, and are called Ministering 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 A●am, was not only styled the beloved Son, but the righteous 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 kind was adam's in innocency. Of the same was Christ's service, when he was made obedient to the death, that by the obedience of one, many might be made righteous. This is that by which we shall serve God in heaven, when we shall once again recover perfect sanctification, and the whole Image of God, which we have now lost. This now we cannot attain unto; yet we must ever carry it in our eye as our scope and aim. Evangelical service is, when the heart being regenerate by God's Spirit, and purified by Faith, hath Christ's obedience imputed unto it, which is accepted as its own perfect obedience, and now endeavours 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 complete, in us sincere, and upright, which is Christian perfection. And to know this service the better, we will set down the conditions of it. I. It must be willing and free, a freewill 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 be subjected, another to subject ones self: the one is f●●●an inward principle, even the Spirit of Go●, which reneweth the will and makes it of unwillingly willing and pliable: the other is only 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 fly swiftly, yet he would run in the way of God's 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 he professeth it is his meat and drink to do the will of his father. 2 It must be 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 coldness, but in soundness and fervency; not coacted or compelled, but cheerfully and without dispute. The Apostle requires love out of a pure heart, 1 Tim. 1.5 and a good Conscience, and faith unfeigned. And when the Lord bids David seek his face, David's 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 he 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 be deceived. The fountain of all our Obedience must be a pure and sincere heart, or else, if the wellhead be corrupt, share all the waters that issue thence. 3 It must be ruled and squared by God himself: Hinc obed●re ad audire. for God must be served as he will be served, and not as we 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 handmaid is upon the hand of her Mistress so in our service must our eyes be upon God's direction, Ps. 123.2. which is employed in that phrase. Luke 1.75. That we should serve him in righteousness and holiness before him all the days, of our life. An earthly servant must not take up his own work, nor do other men's business, but depend upon his own Master's 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 only, saith the Lord. Thou shalt not do that which is good in thine own eyes, but what I command thee. And so we are taught to pray, Thy will be done. II. For the manner, It must be 1 Absolute: 2 Total. I. Absolute, without all condition on our part; whereas all service to men must be conditional. The reason hereof is, because God being holiness itself, can command nothing but what is most just and holy, but men may. II. Total, both objective and subjective. 1 It must be total in respect of the object; all God's Commandments, all which call for our obedience. Partial and delicate service, when we list, or at leisure, as the retainers of great men on feast-days, is not that which liketh him, but a constant diligence in all his Commandments, and a conscionable endeavour in all. General service was holy David's aim, Psal. 119.6. Then shall I not be confounded, when I have respect to all thy Commandments. Not that we can perfectly serve him, unless we were perfectly sanctified, but, that we must make conscience of all God's Commandments, even the least. 2 It must be total in respect of ourselves: we must be wholly employed 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 we own to God, and that to men: We are to be 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: God's privilege it is, to be the father of spirits: for although we 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 ourselves wholly in his service. III. God ruleth his service in respect of the end, which is twofold, intentionis & termini. 1 The proper aim 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 God's immediate service. 2 The good of our brethren and of God's Church, which we must not scandalise, but build up: for God will be served in our service of men. 2 We 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. We allow not our servants to cast up our work, and make holiday 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. Use. 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.) persuadeth servants to obey their Masters according to the flesh, by three arguments, all which are much more strong to persuade our service to our Master in heaven: First (saith he) it is the will of God; God's 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 yield service to so good a Lord, who can command nothing but that which is most just, holy, and honourable? He 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 ourselves: for, what gaineth he by our service? our goodness reacheth not to him, to add 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 he to the faithful service of himself? It gifts than may move us to serve God, the Lord truly saith, All these do I give thee, and more also, my Christ, my Spirit, myself, and life eternal. No man gives such wages, no servant ever had such a paymaster. To these might be added sundry other motives: as, 1 To serve God, is to reign, and to be a King over the world, fleshly lusts, etc. and to suit with Saints and Angels. 2 God hereby becomes our protector, maintainer, and revenge●, a David often prayeth, Lord, save thy servant, teach thy servant, revenge the cause of thy servant, etc. 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 Commandments, is the whole duty of a man, and that which makes him f●lly happy. Notes of a good servant of God. 1 Labour to know the will of the Lord, which he hath revealed in his Word, as David prayed, Psal. 119.125. For in the Scripture he 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 do any thing to please him, and grieve when we fail either in doing that we should not, or in not doing that we ought, or not in that manner that may please the Lord. 3 Be ever employed in his work: How know I a man's servant, but by his labouring in his Master's business? Ye are his servant to whom ye obey, Rom. 6.16. and Joh. 15. Ye are my Disciples, if ye do whatsoever I command you. If I see a man spend his time in the service of sin, of lusts, of games, pleasure, the world, etc. I know whose servant he is; certainly he is not in the service of God, he is not in God's work. 4 Intent thy Lord's profit and glory. A good servant knows his time and strength is his Masters, and he must be 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 man's 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 Master's work in others, he 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 Master's 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 ministered 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 combat itself: 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 Saviour's former sufferings from Satan, and of our labours and endeavours in opening the same. In this issue two parts are to be considered: 1 Christ's victory. 2 His triumph. His victory and conquest, in that the Devil left him. His triumph, in that the Angels came and ministered unto him. In both which shine out notably the marks of his Divine power, which even in all his lowest abasements did discover itself to such eyes as could see it, and gave show 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 Father's testimony, and the Spirits descent in a visible shape of a Dove. His civil obedience causeth him to pay tribute, but he sends for it to a Fish. His person was called Beelzebub, but Beelzebub confesseth him to be the Son of God. At his Passion, what greater infamy than to be hanged between two Thiefs? 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 Death's 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, he is forced to leave him on the plain field, and to give up the bucklers? because a stronger than he 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, he departed from him. 3 How long he 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 endure at this time in the Wilderness. For as the Son of God knew how much to suffer, so Satan would not give over till he had spent all his powder, and had exercised all his malice in these most hellish Temptations, wherein he 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 we 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 me, even as he will. In his greatest agony he said, Not my will, but thy will be done. For, he that loveth God, his Commandments are not grievous to him. 2 His love to his Church made him stand out the uttermost peril in this dangerous combat. 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 He persisted in the Combat, to teach us to hold out after his example in temptation, and to expect freedom from temptation when we have endured all, but not before. It is absurd to expect the Victory before the field be won. 4 To comfort us his members, in that he hath broken asunder all Satan's forces, and blunted for us the edge and points of his most fierce temptations. For if this Serpent had had more poison and venom in him, if he had a sharper and more deadly sting, no doubt our Lord should have been assailed therewith, and out of doubt he set all his seven heads on work how to cast him down: But Christ outstands all, and the Prince of the World sound nothing in him. Use 1. Learn from Christ's example, willingly and cheerfully to obey God in the greatest temptations and trials, even to the end of them. For, 1 We profess we are followers of Christ, and herein he hath gone before us in example, which is of more force than many precepts. 2 We pray that there may be but one will between God and us, Thy will be done. These trials shall not be always; yet a little while, and he that shall come, will come: They be not so long as the Devil will but as God hath appointed. 4 The Temptations of the godly are best at the end: We have heard of the Patience of Job (saith the Apostle) and what end God gave him. Blessed is the man that endureth temptation, Jam. 1.12. Use 2. This also reproves such as make more haste for their peace than good speed. They would have Canaan before the Canaanites be subdued, nay, before they step into the Wilderness: whereas the Crown is not given before the strife, but to those that strive lawfully. Who be they to whom Christ promised a Kingdom, to eat and drink at his Table, and sit on seats with him, but to those that continue with him in temptation? Luk. 22.28. and Rev. 2. all is promised to him that overcommeth: and Be faithful unto the death, and I will give thee a crown of life. We are in the Church militant, beset with our enemies so long as we live, and can we expect victory without blows? or think we ourselves safe and free, when we have stood out one skirmish, or two, seeing our enemies are alive, and ever renewing the assault? No: let us resolve to the contrary with the Apostle, and say, I have fought a good fight, I have finished my course, I have kept the faith, from henceforth is laid up for me a crown of glory, which the righteous judge shall give me at that day. Wages are given at the end of a work, and an earnest only in the beginning. Use 3. Let us hence comfort ourselves: for so soon as the temptation is ended, we shall be delivered. When Abraham had a bloody knife in his hand, and was stretching it out to kill his Son, Gen. 22.10. God bids him stay, he had been tempted enough, now his comfort returns, his Isaac, his joy is preserved. There is but an hour for the power of darkness, and after that comes light. Be content when God ecclispeth thy light, and thou seest thyself beset with darkness, wait a while, make not haste, though the Lord tarry, he hath not forgotten thee, nor his promise: the patiented abiding of the just, shall not always be forgotten. Matth. 8.26. when the Disciples had been long tossed with waves, and the ship was full of water, and they expected present death, than Christ awakes, and rebukes the storm, and there was a great calm: but he had no sooner rebuked the winds, but he rebuked their diffidence. Use 4. Lastly, as Christ's temptation shows what condition we are subject to, so his Victory assures us of ours, and shows what shall be the end of our temptations. In men's battles the Victory is doubtful, here it is certain; in them the stronger for the most part overcomes, here the weaker, because they are armed with the same power as Christ was. Here is a difference between the godly and the wickeds temptations: God leads the wicked into temptations, and then leaves them; he leads the godly in, but he leads them out also. II. Then the Devil left him] namely, when he had been every way resisted, when he could fasten nothing upon the Son of God, when neither penury and want, nor temptation to vainglory, nor to Covetousness could move him, than he gives over. Whence observe, that, Doct. The way to make Satan fly, is strongly and stoutly to resist him. Jam. 4.7. Resist the Devil, and he will fly from you: 1 Pet. 5.8, 9 Your adversary the Devil goeth about as a roaring Lion, seeking whom he may devour, whom resist steadfast in the Faith: Eph. 4.27. Give no place to the Devil. 1 That which hath been in the head perfectly fulfilled, Reasons. shall be also fulfilled in the members, seeing the resistance of Christ was not only for himself, but for his members. Let no man say, It is true, the Devil is that strong man, but Christ is stronger than he, that binds him and makes him fly; but alas! what is that to me a weakling, who dare not look my enemy in the face? For as our Saviour comforteth his Disciples against the malice of the world, so also may we be comforted against the malice of the Devil, John 16. ult. Be of good comfort, I have overcome the world; which had been but a cold comfort to them, had not they shared with him in his own victory. Which is also infinite in power, and in time. 2 The promise of God is, that if we resist Satan, he shall fly by virtue of which promise the Devil is overcome and put to flight, by the weakest member of Christ, manfully resisting him: for it is not the strength or worthiness of our resistance that can daunt the Devil, but because God hath promised to tread down Satan under our feet, Rom. 16.19. therefore by resisting we must tread upon him, not that our resistance is a cause, but only a means, in which God gives Victory. God promised Israel the land of Canaan, and power to subdue all those Nations than possessors of it; by virtue of which promise, if five Kings at once rise up against Joshua, he must tread upon all their necks: it was not their power that did this, though they must use means, and raise all their power against them, but God's promise: Say not in thine heart, By my own hand, or strength, or wisdom, have I taken this good land: no, it was because God loved thee: It was the land of promise. So here. 3 Satan cannot but fly if he be resisted, because he is a conquered enemy, spoiled of his weapons which were most mortal: and not only conquered in Christ our head, but in us his members: for, to whom was that promise made, but to the Church, that the seed of the woman should bruise the Serpent's head? so as his head is broken to mystical Christ, whole Christ both the head and the members; let him now nibble at the heel, and hiss, and gape, and fly upon them, he cannot hurt them, because his sting is taken away. Now what can conquered enemies do if they be still resisted, but fly? 4 The battle which we fight is the Lords, wherein he will not be overcome: the strength is the Lords, who is mighty in battle. What was the strength of David to Goliath? but when he comes against him in the name of the Lord, a small and weak resistance overthrows him. Our armour is the Lords; Put on the armour of God. And it is armour of proof: It were a disgrace to his workmanship if it should ever be found slight or insufficient. Our cause is the Lords, a contention for the faith: Fight the good fight of faith, which shall prevail against all the gates of Hell. Our Captain was never overcome, nor can be, nor any one of his fellows: for they are all members of that body, whereof he is the head; and can a Head able to save the Body, suffer itself to be dismembred of any one member? Our Aiders and Assistance that come in to help us while we resist, are the Angels, who have a charge to keep us in our ways, and give us strength and victory: they be too strong for Satan and all his powers, and they be more that be with us than they against us. Object. But are not many of God's Children not only sore thrust at, but even overcome in temptation? Nay, and doth not experience show, that the more the child of God resisteth, the more Satan assaulteth him? And doth not another experience teach us, that the less he is resisted, the sooner he flies, and is less troublesome? Answ. God in great wisdom suffers Satan to molest his dear Children, and infest them with long and strong temptations, and many times to foil them, and to renew his temptations, and the battle day by day: 1 For their humbling and exercise, the Lord destroyed not all the Canaanites before Israel, but left some people to hold them battle, lest they should grow secure, Judg. 3.1. and to teach them battle: And Paul must be buffeted by Satan, lest he should be exalted by the multitude of Revelations. 2 To make them more watchful of their Graces, and keep close their Faith, Hope, Love, Patience, etc. as when Robbers, and Pilferers are abroad, men shut up and lock their goods within; so here. 3 To magnify his own glory, who manifesteth such power in such weakness, and seasonably sets in for their safety and victory, when in their sense they are utterly lost. But, 1 Satan never overcomes him that resisteth; he may foil him, and beat his weapon to his head, Ne●●l i● non vin●●, n si qui vince●e no●u●t. Erasmus. yea, he may send him halting away with Jacob so long as he lives; yet at length he shall overcome, if he hold on his resistance. 2 Satan indeed often assaulteth where he is much resisted: for he will still renew the battle: Sometimes in strong Christians, whom the Lord presseth forth as the Leaders in his battle, for, strength is for the war. Job resisted, but was still assaulted, because his measure of strength was such as was to be a pattern to all ordinary men. Our Lord had resisted Satan once and again, but till now he flies not, because he was to be the General of the field, on whom all must look as an example, and for direction. But the issue is, that Satan shall fly at length; and the longer and stronger his temptations are, the more God glorifieth himself both in the victory of his servants, and confusion of the Devil, as we see in both the former examples. Sometimes he fiercely assaileth weaker Christians, who are easilier pulled from their holds for want of knowledge, judgement, or resolution: these he thinks will be tired out with importunity, and he hopes to force them to yield at length. And surely many weaker ones invite Satan's temptations unawares, which toil them worse than death, because they are so flexible; Satan sometimes hears them speak in his own Language; Thou art an Hypocrite, a great sinner above all men; sometimes he sees them use his weapons against themselves, and so give way to the Adversary in stead of resisting, whereas stout and manful resistance would speedily procure their peace: sometimes for want of judgement they are not able to distinguish of Satan's sins from their own, but carry themselves as they would take upon themselves the Devils reckoning. Alas! All this invites him, and makes him welcome. But here let the weakest Believer know, that if he resist lawfully, he shall carry away the victory, let his resistance be never so weak; and this shall make for God's greater glory, and Satan's greater confusion, that he is not able to stand out the field against the weakest of them, whom he may seem to scorn. It was a great confusion, that Satan was not able to stand against Christ himself: but that he shall not be able to stand against a sinner, a worm, which turns again in the name of Christ, is greater confusion than the former. 3 Whereas Satan seems quiet where he is least resisted, it is no marvel, his Kingdom is not divided against himself. What need a Captain bend his Forces against a Town, which hath delivered up itself into his hand? What need he set bulwarks and Canon-shot against those Walls and gates which are willingly set open? When the strong man keeps the hold, all things are at peace. But a miserable peace it is, to run from under the colours of the Prince of peace, to go so peaceably and gently to the dungeon of eternal darkness? Use 1. This may comfort the child of God, that he shall outstand all his temptations: it is not only possible for him to overcome the Devil, and put him to flight, but also certain. For, The just man falleth seven times a day, but riseth again, Prov. 24.16. And why? 1 Because God's election is eternal, and unchangeable, and his foundation sure. 2 Because of Christ's prayer, that our faith might not fail. 3 Because the godly man hath built his house on a rock, against which the winds may blow, and the floods beat, but it shall stand: and he is set into that head, who overcame the Tempter, that he might overcome him also. 4 Because of the promise that God will not forsake his Child overlong, but supply strength for the combat, and give a gracious issue. And temptation prevails only when God adds not a second grace, but standeth afar off. Object. But was not David overcome with temptation? Answ. Yes, justly, when he remitted of his watch and resistance; but this was neither totally nor finally. The reason is, because God puts a man into the hands of the Devil two ways: 1 Absolutely: 2 With limitation. Absolutely, 2 Tim. 1.16 as when his justice gives up a wicked man to be wholly ruled at his will, and carried headlong to destruction. With limitation, when a man is put into his hand to prevail over him to a certain measure, as Job, and our Saviour to be in these temptations carried and molested, to a certain measure of time and vexation. Thus the Lord sometimes for a time leaveth his own Children into the hand of Satan, so as he may tempt them, and prevail over them to the committing of fearful sins, as we see in David and Peter, which sins often blind and harden them, and damp their conscience, that for a time they see no displeasure of God, but lie secure and impenitent, as David well-nigh a year. But all this desertion of God was to a certain measure: at length the cloud was gone, the mist dispersed, the light returned, Satan resisted, and forced to fly away. And this is the ground of that prayer of David, and the Saints, Lord, forsake me not overlong: not fearing that the Lord would quite take away his grace from him (as the violent Lutherans teach) but that he should not withdraw his second grace over-farre, or overmuch: Which prayer is grounded on a promise of God, by virtue whereof we may conclude, that the battle of Believers is not for the overthrow, but the exercise of their faith. Use 2. This should stir up the Christian to cheerful resistance, which is the condition of Satan's flight. Obj. Alas, he is a spirit, I am flesh: which is great advantage. He is a legion, I am but one man, he can oppress me with number. He is a principality, as strong as a roaring Lion, I am a weak Worm. He is subtle as a Serpent, I am foolish and unwise. He is cruel and fierce, how can I have any heart to resist him? Answ. 1. There is in every Christian a Spirit stronger than he, Joh. 4.4. 2 There be more with us than with him, 2 Chron. 32.7. fear him not. Satan potens, omnipotens Christus, Callidus serpent & sapiens, Christus sapientia. 3 He is mighty, but what can a strong man being disarmed do? 4 He is subtle, but in our Lord are treasures of wisdom, and he is made wisdom to us of God, 1 Cor. 1.30. 5 He is cruel, but what hurt can a Lion do being in Chains, or a Grate? Secondly, in thy resistance strive lawfully: How? Two ways, 1 By good means. 2 In a good manner. First, the means of resisting the Devil must not be such as are of the Devils own devising, as Crosses, Relics, Holywater, Exorcisms, nor seeking to Witches and Sorcerers, which is to cast out the Devil by Beelzebub: but by means appointed by our Captain, who was best acquainted with this war; as, 1 The Word of God, the holy Scriptures, by which Christ made the Devil fly, and so must we: 1 Joh. 2.14. I writ unto you young men, because ye are strong, and the word of God abideth in you, and ye have overcome the Devil: which plainly showeth, that not by Spells and Charms of Scripture, but by the abiding of it in the heart, to rule and order the life, Satan is overcome. Satan is subtle, but the word giveth wisdom to the simple, which overcomes his subtlety. 2 Faith in God's promises, 1 Pet. 5.9.— whom resist steadfast in the faith; Christ here sets himself steadfastly in the word of his Father, and so conquers the Devil. The victory that overcomes the world, is by faith to lean on the promises of God. Faith keeps in sight Christ our victorious Captain, and sets the crown of life in our eye, which is laid up for them that are faithful to the death. 3 Prayer joined with fasting and watching. Christ entering this combat armed himself with fasting, watching, and prayer, for many days together. David when Goliath drew near, took a stone out of his scrip, and smote him in the forehead that he fell down: This stone that overthrows the hellish Goliath, is prayer. While Moses hands are lifted up, all the Armies of the Amalekites fly before Israel. And St. James in his Epistle tells us, that if we would resist the Devil, we must draw near God, chap. 4. vers. 8. and never do we draw nearer God, than in effectual and fervent prayer. Let the Disciples use any means without this, the Devil will not fly; whereof if they ask the reason, Christ tells them, the Devil is not cast out but by fasting and prayer. 4 The practice of true godliness, and resolution against all unrighteousness. Righteousness is called a breastplate, Ephes. 6.14. which is not only that imputed righteousness of Christ, but that inherent righteousness of ourselves, which is the study and endeavour in a godly life: and the Apostle James among other directions, in resisting the Devil, chap. 4. vers. 8. giveth this for one, Cleanse your hearts ye sinners, and purge your hearts ye wavering minded: and the reason is good, seeing by every sin and lust being nourished, Satan is let in, and the yielding to any corruption is to give him so much ground, in stead of beating him out of our borders. He that is in a fight, abstaineth from whatsoever would hinder him, 1 Cor. 9 and therefore from sin, which presseth down, and hangeth fast on. Let us meditate on that Law, Deut. 23.9 When thou goest out against thine enemies to fight, abstain from every evil thing. For this weakens us, and turns God against us, and drives his good Angels from us. 5 Gods Spirit: Be strong in the Lord, and in the power of his might: our own strength will easily be turned against us, our own counsels cannot but cast us down. God resisteth the proud, and assisteth the humble. As therefore Moses said to Israel at the red sea, being naked and weak, not knowing what to do, so may we in this case, Stand still, fear not, behold the salvation of the Lord: Grieve not the Spirit, nor quench his motions, who is the Spirit of power, of wisdom, of fortitude, and counsel, of strength, and direction: and go forth in the boldness of that Spirit, as Jer. 20.11. The Lord is with me like a mighty giant, therefore mine enemies shall be overthrown, and shall not prevail, but shall be mightily confounded. Secondly, the good manner of resisting the Devil that he may fly, is this: 1 Resist the first temptation, and break the Serpent's head, dash the heads of Babylon's brood against the stones. Wise men will not let the enemy come near the walls, or the gates, much less into the Marketplace. It is a great advantage to give the foil at the first onset. Give no place to the Devil, give sin no room in thy heart, or if Satan inwardly suggest any, there close it up, let it die and never come out, as a man that hath a Serpent in a vessel, stops it up, and there it dies. 2 Resist the least evil motion, contemn not the least temptation, for Satan can tell how by one grain of poison to kill the soul, and by one dead fly to corrupt a whole box of ointment. The weakest man, yea or woman, is strong enough to kill a sleepy Sisera, The weakest temptation is too strong for a careless and secure adversary. Eve should have resisted Satan in an apple, and Lot's wife in a look. No sin is so light and venial, that is not worth resistance. For Satan can use small sins as the Fisher useth small hairs to hold the Fish as fast, or faster, than greater tackling, and secret sins to do more harm in the soul than open. 3 Resist stoutly and manfully: if he pull one way, pull thou the other, for so doth he that resists. If he tempt thee to pride, incline thou so much the more to humility. If he move thee to revenge, provoke thyself to meekness and patience. If he tempt thee to earthliness, bend thou thyself so much the more to heavenly-mindedness: and thus thou shalt beat him with his own weapons, and take off Goliahs' head with his own sword, and all his gain in tempting thee, shall be to set thee faster and nearer unto God. 4 Resist constantly to the last: though thou be sore assailed, and ready to forsake the field, yet resist still though never so weakly. Consider that Christ promiseth a place on his Throne only to him that overcometh, Revel. 3.21. and that there is no safety in flying, no piece of armour appointed for the back, If thou be'st greatly straightened, send Satan to the ctoss of Christ, there he shall receive an answer: but rather die manfully than fly cowardly. By flying thou losest the victory, by dying thou canst not. 5 Resist after victory, when Satan seems not to resist; hold on thy harness, and expect the enemy when he seems absent; perhaps her feigns himself foiled, when he is but renewing his assault, or as a Pirate hangs out a flag of truce to board us, or dissembles a flight to draw us out of our holds, and then hath an ambushment against us; and this is his sorest fight: or he will seem of yield the victory to them, whom he knows cannot tell how to use it, but either they will grow proud of it, or secure, and lay off their watch, and then, whom he could not in war overcome while he was resisted, in their peace he spoils them, when they think he needs no resistance. Use 3. This reproves the idle conceit of men, who think to be safe from the Devil without resistance; as, 1 Many ignorant men, who will spit at the mention of the Devil, and bless themselves from the soul Fiend, and yet are sure enough in his power: these never knew what it meant to resist the Devil; they want knowledge in the word, and are willingly and wilfully ignorant; they want faith, and never inquire after it: they live according to Nature, and the fashion and custom of the times, are ordinary Swearers, and Sabbath-breakers, and worldlings, and they think it was never well since there was so much preaching. And for the Spirit of God, if he were not present to restrain them with common grace, it were no living near them; but for the renewing of the Spirit, to set them out of Satan's power, and the corruption of their own sins, he is so fare from them, as they may say truly with John's Disciples, Acts 19.2. We know not whether there be an Holy Ghost or no. Alas, how pitiful is the state of these men, who think Satan is fled from them, when he is their only counsellor and familiar, ruling them at his pleasure? 2 Many that think to resist the Devil, but they are loath yet to disease either him or themselves; yet a little while they will hold their sins, they would fain provide for their wives and children, and rise to such an estate before they give up their covetousness, usury, deceitful and injurious courses: they will leave their voluptuous and adulterous courses, when they are old, that is, when these sins must needs leave them; they will repent of their sins when they die, they would be loath to carry them to God's Judgement with them; but so long as they live, their sin shall live with them. Fie upon such madness: Are old decrepit men fit for the field? Is a man upon his deathbed a fit man to master a Giant? Shall a man so be-fool himself, as to think that then he can easiest resist the Devil, when his power is least? No, no: Satan will now triumph and trample upon his spoil; he knows well, that not one of ten thousand lets his sin live so long with him, but his repentance dies with him also. 3 Others dream of a victory over the Devil, and they are safe, but they are not so strict as not to yield some equal conditions to their adversary, they care not to give a little place unto him. They are no great swearers by great oaths, but now and then they may forget themselves, and say by God, or faith or troth, etc. Nor great gamesters that live by gaming, but now and then sit out a number of hours together, to spend and pass away their times. Not great drinkers, but only give Satan advantages by running into such Company and Houses as they may be provoked to drink a little more than they need. Nor open contemners of the word and Prayer, to speak against it, and make their minds known; but they cannot abide this strictness at home. Is not the Church the house of Prayer? Nor known Adulterers, they are honest of their bodies, but their eyes are full of Adultery, and their mouths full of obscene filthy speeches, yet they say they think no hurt. This is to dally with the Devil, as friends at foils, that have caps on the points of their rapiers for fear of hurting one another. Here is no spirit ruling, but he that rules in the World. The Devil flies not for such a resistance. III. Then the Devil left him.] Namely, when Christ bade him be gone. Whence we may note: that, Doct, The power of Christ is such, as all the Devils in Hell are not able to resist. If Christ bid the Devil avoid, even then at his word he must be packing. Mark. 9.25. he charged the unclean spirit to come out, and enter no more into the man, so as the Devils cried for grief and anger: Mark. 1.34. a whole legion of Devils submissively entreat him not to torment them. And this was not only so in itself, but in the knowledge of all the Jews, who brought all that were possessed with Devils, and he healed them: Matth. 15.28. the Canaanitesh woman seeking to Christ for her Daughter, that was possessed, acknowledged thereby that his power was above all the Devils: and our Lord most notably in that story manifested his power over them, who being absent from the maid, and did not so much as speak to the Devils, yet they obeyed his will, and could as little withstand his power being absent as present. Now more distinctly to know this power of Christ, we must understand that it is either twofold: 1 Of his essence, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: or 2 Of his Office, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The former, is the omnipotency of Christ, as he is God equal with the Father, and the Holy Ghost: for as his essence (us the Son) is the same, so is his power, an absolute, creating, sustaining, and commanding power, ruling all Creatures, and overruling in all things. The latter, is the power of his Office, as he is Mediator and King of his Church: and this power differeth from the former: 1 in that it is a power received, Matth. 28.18. All power is given me in heaven and in earth: Phil. 2.9. God hath given him a Name above all Names: whereas Christ's power, as God, is not received, but his own proper power being God. 2 That power is essential, infinite, and incommunicable to any creature: this is personal, communicated by dispensation of grace, after a singular manner, unto Christ, as God-man, and our Mediator. 3 That power is immutable, unchangeable, everlasting; this power shall after a sort be determined: for he must give up his Kingdom to his Father, 1 Cor. 15.24. not that Christ shall ever cease to be a powerful head of his Church, nor that he shall cease to reign with his Father for all eternity: but look as the Father now doth not rule the Church, namely, as Mediator, but the Son; so the Son shall not then rule his Church in the manner as he now doth, as Mediator, but in the same manner as his Father shall. Now he rules and puts forth his power in fight against his enemies, but then all his enemies shall be trodden under his feet, and made his footstool. Now he manifesteth his power in gathering a Church by the Word and Sacraments, but then all the elect shall be gathered. Now at his Father's right hand he puts forth his power in making intercession for us, but then he shall intercede no more 〈◊〉 us. At the end of the World, he shall declare his mighty power, in raising all the dead, and sitting in judgement on them; but then there shall be no more need of this power, when death shall be swallowed up into victory, and a final sentence is given on all flesh. So as Christ shall not reign as now he doth, but as his Father. Whence it followeth, that the power by which Christ subdueth the Devils, is not only that essential power of his Divine nature, but the power of his Office, whereby even in our nature and flesh, he subdueth them. And this power may be distinguished according to the subjects, into two kinds: first, that power by which he sweetly ruleth the Church, as the head the members, or a King his Subjects: and this is either directive, or coercive. Secondly, that coercitive and judiciary power which he exerciseth against his enemies, wicked and ungodly men, as a King against rebels and foes to his state and person. And this power is properly raised against the Devils and his instruments, against which they cannot stand. Reasons. 1 Christ was prophesied to be the seed of the Woman that must bruise the Serpent's head; which prophecy plainly shows, that Christ as Mediator in our flesh, must disperse all Satan's forces planted against us; and for this end the Son of God appeared, to destroy the works of the Devil: and the work doth properly and singularly belong unto Christ, although the fruit and benefit of it by communication of grace flow unto the Church, as the body of Christ. Object. But did not others beside Christ command the Devils? Act. 8.7. when Philip preached in Samaria, unclean spirits crying came out of many: and Act. 16.18. Paul turned about, and commanded the unclean spirit to come out of the maid. Answ. 1 Christ did it by his own power, they by his. 2 The power of Christ is one thing, faith in his power is another; they did it not so much by power, as by faith in this power: whence S. Paul chargeth the foul spirit, In the Name of the Lord Jesus Christ to come out: 3 Common men were able to discern a difference between Christ's power and others in casting out Devils: Mar. 1. and Luk. 4.36. fear came on them, and they said among themselves, With authority he commands foul spirits, and they come out; that is, by his power and divine authority, and not as other Exorcists did. 4 He did work his as a person that was God, other his Disciples as persons with whom God was, working and confirming the doctrine with signs and wonders that followed, Mar. 16. ult. 2 All things are given him, and put under his feet. Joh. 3.35. The Father loveth the Son, and hath given all things into his hand. Heb. 2.8. Thou hast put all things in subjection under his feet. And as if that were not plain enough, he setteth in the next words a large Comment upon it. And in that he hath put all things in subjection under him, he left nothing that should not be subject, only except him which did put all things under him, as it is 1 Cor. 15.27. So as it is plain, that excepting God himself, nothing is not subject to Christ as Mediator. Now this may be enlarged by a special induction of all things. Angels are subjected to his word: 1 Pet. 3.22.— to whom Angels, and Powers, and might, are subject: with a reason, For he is the Lord of the holy Angels, and set far above all Principalities and Powers, Eph. 1.21. Unreasonable Creatures hear his word, and obey him: Luke 8.25. Who is this that commands the winds and the Seas, and they obey him? Diseases obey him: to the Leper he saith, I will, be thou clean: and he is clean immediately, Matth. 8. To the Lame man he saith, Take up thy bed, and walk, and he doth so, Matth. 9.6. He meets a blind man, Joh. 9.7. and bids him go wash in Siloam, and he comes again seeing. Yea, death itself heareth, and departeth at his word, Joh. 11.44. At that word Lazarus came forth, bound hand and foot: and the time cometh, when they that are in the graves, shall hear the voice of the Son of God, and come forth. In one word, the Apostle ascribeth to Christ, that he is able to subdue all things to himself, Phil. 3.21. All Creatures, all Enemies, sin, Satan, the Grave, Hell, Death, Damnation, and whatsoever resisteth his glory in himself, or any of his members. 3 Christ's Kingdom must be set up against, and above all the Kingdoms of the World. Dan. 2.45. The little stone cut out of the Mountain without hands, breaks in pieces the Clay, the Iron, Brass, Silver, and gold: that is, the Kingdom of Christ shall break all those great Kingdoms; and the God of Heaven raiseth a Kingdom to his Son, which shall never be destroyed: And therefore for the upholding of this Kingdom, he must be invested with power, which neither the Tyrants of the World, nor the god of the World can ever prevail against. For never were all the Kingdoms of the World so opposed by the World and the Devil, as the poor kingdom of Jesus Christ: but this power of Christ is as an hook in Nebuchadnezars jaws, and a chain in which he holdeth Leviathan, limiting him how far he shall exercise malice against the Church, and no further. 4 Christ as Mediator was to perform those works, which no other creature could ever do, and therefore was to be endued with such power as no other creature could be capable of. Hence he proveth himself to be from God, Joh. 15.24. If I do not such works as no other man ever did, believe me not. Where he speaks of his Miracles, which, in respect of the manner and multitude, never man did the like in his own name, nor so many. To which add those great works, of raising himself by his own power from the dead, Rom. 1.4. Of satisfying God's justice for man's sin, a work above the reach of men and Angels. Of meriting eternal life for all the elect, which must be an action of him that is more than a Creature. Of applying his merit, to which end he must rise from death, ascend and make intercession. Of sending his Spirit. Of begetting faith, and preserving his people in grace received. Of leading them through Death and the Dust into his own Glory. These are such things as all power of mere creatures is too weak for. All the Angels in Heaven cannot do the least of them. All the Devils in Hell cannot hinder them. And hence Christ is styled the Lion of the Tribe of Judah, Michael, the mighty God, King of glory, etc. Use 1. This may be a terror to all Christ enemies: for such is his power as shall make them all his footstool. Do we provoke him? are we stronger than he? 1 Cor. 10.21 Psal. 2.9. those that will not be subject to the rod of his mouth, shall be crushed with a rod of Iron. Therefore take heed of being an enemy to Christ, or his Word, or Servants: else thou shalt be revenged even in that wherein thou sinnest; with the breath of his lips he shall slay the wicked; one word of Christ, one lie shall turn them all into Hell. Is the power of Jesus Christ such in his base and low estate, as all the Devils in Hell are not able to resist it, but if he speak the word they give place? how desperately do wicked men go on in sin, as if they were able to make their part good against him? Joh. 18 6. when Christ but said, I am he, presently his apprehenders fell to the ground. Rev. 17.14. they shall fight against the Lamb, but the Lamb shall overcome. Use 2. This is comfort also to the godly, in that Christ as Mediator in our flesh is armed with power above all our enemies, so as nothing shall hinder our salvation: Not Satan: for the Prince of this World is cast out; he may have us in the Mountain, or on the Pinnacle; but he cannot cast us down. Not sin: Christ hath powerfully triumphed against it on the Cross, hath fully satisfied for it, and perfectly applied that satisfaction to the forgiveness of sins. Not death: Christ hath powerfully foiled him in his own Den, and trampled on him, saying, O death I will be thy death. Not Temptation: Christ sits in Heaven as a merciful High Priest, tempted once as we are, that he might be able to secure them that are tempted. Not corporal enemies: He by his power ruleth in the midst of his enemies. Laban shall not speak a rough word, nor Esau hurt Jacob, nor Saul hit David; for he order the thing otherwise. Not the grave: for we have the assurance of a glorious resurrection by the working of his mighty power, whereby he is able to subdue all things, Phil. 3.21. Not hell itself: Rev. 1.18. I have the keys of Hell and of Death. In one word, not any thing present, nor to come, nothing shall separate between Christ and us: none shall pluck us out of his hands: for he hath purchased for us, and maintaineth a mighty salvation, 1 Pet. 1.5. Use 3. This teacheth us to submit ourselves to this power of Christ, or else we are worse than senseless Creatures, who all obey him, yea, than the Devils themselves who did obey him. And then is a man submitted to it, when is eyes are opened to see what is the exceeding greatness of his power in himself, believing as the Apostle prayeth, Eph. 1.19. Therefore labour to find Christ's saving power in thy soul. Quest. How may I find it in myself? Answ. 1 If thou canst find the work of faith in thee, a work of great power, a supernatural work, beyond, yea, against the strength of nature. What a work of omnipotence is it to raise the dead? yet greater power is here, to bring in this life of God into him that is dead in trespasses and sins, resisting his own raising: for so the Apostle implieth in that place, Col. 2.12. 2 If thou canst find in thee the work of sanctification, which is a work of great power: 2 Pet. 1.3. according to his Divine power he worketh grace and glory. This second creation of a man goes far beyond his first in power: There was nothing to begin with, no more is here; no life of God till God call the things that are not, as though they were: but there was a bare privation, here is a resistance and rebellion, stiff necks, and hearts of adamant. Hence regeneration is called a creation, and the regenerate, new creatures: But a difficult work, which God works not alone, but God and man made one person, and not of nothing, for nothing, as the former, but of worse than nothing, and for a price, even the precious blood of the Son of God. Labour to find this change in thyself by faith and holiness. Christ did never more manifest his power, than by raising himself from the dead: and thou canst not have a surer argument of Christ's power prevailing in thy soul, than by getting daily out of the grave of sin, and moving according to the life of God. So soon as Christ had called Lazarus out of his grave, he bade lose him and let him go; and if thou findest the bands of death, thine own sins loosed, forsaking thy own evil ways, it is a sign that Christ by a powerful word hath quickened thee. Therefore put on S. Paul's mind, Phil. 3.10. who counted all things dung to know the virtue of Christ his death. 3 A mighty work of power in Christ is, to gather his Church out of all peoples and nations, and to bring them within one roof, though they were never so dispersed and alienated from one another, and to knit them by faith to himself the head, by love one to another, and by his own discipline to conform them to his own government. It never cost all the Monarches in the World so much strength and power to settle their Kingdoms and people in peace under them. Dost thou then find thyself brought into the number of God's people? Dost thou love them entirely for God's image and goodness? Art thou serviceable to every member, and that in the Head? Here is a power put forth that hath reconciled the Wolf and the Lamb, Isa. 11.6, 7 the Child and the Cockatrice. But it thou carest not for Christ's Ordinances and discipline, his Laws are too strict, thou must have more liberty than he affords, if thy affections be rough and stirring against God's children, thou hast not yet subjected thyself to Christ. 4 A mighty work of power in Christ was, that he was able to soil temptations, and stand out against all hellish powers, so that the Devil found nothing in him: Now findest thou the power and strength of Christ in the spiritual combat? Dost thou chase Satan afore thee, and the whole band of his temptations? wouldst thou refuse a whole world rather than sin against God, or gratify Satan and thyself with the least displeasure of him? All the power of Christ was set against sin, and Satan's Kingdom: And if thou hast part in this power of Christ, it abolisheth sin in thee, and strengtheneth thee with full resolution against all sin. 5 A mighty work of Christ's power is, to enrich his children with all necessary graces tending to salvation, and to lead them into the fruition of their eternal inheritance. It cost Joshua some labour before he could bring Israel into the good Land that abounded with good things: it cost our JOSHUA more. Findest thou this fruit of Christ's power, that thy face is set towards Heaven? and is it with thee as with those that entered into that good Land, who tasted of the fruits aforehand? Hast thou received the first fruits of the Spirit? Dost thou grow in grace? Dost thou with patience expect the promises, and begin the heavenly life already? Hast thou hope, joy, love of God, zeal for God, constancy in the truth? for these are purchased by this power of Christ. Then here is a creating virtue put forth, a fruit of Christ's mighty power, magnify this grace of God, and hope for the accomplishment and finishing of the same work by the same power, the which shall preserve thee to salvation. 6 A mighty work of Christ's power was, the perfect fulfilling of the Law. Whether dost thou partake in this power? art thou perfect in the way? sincerely obeying God in all his Commandments? Dost thou subject thyself to the Law as the rule of thy Law? Dost thou aim at the perfection thereof? Christ loved his Father with all his heart, and his Neighbour as himself, yea above himself: and if this power of Christ prevail with thee, this will be the scope and aim of all thy actions. For though the obedience of the Law be not necessary to Justification, yet it is requisite to Sanctification, 7 Another work of Christ's power was, that it set him free from all corruption and infirmities, which he undertook for us without sin. Labour to find this power of Christ in thy soul, daily freeing thee from the corruption of thy sin, and daily infirmities. If the Son set you free, you are free indeed: not only the reign of sin is thrust down, but the corruption of sin is lessened. David desired the Lord to give him again his free Spirit, Psal. 51.10, 11. he well knew, that where the Spirit of the Lord is, there is liberty, that is, not only a redemption from Damnation by our justification, but from corruption and vain conversation by our sanctification. 8 Christ's power was mighty in ruling and ordering his own powers and faculties; his understanding was able to see God perfectly, his will only just, right, and wise, never bowing from the will of his Father, Not my will, but thy will be done. His memory could never forget any good thing, but he retained his whole duty ever before him. His affections were ordered according to right judgement. His appetite never exceeded the bounds of sobriety and moderation. His speech was gracious, his actions all exemplary, no spot in him from top to toe. And this same power of Christ is in some measure manifest in all his members: this power enlighteneth the minds of believers, formerly blind, to see God in part, and persuadeth the will, and boweth it to obey God's will, which before was captivated to the will of the Devil: it inspireth godly desires and gracious resolutions, and strengthens the memory to retain good things, being before as rimy as a five: it guideth and altereth the affections, making the believer to love good things, and good men, and whatsoever sets forward God's glory, and to hate zealously the contrary. Christ's power in the soul, order the appetite to sobriety in the seasonable and thankful use of outward mercies, makes a man speak the language of Canaan, and his whole course savour of Christ. Whence it is plainly concluded, that ignorant persons, malicious persons, Libertines, intemperate Drunkards, Gluttons, filthy talkers, Swearers, lose in their behaviour, open enemies to this power of Jesus Christ, not submitting themselves to the rod of his mouth, shall be laid under his rod of iron. Use 4. This teacheth us to go on fearlessly in good duties, seeing this power of Christ is with us, and for us. He is of power to protect us against enemies and dangers. Of power to strengthen us in our duties; when we are weak and feeble he will perfect his power in our weakness, 2 Cor. 12.8. Of power to make us invincible in our sufferings, Phil. 4.13. I can do all things through him that enableth me. Of power to reward our least labour of love undertaken for him. Of power to answer our prayers, and to do abundantly above all we ask or think. Of power to perform all his gracious promises, which shall be made good to us in due time. Of power to supply us with all good means in his service; he can give wealth, and make the latter end better, as he did to Job: the Divine power giveth all things pertaining to life and godliness, 2 Pet. 1.3. Of power in death itself to keep that which we commit unto him till the last day. Of power to rebuke Diseases, and command Death, and after death to raise our bodies to eternal life, being clothed with corruption, and wrapped with death's garments: 1 Cor. 6.14. God hath raised up the Lord Jesus, and shall raise us also by his power. Use 5. Lastly, this doctrine assureth us of our perseverance in grace begun, Christ by his power lays such fast hold on us: no seducer is able to deceive the elect, nor pluck them out of his hands: for the weakness of God is stronger than men, 1 Cor. 1.25. and when we cannot comprehend him so fast as we would, he comprehends us, and preserves us by his power to salvation, 1 Pet. 1.5. Neither doth this Doctrine maintain any security but the security of faith, which is ever attended with the fear of God, and fear to sin. The Second thing in the victory of our Saviour is the manner of Satan's leaving him: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith St. Matthew; St. Luke more plainly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which implies a bodily departure and sensible, as we have formerly shown his presence to be. Quest. What kind of departure was this? it seems to be a willing and voluntary subjection to Christ: he bids him departed, and he is gone. Ans. Indeed it seems obedience, but it is nothing less than true obedience: for, 1 He came of his own motion, but went away by Christ's, who spoke a powerful word, which he could not, nor durst resist. 2 He goes when he can stay no longer, his commission for this time was now expired, his liberty was restrained, the temptations were ended, God permits him now no further, and now he leaves the Son of God: and so left he Job in the same reason, when he had vexed him as much as he could obtain leave to do. 3 Satan could not change his wicked nature, in leaving Christ he leaves not his malice against him, only he leaveth the exercise of it for the present. 4 He returns again afterward, and sets upon our Saviour with new assaults, which is a plain argument he went now against his will. Doct. To do that which God commandeth, and to leave undone that which he forbiddeth, is not always a sign of true grace. The Devil is commanded to give over tempting of Christ, and he giveth over; is commanded to be gone, and he goeth; yet this is no argument of true grace; and that which is incident unto the Devil, cannot be a sign of grace in any man, but as there is a forced and feigned, obedience in Satan himself, so in all his instruments, which proceeds not from any true grace, let them flatter themselves in it never so much. Cain offers Sacrifice as well as Abel, and brings a show of obedience, but his heart being filled with murderous thoughts, was void of all grace. Balaam was commanded not to curse the people of God, and he professed, that if Balac would give his house full of silver he would not do it; as if he had made great conscience of God's Commandment; but it was much against his will: for having received an answer from God, not to curse them, he would not be answered, but went again and again to know the mind of God, not content to test in that answer, with which he was not pleased. And after that, he giveth balac wicked counsel, to send his people to Sittim to offer to their Idols, where Israel was likely to fall in love with women, and so commit fornication with them: by which he brought the curse of God amongst them, whereby numbers of them were destroyed. Here was a seeming obedience, without any grace in the heart. Exod. 8.19. Jannes and Jambres, and the rest of the Enchanters of Egypt, stood out in resisting Moses and Aaron so long as they could, and then gave over; but not of any conscience, but because in the plague of the Lice they saw the finger of God, against which they could not prevail. The like was the obedience of the Jews, when they desisted from persecuting the Apostles, Acts 5.35. because Gamaliel a Doctor of the Law perceived, that they did fight against God. Add hereunto the example of Judas, who after his sin of betraying his Lord, made a fair show of repentance, confessed his sin, restored the money, bewailed and justified his Master; but all this without all grace in his heart; for he went away and hanged himself. 1 A man only by repressing and restraining grace, Reasons. may both do many things which God hath commanded, and leave undone what God hath forbidden; as Haman refrained himself from Mordecai, Hest. 5.10. though his heart was full of wrath, chap. 3.5. Many other things might hinder him from the present execution of his rage against Mordecai, as that Mordecai was as in a Sanctuary, the King's gate, that he was the King's servant, that it was better to reserve him to a shameful death, and effect it by a kind of form of Law, than to imbrue his own hands in the blood of the King's servant, and so endanger himself. But the chief cause is God's restraint of wicked men's fury, that they cannot execute what they can determine against his Church, though he use sundry means to restrain them. Nay further, a wicked man may be restrained from some evils, which the child of God may fall into: he affects an outward form and credit, and glory of an outward profession sometimes, and to attain this end in which he notably deceives himself, he cannot enjoy the pleasures of sin with greediness; not because he conscionably hateth these sins, but he is bridled with the credit of his profession. 2 Obedience proceeding from true grace is so qualified, Conditions of sound obedience ●our. as neither Satan nor any wicked man is capable of it. For, 1 it is an effect of the love of God, and of goodness. Deut. 30.20. Choose life, by loving the Lord, and obeying his voice, and cleaving unto him: Josh. 22.5. Take heed to the Commandment and Law, which Moses the servant of the Lord commanded you, that is, that ye love the Lord your God, and walk in all his ways, and keep his Commandments, and cleave unto him. Love excludes all coaction and constraint. Now wicked men resembling their Father the Devil, cannot love God, nor goodness, but notwithstanding all their pretences, are haters of God, and enemies of righteousness; they care not for his favour above life, they love not his presence, nor to be with him, nor his Image in his Child, nor his will in his word, nor his house, nor his holiness to resemble him, nor his glory, but are more troubled at the loss of a grain of their honour, than all his. 2 This obedience is a daughter of faith: for without faith it is impossible to please God: whereas wicked men have nothing above corrupt nature, much less such a supernatural endowment as faith is, which so uniteth unto Christ, as it makes him more precious than all the World. 3 It proceedeth from a man wholly renewed and changed: such good fruit must come from a good tree; which is the work of sound grace only. 1 The understanding is enlightened to discern between good and evil, according to God's Word. 2 The will is sanctified and made willing. 3 The heart is purified by faith, and made a good treasury, to send out good speeches and actions. 4 The conscience is purged, and being persuaded of the love of God in Christ, it seeks to preserve itself good and pure, and in all his ways out of Conscience endeavours in the good that God requires, and avoids the evil which he forbids. 5 The affections are renewed, and are sweetly persuaded by God's Spirit to hate all evil, and cleave to that which is good, to grieve they can do no more glory to God, but are at their best very unprofitable. But wicked men are never a whit changed, but are all impure, even their minds and consciences, and out of the abundance of the heart the tongue speaketh, the hand worketh, neither can a bitter fountain send out sweet waters. 4 Sound Grace within sendeth forth an obedience which is cheerful; 1 In the undertaking: love makes labours light, and nothing is hard to a good will. 2 In the manner of doing, it is not forced but lead, ruled by the word, rather than overruled by power; it lays by all dialogue, dispute, murmuring, and desire of dispensation. 3 In the measure of doing, it will endeavour in all the Commandments, and all duties: no man so wicked, but he can do many things, as Herod, but he cannot yield to all. 4 In continuance and conclusion of that he doth, it holdeth on in doing things purely for a good end, for God's glory, and not by fits and starts, but perseveres to the end, and the crown of the work. In all which a wicked man comes short; for whatsoever is forced or feigned must be heavily entered on, and more heavily ended: besides, whatsoever is from such an one, is joined with reigning sin, which hales and tugs him backward, and toils him out before he be half way in any good work. 3 How often doth the Lord reject the sacrifice of the wicked, their oblations, their fasts, their prayers, their temporary, yea, miraculous Faith, their alms and charity, yea, their confessing and Preaching of Christ, as in the last judgement? all which had they been fruits of sound grace, they had been acceptable. But God looks not so much to the matter of the work, as the person working, the manner of working, and the end of the action. Use 1. Well, as Satan goes away when he can stay no longer, and so his obedience is forced, so doth sin from most men when they can keep it no longer; and so that which seemeth obedience in them, it is no better than the Devils obedience in this place. Use 1. Many refrain many sins for fear of Hell, and the curse of God, they dare not hold their sin any longer, whereas they are as much in love with it as before: as Moses his Parents kept him so long as they durst, before they exposed him to the waters: so dearly love men the children of their own corruption. What thank is it for a Robber or Felon, to leave robbing and stealing for fear of hanging? If there were no Law, nor Magistrate, he would to his own calling again, because he is no changeling. So what thank is it for a man to avoid sin, because of damnation? here is no fear of God, but fear of evil; no love of God, but self-love. And yet this is the restraint of most men, whom Conscience no whit bridleth. Why do men abstain from open wronging of men, by Robbing, Stealing, Murdering? they will say for Conscience. But then the same Conscience would keep them from all secret deceit, lying, and cozenage: and then the same conscience would keep them from all other sins also, as swearing, drinking, dicing, carding, gaming, pride, wantonness, and the rest. A good conscience in one thing, is a good conscience in all. 2 The like is the obedience of many sinners, that are still in league with their sins. Many filthy unclean whoremongers and harlots have left their sin, but it is because it hath jest them, they have broken their strength, and either age or diseases in their bodies hinder them; oh now they will pretend Conscience. But they can as filthily speak, and as merrily remember their mad pranks, as ever they acted them; they want only a body, no mind, will, or affection, to commit over the same things again. Many Prodigals have left their sin, because their wealth hath left them, and poverty feeds upon them. Many quarrellers and swaggerers have left off such furious courses: why? perhaps they have gotten some maim, or mischief, or perhaps they fear whether they can do so again safely, or no: and this is all the conscience that hath calmed and quieted them: but what obedience is this? Is that an obedience to God, for a Dicer or Gamester to forbear play (or rather, as it is, his thieving) when he wants money to stake? 3 In God's service, what makes men come to Church, to hear, and Pray? Every man saith, Conscience. Yea, but good Conscience works powerfully upon the Will: what then means the unwillingness of men, and heaviness, who are so far from apprehending their week-occasions, as if they ask their own hearts, they must tell them, that on the Sabbaths of God, were it not for fear of law, and shame of men (both which are often forgotten) they would not come at all. Here is obedience, much like the Devils, because they are of the Devils teaching. The like of many servants and children's obedience, whose coming to Church to hear their duty, is merely forced by the compulsion of Masters and Parents; and hath as little comfort in it as the Devil's obedience. 4 The like is to be said of late Repentance at the time of death: when the sinner hath held his sin so long as he can, than he would be rid of it. Indeed his sin leaves him, but not the curse of it: but he is so far from leaving it, as were he to live over his days again, he would put as much life into his sin as ever before. Late repentance is seldom true, ever suspicious. Why do many rich men never do good while they live, but live as unprofitable and hurtful, as swine till they come to the knife; but then when death is binding them, they will give somewhat to good uses, to the Poor, for a Sermon, etc. Why? what moves them? Conscience, they say. But it is an accusing Conscience, crying out, against their oppression, usury, wrong, cruelty, and deceit; and now this wicked Conscience would stop its own mouth, by offering to God some trifle of that he hath rob. For were it a good conscience, why doth he not leave some part of his wealth for God, before it wholly leave him? Were it a free-will-offering, why comes it so late? why doth he not good, while he hath time? Gal. 6.10. Surely, God likes a living Christian: for any man will be a Christian dying. Neither is it thankworthy to give that which a man cannot keep. And commonly such gifts do more good to others than the giver himself. Which is not spoken to hinder men from doing good at their deaths, but to provoke them to do good before that time. And yet better late, than never. Let us examine all our obedience by this ground, and be sure that it differ from the obedience of Devils and wicked men. And that by these rules: 1 God loves truth in the inward parts, and refuseth all that obedience which follows not sanctification of the Spirit: duties without must flow from graces within. Examine now thy inward change: we are his new creatures, created to good works: join that in thy actions which the Devil divorced, the inner man with the outward▪ the subjection of the soul with the obedience of the body. 2 Examine thy love in thy obedience, that because the love of God constrains thee, thou dost what he commands, and whether thou preferrest the Commandment of God, which is ever-joyned with his glory, above all the World, and thy obedience above thy profit, credit, case, pleasure, men's favour or disfavour, whether thou canst obey God against all these. This was Abraham's love to God in so difficult a Commandment, as the kill of his Son. But Satan here went away, not for love of God, but for fear, and being forced. 3 Examine thy manner of obeying, whether it be a willing and ready obedience. If I do it willingly (saith the Apostle) I have a reward: and Rom. 6.17. Ye have obeyed from the heart, or hearty. And such obedience, 1 Repineth not as giving God any thing too much, though the dearest things of all. 2 Deviseth no excuses, as Saul when he did but half the commandment, pretended sacrifice, and the people's instance. 3 Seeketh no delays: I made haste, and delayed not to keep thy righteous judgements, Psal. 1 19 4 Dost thou obey in all the Commandments? 1 The commandment of faith in the Gospel, as well as the actual obedience of the Law? for one is as acceptable as the other. 2 Obeyest thou the Commandment as well of doing good, as of abstaining from evil? for, the Devil here abstains from this evil of tempting Christ, but can never do any good: he joins not these Commandments in his practice, as God's Spirit doth in his precept, Isa. 1.16, 17. 3 Makest thou conscience of the least commandment as well as of the greatest? for, all of them have a stamp of God upon them: makest thou conscience of small oaths, vain words, roving thoughts? 4 Dost thou obey constantly? for, love is strong as death, and much water cannot quench it. But alas! much obedience is like that of David's false friends, Psal. 18.44, 45. strangers shall be in subjection to me, but they shall shrink away. For a season.] Luk. 4.13. III. The THIRD point followeth to be considered, namely, how long Satan left our Lord; not for ever after, but for a while: and surely he stayed away but a little while. For if we look into the holy story, we shall see the whole life of Christ almost to be a continual temptation, and how Satan from time to time, partly by himself, and partly by his Ministers, assailed him. This we shall see how sundry ways Satan molested him and tempted him, 1 in his ministry, 2 his life, 3 his death. 1 In his ministry, he was tempted both in his Doctrine and Miracles. For his Doctrine: the Scribes and Pharisees often sought to catch advantages against him, as in the case of the Bill of divorce, Mat. 19.1. and of the woman taken in adultery, Joh. 8. which by Moses Law should be stoned; but Master what sayest thou▪ The Sadduces also tempted him in the case of the woman that had seven Husbands, whose she should be in the resurrection, Matth. 22.23. And the Lawyer concerning the great Commandment of the Law, vers. 35. As for his Miracles the seal of that Doctrine, they tell him to his face that he cast out Devils by Beelzebub, Mat. 9.34. & 1.2.24. 2 In his life and civil Obedience. The Pharisees take Counsel together how they might entangle him in his talk about paying tribute to Caesar, Matth. 22.15. And when he eaten meat in Matthews house, Matth. 9.11. they asked▪ why he did eat meat with Publicans and sinners, and therefore he was one of them. Simon the Pharisee seeing Mary Magdalen anointing Jesus his feet with precious ointment, and washing them with tears, and wiping them with her hairs, said, Surely if this man were a Prophet, he would know that this woman is a sinner, and not let her meddle with him. How often did they murmur at him, and lie in wait for him, and take up stones to stone him, and rail upon him, with most despightful words, calling him Beelzebub, a Samaritan, a glutton, a lose companion, running up and down with noted sinners? in all which Satan was the chief agent. 3 But above all other temptations those were most fierce and furious, with which he was afflicted, torn, and tormented about the time of his passion, and on the Cross. For then, as himself witnesseth, the Prince of the World came upon him with all his train, Joh. 14.30. he came in himself, and whole Legions of wicked Angels with him, as the Apostle plainly implieth, Coloss. 2.15. He spoilt Principalities, and Powers, and triumphed over them on the Cross. Now or never Satan must win the field, this is the last act, Christ was never so beset with misery, Satan never had him at such an advantage before; now Gods whole wrath is upon him, and now the Devil and his Angels set upon him so sore, that in his Agony in the Garden he sweats drops of water and blood, and on the Cross he cries out, My God, my God, why hast thou forsaken me? Those were more secret temptations of Satan and his instruments: but let us see with what hellish darts they pierced him openly upon the Cross, not to speak of those which he endured all the time he was in examination, condemnation, and leading to execution. For, 1 They hang him between two thiefs, as an arch-rebel, and of all sinners the greatest, and dart against him the same temptation with that in all this History, that he was not the Son of God, If thou be the Son of God, come down from the cross: certainly God would not let his Son hang there, but thou art a deluder, an arch-seducer of the people. 2 They tempted him with fear of death, Matth. 27.42. he saved others, himself he cannot save; this is a wise Saviour indeed, he cannot escape death in whose hands he is sure enough, and even overcome already of death, and yet he will be a Saviour. 3 They tempted him with utter rejection from God, as the most damned reprobate that ever was, He trusted in God, now let him deliver him if he will have him: but he can neither deliver himself, nor God will have none of him, he abhors him, and will cast him presently to Hell. These and a number of the like was our Saviour molested and tempted withal, secretly and openly, even then when the wrath of his Father seized upon him. So as truly the Evangelist might say, that Satan left him but for a season. Doct. Christian life is but an intercourse of quiet and trouble: sometime Satan leaves Christ, but he comes again and renews his temptation: so it is with the members, who have much war, but some peace, many troubles, but some breathing-time. This truth we will a while discover both in the state of the whole Church of God from time to time, as also in some particular members thereof. What a night seemed to oppress the Church in the cradle, when wicked Cain slew righteous Abel, so as all religion and true worship seemed to be destroyed in all Adam's posterity, having only Cain left? But shortly after God gave Adam a Seth, in whom the Church was restored and preserved, and pure religion propagated. In henoch's time how was the worship of God profaned, when the Sons of God married the daughters of men, which was the cause of the flood? but afterward it was restored by Noah and Sem, and by him continued to Abraham. Now the Church, as it was in the Ark, so was it like the Ark of Noah, against which the waters had a time to increase and a time also of decreasing. What a night of trouble was the Church in, all the while it was in Egypt a stranger for four hundred years, especially when they were oppressed with burdens, and had their infants drowned in the river? but a change came, God sent and saved a Moses, by whom he will deliver his people, but so as they must be acquainted with this continual interchange in their estate: they must be no sooner delivered out of Aegyps, but be chased into the bottom of the Sea, but there God makes them a way: and no sooner out of the Sea, but into the Wilderness, and from thence the good Land takes them: and in that good Land they never rested in one estate, but sometimes had the better of their enemies, and sometime for sin their enemies had the better of them, as all the History of the Judges witnesseth. In the time of the Kings, how was the Church troubled and wasted, in the time of Ahab and Jezabel, when all Gods Prophets were slain, and true religion was quite trodden down? But what a sudden change was there? even when things were at the worst, did the Lord bring a strange alteration by Elijah, who slew all the Prophets of Baal, and restored true religion. How great misery suffered the Church in the time of Manasseh and Ammon? but how happily was it changed by the piety of good Josiah, in whom God made his people more happy than formerly miserable? But who would have thought but that the Church had been utterly wasted in the seventy years' captivity, wherein it sat in the shadow of death? Yet it was happily restored by Cyrus. But when his godly Decrees concerning the building of the Temple were hindered by Cambyses his Son, God stirred up Darius who favoured the Church, and commanded the continuance and perfection of the work; but not without many vicissitudes of storms and calms, even after their return, as appeareth in the books of Ezra and Nehemiah. What a raging storm was that, wherein our Lord and Head of the Church was put to death? now the whole Church lay bleeding and dead with him. But what a change was there the third day by his glorious resurrection? In the Apostles days, how was the Church wasted when Saul had letters from the High Priests to carry bound to Jerusalem, whosoever called on the Lord? but when he that breathed out nothing but slaughter and threatening, was once converted, than the Church had for a whil● rest and peace, Act. 9.31. After the Apostles, what a continual storm arose against Christians, which lasted three hundred years under the ten monsters of men, those bloody men, Nero, Domitian, Trajan, Antoninus, Severus, Max●minus, Decius, Valerianus, Aurelianus, and Dioclesianus, whose rage was such, as a man could not set his foot in Rome, but tread upon the graves of Martyrs? But after this night a fair Sun risen up in the East, Constantine the Great, who chased before him that horrible darkness, and brought a blessed calm. But this lasted not long, but his second Son Constantius (far short of his Father's piety) with all his strength set up and maintained that Arrian heresy, which his good Father had condemned in the Nicen Council: by which as bloody persecution sprung up in the Church as ever was before, which lasted almost eighty years, until Constance the youngest Son of Constantine for up again the Nicen faith in the Western part of the World, as Italy, Greece, afric, Illiricum, and banished the former poison. After this, what a black darkness of Mahometism possessed the Eastern part of the World, under which it lies sunk at this day? And as pitchy and palpable darkness of Antichrist and Popery occupied the Western part of the World. But what a light did the Lord raise up in the midst of Popery, his zealous servant Luther, since whom, the light hath mightily prevailed, to the blasting of Antichrist, and the consuming of him upon his nest? Yet not this without a cloud: for, To speak of our own Church: After the long darkness, like that of Egypt, had prevailed and covered for many hundred years the face of our Country, it pleased God that the light of the Gospel should peep into our Land in the days of King Henry the eighth, but yet much clouded, and opposed almost all his days. In his Son Edward the sixth, England's Josiah, it began to shine more brightly, and a more thorough reformation was undertaken. But this Sunshine lasted not long, but in Queen Mary's days the truth was again cast into the fire, and the bodies of God's Saints pitilesly destroyed. God in mercy for his Elec●s sake shortened those days, and raised up our late Queen Elizabeth, of blessed memory in all posterities, who was semper cadem in the maintenance of the faith, and left Christ sitting in his Kingdom, and the truth triumphing over Popery and Antichristian falsehood, which by God's mercy we enjoy under our gracious King. This hath been the changeable estate of the Church from the beginning; and, cadem est ratio totius ac partium, the same truth discovers itself in the particular members. As for example. Abraham now a poor man in Egypt, presently enriched and made heir of the Land of Promise; now rejoicing in his Isaac, and a while after stretching out his hand to kill his only Son; who also herein was a notable type of the Church, now bound, and presently loosed, and raised up after a sort from the dead. Jacob was now afraid of Esau, when he came in warlike manner to meet him, with four hundred men at his heels; but in a little season God lets him see a sudden change, who had inclined his Brother's heart to do him no harm, against his often former purposes to slay him. Joseph is now hated of his brethren, after a season honoured of them: now sold as a slave to the Ismaelites, afterward made a governor of Potiphar a Prince's house: now accused by his Mistress, and cast into Prison, but after fetched out by Pharaoh, and made ruler of all his Princes, and the whole land of Egypt. David sometimes cast down, and, God hath forgotten him; a while after so confident in God, that he will not fear to walk in the vale of the shadow of death: sometimes pursued by Saul as a traitor and rebel, sometimes by Saul acknowledged his good Son, and more righteous than himself: and when Saul is dead and ceaseth his persecution, his own son Absalon's shall rise against him, to depose him from his Kingdom. And Jobs messengers of evil tidings still overtook one another. And to spare further examples, our own experience can teach us, that for the most part, we have not rid ourselves out of one temptation, but another ensueth; such are our changes in this present estate. And why? 1 Satan goeth for a while from Christ himself, Reasons. his holy flesh in the time of his infirmity needing a breathing time, and a refreshing; by which he knows what we weaklings have need of, and is become a merciful High Priest, to give us some rest in the midst of our conflicts, which else would bruise and break us. 2 He goeth but for a season, because of his invincible malice, who cannot afford us a good hours rest, if he may have leave to disturb us, because he maliceth our Lord and Saviour with an inveterate and deadly malice; so that although he be in himself out of his reach, yet he still continues to tempt him (being in heaven) in his members upon earth. This deadly malice in his nature our Saviour noteth, in Matth. 12.44. The unclean spirit when he is cast out, seeks to re-enter, and return again, and where he finds a fit house, he brings in seven Devils worse than himself. He is diligent to watch our mischief, and if he cannot prevail at one time, he will assay another. 3 God sees it good to stir us out of our security, who are ready to expose ourselves to temptation, especially after we have outstood a temptation, and never are we easier made a prey for Satan, than when the pride of heart tickles us, and so we grow secure, because we have out-grown some temptation. If our estate of corruption did not necessarily require changes and a●mies of sorrows, we should find the Lord not delighted in afflicting the sons of men: but he sees how prone we are to surfeit of fullness, and as a field of Corn, the ranker it is, the easier it is laid down with every storm, and violent wind of temptation: and therefore he changeth hurtful prosperity with wholesome (though bitter) potions of afflictions, and like a good Physician prescribes us a thin diet, and abstinence, after our surfeit and excess. 2 God sees these changes good for us, to season and stir up our prayers: In affliction we can seek the Lord diligently. Isa. 26.16. Oh Lord, in trouble they have visited thee, they poured out a prayer when thy chastening was upon them. He knows his Church is never so fitly disposed to fervency and efficacy in prayer, as when the cross is on her shoulders; whereas in her peace she is sleepy, cold, negligent, roving, and remiss in her seeking after Christ. Psal. 55.19. 3 God sees these changes good for us, to lift us up from this evil world: for were our prosperity not interrupted, we would dote too much upon the World, and would wish no other Heaven than this upon earth: for, if we be so hardly and heavily gotten out of so miserable a World as is full of sorrows and heart-griefs, how hardly, or rather impossibly should we get out of an unchangeable earthly happiness, though to enjoy our heavenly inheritance? 4 God sees it good for us to bring these changes into our estate, and to entermixe with afflictions, comforts and breathe, to help our patience and perseverance; for else all our sorrows would exceed our strength if they were without intermission. The Lord will not have us swallowed up of sorrow, and therefore doth so temper and blend our estate, as we be not quite tired out with the instance of our skirmishes and conflicts; but after our skirmishes retires us for a while, where we may breathe and refresh ourselves, and recover our strength and fitness for further service, whensoever our great commander shall employ us. 5 God sees these changes good for us, that by them we might prise his mercies, to praise the giver: doth not the night make the day more delightful? would we so prise and praise God for health, if it were not sweetened with sickness? plenty is endeared by want, and an honeycomb hath no sweetness to a full stomach; whereas he that hath been pinched with penury and need knows what a benefit abundance is. 4 God for his own great glory brings these changes into our estate, thereby manifesting, 1 His Wisdom, in upholding his Church by contraries, which fight one against another, as the frame of the World standing on four contrary Elements. 2 His power, that bringeth to the grave, and back again, 1 Sam. 2.6. that supporteth his Children to stand under so great burdens without fainting, thereby magnifying his omnipotent power in such weakness. 3 His goodness, in suffering his children to be afflicted on every side, but not drowned in the waves of them; to be persecuted, but not forsaken; to be cast down, but not to perish; yea, to be killed, but not overcome, 2 Cor. 12.9. and 4.7. Nay, his goodness is such, as turneth all these changes to good, bringing good out of evil, sweet out of four, life out of death, and his own order out of earthly confusions. 4 His glory, in the strange and miraculous deliverance of his Church in its most desperate estate, and in the powerful overthrow of his enemies. And of all the persecutions of his Church it may be said as of Lazarus his sickness, It is not to death, but that God may be glorified. Use 1. Then let us not dream of so stable a peace in our Church and Land, as men's security every where hath seemed to lay hold of, looking at the peaceable disposition of our gracious King, at his hopeful Successor, at our union among ourselves, at our league with all other Nations, at the continuance and undisturbed estate and liberty of the Gospel for these sixty years. For, 1. God seethe not good to give any Church on earth an unchangeable estate: that is the Church's expectation in Heaven. 2 Our peace hath brought in a general security, profaneness, intolerable pride of all fashions and colours, beside modest and white, a deluge of drunkenness daily drowning the brains and souls of thousands, a weariness of this Mannah, a dangerous Apostasy from the first beginnings of the Gospel, and a falling back of many great ones into the professed Idolatry of Antichrist, and in the most a contempt of religion, yea and of a formal profession that denies the power and life of godliness. Add to these execrable swearing unpunished, soul adulteries unrevenged, or slightly punished, the Sabbaths of God horribly and generally violated and profaned, by games and practices unlawful upon any day. And now will God continue a peace to so unthankful a people, that do put it to no other use than to arm themselves against God, and fight against his grace and glory? 3 Consider how God dealt with his own people: they had as long peace, under David and Solomon, as wise and excellent a King as ever was, being an eminent type of Christ; yet we see what long ease and peace brought him to, which was the overthrow of his Kingdom, and the renting of ten parts of twelve from him to his servant: he was a King of peace, as his name imported, had posterity, had made a league with all neighbour-nations; yet God being provoked, brings a woeful change on him, and his Land. So may it be to us. 4 Consider how God hath threatened us of late years to bring in woeful changes, to remove the Gospel, and give away our Kingdom, Liberties, Freeholds, and lives to strangers. Remember that admirable year of eighty eight, and that no less admirable threatening and deliverance in one thousand six hundred and five; forget not the raging and devouring plague, in which there was no peace or safety to him that went in and out. Remember the furious fire in many great places of the Land, burning up whole Towns and Villages: the general diseases and distempers in men's bodies, which have been as universal as our provocation hath been: the change of our seasons, the breaking out of waters drowning the earth, the infection of the air, many barbarous Conspiracies against the life of so innocent and merciful a King, and the hot contentions of many brethren in our own Church. All which are remarkable signs of God's displeasure, if not forerunners of a lamentable change. But he that considereth how all these things are forgotten and worn away unprofitably, without all wholesome use or reformation, cannot but think that the Lord (if timely repentance hinder not) will take some other course, and so speak as he will be heard: for the truth never fails, which you have heard at large; one Judgement is ever a fore runner of another, unless repentance cuts them off. O that God would put it in the hearts of high and low, to seek the continuance of our happy peace, in our seasonable seeking of God by repentance, and not seeking still to provoke him by wilful impenitency. Use 2. Let us not expect an end of temptation and trial, while we are here below, seeing Satan goes away (in respect of temptation and molestation) but for a season. If Satan be gone, he will return: yea, although he cannot prevail, he will not cease to be an enemy: and the longer our peace hath been, let us think our change the nearer. None of God's children, but the Devil is sometimes departed from them: but the experience of them all shows, that he never stayed long away from any of them: and therefore let us be wise, although God● goodness have kept him a great while from us, not thereby to grow secure, but as forecasting his coming again, aim ourselves for him. 1 N●t mistaking our present estate, which is a pilgrimage, and not a paradise of ease and pleasure. 2 Considering, that evils fore-seen lose a great part of their bitterness; and they are so much the weaker against us, as we are stronger by our providence and foresight of them. 3 Neither may we think much, that after one, or two, or three assaults, Satan hath not done with us, but comes again, as he did against our Lord: for we servants are not better than our Master, nor better than our fellow-servants, who have been often assaulted; as David, first to Adultery, and after that to Murder, and after that to pride in numbering the people, and after that Satan came again and again. And Paul was often bulleted by Satan, yea after he had prayed thrice, he got no release, but a promise of sufficient grace. 4 Neither may we conceive it strange, that after some slighter temptations, we should be urged with fouler: for Satan commonly keeps his strongest till the last, as he did to our Lord. Many say, never were any so foully tempted, not so often as they: their flesh trembles, and their hair stands an end, to think what foul temptations Satan suggesteth with great instance: But, can there be a fouler temptation than to worship the Devil himself? yet the Son of God was tempted to it. Therefore resist as he did, and the sin is not thine, but Satan's, who shall be damned, but thou shalt be saved in the day of the Lord. Satan still cometh with more malice, and worst at last, contrary unto God, who is best at last. Use 3. In that Christian life is mixed with peace and trouble, learn we not to fix both our eyes upon any present prosperity, nor use it as a perpetuity, but hold it as a movable, which passeth and moveth from one to another. We have now a sweet sense of God, but this may be overcast, he may hid himself, and we be troubled: we may now have the joy of our faith, and presently our souls be clouded with unbelief, distrust, and dregs of infidelity. All Gods graces are still in sight, often soiled by their contraries. And for temporal things, our health is conflicted with sickness, our good name wounded with disgraces and defamations, our friends mortal, and were they not so, yet mutable, often becoming our greatest enemies; our wealth winged, and leaves us when we have most need of comfort, our life itself commutable with death, which is the turning of us out of all that we loved dearest, excepting God himself. Let us therefore fix our eyes upon those eternal good things, and that eternal peace, and that Kingdom which cannot be shaken: For the things which are seen, are temporal, but the things not seen are eternal. And then, whatsoever I lose, it is but a movable, my inheritance is sale and sure. Use 4. Hence we may see how like wicked men are unto their father the Devil in their courses: Satan seems to go from them, but it is but for a season, and so do their sins, but for a season, by a counterfeit repentance: As we may see in two or three instances. 1 Some upon some good motions and exhortations by God's Word and Spirit, are stru●k with some sense of their estate, their conscience is checked, and they resolve to take a new course, and perhaps enter upon it, as the Devil were quite gone: But he comes again, he went but for a season, and sets them as deep in their usury, deceit, gaming, and wicked fellowship as ever before: the dog returns to his vomit, and the sow to her wallowing in the mire: the evil sp●rit that seemed to be gone, is returned, and hath brought with him seven worse Devils, because he found his house fit for him. 2 Some about the time of receiving the Communion are very devout, will make a show of religion, of prayer, of repentance, of charity, and love; they will not swear much that day, perhaps not play, but read, and (it may be) sing Psalms: A man would think (for so do they) that the Devil is quite gone. But it is but for a season, their righteousness is but as a morning dew, their unrighteousness returns, and they become as disordered in their courses, as malicious in their lives, the next day, as ever they were before. A fearful case, that with Judas they receive the sop and the Devil withal. 3 Others in the time of sickness are very penitent, will confess all, promise amendment, plead for pardon, crave good prayers, and vow to God, if he restore them, to become new men and women; and now the Devil (they hope) is quite gone. But no sooner their sickness breaks, but the Devil comes again, and brings all their former sins back again, and they are well contented, against all their vows, promises, and resolutions, to admit them into firmer favour and league than ever before; and, being of near kindred with Satan, will then go away when they can stay no longer. The most hardhearted Pharaoh can do all this, to get out of God's hands, but he must not so carry it at length. Use 5. Lastly, let us comfort ourselves in our trouble: for this also is changeable: our Lord knows we have need of a refreshing, and we shall be refreshed: The rod of the wicked (yea of the wicked one) shall not always rest on the lot of the righteous, lest they put forth their hand to vanity. And although it may seem hard, that Satan goes but for a season; yet is not this without much comfort: For although it were a great mercy for Satan not to come unto us, yet to come and go away foiled, is a far greater, as he doth from all the members of Christ, who in expectation of this joyful and seasonable event, may encourage themselves to hold out with patience unto the end. And behold, the Angels came, and ministered to him.] In these words is laid the triumph of our Lord Jesus Christ after his victory, which is set down not without a star or note of special observation, Behold, being held over this point following for special purpose. For this particle noteth, 1 Sometimes a strange thing, as, Behold, a virgin shall conceive and bear a son. 2 A long-desired thing, and much expected, as, Behold, oh Zion, thy King cometh, etc. 3 An excellent thing now set before the eye, and present, as Joh. 1.29. Behold the Lamb of God that taketh away the sins of the world: and so it is a note of admiration. 4 A true and certain thing: so it is set before many promises and threats. 5 It is ever a note of attention, and argues intention and weight in that matter where God's Spirit hath prefixed it. It hath all these uses in this place, noting a strange triumph, such as never was met withal in all the monuments in all the world besides. It was but shadowed in that strange triumph sung to David, 1 Sam. 18.7. when David had returned from the slaughter of the Philistim, the women came out and sang by course, Saul hath slain his thousand, but David his ten thousand: why? he slew but one man. True, but in that one enemy he did as much as if he had slain ten thousand others. But here in one enemy, this Son of David, hath slain his legions and millions, not ol men, but of Devils▪ not Philistims but hellish powers, which had defied the Host of Israel. This note also calls us to behold as expetible, certain and excellent a triumph, as all the notes of attention, which are in the Scripture, all the Selahs in the world are too little to gain sufficient attention, or set out the greatness of this Divine mystery. It calleth us as the parenthesis of our Saviour, Matth. 24.15. speaking of the certain strange signs of Jerusalem's overthrow, Let him that readeth consider; so, Let him that reads behold, that is, consider, meditate, remember, prise this great and most glorious work of the Son of God. And it checketh and rebuketh our heaviness, dulness, and want of affection, in the beholding and due regard of so material and comfortable a point of heavenly doctrine, so nearly concerning out selves. But what must we behold? Two things: 1 the coming of the Angels unto Christ: 2 their ministering unto him. In the coming of the Angels, note, 1 when they came, 2 to whom, 3 the manner of their coming. I. When, in the first word, namely, when the Devil had left him, and not before. For, 1 The good Angels have little joy to be where wicked Angels and Devils are, especially whiles their Commission stands in force to molest the Children of God. 2 They were ready enough to attend upon their Lord, but Christ permitted them not for the time of temptation: 1 Lest their presence should have driven Satan away before the temptations had been ended: 2 He had no assistance of man or Angel, but alone in the wilderness sustains all the brunt of the temptation: he must tread the winepress alone, as none must share with him in his conquest and victory. 3 Satan's mouth must be stopped, who would have said he had overcome by their aid, if they had been present. 4 The Text saith not, the Angels came in to help him in the time of temptation; but, when the Devil had left him, they came to minister to him. II. The person to whom they came, to him, now plainly manifest to be God and man; man tempted by the Devil, like us in all things except sin; God who had overcome the Devil, and now riding in a Chariot of glorious triumph: man in the hands of Satan carried and recarried at his pleasure; God to whom the Angels as Ministers and the Squires of his holy body, do homage and attendance. III. The manner of their coming, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they now came in unto him, standing before a far off, as in war, when the enemies are scattered, the friends come in with joy: for so it was when David had foiled and slain Goliath, the men of Israel and Judah arose, and shouted, and applauded that noble victory. Quest. But how did they come in? Answ. 1 By moving themselves from the place were they were, to that place were Christ was, and they were not before: for the same Angel cannot be in two places at once, because 1 His essence is finite, and therefore limited: 2 They are definitively in place, although not repletively: for the Angel is in a place only by applying his virtue to the place, by which virtue he rather contains the place, than the place him, as it doth bodies. But when a Legion of wicked Angels are said to be in one man, it is necessary that spirits defined to be in one place cannot at the same time be without that place, till they be moved thence into another. Good Angels are not in heaven and earth at once, much less every 〈◊〉 Now whereas they are truly in place, and truly moved in place, both without bodies, as also in assumed bodies, it would make much for the clearing of the Angel's manner of coming to Christ, to know whether they came in a bodily shape, or without bodies at this time. I answer, I doubt not (and yet I will not contend about it) but that they came in bodily shapes. Quest. Have Angels bodily shapes to appear in? Answ. No, not proper to their nature, being mere spiritual substances, without corporal matter, or physical composition: But yet they have bodily shapes, 1 ascribed to them by way of description, for our capacity: 2 assumed by way of dispensation, for our consolation. I. For our comprehension: Isa. 6.2. the Angels with two wings cover their face and feet: this signifieth that their nature is hid and removed from the knowledge of man. And with twain their bodies are covered, Ezek. 1.11. to signify the same. And their hands are under their wings, by which is meant, that their powerful and secret operation also cannot be discerned with bodily eyes. Therefore hath the Scripture expressed their nature under divers shapes, and ascribed unto them many parts both of men and other creatures, in which we may see and understand their work and office: as Ezek. 1. Angels are described by four beasts; not because they are no more in number (for, thousand thousands sit at his right hand) but because they do the Commandments of God in all the four quarters of the world. These beasts have four several faces: 1 The face of a man, to note, that all of them are reasonable and understanding creatures, as man is. 2 The face of a Lion, to signify, that every Angel is strong, and powerful, and courageous, as the Lion among the beasts. Psal. 103.20. Praise the Lord ye Angels strong in power. One of them is stronger than a number of men, yea than a number of Devils. 3 The face of an Ox, to note their patience, assiduity, and unweariableness in their service and ministry, as the Ox is a beast most patiented, and constant, and profitable in his pains. 4 The face of an Eagle, to note their swiftness and alacrity, seeing a fair off many hidden things, as the Eagle; flying strongly and swiftly, that is, unresistably as the Eagle; holding out, not fainting, but renewing their strength as the Eagle. By the same Prophet they are described, chap. 10.22. by the shape of Cherubs; which were the faces of little fair boys with wings, noting unto us under that resemblance their nature, to be void of deceit as a child, simple, innocent, not proud, or arrogant, not envious or malicious. Having wings, to note their readiness and expedition in their ministry: and these wings in their four sides, to show that their ministry extended to all the four sides of the world. II. By way of dispensation they have often assumed bodies that were true, immediately created of God, not imaginary or fantastical, as Martion thought, whom Tertullian refuted, neither generated nor born as man's body is, nor hypostatically united to the Angels as constitutive parts, as our body is a constituting part of us; but taken upon them for the time of some special service, and laid down again, even as we do our apparel, to the end they might familiarly confer and converse with men, till that special service were performed. Thus did they visibly appear unto Abraham and Lot: thus was the Angel of God seen like a fourth man in the Furnace, which the three Children were cast into: and in this humane shape, I doubt not but they came and appeared to the Son of God in this place. My reasons are these: 1 If the Angels came often in bodily shape to the servants and adopted children of God, why should they not much more to the natural Son of God, being clothed with the same flesh? 2 We have formerly proved, that the Devil came in assumed bodily shape, the more to molest and terrify the Son of God, and therefore the Angels came to him also in bodily shape, the more to comfort him. 3 The present estate of Christ required it, who was man, and subject to many infirmities, and therefore the Angels came corporally to comfort him. 4 The phrase of the text implies a more sensible and peculiar manifestation of them than before: as in his agony an Angel appeared to him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Luke 22. vers. 43. In this coming of the Angels, note an happy change in the estate of our Lord and Saviour: for in stead of the Devil his deadly enemy, come the Angels his friends and household servants: in stead of one Devil many Angels; for all are his to attend him: in stead of sharp hunger for forty days together, now he hath bodily food and comfort in a moment. Doct. God may hid his comforts for a time, but at length they shall shine out upon his servants, as the Sun from under a cloud. All the time of the temptation Christ was without food, without Angels, nay he endured sharpness of hunger in his body, and of Satanical vexation in his soul: now the Lord comforts him, not only in removing evil from him, but restoring to him his whole former peace, besides the glory of a most victorious conquest. And the same is his dealing with his servants: Psal. 73.1. David being plunged exceedingly with a grievous temptation of Atheism; not whether there was a God or no, but whether this God were just and merciful, seeing things fell out so cross to good men, and so prosperously to the wicked; at last breaks out into a settled resolution, Yet God is good to Israel. He was in the temptation as a man cast into the Sea, souzed in one billow after another, at length he descries a shore, and with extreme toil and peril he gets thither, and crawls up, and saith, Yet I have escaped drowning. Or as a man in a pitched field, that in the thick of his enemies had escaped many blows and deadly thrusts, being set beyond the danger saith, Yet I am alive. So the Lord, though in temptation he seem to stand fare off, yet at last appears with strength and comfort. The same David being in great distress a long time, hunted as a Partridge by Saul, but strangely delivered from him and Achish, concludes, Psal. 34.19. That how great soever the troubles of the righteous be, yet the Lord will at length deliver them out of all. To this purpose Solomon saith, that though the just man fall seven times a day, namely, into affliction, yet he riseth again. Abraham in his great trial saw nothing but sorrow and vexation for the loss of his Isaac: yet in the third day, when the case seemed desperate, God was seen in the mountain; as if he had not seen God till he came into the mountain. Whence his posterity used it as a proverbial speech, In the mount God will be seen: at the farthest he will be seen there, if not before. Job assured himself, that after darkness he should see light; and according to his faith, we see howsoever Satan set upon him, with all his might, to blaspheme God, and his friends would needs prove him an Hypocrite; and which was worst of all, God not only stood a fare off from him, but came upon him and against him, as one that strove against the Almighty, and one that reproved his Maker, chap. 39 vers. 35. Yet at length he steps out for him, acquits him, and rebukes his friends, and accepts his servant, and turneth his captivity, and gives him twice as much as before he had, chap. 42. Reasons. 1 Herein the wisdom of God joined with his power shineth forth: hereby the Lord knows how to bring light into darkness, Psal. 112.4. To the righteous ariseth light in darkness. No darkness or misery can keep God and the comforts and strength of his Spirit from his children. Yea hereby the Lord knows how to bring light out of darkness, as once he did in the Creation, Rom. 8.28. we know that all things are turned to the best, to them that love God. His wisdom and power turns things, not only good into good, nor only afflictions and trials, but even their sins and infirmities, like a good Physician that tempers poison to a remedy, and of the Viper's skin makes a remedy to heal the Viper's sting. 2 This is the godly man's privilege above wicked ones, to find God sweet to their souls, either in afflictions, or in the ending of them: 1 Because their persons (whatsoever their estate is) are accepted with God, whereas the other are rejected. 2 They are sealed with the earnest of God's Spirit, and can go unto God in fervent prayer, whereas the other want the Spirit, and cannot pray to be heard, Psal. 18.41. They cried, but there was none to save them, even to the Lord, but he answered them not. 3 They have the grace of repentance, which removeth sin the cause of affliction, and are come out of Babylon though they live in Babylon, being as so many Lots in Sodom. Whereas the other are impenitent, and never removing the cause, the effect lies ever upon them, and grows every day heavier than other. 4 They have peace of conscience, and can sing the new song to God and the Lamb, having a set of sweet Music in their souls; and with peace they have patience, supporting them unto God's seasonable deliverance. Whereas the wicked are as the raging sea, and hath no peace nor patience, but a senseless unfeelingness of his estate; their hearts being either ignorant, ascribing all their smart to Fortune, or Constellations, or fatal necessity, or secundary causes, being not able to ascend so high as God the Auhor, or descend so low as their own sins, the just meritorious causes of their evils; or hardened and feared, or senseless, as Nabals, whose heart was as a stone dead within him. 3 It is one end of God's extreme humbling and afflicting his children, not to sink or forsake them, but that at the last the powerful work of God may be showed on them, both for his glory, and for theirs. The poor blind man, (Joh. 9.3.) carried his misery a great while, from his birth to his man's estate, and yet our Saviour witnesseth, that it was neither for his sin, nor his parents, but that the work of God might be showed upon him, in the miraculous cure of him, when all the power of Nature and Art could do him no good. Lazarus was extremely humbled, dead, buried, lying in the grave stinking: who would have thoughr beyond Mary, that he should ever have been raised till the last day? and yet our Saviour saith, that even that death of his was not unto death, but for the glory of God. Yea, the Lord never bringeth any evil upon his children, wherein he intendeth not in the end to show them some great good: as, Deut. 8.16. The Lord tried, humbled, and proved his people in the Wilderness, that he might do them good at the latter end: Job 23.10. He knoweth my way, and trieth me: and what was the issue? I shall come forth like the gold. And the Apostle affirmeth, that the trial of our faith, which is much more precious than gold, shall be sound to our praise, and honour, and glory, as t● appearing of Jesus Christ, 1 Pet. 1.7. 4 God hereby manifests his care and faithfulness in his promises: for he hath promised, how ever he suspend his comfort for a time, to return in due season: neither can his mercies come to an end, nor himself leave his mansion finally. Therefore it is that sometimes he foretelleth his children of evils to come, that they should not come suddenly on them, neither distrust his care in them, nor be ignorant of a good issue out of them. Sometimes he numbers them out, and tells how many, and how long they shall be: Dan. 9.25. There shall be seven weeks, that is, thirty nine years, and there shall be sixty two weeks, that is, four hundred thirty four years, and then the Messiah shall come, etc. And always he that setteth the setting of the Stars, and the bounds of the Sea, setteth much more the period of our troubles, and the furthest limits of his children's trials: which suppose they reach even to death itself, they can follow them no further, but then is a rest from their labour, a reaping of the fruits of their sufferings, a joyful harvest of a sorrowful seedtime, wherein the Lord meets them with a full and final deliverance, and putteth them in full possession of all his most glorious promises. Use 1. Let the godly consider of their privilege, to provoke their patience and constancy in their greatest trials, which cannot make them unhappy. For, 1 The godly man's present estate is the best for him, be it what it can be: the Furnace is the fittest place for gold. 2 His trial shall be turned to good, because God hath the disposing, tempering, and moderating of it. 3 His trial shall be but light and momentany, not in respect of the present sense, but because the time of temptation shall be swallowed up by the time of victory. 4 The end of it shall be happy: and all is well that ends well: here shall be a most blessed issue. And therefore let drossy Christians fear the fire, who are sure to be wasted in it, whilst the godly rejoice in tribulation, and with David walk fearlessly in the valley of the shadow of death, because God who led him in, was with him to lead him out. Use 2. Let the godly judge of themselves, not always according to their present estate or feeling, which may occasion their feet almost to step, but look to the happy end of their trials. And though the smart continue long, yet let them be assured that the Lord keeps all their bones, so that not one of them shall be broken. Neither let us be weary and faint in our minds: for although God seemeth not to hear us, yet he hears us well enough. And though he seem to stand afar off us, it is but a delay, no denial of our request. And though he seem to neglect us, let us not neglect him, but hold on in the prayer of faith. V●e 3. Let this serve as a ground of comfort and encouragement to us, that when with Israel we stand as it were on the Sea-brink, beset with dangers, than we may be still, and expect the salvation of the Lord. For as the Prophet speaketh, (Hab. 2.3.) The vision is yet for an appointed time, but at the last it shall speak, and not lie: if it tarry, ways; for it shall surely come, and shall not stay. Let us not make haste, nor limit the Lord in prescribing him a time and means, but leave all that to his wisdom, lean upon his arm, rely upon his word, he hath a mind to do us good, and that when it shall be most for his glory and our salvation. We are not yet perhaps 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, we should assuredly see the Lord extraordinarily providing for us, and working out for us unexpected comfort: our extremity would be God's opportunity. God sent not Moses to deliver Israel from under Pharaoh, till their burdens were at the heaviest, and their oppressions intolerable. 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 God's 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 God's Saints, in Queen Mary's 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 ministered unto him.] We have spoken of the Angels coming: Now the last thing considerable in this History, is their ministry unto Christ; wherein are two things: 1 How they minister to him: 2 Why they minister. I. 1 They ministered in adoring the Son of God, the only conqueror of the Devil, and honouring him as the victorious destroyer of the Prince, and Commander of all hellish powers: For the Angels rejoiced in Christ's victory, in the Devil's 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 ministered to him in comforting him, being in his soul extremely afflicted and molested with Satan's temptations: for how could the Son of God but utterly abhor, and with fiery zeal detest such blasphemous temptations, as that he should not only distrust his Father's 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 ministered to him in relieving his body, which was now broken with hunger, and watch, 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 ministered to him, standing about him, and giving attendance, waiting as it were at his table, and ready to be employed in any further service he had to command them: Psal. 103.20. Ye 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 Commandments 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 ministry, 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 jacob's 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 strengthened, 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 battles, may expect the presence and comfort of the Angels. Doct. The privilege of Christ, whereby he is exalted above all creatures, hence appeareth, in that the Angels minister unto him. Heb. 1.6. the Apostle proves Christ's 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 be 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 jacob's 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 jacob's loins in earth. Angels ascending and descending, are the ministering 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 Prophecy 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 Sepulchre saw the Angel of the Lord that descended from heaven, and had rolled away the stone from the door, and sat 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 he must deeds be 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, etc. that is, excellently. Yea, the most happy and glorious estate that ourselves 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 be still cast, as the eye of the handmaid to the hand of her Mistress. And, chap. 26.31. the vail of the Tabernacle which covered the most holy, (expressly signifying the flesh of Christ, which hiding his Divinity made way for us to Heaven) must be made of broidered 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 Christ's privilege, to have the Angels his ministers, seeing all the godly have them ministering spirits for their good, Heb▪ 1.14. as Abraham, Lot, Elias, Daniel. Ans. True, they had, but this impeacheth not Christ's 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 virtue 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 fare as the owner hath put them in trust to employ those gifts for our good. Faith in Christ interests us in this Ministry 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 do him homage and service: And our Angels by special commission and direction from him. 5 They never ministered to man, but for the honour of Christ. Rev. 22.9. Worship God. Use 1. Let us imitate the Angels. Do they honour Christ by their ministry, and shall we refuse his service? especially seeing he took our Nature, and bound us straighter to him than the Angels. They are most expedite and ready, having wings to fly withal: Let their wings speed us in his service. They are unweariable in performing obedience, and shall we be so heavy 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. Wither the Spirit led them, they went: Let us also give up ourselves to the leading of his Spirit, not running of our own heads in any business, unsent, without our warrant. They rejoice in all good things, and in Christ's victory, the benefit of which redounds to us more than to them, and that men by the same are set out of the Devil's power: And why do not we more rejoice in this victory of Christ? why do we rejoice in evil, which is the Devil's 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? Use 2. If the Angels be servants unto Christ, than 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 aiders, 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 privilege, 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? Use 3. Hence we are to ascribe the glory of Power, Majesty, and Kingdom 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 fare 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 pitched battle 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 Christ's 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 be 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 Christ's 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 be 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 Apocryphal 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 Bade causes are thrust on by bad means, four reasons. page 2●0 Behold, signifieth five things in Scripture. page 257 Blame thyself sinning, more than the devil. page 139 Blessing more desirable than means. page 90 Blind and bloody battles for the holy land, more for the Pope's profit than God's glory. page 115 Boasters resemble the Devil. page 303 To get Bread out of stones, three ways. 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 be well carried, two rules. page 97 Special Calling, requires the practice of four virtues. page 98 Christ was locally carried to the Pinnacle, four reasons. page 123 In Christ, Satan would have cast down all mankind. page 133 Satan would have us cast down ourselves. 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 cheerful 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 pour. page 5 Christ chose to be tempted in the wilderness, four reasons. page 13 Christ's going into the wilderness, no ground for Popish Eremites four reas. page 15 Chri●t would be tempted, four reas. page 11 Christ by being tempted, succoureth us four ways. ibid. Christ after among wild 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 only to such at will make right use of his knowledge four reas. page 75 Christ as able to defend us as himself, from wild beasts and Devils. page 29 Christ's privilege above all Creatures in the ministry of Angels, three reasons. page 263 Christ's combat exemplary as victorious. page 15● 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 be separated from for some corruptions, four conclusions. page 108 Comforts for weak Christians in temptation, four grounds. page 5 Circuit of Satan is the compass 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 solitariness. page 15 Comforts when temptations come thick on us, three. page 180 Compacts with Satan, 1 open, 2 secret. page 204 Means to avoid Satan's 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 sickness and death most unfit to resist Satan's 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, relics, nor the naming of Jesus. page 7 Difference between the love of God as God, and of God as a Father. page ●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 commandeth, not always a sign of true grace, three reasons. page 247 God draweth near his Salutes in trouble, three ways. 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 tied 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 Commonwealth. page 133 Evil men cleave one to another, because all of them hate Christ. page 103 Excellency cannot exempt a man from Satan's temptations, three reasons. page 6 How to avoid Satan's 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 days, five reasons. page 33 Forty nights of Christ's 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 Satan's 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 itself towards the word of God's 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 be 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 trials, four ways. page 254 Glory of the world falsely claimed by Satan, for 1 possession: 2 disposition: four reas. page 199 God some ways an actor in evil, no ways an author. page 10 God tempteth man two ways. page 20 Godly men shall want no accusation in the world, why. page 19 The more God graceth a man, the more Satan seeketh to disgrace him, three reasons. page 1 and page 6 Six graces Satan would fain rob us of. page 182 H POpish hallowing of water wicked, six reas. page 8 Headship of the Pope falsely grounded. page 149 Little or no Help in injustice, three reas. page 95 Christ full of the Holy Ghost, how. page 25 Holiness sweeteneth our callings three ways page 98 To hold out in trials without hast-making, four reas. page 234 No sign of God's hatred to be vexed with the Devil, but of the Devils: four reasons. page 125 Christ able to feed others miraculously, was hungry himself. page 38 I SAtan can make gross Idolatry seem a small moat. page 203 Jerusalem called holy City, five reasons. page 104 Jerusalem full of corruptions, yet called holy: why. page 107 Importunity of Satan against Christ and his members to draw them to sin, four reas. page 180 Infirmities which Christ took upon him: which, in three propositions. page 38 Why Christ took our infirmities, five reasons. page 39 Infirmities of Christ differ from ours in six things. page 40 Induction to prove all things subjected to Christ's word. page 242 Infallible Judge of controveres the holy Scriptures, four reas. page 157 Incompetent Judges of controversies obtruded by the Church of Rome. four. page 158 Instance of Satan to draw us to evil, must make us more instant in good. page 182 Instances of Satan's false conclusions in matter of faith, three, of practice, nine. page 66 Instances in four kinds of temptations, how to use the word against Satan. page 81 Instances of many men, whose obedience is no better than that of Devils. page 249 L. TO know a man led by the Spirit, three rules. page 12 Christ cometh led of the Spirit, Satan cometh of himself. page 49 Liberties of religion are better prized in their absence than in their presence. page 117 The more light of grace the Lord bestoweth on his children, the more doth the darkness of the world fight against it. page 102 Life of a Christian a continual intercourse of peace and trouble, four reasons. page 251 Love of the world easily maketh a man a prey and spoil of Satan, five reasons, page 192 To pull our hearts from the love of the world, five means. page 195 Four other considerations to the same purpose. page 194 Lying is the Devil's mother-tongue. page 65 A Looking-glass for Liars. page 202 Lying a hateful sin, for three reasons. ibid. M. MAgistrates, governor's not of men only, but of Christians. page 215 Man tempteth God two ways. page 20 Man tempteth man three ways. ibid. Man tempteth himself two ways. ibid. Manner of Christ's temptation external, four reasons. page 48 Not to be present at Mass, with pretence of keeping the heart to God, five reasons. page 225 Mean estate best, three reasons. page 5 Means of fortifying faith, four. page 56 Means to confirm to a man's self his own adoption, three. page 60 To use unlawful means to help ourselves Diabolical, three reasons. page 61 Means to fence us against Satan's wicked inferences, three. page 67 Means not sufficient to sustain the life of man, in six instances, and five reasons. page 87 Means not to be set above their place. page 89 Means not to be neglected where they are, three reasons. ibid. Better to want means than to enjoy such as proceed not out of the mouth of God. page 99 Means to raise ourselves being cast down, four. page 136 To sin against means fearful in things 1 Spiritual: 2 Temporal. page 143 Means to partake of the Angel's ministry, three. page 155 Means of nourishing confidence in God, four. page 178 Meekness of Christ to Satan himself, five reasons. page 72 Ministers must be very watchful over their people, because of the tempter. page 46 Wicked Ministers hinder some comfort, but not all efficacy from the Sacrament. page 108 To conceive of dumb Ministers, five grounds. page 109 Modesty in speaking of ourselves commended in Christ's example. page 74 Motives to avoid slandering, five. page 18 Motives to outstand temptations, three. page 27 Motives to stir up one another to good, four. page 47 Mountains about Jerusalem, seven. page 186 Mountain chosen for the third temptation, three reasons. page 184 No mountains to be wished but God's holy mountain. page 186 N. DIfference of Names or Numbers, must not make us suspect error in the Scripture, but our own ignorance. page 171 O. OBjections for Usury answered. page 96 Objections for Sabbath-breaking. page 97 Chief Objections of the separation answered. page 108 Objections to prove Christ on the pinnacle only in vision, answered. page 122 Objects of Senses, five warrantable. page 189 In opposition of good men and good things, consider five things. page 102 Ordinances of God not to be meddled with without due respect and reverence: as 1 Word: 2 Oath: 3 Lots. page 113 Conditions of sound obedience, four. page 247 Cheerful obedience, four things. page 248 Outward things make neither happy nor unhappy, four reasons. page 59 P. Pinnacle of the Temple chosen for the second temptation by Satan, four reasons. page 118 No place in the world free from temptation. page 13 Places of God's worship to be reverently esteemed and used. page 113 No place longer holy than God and his worship are present. page 114 Satan usually sitteth his temptation to the place, or the place to his temptation, three reasons. page 118 Places of probable peril and danger to be avoided especially, of four sorts. page 119 Men in highest places are in greatest danger of falling, three reasons. page 184 The higher the Pinnacle a man stands on, the more busy Satan is to cast him down. page 134 Satan helpeth men up to the Pinnacle, only to cast them down again. page 135 The Pope puts down the Devil in boasting. page 203 Power of Christ unresistable by all the Devils in Hell, four reasons. page 241 Power of Christ is of his Office and Essence. ibid. They differ in three things. ibid. Pope's have erred in matters of faith. page 162 Fight marks of the mighty power of Christ in us. page 244 Power of Christ frustrateth Satan's greatest advantages. page 124 Power of Satan over the bodies of men great, God permitting him. page 125 Prayer to be made for Governors especially, why. page 185 Presence of God in his Word and Worship maketh places holy, three reasons. page 106 Satan ordinarily tempteth to presumption, four reasons. page 129 Most dangerous presumption is in spiritual things, as in six instances. page 131 Presumption in things temporal to be avoided, in four instances. page 132 Privilege of God's children because of the Angels. page 154 A singular privilege of the Church to have so perfect a direction as the Scripture. page 87 Privilege of the godly to find God sweet to their souls in trials, or after them, four reasons. page 260 Properties of such as to whom Christ will reveal himself, three. page 77 All promises and threats in Scripture conditional, although the condition be not ever expressed. page 170 All promises of Satan are miserable, soul, and deceitful, five reasons. page 195 Promises of God differ from the Devils, how. page 196 Proffers of Satan all upon some wicked condition or other. page 203 Miserable men that accept of Satan's proffers, four instances. page 206 Public persons must especially watch against two things. page 4 Public persons must be above other careful of God's glory. page 215 Q. Question, How could Christ be safe among wild beasts. page 28 How could Christ be hungry, being able to feed so many miraculously. page 38 Why Christ took not all infirmities of every particular man, three reasons. page 39 Why Satan is so restless in tempting, three reasons. page 45 Whether Christ's temptations were in inward motion or external. page 48 Why Christ seeing he could, would not turn stones into bread, five reasons. page 74 How to conceive the Word of God by which he governeth and preserves the Ceatures. page 92 Whether St. Matthew or St. Luke, observe the right order of the temptations, seeing they differ. page 100 Whether a man may pray or communicate with an evil man, or with a wicked or dumb minister. page 108 Whether a man may hear the Word with profit and blessing from a wicked man. page 110 Whether Christ was indeed on the pinnacle, or in vision. page 121 How Satan a Spirit, could carry Christ his body, five considerations. page 123 Whether Jonathans' action, who with his Armour-bearer only set on a whole army of enemies, was presumption. page 130 Why did not Satan Cast down Christ, but saith, Cast thyself down, three reasons. page 137 How Satan is said to fill Ananias his heart, Acts 5.3. page 141 Whether it be not lawful to ask a sign. page 174 How Satan can prevail to bring men to worship himself in stead of God, ways, and means. page 207, etc. Whether we may present ourselves at Mass, thinking to keep our hearts to God. page 225 Whether on no occasion we may be present at Mass. page 227 Whether the Prophet gave Naaman leave to be present at Idolatry. page 228 R. Reason's why our Saviour would not yield to the last temptation, five. page 210 Receive nothing from the Devil's hand, three reasons. page 205 Redemption free to us, cost Christ dear. page 124 Religion set up, or held up by bad means is wicked, as the Romish. page 202 Representation of Satan quick and short, three reasons. page 187 Restlessness in evil an express image of the Devil. page 180 Strong resistance of Satan makes him fly, four reasons. page 235 Means of resisting Satan, five. page 238 Manner of resistance in five things. page 239 Reverence in God's worship urged, six reasons. page 229 Riches must not have our hearts, four reasons. page 98 Romish teachers disarming men of the Scriptures, confuted by five reasons. page 79 Romish doctrine Idolatrous, proved at large. page 222 Rules of resisting Satan's temptations, three. page 37 Rules to know when the tempter cometh, two. page 50 Rules to confirm the heart in the love of God, not withstanding outward crosses, three. page 60 Rules to sense us from using unwarrantable means of our good, four. page 63 Rules to avoid seduction by Separatists, four. page 111 Rules to uphold ourselves when Satan would cast us down, three. page 71 Rules to try whether a Scripture be wrested, seven. page 165 Rules of trial whether our obedience be beyond that of the Devils, four. page 250 Rules to carry ourselves free from infection of sin in all places where we come, three. page 120 S. SAbbath-breakers cast by God's word, notwithstanding all their pleas. page 97 Sacrament may be received where open offenders are tolerated. page 103 To Sanctify a man's person, he must set up God's worship in his heart. page 112 The word Satan used by Christ in the last temptation, four reasons. page 213 Satan cannot hinder Gods Children of salvation, he may of comfort. page 3 Satan's mouth may be stopped, but not his malice. page 4 Satan an accuser, three reasons. page 16 Satan tempteth, two ways. page 21 May allure us, cannot force us. page 22 Ever taketh us at the weakest, three reasons. page 42 Come to a man, two ways. page 48 assaileth the Son of God knowing him so to be, four reasons. page 50 Aims at four things in his first temptation. page 51 In tempting directly opposeth the word of God, five reasons. page 52 Satan the most eminent and dangerous tempter, four reasons. page 45 Seeketh ever to blemish the good he cannot hinder. page 63 Inferreth mischievous conclusions upon true premises, four reasons. page 64 Never cometh without some stone or other. page 70 Alloweth his servants, stones for bread. ibid. Seeketh chief to draw them to sin who have most means against it, four reasons. page 140 Can tempt, but not force us to sin, five reasons. page 137 His subtleties to be watched, six instances. page 128 Can allege Scripture to thrust forward his wicked purposes five reasons. page 144 Allegeth Scripture three ways. page 145 Is not content that men sin, unless they do it most sinfully. page 141 In one allegation of Scripture out of Psal. 91.11. he hideth eight faults. page 147 Never overcome without resistance. page 240 Scriptures being our Weapon, we must always have them in readiness. page 80 Scriptures the hammer of Heresies, as in six instances. page 85 Scriptures how abused to establish errors in doctrine, five instances. page 149 In practice, in many. page 151 Scriptures no dumb, but speaking Judg. page 158 Scriptures conferred in parallel places. page 166 Scriptures collated in unlike places and reconciled, in twenty five instances. page 167 Scripture most aptly alleged by Christ. page 172 Some Scriptures fit for some to meditate on, than others. page 173 Security must be watched against, after temptation foiled, five reasons. page 180 Senses must be diligently kept, and four rules for the right ordering of them. page 188 Service of God must be ruled wholly by God, for 1 matter, 2 manner, 3 end. page 231 Service of God twofold, 1 Legal, 2 Evangelical. page 229 Of Service Evangelical, three conditions. page 230 Service of God must be cheerful, three reasons. page 232 Marks of a good servant of God, five. ib. Means to be preserved from the service of Satan, five. page 209 A sign may be asked in four cases. page 174 Five vain ends of ask a sign. page 175 Three sins above other, make men most like the Devil. page 181 Sins of Jerusalem, the sins of England, five instances. page 115 Sins of this age fearfully aggravated by our means of grace. page 142 Soul liveth by God's word four ways. page 90 Solitary places fittest for temptation, two reasons. page 14 Directions for solitariness, four. page 16 Spirit of God led Christ into the Wilderness, three reasons. page 8 Spirits created, of three sorts. ibid. Sundry sorts of men snared by Satan, in seeking unlawful courses to help themselves. page 62 To turn stones into bread an ordinary temptation. How and wherein. page 68 Sundry sorts of men to whom Christ never revealeth himself. page 76 T. TEmple of Jerusalem described, with the several Courts, and their contents. page 104 Temptation not a sign of God's hatred, but of the Devils. page 7 Temptations all of them appointed and limited by God, two reasons. page 9 It was not against the holiness or power of Christ to be tempted. page 21 Christ being tempted was without sin, how, in three grounds. ibid. Of Temptations, three degrees. page 22 Greatest temptation, not to be tempted. ibid. Temptations manfully to be resisted, three motives. page 24 Being tempted look up to Christ tempted, for 1 salvation, 2 imitation. page 25 By lesser Temptations Satan makes a way to greater, four reasons. page 36 Where Satan gins Temptation, we must begin resistance. page 37 To tempt any to evil a fearful sin. page 47 The first Temptation of Christ, was not to gluttony, as Papists, two reasons. page 51 No temptation, no faith. page 56 Eight things slily couched in the first temptation. page 68 In the second temptation Satan aimeth at five things. page 126 Satan tempting seeketh to bring men to extremes, five reasons. page 127 Satan can tempt and persuade, but not force us to sin, five reasons. page 137 Temptations armed with Scripture most dangerous. page 149 Men tempt God, in 1 judgement: 2 affection: 3 actions. page 173 God actually tempted, four ways. page 175 To tempt God dangerous, four reas. page 176 Five sorts of Tempter's of God. page 177 How men tempt God in matters, 1 of soul, ibid. 2 of body: three ways. page 178 Tempter's of themselves, as if there were no Tempter. page 45 Christ abideth the whole temptation to the end, four reas. page 234 God suffereth his children to be vexed with long and strong temptations, three reas. page 236 Gods children shall outstand all temptations, four reas. page 235 A sober use of humane testimonies in Sermons not unlawful. page 162 Men thrust from God by Satan. page 209 God hath sundry ways threatened this land of late years. page 255 Greatest trials of the godly cannot make them unhappy, four reas. page 261 To try spirits alleging Scripture, four rules. page 145 Holy times, as the Sabbath, not to be profaned. page 114 V getting of earthly things accursed three ways. page 94 All the voice of Satan is, Cast thyself down. page 159 Usurers live not by God's word, but against it. page 95 W TO watch over our weakness, five notable rules. page 43 Five sorts of persons fail in the watch over their senses. page 153 Many warnings of God to Jerusalem and England. page 116 Wild beasts, why Christ was with them, four reas. page 28 Wealth becomes ours, and rightly used four ways. page 98 God never brings his children into the wilderness of temptation, but first fits them with sufficient grace, four reas. page 26 Will of man moved two ways. page 138 A principal wile of Satan to overthrow men by Scripture, four reas. page 160 Witches and seekers to them condemned, three reas. page 63 Wicked men by no means lay aside their malice to God's children, four reas. page 101 Wicked men are loath to be compared to the Devil, but are sometimes worse. page 103 Word written a principal weapon of the Christian soldier, five reas. page 77 Word is then used aright, when temptations are cut off by it, three reas. page 81 The Word cutteth off temptations to despair, in six instances. 82. to presumption in eight instances, 83. to pride in five instances, 84. to injustice, six instances. ibid. Only God's word, but every word of God, preserveth the life of man, four reasons page 90 Word of God sustaineth us, 1 above all means, three ways. 91. 2 without all means. ibid. 3 against all means. ibid. Word of God made the air light without the Sun, and the earth fruitful without rain. page 92 Word of God from an evil man, may be heard with blessing to a good man, four reas. page 110 To hear or read the word religiously, four rules. page 146 Satan seldom so good as his word, three reas. page 197 Worship is twofold. 1 Civil: 2 Divine: both of them twofold. page 218 Worship civil, and religious, differ in five things. page 220 Worship Civil, is grounded in Divine. ibid. Worship religious due to God only, five reasons. page 221 Six means by which Satan prevaileth to set up the worship of himself. page 208 AN EXPOSITION UPON Peter's Sermon BEFORE CORNELIUS: Which was the first general Calling OF THE GENTILES: OR, JAPHETS First Public Persuasion INTO SEMS TENTS. BY Thomas Taylor, D.D. Preacher of God's Word at Aldermanburic, London. LONDON, Printed for A. K. and R. I. and are to be sold by Elisha Wallis at the Golden Horse-shoe in the Old-Bayley. 1659. TO THE RIGHT WORSHIPFUL Sir JAMES ALTHAM, Knight, one of the Barons of his Majesty's Court of Exchequer; AND Sir CHARLES MORRISON, Knight Baronet, TWO Worthy Justices and Magistrates of the Town of Watfort in Hartfordshire: Grace, Peace, and abundance of all Blessings accompanying Salvation. Right Worshipful, LEt it stand with your pleasures, whom one profession of Religion towards God, and execution of Justice towards man, whom one near Neighbourhood, and one near affection combine, to be conjoined also in this Dedication: wherein, as my desire is to manifest my dutiful respect of you both, so also to entreat your favourable construction and acceptance of this my presumption: whereof I want not just reasons, whether I look upon you jointly, or severally. Your joint government under which we the Inhabitants of this Town of Watford enjoy our public peace, bindeth all of us, wherein we may, to testify our thankfulness for so great and public a good. God might govern the World (if he pleased) by himself immediately, yet he committeth it to Magistrates and Rulers, both supreme and delegates; whom he honoureth with an high style, calling them Assistants to him that ruleth the whole earth, Zach. 4.14. yea the shields of the earth, Psal. 47.9. to bear off wrongs and evils from men. The boughs of this fair tree of Magistracy (as in that sacred emblem) are shelter for all, and the fruit meat for all, Dan. 4.7.17. And the wielding of so stately an Ordinance, is not to be committed, but to fit and qualified persons, as they are described by Jethro to Moses, by four most worthy properties, Exod. 18.21. First, they must be men of courage, stout to undergo all the parts of their calling. How fit a virtue this is for a Magistrate, will appear, if we consider, 1 The good and godly in the hand, Rom. 13.3. who are to be encouraged and praised in well-doing by their Rulers: which will never be, if a man be afraid to be seen, or be timorous, as Nicodemus was, who would fain be with Christ, but cast himself into the night, as though that had been a work of darkness. Moses for his courage was called Pharaohs God, he told Pharaoh to his face, he would not leave an hoof behind him, that Pharaoh himself stood in awe of him. 2 The wicked, who are stout in their wickedness; and sin is with them as bold as an Harlot, as Solomon speaketh. Now the Magistrate, with Job, must bestir himself, and himself with zeal and courage, that the young men may hid themselves, and the old rise up at his presence, Job 29.8. whereas an irreligious mildness and remissness, strengtheneth the hands of the ungodly. 3 The wicked one, even Satan himself, who emboldeneth offenders against the chiefest Ordinances of God, I mean Magistracy, and Ministry, to bring them into contempt, and so bring in all confusion into the earth. Secondly, they must be men fearing God, and they are specially called upon to kiss the Son of God, Psal 2. For, 1 Gods fear is the beginning of wisdom, and who should be wise, if not Magistrates, to judge and discern of the most difficult cases amongst men? 2 If he fear not God, he will fear the face of man, and so accept of persons condemned, Deut. 1.17. 3 He must herein assist the Lord himself in planting the fear of God in all his government. Cyrus must perform not his own, but all the Lords desire: he must say to Jerusalem, thou shalt be built, and to the Temple, thy foundations shall be surely laid, Isa. 44.28. Every Christian Magistrate must be a Nursing Father to the Church▪ and here begin his government, as Moses, with celebrating the Passeover, Exod. 12. Joshua, with renewing Circumcision, Joshua 5.7. Gideon, with destroying Baal, Judg. 6. David, with establishing the Ark; Solomon, with building God's house, Asa, with renewing the Lords Altar. And whereas many inferior Magistrates look on, whilst this care slippeth into other men's hands; yet must they all know, that they are Gods Vicegerents, and the judgement is Gods, that is, from God, and for God: and therefore they must not only cut off Thefts, Murders, Adulteries, and such barbarous outrages, and riots against public peace and humane society; but Blasphemies, Heresies, Swearing, Sabbath-breaking, and such sins as more directly oppose God and his Worship: and these will the fear of God, where it is, especially hunt out. This was the grace that made Nehemiah seek the wealth of Israel, by making the Princes swear to God's Covenant: this made him almost forget himself in zealous revenge against the Sabbath-breakers: all Jerusalem could not maintain this one sin against that one godly Magistrate. Thirdly, Magistrates must be men dealing truly. 1 Affecting sincerity, truth, and justice, which are the very sinews of humane society. 2 Effecting it, by taking true pains, that the truth of every cause may be sifted out, Exod. 23.6. and receive a true sentence, that the poor may not be born down with power and greatness, nor go away in a good cause disappointed, Deut. 16.20. 3 Opposing with all their strength, whatsoever is opposite unto truth: not suffering the truth to be clouded and veiled by flourishing pleas, or shows of truth: but resembling God, whose Judgement-seat is said to be a throne of whit● Ivory, Optima respub quae maxime leges minime ●hetore●●ndiat. for the purity and innocency both of the Judge and Judgement, before which every secret shall one day be set in a clear light. Fourthly, They must be men hating covetousness. For, 1 a public person must seek the public good, and not be privately minded, or self-seeing. 2 He will then hate gifts, which blind the wise, and pervert the words of righteousness: Now what a fearful inversion of God's order were it, if he who is set up to execute judgement, should pervert it? 3 He is in place, wherein (if he be corrupt) he may help himself by the damage of others: but who should hinder the confusion that would flow in as a deluge, if the means ordained by God to help the oppressed, should be corrupted to help forward oppression? Now such a man thus qualified, Jethro thought sit to be set over thousands, and over hundreds; over fifties, and over ten. To this serve those ancient Ceremonies used among Gods own people, in the installing of their governor's: example whereof we have in Joash, 2 Kin. 11.12. whom when Jeho●adah had set into the right of his Kingdom, they did three things unto him. 1 They crowned him with a Crown of pure gold, set with Pearls and precious Stones: and these signified both the integrity of his Person, and the incorruption of his manners. 2 They gave him the book of the testimony: the book shown that wisdom is meet for a Ruler: and that it was the book of the Testimony, showeth, that 1 The most necessary wisdom for a Magistrate, is the wisdom of God: 2 That he must judge by God's Book and directions, and therefore must be learned in God's Laws, and skilful in the cases of God's Statute-book: and 3 The Book was given him, that he might keep and preserve it, and see the contents of it observed in others: for he is a keeper of both the Tables. 3 They anointed him, to signify the power and gifts of courage, magnanimity, and other ornaments sit to attend Magistracy. And indeed it notably preserveth the honour of this Ordinance, when the person executing it, is as eminent in gifts and graces, as in place, and pre-eminence. I take not upon me to teach your Worships how to govern, but only declare how the Lord would every way have this Ordinance of his, and the bearers of it honoured, and what be the special ornaments which draw the eyes, and reverend respect of inferiors upon you. Now more severally, your gravity (Reverend Judge) your humanity, your equity in the just and unpartial carriage of causes, your zeal against vice and vicious persons, who gladly decline your censure, your diligent frequenting the house of God, your care of promoting the pure Worship of God, which you witness by your new erection dedicated thereunto, have got you a worthy and due regard through all our Country, wherein though I be but a stranger, yet must he be more strange that meeteth not with the report of your virtues. And you noble Knight (whom I have known of longer time) will give me leave to conceal a great part of that I conceive of your worth. You do well to imitate your worthy Parents, one of whom hath left you with a fair inheritance, a pattern (as I have heard) of many virtues, from which you may not departed: the other, God hath yet left unto you, to follow you with motherly advice and counsel, to set before you still the best Patterns: but above all, the glass of God's word, the reverend observation whereof, if you add to the other excellent endowments of your mind, person, and estate, you shall give a number of your years and rank leave to come behind you, and follow you afar off, whilst your Country shall be reaping the increase, and yourself the comfort of those hopeful seeds which every one that know you, acknowledge with gladness in you. Thus humbly craving pardon for my boldness, I commend this Book to your Worship's acceptance, which for the whole argument (containing a plain unfolding of the most grounds and main pillars of our Religion) is worthy your respect; and yourselves, with your virtuous Ladies, and hopeful Children, together with all your studies and endeavours for the Church or Commonwealth, to the rich blessing of God: who fill your hearts with heavenly wisdom, and preserve you both blameless till his appearing, Amen. Your Worships to be commanded, THOMAS TAYLOR. Watford, July 20. AN EXPOSITION UPON S. Peter's Sermon BEFORE CORNELIUS. ACTS 10.34 etc. Vers. 34. Then Peter opened his mouth, and said, Of a truth I perceive that God is no accepter of persons: 35 But in every nation, he that feareth him, and worketh righteousness, is accepted of him. 36 Ye know the word which God hath sent to the children of Israel, preaching peace by Jesus Christ, which is Lord of all: 37 Even the word which came through all Judea, beginning in Galilee, after the baptism which John Preached. 38 To wit, how God anointed Jesus of Nazareth with the Holy Ghost, and with power, who went about doing good, and healing all that were oppressed of the Devil: for God was with him. 39 And we are witnesses of all things which he did both in the land of the Jews, and in Jerusalem: whom they slew, hanging him on a tree. 40 Him God raised up the third day, and caused that he was showed openly: 41 Not to all the people, but unto the witnesses chosen before of God, even to us which did eat and drink with him, after he arose from the dead. 42 And he commanded us to preach unto the people, and to testify, that he is ordained of God a judge of quick and dead. 43 To him also give all the Prophet's witness, that through his name, all that believe in him, shall receive remission of sins. THe occasion of this worthy Sermon (breathed not only by an Apostolic spirit but from such an instrument also as was worthily accounted a Pillar of the Church, Gal. 2.9.) is laid down in the former verse, which containeth an abridgement of the most of the Chapter going before; included in these three points. 1 Cornelius his obedience, in sending for Peter: Then, that is, having so good a ground, even a Commandment from God by the ministry of an Angel, vers. 5. I sent for thee to Joppa (which was somewhat above thirty miles from Caesaria): Immediately, as soon as ever I had received the Commandment, Cyprian. without delay, yea, or deliberation, which being dangerous, divine things admit not of. Secondly, his kind entertainment of Peter to encourage him, and thou hast well done to come. Thirdly, his preparation and readiness of himself and his, to heat whatsoever God by Peter's ministry shall enjoin them: Now therefore we all; he would have that holy doctrine communicated to his family, friends, and kinsfolks: here present before God, the place of God's pure worship is the place of his presence: to hear, with attention, understanding, affection, and obedience; for all these go to the hearing ear: all things, for that is sound obedience which is universal to one Commandment as well as another: every one being of like authority and necessity: that are commanded thee of God; for Peter himself m●st be confined within his Commission, and speak only what God commandeth; neither are hearers bound to receive any thing else. The Apostle Peter by this speech, perceiving both the occasion and scope of their meeting, as also the readiness and attention of his hearers, addresseth himself to speech; Then Peter opened his mouth, and said. The phrase of opening the mouth some think to be but a more full kind of speech▪ Pleon●smus. as we say, I heard it with mine ears; or, I saw it with mine eyes. But we must conceive it rather to be fetched from the Hebrews, who in this form of speech signify, not the uttering of any trivial or vulgar matter; or in a slight or careless manner: but the relation of some excellent matter of great moment, and that in grave and serious manner; and not without premeditation and preparation, such as is fit to attend things of worth and weight. Thus is it used, Psal. 78.2. I will open my mouth in a Parable, I will declare sentences of Old: Job 33.1. Behold I have opened my mouth; my tongue hath spoken in my mouth: my words are in the uprightness of my heart, and my lips shall speak pure knowledge. Yea, our Lord Jesus himself, when he begun his most heavenly Sermon on the Mount, Matth. 5.2. is said to open his mouth, and say. Whence, 1 we have the Doctrine in the Sermon following commended unto us, to be for the matter of it grave, and high, and nearly concerning the salvation of men: wherein are laid down the main grounds of all Religion, and whatsoever we are to believe concerning Christ unto salvation, as we shall see when we come to open the several points. 2 We are secretly incited, that seeing the Holy Ghost hath opened the mouth of such a worthy instrument, we are also to open our ears, yea, our hearts, to let in the matter following, that as it proceeded out of the treasury of a good and sanctified heart, so we also may hid it in good hearts, as in good treasures, to bring it forth as our needs and occasions shall require. 3 Ministers must come with their mouths open, and not only not to be dumb dogs which cannot, or seal up their lips and will not protest against the sins of the times but also must have care to speak the words of wisdom, judgement, sobriety: for if the holy men of God, Prophets, Apostles, nor the Son of God himself did not preach without preparation and due consideration, both of what, how, and to whom they spoke, how much more should ordinary ministers use all diligence in fitting themselves to speak from God, and for God, and even as God himself would speak to his people? 4 Every Christian may hence also take up his duty; namely, that he never open his mouth but to edification: For it is attributed to every just man, that his mouth speaketh wisdom, and his tongue talketh of judgement, Psa. 37.30. he judgeth of his speeches before he let them pass the doo● of his lips: and of the virtuous woman it is said, She openeth her mouth with wisdom, and the law of grace is in her tongue, Prov. 31.26. Now the Sermon following consisteth of three parts. The parts of the Sermon, three. The first is an entrance or preface, in the two first verses, 34, 35. 2 The Proposition or Narration; that Jesus Christ was the Messiah now exhibited in the flesh, and Lord of all, vers. 36. 3 A confirmation of that narration, partly from the Apostles; and partly from the Prophet's witness. 1 For the Apostles, they witnessed of such facts of Christ as argued him, First, a Prophet, vers. 37, 38. Who went about doing good, and healing, etc. for these Miracles served to confirm his heavenly doctrine. Secondly, a Priest, vers. 39 Whom they sl●w, and hanged on a tree: which noteth his sacrifice. Thirdly, a King, proved by three Arguments: 1 By his rising from death, vers. 40, 41. 2 By sending out his Apostles to preach, v. 42. 3 By his coming to judge all flesh, ver. 42. 2 The same truth is confirmed by the witness of all the Prophets: ver. 43. In the Preface Peter maketh way unto his Doctrine three ways. 1 By removing from himself an imputation of levity, and sudden change of his mind, which might otherwise have been objected against him; for all men knew that he being a Jew had been very respective, lest at any time he should come near an Heathen or Gentile (such as Cornelius and his company were) for so it appeareth by his answer in the Vision, ver. 14. yea and after his vision he was full of doubts whether he might adventure into their company, till the Lord adds to his vision, a voice; bidding him go in to Cornelius, doubting nothing, vers. 20. Peter therefore most ingenuously in the first place acknowledgeth an error that had stuck by him: namely, in accounting now after Christ's death and Resurrection (whereby he broke down all partition walls) such as were uncircumcised, an unclean company, and like Dogs and Swine to whom holy things might not be cast and offered. 2 That the Lord had removed this error, manifestly teaching him, both by vision and voice, that his grace did now extend itself over all sorts of men; and therefore that he came not of his own head, moved by remerity, or rashness; but upon good ground, to teach even the Gentiles the mysteries of their salvation. 3 He gets not audience only and attention, but authority also to his Doctrine; by showing what a good conceit he had of Cornelius and his company; that he had not now to deal with profane, and lewd persons, but such as the Lord had sanctified to himself, according to the vision and voice, What or whom the Lord hath sanctified, account not thou profane, vers. 15. Whence, 1 We have in this holy man a Map of Humane frailty, Observe. 1. A Map of humane frailty in the Apostle. in which we may see how heavy the best are to their duties: for was it not long before given Peter in charge to teach the Gentiles? was not his commission large enough, when among other Disciples he was dismissed by Christ himself to teach, not only the Nations, but all Nations. Had not he heard often from the mouth of Christ, and read in the Writings of the Prophets, that the Gentiles must be called in, that the Tents of the Church must be enlarged, her Curtains stretched out, and that their own sound must go over all the world? yet Peter had forgotten all this; and as though Christ had not been come, or as if himself had never conversed with him, he would still uphold the difference of peoples which his Mr. had destroyed, confine salvation to the Jews only, as if Christ had not been a common Saviour of Jews and Gentiles; he must have new visions, and voices, to lift him up to his duty, or else he cannot be brought so much as to acknowledge it. Let us look upon this example to condemn our own corruption by it, yea to watch over it; lest following (as we are too prove) the stream of it, we be carried away from the most essential duties, which by our calling, either general, or particular, are by God enjoined us. Let the Popish guides also look upon this example, and tell us whether Peter erred not, 1 In judgement. 2 After Christ's promise. 3 In a weighty matter; forgetting his commission, and calling, yea, and the calling and salvation of the whole body of the Gentiles; all which he sailed in. And then whether it be a sound around, upon Peter's person, or any promise made to him, to build their Pope's immunity and freedom from error in matter of faith, so long as he siteth in Peter's pretended chair. Secondly, In that the Apostle Peter secretly implieth an acknowledgement of his error, A pattern of special grace in the same Apostle. We have in him a worthy pattern of a special grace to be practised of us all; namely, upon better grounds, to lay aside any error in judgement, or practice, although never so long held, or stiffly maintained of us before; and not be ashamed to profess that we so do: which virtue is a sound fruit of humility, and argueth a good heart, which is in love with the truth for itself; and esteemeth it above his own estimation: the observing whereof would cut off infinite controversies which could never be carried and continued with such burning heat in the Church of God, if the contention were not many times more for victory, than for truth; and rather lest error should be acknowledged, than that truth should triumph over it. Thirdly, In this Preface every Minister is taught, wisely to cut off and remove such le●s, as might hinder his doctrine among his Hearers; and contrarily to win by all good means such credit to his person, as that he may preserve a reverend estimation of himself in the hearts of his people. So did the Apostle here, and not without cause; seeing the acceptance of the person of a Minister, is a great furtherance for the entertainment of his doctrine, not that the faith of God ought to be had in respect of persons; but because man's weakness carrieth him beyond his duty herein. And again, Satan and his instruments seek exceptions against their persons, whose doctrine is without exception: well knowing, that where the person is not first received, hardly will any doctrine from him be embraced, Matth. 10.14. He that receiveth not you, nor your words. Whence the Apostle Paul was constrained to be much and often in the justifying of his person, calling, and conversation; because to hinder his doctrine, the false Apostles by all these laboured to bring him into contempt. Nay our Lord Jesus himself was forced often to aver his person to be Divine, his calling to be heavenly, and his conversation holy and without sin: because the Jews were ever hence disgracing his doctrine, because of the meanness of his appearance. Now whosoever would retain reverence and authority among his people, must show forth, 1 Conscience of his duty. 2 Love to his people's souls and bodies. 3 A wise and unblameable carriage and conversation: these things if he do not, he hath more disgraced himself, than his people can. Of a truth, I perceive that God accepteth not of persons. By person, is not here meant the substance of man, or the man himself: but the outward quality, appearance, or condition, which being offered to the eye, may make a man more or less respected; such as are wealth, honour, learning, parentage, beauty, or such like, here called the face of a man: for which God accepteth not, nor rejecteth any man, Job 34.19. He accepteth not the persons of Princes (saith Elihu) nor regardeth the rich more than the poor, they being all the work of his hands. And applied to the Apostles purpose, is as if he had said, I now indeed clearly perceive, that the Lord hath no respect of any dignity, or privilege in any people, above another, that he should pour his grace upon one more than another, upon the Jew above the Gentile; Why God accepteth not of persons. upon the circumcision above the uncircumcision; upon the seed of Abraham according to the flesh, above the rest of the Nations and Kindred's throughout the world. Now I see that the righteous Judge of all the earth, can be no accepter of persons. For, 1 This were to esteem men by adjuncts and qualities, Reasons. and not by their essence, and substance of grace and piety: thus should the rich man have been preferred before Lazarus; and the proud Pharisee before the penitent Publican. 2 This were to judge by inconstant things: for all these outward respects pass away, as the figure of the world itself doth; whereas the judgement of God is most unchangeable, and therefore grounded on things unchangeable. 3 It were a most unequal valuation to compare, and much more to prefer things which are in no proportion of goodness, to the things which are undervalved: for between temporal and eternal, heavenly and earthly things can be no proportion. 4 He which hath forbidden us to judge by the false, and crooked rule of sense, sight, reason, and such things as are before us, cannot himself do so: both which points are plainly reproved, 1 Sam. 16.7. The Lord biddeth Samuel (being to choose one of the Sons of Ishai to be King) look not on his countenance, nor on the height of his stature: and addeth this as a reason: for God seethe not as man seethe; man looketh on the outward appearance but the Lord beholdeth the heart. Object. But when the Lord passed by all the rest of the Nations, and chose Abraham and his seed did he not accept persons? Answ. That Abraham and the Israelites were chosen, the Ismalites and Heathen rejected, was no accepting of persons: the Lord himself declareth that there was no cause at all in the people which furthered his choice of them, just cause there was in them why he should have passed by them, as well as the rest: for as they were the fewest of all people, Deut. 7.7. so they were the worst, and most stiffnecked of all, Deut. 9.6. Yea, consider Abraham himself their Father, and the Father of all the Faithful; what cause was in him that God should set his love upon himself or his posterity, or call him out of Ur of the Chaldaeans, where he lived in as Heathenish Idolatry, as any of the rest? in so much as God by his Prophet puts them in mind of the pit whence they were hewn, and telleth them their Father was an Amorite, and their Mother an H●ttite, Ezek. 16.3. If it be still asked, what cause then was there why this people should above all other be chosen to partake in the Covenant of life, the Lord himself directly answereth, that there was no cause without himself that moved him hereunto, it was only his free love, and mere good will: The Lord loved you, because he loved you, Deut. 7.8. Object, But when God electeth one to salvation, and rejecteth another, he seemeth not accept of persons, for all lie alike in the same condition. Ans. The Objection answereth itself: for in that all lie alike in the same mass, and all are corrupted, it is plain that election and reprobation depend not upon any thing outward: for seeing matter enough to condemn all, all being sold unto sin; and no more matter of love in those whom he chooseth, than those whom he refuseth; we must needs conclude with the Apostle, that He chooseth freely whom he will, and whom he will he justly reprobateth and refuseth Rom. 9.18. If it be here alleged that it seemeth hard that those that are all equal in Adam should be so unequally dealt with. I answer, may not the Lord do with his own what we will? who art thou that darest dispute with God, or prescribe Laws to thy Creator? who is it that bindeth him, or spoileth him of his Sovereignty over his creatures, that he may not deal with one thus, and with an other, another way? Object. But when God judgeth men according to their works, doth he not accept of men by outward things, and did not the Lord accept persons when he respected Abel and his sacrifice; but to Cain and his sacrifice had no respect? Answ. God judgeth men according to works, but not as they are outward actions, but as they are fruits of Faith purifying the heart, and working by love, thus only he looks on them with acceptance: whereas be they never so many, and glorious, without faith, he rejecteth them: so as still he judgeth by that which is within, and not by things without, further than they testify of the former. As for Abel, his ●ace and person was no more respected than Ca●ns, it was the faith of his heart, the fear of God, and working of righteousness that was accepted, and which is witnessed, Heb. 11.4. By faith Abel offered a greater sacrifice than Cain, by the which he obtained witness that he was righteous. So as notwithstanding all that can be said to the contrary, it remaineth an undeniable conclusion: That God is no accepter of persons. Wh soever would b●●●e God, mu●● 〈◊〉 accept of persons. Use 1. If God accept not, nor reject men for outward respects, no more must those who would be like unto him. And hence sundry sorts of men are to be instructed in their duty. As, 1 Magistrates, who are Gods Vicegerents, and called gods, yea called by God to execute his Judgements, must beware of respecting persons in judgement. Deut. 1.17. Moses appointing Judges over the people, sendeth them away with this charge, Ye shall have no respect of persons in judgement, but shall hear the small as well as the great: ye shall not fear the face of man; for the judgement is Gods. This corruption yielded unto, makes a man say to the wicked, thou art righteous, and layeth him open, not only to the curse of God, but even to the curse of the people, Prov. 24.24. Nay more, he maketh God, so fare as lieth in him, a patron of iniquity, a justifier of the wicked, a taker of the ungodly by the hand, a condemner and punisher of the innocent: for he pronounceth sentence from God, and fasteneth that upon the Lord, which the Lord abhors. 2 Ministers who are the mouth and Messengers of God, must take heed of this base sin of accepting the face or persons of men; so as for fear or flattery they hid or betray any part of the truth of God. The Herodians could say, that Christ taught the way of God truly, because he respected not the face of man, Mark 12.14. What a strait charge giveth the Apostle Paul to Timothy, that he should prefer no man in his ministry, and do nothing with partiality? 1 Tim. 5.21. It was a worthy commendation of Levi, that the law of truth was in his mouth, iniquity was not found in his lips, he walked with God in peace and equity, and so turned many from iniquity, Mal. 2.6. Whereas on the contrary, what a wicked thing it is to preach for hire, reward, favour, and yet lean upon the Lord: See in Micha 3.11. 3 Ordinary Professors may not accept persons. 1 Not in civil things. For when elections, offices, and common benefits, are passed and bestowed partially for friendship, money, kindred, favour, or entreaty: this is the ruin of all societies, and a bringer in of all corruption: especially, when men have taken oaths to a Corporation to the contrary, the sin is like an enfolded disease more incurable and dangerous. 2 In matters of religion much less, notwithstanding this sin be many ways committed. As, 1 To have the faith of God in respect of persons, which the Apostle James noteth in this instance, Jam. 2.2. When a man with a gold ring, or goodly apparel, be he never so wicked, is magnified and advanced above another, who is not so outwardly gaudy; but inwardly arrayed with the white garments of Christ's righteousness; and adorned with the Jewels of faith, love, holiness, and sincerity, which the world taketh little knowledge of. 2 To accept the word, because he is a man of pomp that bringeth it, a rich man, or a friend: the Corinth's were justly blamed for partial hearing, and holding, some to Paul, some to Apollo's, some to Cephas, 1 Cor. 3.4. who is Paul, who is Apollo's, who is Cephas, are not they all Ministers by whom ye believe? Ahab will not hear Micah, because he hateth his person, but he shall justly fall for it at Ramoth Gilead, 1 King. 22.37. 3 To reject the profession of religion because it wanteth countenance, and credit at most hands, and a few poor ones only receive it. Many Protestants can hear us justly confute the Popish doctrine and practice; in that they embrace their religion in respect of persons, that is, of the outward appearance of it; because they pretend a perpetual succession, consent of Councils, defence of Princes, antiquity, universality, the most part of Europe having generally taken the mark of the Beast in their hands and foreheads: and yet the same men see not how themselves are slipped into the same Popish error, that refuse one course because it wants outward supporters and props; and choose that by which they may swim with the stream: they hate Popery because the Laws hate it, and love religion because it is now crowned, established, and establisheth their prosperity. 4 To disdain the persons of poor professors: which is so general, and common a sin, as that nothing can they do or speak, but it passeth much unjust censure: nay things by them exceeding well and holily performed, are so fare from being drawn into example, as that thereby they can be traduced. Wherein yet they are conformed unto the Son of God, the head of their profession, whose powerful doctrine, and mighty works were carped at, and depraved, because they knew his Father, his Mother, himself at the best but a Carpenter's Son, not brought up at study and learning. For example, how was that great work of healing a man miraculously, so fare from affecting the Jews, as that they fell very foul, and were angry with him? and the reason is rendered by our Saviour Christ, Joh. 7.23, 24. Because they judged according to the outward appearance, and not with righteous judgement concerning him. 5 For professors themselves to look too big upon some meaner one's as they conceive, but by the Gospel, members of Christ, and his Kingdom as well as they: Isa. 65.1. Christ who preached to the poor as well as the rich, hath spoken to their hearts as well as their own; and hath equalled them, or perhaps made them superior in graces to the other. Now should not those that profess God, herein resemble him, who though he be high and excellent, inhabiting eternity, and dwell in the high and holy place; yet he looks to the humble and lowly, yea and dwells also with him that is of a contrite and humble spirit, Isa. 57.15. To think too basely of him whom God chooseth, is to err from God's righteous judgement: and what can the blind world do more disgraceful to the profession, than to pass by the graces of God as not knowing what they mean? 6 Not to speak here of Popish spirits, who seek to disgrace our Religion, because Artificers, and simple women are (as they say) Scripturers: not considering, that in Christ neither male nor female are rejected, Gal. 3.23. and that God chooseth even weak and foolish things to confound the wise and mighty; and the poor ones of the world to be rich in faith, 1 Cor. 1.26, 27. Use 2. If God accept not persons for outward respects, If outward things could bring us into acceptance with God, we might see our hearts on them. why should any outward thing gain our hearts, our affections, our studies; seeing if we could gain them all, we are never the further in God's books? Many are ready to say, oh, God loveth them; and judge themselves highly in savour, because he suffereth his light to shine upon their habitations; their hands find out wealth, they are increased in possessions, and prospered in their labours, peaceable in their houses without fear: therefore doth pride compass them as a chain. But with one word doth the wise man shatter down all the pillars of this foolish erection, Eccles. 9.2. No man knoweth love or hatred, of all that is before them. And if outward things could commend a man to God, Antiochus, Nabuchadnezzar, Nero, and such wicked Tyrants had been highest in favour with him; whose feathers he plucked, whose pride he brought low, making them spectacles of his vengeance to all the world, who for their outward greatness had been the terrors of the world. And yet much less should these things swell the hearts of men with pride above others, who perhaps have a better part in Heaven than themselves. The proneness unto which sin the Lord perceiving, he hath expressly charged, that the rich man should not glory in his riches, nor the strong man in his strength, Jer. 9.24. but, if any man glory, let him glory in this, that he understandeth and knoweth me. All other rejoicing is not good: that is, is hurtful and perilous; besides the vanity of such vain boasting; common experience showing, that the higher scale is always lightest. We must stand naked in God's judgement, seeing no outward thing can commend us to him. Use 3. If God accept no man for outward things, then when we enter into God's judgement we shall appear naked, stripped of all outward respects, as birth, riches, learning, crowns, and kingdoms; these in men's Courts are good advocates, but before God's Tribunal, may not plead, and cannot help. No condition of life, no degree, no outward quality, no calling, no not the outward calling of a Christian (if thou hast no more) shall stand by thee; stripped stark naked shalt thou be; figge-leaves can hid thy shame no longer: only the Wedding Garment can now cover thee from the consuming wrath of God. A garment not laid with gold, silver, pearls, but streaked with blood, yea died red in the blood of the Lamb. The High Priest upon pain of death might never enter into the Sanctuary, but he must first be sprinkled with the blood of Bullocks, figuring the blood of Christ. Never dare thou to appear in the Sanctuary of God's holiness, without this garment of thy elder brother, in which alone thou gettest the blessing, as Jacob got the blessing in Esau's garments: from this alone the Lord savoureth a savour of rest, Gen. 27.26. Lastly, from this consideration that God is no respecter of persons, the Apostle admonisheth superiors to moderation and equal dealing with their inferiors, Ephes. 6.9. and inferiors to silence, and contentation under the tough dealing of their superiors, Col. 3.25. Vers. 35. But in every Nation, he that feareth him, and worketh righteousness, is accepted of him. BY a fearer of God, and worker of righteousness, is signified an upright and truly religious man, in whom these two things must necessarily concut, as the cause and effect, the fountain and stream, the root and fruit of pure and undefiled religion: for under the fear of God are contained all the duties of the first Table concerning God, and his Worship; such as are Knowledge, Love, Faith, Hope, and such like; whence Solomon often calleth it, the beginning of wisdom, that is, of true worship or piety. And under working of righteousness, is comprehended the observation of the duties of the second Table: whereby the former being most of them inward, are outwardly manifested and justified: so as under both is comprised the whole duty of man, Eccles. 12.13. Fear God, and keep his Commandments, for this is the whole man: All those ten words wherein the Lord hath included an admirable perfection of wisdom and holiness, are here contracted into two, 1 The fear of God. 2 The keeping of his Commandments: and therefore when the Holy Ghost in the Scriptures would grace this or that holy man with full commendation, as it were with his whole stile, be commonly joineth these two together, unto which nothing more can be added: Job was a just man, fearing God, and abstaining from evil, Job 1.8. Zachary and Elizabeth were just before God, and walked in all the Ordinances of God without reproof, Luke 1.6. Here two points are to be considered, 1 Who is a religious man; he that feareth God, and worketh righteousness. 2 What is his privilege; he is accepted of God. Religion is a binder, and thence hath his name, for it both bindeth man unto God, as the former of the points will show: as also God unto man, as the latter declareth. The former band knitting man unto God, is the fear of God, Fear of God. which is a peculiar gift of the Spirit of God, whereby the Regenerate fear God for himself, not so much that they be not offended and punished by him, as that they do not offend him. An excellent grace both in regard of the excellent Object, and of the excellent Use of it through the whole life. 1 The right object of our fear, is God himself, who is, 1 Omnipotent, of power to do whatsoever he will, who is able to cast body and soul into Hell, fear him, Matth. 10.28. 2 Omnipresent, he is all an eye, beholding our Thoughts, Words, and Deeds, of which he is both a witness and a Judge, 3 Full of Majesty, which even in a mortal Man strikes us with reverence. 4 Full of Grace and Bounty, we stand in need of his Favour and Bounty every Moment, who can turn us out of all at his pleasure. In all which respects we ought to make him our dread, Isa. 8.13. But above all in that he hath been so good and gracious a Father unto us through his Christ, we ought to fear to offend him, and so turn his love into displeasure against us. II. Now the Use of this Grace is manifold. As, 1 To beat down pride and high-mindedness, against which it is a notable medicine, Rom. 11.20. Be not highminded, but fear, Prov. 3.7. Be not wise in thine own eyes, but fear God: this grace maketh a man come low before the Lord, as Jacob fearing Esau. Gen. 33.3. Came and bowed seven times before him. 2 To cause a man to renounce, and restrain himself from sin; and therefore the fear of God and departing from evil, are often joined together. Joseph could not commit the sin with his Mistress, because he feared God: the Midwives feared God, and killed not the Hebrews Children: Nehem. 5.15. Nehemiah did not exact upon, and oppress the people, as the former Governors that were before him, because he feared God: and whereas the wicked man's servile fear keepeth him often from open sins, but not from secret; from gross sins, but not from smaller; and this of Pain, not of Conscience: this grace maketh a man hate Pride, Arrogancy, and every evil way, Prov. 8.1, 3. never so small, and never so secret. 3 To destroy false and fleshly fears which foil every good duty, and lay open to many sins and judgements: Quod supra homines est time, & homines te non terrebunt. August. it is a property of a wicked man to fear where no fear is; and not fearing God he feareth every thing but God; the face of man, the arm of man, the Tongue of man, whence many a man dare scarce profess Religion, or if they do, dare show no power of it for fear of reproach and nicknames; and so come to be ranked in the foremost band of those which march to Hell, called the fearful, Rev. 21.8. and that which they fear shall come upon them, Prov. 10.24. even disgrace of God, of Men, and Angels. Jeroboam feared lest the people should return to their own Master, if they should persist in the true Worship of the true God; and so for the establishing of his Posterity, he established Idolatry; but in the very next generation his whole race was extinct: The Jews were afraid lest the Romans should come and take their nation; and therefore Christ must die: but the Romans not long after came with a powder, and took their Nation, and so dis-peopled and dispersed them, as they could never be gathered into a nation till this day. Pilatus multis diveratus Calamitatibus sibi-ipsi manum intulit. Euse. lib. 2. cap. 7. Entrop. lib. 7. hist. eccls. c. 7. Pilate feared not God but Caesar; but he was not long after cast out of Caesar's favour, and slew himself. Now this grace of God fenceth a man from such fleshly fears which draw on such fearful falls and mischiefs: and preserveth him, that neither hope of promotion, nor gain, nor ease, nor favour of man, who is but a worm, shall make him forget the Lord that spread the Heavens: this fear, which is Love's keeper, holdeth the heart in the Love of God himself, of his Worship, of his Word, of his Children, and whatsoever carrieth his Image; all which without it either lie, or quickly grow as refuse wares out of request. 4 To drive away security, awake sloathfulness, provoke to watchfulness, stir up to prayer, keep in a fitness to profit by the word, to tremble at it when God threatneth; to rejoice in the promises, as those to whom they belong: to help us to better ourselves by our afflictions, as the speech of the converted Thief to his fellow implieth, that if he had had the fear of God, he would, being in the same condemnation, have otherwise carried himself towards Christ than he did. And in a word, to fence the heart, which is as the marketplace of a City, against temptation, in which special use it is called a Wellspring of life to escape the snares of death. By all this that hath been spoken, every man that would seem religious, ought to labour above all things for this worthy Grace, which God specially bestoweth upon his Children, with whom he maketh his new Covenant, Jerem. 32. I will put my fear in their hearts never to departed from me, saith the Lord. Which hath all promises belonging unto it, for a man's Self, for his Children, for this life present, for a better, for supplies of every good, for withholding and removing of every evil: so as whosoever feareth the Lord, wanteth not a good and rich treasury, such as all the Indian Mines cannot afford; yea, such as both possesseth himself, and entaileth unto his posterity, the rich blessing of the Almighty. Blessed (saith the Psalm) is the man that feareth the Lord, Psal: 128.2, 3. himself shall be mighty on earth, his Children shall be blessed after him, his Wife shall be as a fruitful Vine: Riches and Treasure shall be in his house, Psalm 112.3. he shall want nothing that is good; and let his troubles be never so great, the Lord will deliver him out of them all. Here is a Jewel worth hiding and laying up in the safest closet of the soul, even in the midst of the heart, for there God layeth it, and calleth for the Heart to make room for it: Deut. 5.29. Oh that there were such an heart in them to fear me. Isa. 8.13. Sanctify the Lord in your hearts, and let him be your dread. Another bond whereby man is knit unto God, is the working of righteousness, an immediate fruit of the fear of God. Where must be considered, 1 What this righteousness is, and then 2 What is the working of it. For the former, To work righteousness what it is. This righteousness is a grace of God, whereby the believer is inclined unto honest actions according to the prescript of Gods Law. When I say a grace of God, I understand that righteousness whereof a man in the state of grace is by grace made partaker; and exclude all that Original Righteousness which was set in the nature of man by his Creation, whereby he was wholly conformable to the Image and Righteousness of God: further, saying, that the believer is hereby inclined to honest actions, three things are employed. 1 That this righteousness is not that imputed righteousness of Christ, which is a most exact conformity of the humane nature of Christ with all his actions and sufferings, performed of him in our stead, with the whole Law of God; whereby we are wholly covered as with a Garment in the sight of God: but rather a fruit of that, namely, that infused and inherent righteousness wrought in the heart of every believer, by the finger of the Spirit, whereby the Image of God is daily renewed and repaired in him, and so himself inclined to works of righteousness, to which he is now Created, Eph. 4.24. 2 That the subject of this righteousness is the Believer; for all the works of unbelievers (whose mind and conscience are defiled, Tit. 1.15.) inward or outward, cannot be other than sin and unrighteousness. 3 That the next efficient cause of it is lively faith, being the instrument of the Holy Ghost, by which he begetteth this righteousness, wheresoever it is: now Faith produceth this righteousness in us, not as it is a● excellent gift of God, nor as an excellent quality in us; but only as it is a●●and or instrument apprehending and laying hold upon Christ, who justifying us by his own righteousness imputed, and by his Spirit regenerating and sanctifying our natures, is the very proper cause of this infused and inherent righteousness. The last words in the description [according to the prescript of God's Law) show, that then a work is righteous, Just agere est agere ex praescripto juris. when it is framed according to the right rule of the Law of God, it being the only perfect rule of all righteousness: men's Laws are rules also, but imperfect, and no further, yet so far bind as they are agreeable unto Gods. II. The second point is the working of righteousness: wherein, 1 The Order. 2 The Manner. The Order is in the words, first, To fear God, and then to work righteousness: all the duties of love must be founded in Faith, and in the fear of God; for whatsoever is not of Faith is sin: and the fear of God is the very seed and life of all true obedience; which the wise man implieth, when he calleth it the head and beginning of wisdom, Prov. 1.7. that look as all sense floweth from the head; so all heavenly sense and motion from the fear of the Lord. Which showeth, that many men begin at the wrong end in the matter of their obedience: some think they do. God high service, if they come to Church, say some prayers, hear a Sermon: things not to be dis-allowed: but know not how far they are from pleasing God herein, because they bring not hearts renewed with Faith and Repentance, nor souls possessed with Hope, Love, and the true knowledge of God; without which, the Lord accounteth their sacrifices but maimed, and professeth his hatred against them: others place all their Holiness and Obedience in the works and duties of the second Table: If they be liberal to the poor, just in their dealing, sober and civil in their conversation, though they live in gross ignorance of God and his Word, utterly careless of the ways and worship of God, yet conceive themselves in as good case as any other man; which is all one as to account that man a living man who hath no head, the fear of God being to true religion, even as the head to the body of a man: besides that they thrust the second Table into the place of the first, inverting the order of God; yea, they pull and break asunder the two Tables, which the Lord hath so nearly conjoined. Now for the right manner of working righteousness, it appeareth in these rules. 1 It setteth all the rule before it, and endeavoureth in all, if it were possible, The right manner of working righteousness in four things. to fulfil all righteousness: for seeing all the Commandments of God are Truth and Righteousness, they are all without exception to be observed. And this, although it be necessarily implied in the Text; yet is it elsewhere expressed, Deut. 5.29. Oh that there were in them such an heart as to fear me, and keep all my Commandments. 2 A second thing required is diligence, which must needs attend fear. How diligent a virtue fear is, appeareth in Jacob, who being to meet his Brother whom he feared, could not sleep all night: and in Abraham, who having a most difficult Commandment, to slay his Son, yet risen early, and went three day's journey, without reasoning the matter. But what moved him hereto? surely the Lord himself showeth the true cause, Gen. 22.12. Now I know that thou fearest God, seeing thou hast not spared thine only Son. 3 Delight in the works of righteousness, which also attendeth the fear of the Lord, Psal. 112.1. Blessed is the man that feareth the Lord, he delighteth greatly in his Commandments, both to think of them, to speak of them, and to do them. Whereas the worldlings heart, speech, and affection, is taken up with his Gain, Commodity, Rents, and income. For as the fear of God itself is not a servile and slavish fear for punishment; no more is that obedience which proceedeth from it forced or wrung out: but as it is such a fear as delighteth greatly in God's Commandments; so the obedience is such as is offered from a willing people, like a freewill offering, which they must only offer whose heart encourageth them, and whose spirit maketh them willing. 4 Continuance in working: for this is another property of the true fear of God, that it respecteth not only all the Commandments, but always, Deut. 5.19. and seeing God's fear is to keep the heart continually, and that man is blessed that feareth always, Prov. 23.17. this inseparable fruit of it, working of righteousness, Prov. 28.24. must never whither or fail in the godly, who are exhorted to pass the whole time of their dwelling here in fear, 1 Pet. 1.17. to walk with God as Henoch did; and to have their conversation in Heaven, Philip. 3.20. that is, their whole practice and course, and not a part of it only. Motives to the practice of righteousness. Hence therefore is afforded another ground of exhortation, namely, that howsoever this is not such a righteousness as wherein we can stand before God's Judgement Seat, not being every way answerable to the Laws perfection; yet we want not good reason to take up the practice of it in the manner prescribed: Seeing, 1 It is commanded by God, Psal. 4.6. Offer to God the sacrifice of righteousness. 2 It pleaseth him, and makes us also pleasing unto him: for the former, Psal. 11.7. The righteous Lord loveth righteousness: the latter, is the latter words of the verse in hand. 3 It maketh us like him, 1 Joh. 3.7. Little children, he that doth righteousness is righteous as he is righteous. 4 It is a mark of our regeneration, and a fruit of faith, easier discerned than itself, 1 Joh. 3.10. In this are the children of God known, and the children of the Devil; He that doth not righteousness is not of God. 5 Much blessing is upon the head of the righteous (saith Solomon.) The blessing of God comes down upon him, and descends to his posterity, God hath blessed him, and he shall be blessed in his person, in his estate, in his name, in his goods, in this life, and in the life to come. The blessing of men also comes upon him, the loins of the poor bless him; the Church of God blesseth him; yea, turn him what way he will, the blessing of goodness meeteth him every way: God giveth him according to the work of his hands often even here in this life; and if that should fail, he being marked for a member of the Church Militant, he shall be in due time removed into the holy mountain of Heaven; where he shall dwell who worketh righteousness, Psal. 15.2. Thus much of the description of a religious person: now of his privilege. Secondly, the privilege of a religious man is, that a believer of any Nation under Heaven, of any calling, sex, or condition of life, is accepted of God. Where it may be asked, Whether God, whose grace is most free, be bound by any thing which any man can do, to accept of him? I answer, a man is to be considered two ways. 1 As in the state of his corrupt nature before his calling and conversion: and thus he hath nothing worthy love, and nothing which provoketh not further hatred: here are no works which are not wicked and stained, such a filthy puddle cannot send out one drop of sweet water; How the person and work of a believer can be accepted of God. not any clean thing can be brought out of such filthiness; all this while can be no acceptance of the person, or of the work; no sight of any present object in such a party, nor any foresight of any future faith or work whereby the Lord can be moved to accept him: for then the freedom of his grace should be hindered. 2 As he is converted, and now reconciled unto God, called by the Word, regenerated by the Spirit, and having his heart purified by faith. Now the Lord looking upon him, sees him not as he was before, all naked, and lying in his blood and filthiness; but beholding him in the face of his Christ, he espieth his own image upon him, yea and his own workmanship upon him; and thus cometh the person to be first accepted. And then in the second place, the work of such a person cannot but be also pleasing unto God, not for any worthiness or perfection in itself (for even the best work of the best man from imperfect faith, and imperfect knowledge, is so fare from meriting, as that it needeth pardon) but, 1 Because it cometh from an accepted person: 2 Is a fruit of faith: 3 A testimony of obedience unto God's Commandment: 4 The imperfection and stain of it is covered and wiped away with Christ's most absolute obedience. And thus both the person, fearing God, and his working of righteousness, is accepted of God. Use 1. To comfort the godly poor, Comfort the godly in that God is the God of the ●bject. who find but strange entertainment in the world where they are strangers; who hence learn, That as the world loveth her own, so God loveth and accepteth his own, in what Country, or condition soever they be: the which comfort if they had not to sustain their hearts withal, they could not but think themselves the most miserable of all men: so many sins they see which God may see in them, so many temptations with which they are daily toiled, so many discouragements without them to cast them down, or back at the least: against all which, this one consideration shall be able to bear them up, that the eyes of the Lord are upon them that fear him: and by these eyes he seethe their wants, to supply them; their injuries, to relieve them; their sorrows, to mitigate them; their hearts, to approve them; and their works to accept them. 2 Those that fear God, must also be accepted, and respected of us, We must accept them that fear God, because God himself doth. as they be of God: and it cannot be that those who love God, should not love his Image in his children: David's delight was wholly in the Saints, and such as excelled in virtue, Psal. 16.3. so must we frame our judgement and practice, to the Saints of God before us, who have made but small account of great men, if wicked, and preferred very mean ones, fearing God, before them. Thus that worthy Prophet Elisha, who contemned not the poor Shunamite fearing God, told wicked Jehoram King of Israel, that if he had not regarded the presence of good Jehosaphat, he would not so much as have looked toward him, or seen him, 2 King. 3.14. Nay, even the Lord himself hath gone before us herein for example, who for the most part respecteth poor and mean ones to call them to partake of his grace, passing by the great, noble, and every way more likely of respect, if we should judge according to the outward appearance: David, the least of his brethren, was chosen King: Gideon, the least in all his father's house, Judg. 3.15. appointed by God the deliverer of his people: and indeed the meanest Christian, being descended of the blood of Christ, and so nobly born, deserveth most respective entertainment in the best room of our hearts. 3 This doctrine teacheth all sorts of men, to turn their course from such earnest seeking after honours, profits, preferments, and such things, which make men accepted amongst men, and as eagerly to pursue the things which would bring them to be accepted of God; such as are faith, fear of God, love of righteousness, good conscience, and the like: which things bring not only into favour with God, but often get the approbation of men, at least so fare as God seethe good for his children, Rom. 14.17, 18. The kingdom of God is not meat and drink, that is, hath not such need of such indifferent things as these are, but righteousness, peace, and joy in the Holy Ghost; those are the essential things to be respected of all such as are the subjects of that Kingdom of grace. And to urge the godly hereunto, mark the Apostles reason in the next verse; for whosoever in these things serveth Christ, is ACCEPTABLE unto God, and approved of men: such a man's ways please the Lord, and then he maketh his enemies become his friends. Vers. 36. The which word he declared, or sent, to the children of Israel, preaching peace by Jesus Christ, which is Lord of all. OF all other readings I follow this, not only as the plainest, but because it most aptly knitteth this verse with the former, as a clear proof of it. For having said, that now he knew that whosoever, whether Jew or Gentile, did now purely worship God, according to the prescript of his Word, the same is accepted of him: he proveth this to be a truth, because it is the self same thing which God himself had of old published to the Israelites, when he declared unto them, that peace and reconciliation was made between God and man by the means of Jesus Christ, who is Lord, not of any one people or Nation, but Lord of all. For the Apostle doth not secretly oppose the ministry of Moses, and of Christ: Moses was a Minister of the Law to the Jews only, but Christ himself, and the Gospel, is the power of God to salvation to every believer, first to the Jew, and then to the Grecian: and now God is not the God of the Jew only, but even of the Gentiles also, according to that heavenly song of the Angels, when Christ appeared to throw down that partition wall which stood between the Jew and Gentile; wherein they ascribed not only all the glory unto God, but proclaimed peace to all the earth. In one word, that Jesus Christ is our peace, and Lord of all, is the scope of this whole Sermon, and of all the Prophets, as after remaineth to be showed in vers. 43. The former part of this verse hath two general points to be explained: the former, touching the peace here spoken of: the latter, concerning the preaching or declaring of it. By peace what is meant. In the former must be considered, 1 What this peace is: 2 How it is by Jesus Christ. First, by peace, among the Hebrews and Greeks, is meant all prosperity and happiness; for both of them in their salutations (though with some difference) prayed for peace to the parties saluted, that is, all good success from God the fountain of mercy. And includeth in it, 1 Peace with God: 2 Peace with man, both with a man's self, and others: 3 Peace with all the creatures of God, so fare forth as that none of them shall be able to hurt him further than God thinketh good for his exercise; and in this peace standeth true happiness. 2 It must be considered how this peace is by Jesus Christ, namely, according to the former branches of it. 1 Peace with God by three things. First he wrought our peace with God, from whom our sin had sundered and separated us, three ways. 1 By interposing himself between his Father's anger and us, who durst not come near him, 2 By satisfying in our stead all his justice through his blood; thereby removing all enmity, cancelling all hand-writings which might have been laid against us; and bestowing on us a perfect righteousness in which God is delighted to behold us. 3 By appearing now for us in Heaven, and making requests for us: in all which he cannot but be heard, being the Son of his Father's love in whom he is well pleased, and, for him, with us his members. 2 Peace with men. 1 Others. Secondly, he wrought peace between man and man, 1 By demolishing and casting down the wall of separation, whereby Jew and Gentile might not accord or meddle one with another; his death rend down the veil, that both Jew and Gentile might look into the Sanctuary, that of two he might make one people, one body, yea one new m●n unto himself, Eph. 2.13, 14. 2 By changing the fierce and cruel disposition of men, who are now become the subjects of his Kingdom, that of Lions, and Cockatrises, they become as meek and tractable as Lambs, and little Children: having peace so far as is possible with all men: with the godly for God's Image sake, and that they are members of the same body with them: and with the wicked for God's Commandments sake, and because they may become members of Christ as well as they: they seek peace even with the worst, and shall obtain it so fare as God seethe good: who when a man's ways please him, doth so overrule his enemy's hearts, as they shall become friendly unto him. 3 By setting every Christian at peace with himself who before had no peace, 2 With a man's self. but now hath obtained 1 Peace of Conscience; when his Conscience being persuaded of his reconciliation with God through Christ, it ceaseth to wound, and accuse, and beginneth to excuse, and comfort; and so bringeth quietness and tranquillity of mind into the soul, which passeth understanding. 2 Peace in his will and affections, which by grace cease to be rebellious, and become daily more pliant to the Commandment, and obedient to the mind enlightened by the Spirit. 3 Peace in Christian combat; in that grace getteth daily victory, corruption receiveth daily foils and consumption, and so the heart every day more quiet than other from the power, and molestation of it. Thirdly, whereas so long as God himself is our enemy, 3 Peace with the Creatures. all his Creatures are armed against us, to take his part, and revenge their Creators wrong upon us; by Christ even this curse is also removed: and it is an express branch of the New Covenant, that the Lord will work our peace with the Creatures, Hos. 2.18. And in that day will I make a Covenant, for them, with the wild beasts, and with the fowls of the heaven, and with that which creepeth upon the earth: For God being in league with us, even the stones in the field, and the beasts in the field shall be at league with us also, Job 5.23. And the reason is, because as then the Creatures rebelled against man, when he became a rebel against God: so when men by Christ are reconciled unto God, and become his sons by adoption and grace, then is their ancient right and rule over the Creatures (lost by the fall) restored in part, so as his children never receive hurt from them, but such as the Lord sanctifieth, both for the furtherance of his own glory, and their salvation, which are the main ends which God respecteth in all his ways with his elect. Thus we see what is this peace, and how Jesus Christ procureth it us: whence we may observe sundry profitable points of doctrine. Observe. 1. That there is no sound peace without Christ; he is the Prince of peace, his doctrine is the message of peace, and himself the Messenger of the great Covenant of peace. There can be no peace with God by Moses, nor by the works of the Law (whatsoever dotages Popish teachers hold to the contrary) only the obedience and merit of Christ, is the matter of it: which made the Apostles always pray, not for peace from merit, but for mercy and peace, or grace and peace: because it only floweth from the grace and mercy of God in Jesus Christ. Secondly, it is as clear as the former, That there can be no peace to the wicked man, Isa. 57.21. because he is out of Christ. 1 No inward peace in his Conscience, the which howsoever it may slumber for a while, or become feared, benumbed, and past feeling; yet like a wild beast will it hastily waken and pursue him, and make him restless, as Cain, and fly when none pursues him. 2 No true outward peace: for although their houses may seem peaceable and without fear, and all things pass according to their hearts desire, yet this i● but a truce for a time, or rather a respite of a condemned person, who, where ever he goeth, carrieth his sentence of death with him: and woe must needs be the end of that peace, that maketh men most quiet, when their sins cry the loudest for vengeance in the ears of God. Thirdly, this point affordeth some main differences between true and false peace, Difference between true and false peace. by which every man may be helped in the examination of his estate. For, 1 sound Christian peace is always a fruit of righteousness, and by unrighteousness is unsettled and disquieted: but the peace of the wicked is for most part a fruit of iniquity, and by it is never disturbed; but for the time, the more sin, the more peace, as in a number of sinners might be instanced. 2 Peace by Christ ariseth from sorrow for sin: whence our Saviour counteth mourners blessed: but worldly peace, from the fruition of some worldly delight or other. 3 The former is rooted in the heart, and stablisheth it: the latter is a rejoicing in the face, not in the heart, 2 Cor. 5.12. in the midst of such laughter, the heart is heavy, or may well be so; it being not unlike the laughter of the thief upon the gallows. 4 As none can give the former, save the Spirit of God; so none can take it away; it hath no end, because he that is the Prince of it, is also Father of eternity, Isa. 9 neither can it be but lasting, having such soundness in itself, but especially in respect of that infallible promise, my peace shall none take from you. Whereas the latter, though never so fai● for the time, is as unlasting as unsound. Job compareth it to a dream, Job 20.5. Solomon to the crackling of Thorns under a Pot, Eccl. 6 7. God snatcheth it suddenly from them, and as Baltaz●r was taken at his banquet, so God maketh their Sun fall even at noon day, and darken them in the clear day, Amos 8.9. And, which addeth to the misery of the wicked, their earthly happiness, not only endeth, but the end of it is fullness of woe, and heaviness itself, Prov. 14.13. the issues of such pleasing ways are death, according to that of the wise man, Prov. 9.17. Stolen waters are sweet, but they know not that the dead be there. Whosoever then would not be deceived in his peace, let him not own any out of Christ, let him look that his joy be helped out of sorrow, that it be a fruit of righteousness, and rooted in the heart; for than it is lasting for ever, and ever comfortable. But let thy peace be never so great, and the light of God shine never so bright upon thy habitation, and yet thou hast never been troubled with the sight of thy sin (as many profess they never were) if it can dwell with iniquity, as many jolly fellows who make bold Covenants with Hell and Death, if it establish not the heart with assured hope and comfort in all well doing; all this is but a brawn of heart, a laughing madness and frenzy; and even in the crying of this peace cometh destruction, 1 Thess. 5.3. and let all that fear to be at war with God, beware of this ungodly and dishonourable peace; which is the most general peace in the world at this day: the guise of which is, then to laugh and rejoice most, when Christ is departed, as himself witnesseth, Joh. 16.20. The best way to come by peace in the want of it. Fourthly, In the want of peace, we are by this Doctrine directed to the best and only means to come by it; namely, to make our peace first with God through Jesus Christ; and then, if the Conscience sting, or accuse, and terrify, look upon this brazen Serpent, and that wound shall be cured. Some being wounded in spirit, use means to forget their grief; now the music, merry company, with sundry sports, must be called in; all which enlarge the wound, but are far from working any cure: the only Physician in this case, is Jesus Christ: he calleth, Come to me all that are heavy laden, and I will ease you: only in him canst thou find refreshing for thy weary soul. Dost thou perceive God frowning against thy sin? there is no way f●r thee but to get him to behold thee in the face of his anointed, Psal. 84.9. no merits, no works, no good intentions, no gifts can clear his countenance, to make it shine upon thee; only he is well pleased in his Christ, and with such as ●e b●holdeth in him, and no other. If men be at odds with thee, the next way to be at one with them, is not by raging and storming against them to drive thyself further from God: but to draw near unto him in Christ, ●y whom reconcile thyself unto him; and then as thine own mind shall be more composed unto peace and love; so will he also make thine enemies thy friends if he see it good; at the least, restrain them, so as they shall not hurt thee. For if he pitch a Covenant for us with the brute beasts of the field, that they shall not hurt us, much more will he shelter us from the malice of men, be they never so brutish and unreasonable. So much of this peace by Jesus Christ. Now in the second place, Christ was preached to Israel, two ways. we are to consider the Preaching of it to the children of Israel. Where two things are to be explained: 1 How Christ was preached unto the Israelites. 2 Why he was so preached unto them. Concerning the former, Christ was Preached to Israel two ways: 1 by the word, or promise. 2 by deed, or type. For the first, the main promise of all concerning this truth, was that which (after it was by Gods own mouth once delivered unto Adam in Paradise, The seed of the woman shall bruise, etc.) was so often repeated to Abraham, Isaac, and Jacob, In thy seed shall all the Nations of the Earth be blessed, Gen. 12.3. The same promise in substance Moses maketh to the whole people of the Jews, Deut. 18.15. Also all the Prophets (saith Peter) from Samuel, and thenceforth so many as have spoken, have likewise foretold the same thing, Act. 3.24. and in this regard the Jews are called, the Children of the Prophets, and of the Covenant which God made to the Fathers; where the very same Promise made to Abraham, is repeated, vers. 25. And the Apostle Paul is as express, Gal. 3.8. The Scripture foreseeing that God would justify the Gentiles through faith, preached before the Gospel to Abraham, saying, in thee, that is, in thy seed, shall all the Gentiles be blessed. Again, Christ was by deed or type, preached our peace in the whole Levitical Priesthood: for all that Ceremonial Worship, all their Sacrifices, Oblations, Altars, yea, their Temple, Ark, and Propitiatory, resembled, and pointed at Christ our peace: and yet further, their very Kings, and Kingdom, their Priests and Prophets, all of them not obscurely resembled Jesus Christ, and preached him our peace; who as a King delivered his subjects from all the former bondage of foreign power, and by his merit, and triumph, wrought out their peace: As a Priest, sacrificed himself, and offered unto his Father a sweet smelling sacrifice of peace for them: and as a Prophet, fully delivered from his Father the whole Doctrine of peace and reconciliation. Both these ways was Christ preached to the Israelites; whereof for brevity's sake we will for the present forbear further discourse. The Second thing to be explained is, Christ was preached 〈◊〉 Israel, 1 b●. why was Christ preached our peace to the Children of Israel first; and why was that Doctrine renewed to them from time to time by the hand and ministry of the Prophets? Answ. For three reasons. 1 Because they were that seed and certain family of whom the Messiah should descend and arise: for which cause they were to observe an accurate distinction of the tribes, according to that Ordinance and Government which God had established amongst them, that they might not be deceived in his person, when he should in fullness of time appear. 2 Because God had chosen them to be a peculiar people, he set them up above all nations, not only in many other prerogatives, but in this, which was the chief of all (had they seen it) that the Oracles of God were committed unto them, Rom. 3.2. He gave his Laws to Jacob, his Covenants to Israel, he dealt not so with every Nation, Psal. 147.30. The Apostle Paul when he had reckoned a number of the Jews advancements above the Gentiles, such as were their Adoption, Covenant, Promises, Fathers, he shutteth up all with the chief of all, in these words, of whom concerning the flesh Christ came, Rom. 9.5. Now as that was the first, that he came of them, so this is the next, that he came unto them alone first, in the promises and types, then in his person and appearance, then in his Doctrine and miracles performed in his own person; add hereto, that he came to them in his life and death, and lastly, he came first and alone to them in the Ministry and Miracles of his Holy Apostles, who must not go into the way of the Gentiles, nor turn themselves to other Nations, till the Jews by despising that Grace offered, had made themselves unworthy of life everlasting: the lost sheep of the house of Israel must first be sought up, and therefore (as Paul said) it was necessary that the word of God should first be spoken unto them, Act. 13.46. 3 That both Jew and Gentile might know that Christ came not by hap, or chance, or on the sudden, so as his coming might not be observed; but that he came for the time, and for the manner, according to the Promises, and predictions of old, of which our Apostle is willing in these words to imply the accomplishment. Divinity of Scripture proved. Observe. 1. Whence we may note, 1 The Divinity of Scripture, which foretelleth beforehand things which are to come to pass many hundreths, yea, some thousands of years after. The thing that foretelleth things properly to come, which have no existence in any cause, or sign, must needs be of God. Satan indeed can guests at some events, but which have some grounds in nature, or experience; or can foretell a thing to come which God hath revealed to him, or himself is made an executioner of, as in Saul: but to foretell a thing, or event merely to come, is proper to God. Whence it necessarily followeth, that the Scripture, foreseeing that God would justifye the Gentiles through faith, Gal. 3.8. that is, a thing to come to pass almost two thousand years after, must needs be of God. Again, it followeth as necessarily, that the Prophets in preaching, and the Holy Penmen of God, spoke and writ as they were moved by the Spirit of God, and directed by the immediate assistance of God, and therefore could not err in any thing: for they foretold directly such things, which both for matter, and manner, came to pass many years after. Jacob in his will foretold; that the Sceptre should not departed from Judah till Shiloh came: this prophecy was not accomplished till above seventeen hundred years after the prediction: for not much above twenty years afore Christ's birth, Herod became King of Judea, killed the whole College of the Jews, called the sanhedrim, wherein was the heir apparent of the King's blood. King Cyrus was named by the Prophet Esaiah, an hundred years before he was born, Isaiah 44.28. and of him prophesied, that he should build the Temple. The worthy King Josiah, with his facts, were declared three hundred fifty nine years before he was born, 1 King. 13.2. The Apostle Paul prophesied of the destruction of the Roman Empire, and thereby the rising of the Antichrist, which was not accomplished till about the year four hundred seventy five after Christ. For whereas the Roman Empire was divided into Eastern, and Western, the Western which only hindered the revelation of Antichrist was in that year quite overthrown, and Rome itself taken by the Goths, Joh. Funct. in ●●no praedicto. and after this, never had any Roman Emperor his seat of Authority in Rome. These and the like, neither man nor Angel could ever of themselves foretell, and therefore the Author and Director of them must needs be God. Observe. 2. Secondly, from hence also note The Antiquity of the Gospel, in that it was Preached by the Prophets to the ancient Israelites; and known for the substance of it, not only to the Apostles, and ancient Christians, and believers, but to the Patriarches and Prophets, yea, even to Adam in Paradise, to all whom Christ was preached the Lord of all, and that blessed seed in whom all the Nations of the earth were to be blessed. This Doctrine, although it be called a new Testament, Our religion is the oldest religion, and Popery but a novelty. is no new Doctrine. Let the Papists make a vain brag of Antiquity, and charge us with a new religion, the truth is, whereas the body of their doctrine was not known to the Prophets, nor Apostles, nor Believers for many hundred years after Christ; our doctrine is, that which God sent to the children of Israel, and therefore is most ancient and true. And to prove this that I say, we will go no further than our text. That doctrine which preacheth peace by Jesus Christ, is the doctrine which was sent to Israel; which we profess at this day: but so is not Popish doctrine, which preacheth peace not by Christ, but by ourselves, our merits, and satisfactions, and peace by the Pope's Pardons, Bulls, and Absolutions, and Indulgences; now these, with other dependences thereon, being the main points and pillars of their doctrine, were never preached to the children of Israel, by any Prophet, nor ever by any of the Apostles, to the Church of God; but have crept in one after another many hundred years since Christ and his Apostles. Let their own rule stand in force therefore with good will; if we cannot plead antiquity, we will lay no claim to the truth. Observe. 3. Thirdly, hence we note, That there is but one way to salvation, But one way to salvation. and this was declared to the Children of Israel for substance as well as to us, who went to Heaven by the same way which we doe-There is but one Christ, one precious Faith, one and the same Gospel common to all times, one common Salvation preached by the same Christ, who is the same yesterday, to day, and for ever, Heb. 13.8. who is the Lamb slain from the beginning, not actually, but by the efficacy of his Sacrifice, the virtue of which to come they laid hold on to salvation, as we do upon it past, and accomplished already. Thus Abel believed, and received testimony that he was just before God, Heb. 11.4. Thus Noah was made heir of the righteousness which is by faith, Heb. 11.7. Every religion will not save thr professors: there is but one way, and that a straight one that leadeth to life. We come into the world one way, we depart many ways; so there is but one way to find life everlasting, but many ways to lose it: only Christ is the way, by his Doctrine, by his Merit, by his example, even the new and living way; his blood is ever fresh, ever trickling down, and ever living: it quickeneth them that walk in it, and refresheth them with new strength: never any rent the veil but he: never any but he made a high way into the Holy of Holies in the highest Heaven: never any came to the Father, but by him, neither was peace ever preached in any other name but his, who is Lord over all, blessed for ever. Which is Lord of all.] Christ may be said to be Lord of all two ways: 1 More generally, he is with the Father and Holy Ghost Lord of all things, unto whom all Creatures by right of Creation, even the very Devils are subject. Thus he ruleth in the very midst of his enemies, disposing of the wicked and their malice, to his own glory. In this respect he is both owner and possessor of all things, Bagnal. Ado●. and a sustainer and maintainer of all things, and that by his word, Heb. 1.3. 2 More specially, he is Lord of all men, whether Jews of Gentiles, believing in his name, even a Lord of his Church; and in this latter sense, Christ Lord of his Church. Christ is called Lord of all in this place. 1 Now Christ is Lord of his Church, consisting of Jew and Gentile: Reasons. 1 Because God hath given the Church unto him for his inheritance, Psal. 2.8. I will give thee the Heathen for thine inheritance: which being a Prophecy of the calling of the Gentiles, implieth, that the kingdom of grace, whereof Christ is appointed King in Zion, consisteth of all Countries and peoples, and is not bounded or bordered but with the ends of the earth; and showeth further, that all these his subjects are given him of God to become his servants, Joh. 17.2. As thou hast given him power over all flesh, that he should give eternal life to all whom thou hast given him. 2 They are so given unto him, as he must win them before he can enjoy them. He winneth partly by conquest, partly by ransom: he both conquereth and casteth out the strong man that held them captive, spoileth him of his armour, and weakeneth his arm for ever: as also he payeth a precious ransom for them to God his Father: so as being now redeemed, and bought with a price, they are no longer their own, but the Lords that bought them. 1 Cor. 6.20. 3 Because when he hath thus dearly purchased his Church, he contracteth himself in spiritual Marriage with her, and so becometh her Lord, Hos. 2.18. I will marry thee for ever unto myself: yea, I will marry thee unto me in righteousness, in judgement, in mercy, and in compassion, Ephes. 5.23. As the husband is the wife's head, so is Christ of the Church. So as if a man be a Lord of that which is given him; of that which he hath redeemed and ransomed; of her whom he had married into his bosom; in all these regards by as good right is Jesus Christ the Lord of his Church, and every member of it. Object. But how can Christ be a Lord and a servant too? Isa. 42.1. Behold my servant, I will lea●e upon him: and he took upon him the form of a servant, Phil. 2.7. Ans. Christ considered as Mediator, is after a special manner both his Father's servant, and yet the Lord of his Church. In all the work of man's Redemption he served and obeyed his Father, being sent of his Father for this end, he was subject to the death, he prayed unto him, gave him thanks, learned obedience by the things he suffered, not as God equal to his Father, but as our Mediator and Surety: and yet by all these things he became our Lord, and the King of his Church. And herein the Apostles travel as in their main scope, to prove that Jesus Christ, whom the Jews put to death, hath showed himself the Lord of glory, and the true Messiah, Acts 2.34. Let all the house of Israel know assuredly, that God hath made that Jesus, which they crucified, Lord and Christ. Object. But how can Christ be the Lord of all, seeing many, yea the most will not obey him? Ans. Doth a King cease to be the Lord of all his Country, because some which were his subjects are gone out in rebellion against him? besides, howsoever it standeth with his glory and grace, to suffer with patience the vessels of wrath; yet at length he shows his power against them, in bringing forth his whole displeasure upon them. Use. Hence in that Christ is in general Lord of all, we learn that all Creatures are his, and therefore we must never use any of them without leave from him, or without return of praise and thanks unto him: none of them are sanctified to our use, without the Word and Prayer. And if we have leave from him, we ought in sobriety to use them, 1 Cor. 10.26. Eat whatsoever is sold in the shambles, making no question for conscience sake. Hence followeth it also, that he having an absolute power over all, he may do with his own what he will: who shall hinder a Potter to frame one vessel to honour, another to dishonour? which I speak, because many cannot endure to hear of a decree of reprobation, who must frame their judgement to his will who cannot but be just and good, and leave off to reason with God. Hence also he may make one rich, another poor, at his pleasure: The rich and poor meet, this Lord maketh them both. Secondly, in that Christ is in special, Lord of his Church, sundry things are to be noted: as first, That none can have Christ to be a Jesus, that is, a Saviour, who have him not for their Sovereign and Lord: whosoever thou art that challengest him for thy Saviour, see thou acknowledge him thy Lord. Quest. How may a man have Christ to be his Lord? A man hath Christ his Lord by four things. Ans. By the practice of four duties. 1 By preserving in the heart a fear and reverence towards his person, Malac. 1.6. If I be a Lord, where is my fear? Lordship requires subjection, Psal. 45.11. He is thy Lord, and reverence thou, or bow unto him. Now this fear must proceed from love; for if any man love not the Lord Jesus, let him be accursed: and wheresoever this love is, it must needs be attended with a fear to displease him. 2 By professing him to be thy Lord: as servants by their livery, or cognisance, speak, and proclaim to all men to whom they belong: so if Christ be thy Lord, thou must not be ashamed of him; but be ever speaking of him, commending his goodness: thou must glory of such a service, accounting it thy greatest honour, that thou art become his servant: thou must defend his name, where ever thou hearest it called into question: thou must suffer with him, and take part with him in affliction, 1 Pet 4.13. an unfaithful servant is he, that can be dumb in his Master's dishonour, but especially if his Master be assaulted, and in danger, then to forsake him when he hath most need of him. 3 By acknowledging thyself to be countable unto him for all thy ways, and for all thy receipts: Make account to be countable of all to this Lord of all The servant not being at his own hand must go about no business but his Masters: whatsoever matter of trust he receiveth from his Master, it is not his own, he is faithfully to discharge himself of it by a true and just account. Thus therefore must thou reason the case with thine own heart: what, am I now in my Master's work, had I commandment from him, did his word or warrant set me about the business which is now in my hands? Again, what gifts have I received of body, mind, wealth, authority, credit? I am to be countable for all: all the Talents I have are his: If I gain nothing, I am unprofitable: If I gain, I must be profitable unto him. By absolute obedience unto his will revealed. To this Lord only must be given absolute obedience. Thus himself being to give his Law, beginneth thus, I am the Lord thy God, thou shalt do thus and thus: other Lords and Kings must be obeyed in him, yea, disobeyed for him, if they command contrary unto him; only he must ever by Kings themselves be obeyed absolutely in all the parts of his will revealed. Which may be considered in three heads. 1 It is his will that we believe in him, Joh. 6.40. The will of Christ reduced to three ●eads. This is the will of him that sent me, that every one that seethe the Son, and believeth in him; not only believing his word to be true, but leaning upon him only for thy salvation. If a Master should promise a servant, that if he will but believe him, and seek to please him, he will provide for him for ever, it would add cheerfulness to such a servant, and he would think none of his Master's commandments burdensome; but yet we, having larger and surer promises, are slow of heart and hand, to believe or yield obedience. 2 It is his will that we show forth this faith of our hearts in the fruits of sanctification, 1 Thess. 4.3. This is the will of God, even your sanctification, Colos. 1.10. filled with the knowledge of his will, and wa●k worthy of the Lord, etc. thou must not only speak for, but live to the credit of thy Master; in thy speech, actions, attire, eating, drinking, and whatsoever else, carry thyself like a Christian, else thou discreditest thy Masters house and dishonourest himself. Were not he a notable Traitor, that being sworn of the King's guard, and professing all service to the King, should instead of the King's arms and coat, wear the enemies? so the thing itself speaketh against him, who professeth Christ his Lord, and yet never appears or showeth himself in the street, or abroad, but in Satan's livery: his swearing, his covetousness, his filthiness, his lying, his whole life lead in all intemperance, bewrayeth to whom he hath given himself to obey. 3 It is his will also, that we obey as well in suffering, as in doing his pleasure: and the reason is plain, he is my Lord, I am but a servant, if he please to buffet and blow me, I must with all meekness submit myself, yea and more, be thankful for his government: 2 Sam. 15.26. If he say, I have no delight in thee, let him do whatsoever seemeth good in his eyes, 1 Sam. 3.18. When the Lord had threatened heavy things against Heli his whole house, he answered, It is the Lord, let him do whatsoever seemeth good in his eyes: I was dumb and opened not my mouth, saith David, because thou LORD didst is, Psal. 39.9. Thus must we obey Christ as a Lord, giving up our bodies and souls unto him, by living unto him, and dying unto him: and this is the Apostles ground, we are the Lords, Rom. 14.7. and therefore none of us liveth unto himself, and none of us dyeth unto himself, but living and dying we are the Lords: otherwise what a trifling and mockery were it only to yield him a title of Lord, or Master, and deny him his service? Why call ye me Master, Master, and do not the things I speak? Luk. 6.46. All which if it be true, how few shall find Christ a Saviour? for how few make him their Lord? few there are that esteem this well-beloved above other well-beloveds; not a few are ashamed of him and his profession: many whitelivered soldiers are daunted with Peter at the speeches of silly and simple persons: most men never look to the hands of this Lord, to acknowledge either receipt of Talents, or return of accounts, fewest of all obey him in faith, who yet are overcarried with presumption of his favour; or in true sanctification, though they can pretend it; or in patience, if they could get out of his hands, if it were by flying to the Devil for help. Well, if Christ have no more but a title of a Lord from thee, thou shalt have but a title of salvation from him, and not the thing itself: and if a name that thou livest content thee, when thou art but dead, the time cometh, that when thou comest to seek thy name among the number that are saved by him, thou shalt find thy name left out of that role, and set in the number of those that shall die in their sins. Christ being our Lord, no other Lord can lay 〈◊〉 unto us. Secondly, if Christ be the Lord of all, Then have we obtained much freedom by him; both from all spiritual bondage, and all that tyranny which those hard Lords, Sin, Death, Hell, Satan, exercised over us; our Lord hath paved the uttermost farthing, and wrought a glorious redemption for us; and he having thus set us free, we are free indeed, both from the guilt, the punishment, and service of sin. We are free also from all Papal bondage: for we have but one Lord in Heaven who can save and destroy, to whom simple obedience belongeth, and to whom the Conscience is only subject. The man of sin indeed would be Lord of all, and maketh laws to bind conscience, where God hath left it free; but as the Scriptures acknowledge but one Lord, no more do we; and say more, that we cannot serve two Masters commanding such contrary things. We are also hence freed from the fear of all earthly Tyrants, if we belong to this Lord: for if he stand with us, who can be against us? Matth. 10.28. Fear not them which can kill the body only; but him who can cast both body and soul into Hell. The true fear of him will eat out all those false fears of men. Observ. 3 Thirdly, If Christ be Lord of all, Then we and all believers are fellow servants, All believers are fellow servants to this Lord. and therefore aught to live and love together, making no dissension or schism in our Master's house, which is the Apostles reason, Eph. 4.4. persuading the Ephesians to keep the Unity of faith, because there is one Lord. This shall be done, if all of us, who profess Christ, could learn to deny ourselves, to follow his will, not our own or other commanders, yea, to follow his blessed example, learning daily of him to be humble and meek, patiented and tenderhearted one to another: forbearing and forgiving offenders: hard to exasperate, and easy to be entreated. And these things should we rather strive in, that (according to the Apostles precept) the same mind might be in us which was in Jesus Christ, Phil. 2.5. Vers. 37 Ye know the word which came through all Judea, beginning in Galilee, after the Baptism which John Preached. THE holy Apostle here beginneth the confirmation of that which he had formerly spoken; that Christ is the Messiah and Lord of all; to prove which, he beginneth orderly with the History of his life and death, of which even these Gentiles could not be ignorant, therefore he saith, ye know the word. Where if it be asked, how they should come to know the doctrine of the Gospel, seeing the Apostles were not yet turned to the Gentiles, and Peter was now sent extraordinarily to teach them concerning Christ, which had been in vain if they knew the word before: we must observe, Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that by the word here, is not meant the word preached, as in the former verse, but as the word is different in the original, so also is the signification; and betokeneth rather a thing done, than a word uttered; as Matth. 18.16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. By the mouth of two or three witnesses shall every word or fact be confirmed. Luke 2.15. Let us go to Bethlem and see this word, that is, this thing which the Lord hath brought to pass. The plain sense then is this, Ye know the word, that is, the same of Christ which was quickly dispersed through all Judea in the mouths of common men. Which fame, that they should not mistake him or themselves, he describeth, 1 By the place, where it arose, beginning in Galilee. 2 By the time, when it most prevailed, after the Baptism which John preached, which some expound thus, After the Baptism of Christ by John, which he preached, that is, administered: but the natural sense is, after the doctrine which John preached concerning him: for usually in the New Testament, by John's Baptism (especially which John preached) is meant all his doctrine, and his whole Ministry, Matth. 21.25. The baptism of John whence was it? that is, the doctrine, as the words after imply; Why did ye not believe him? and all men held John for a Prophet, Mark 1.4. He preached the baptism of repentance unto remission of sins, that is, the doctrine of repentance: for 1 Else it were improperly said to preach baptism. 2 John's doctrine was this, Repent, for the Kingdom of God is at hand, Acts 18.25. Apollo's knew only the baptism of John, that is, his doctrine: and therefore is it said in the next verse, that Priscilla and Aquila took him home, and shown him the way of God more clearly. And in Acts 19.3, 4. Into what were ye baptised? that is, into what doctrine were ye initiated and instructed: they said, into John's baptism; that is, into John's doctrine: the which interpretation notably freeth that hard text from the false collection of Anabaptists, who thence would gather, that those were by Paul rebaptised, who were formerly baptised by John: but the difficulty will be removed, if the words of Paul be wisely distinguished from the words of the Evangelist, and Writer of that History: John baptised (saith Paul) the baptism of repentance: that is, taught the doctrine of repentance, saying, that they should believe: which when they heard, namely, they which heard by John's Ministry, they were baptised into the name of the Lord Jesus, namely, by John, not by Paul. Then addeth the Evangelist ●ers. 6. And Paul put his hands on them, and the Holy Ghost came on them, and furnished them with such gifts, as they by their own confession, ver. 2. had not heard of before. And thus according to the plain sense of other Scriptures, is that difficult place made very plain also. Quest. But why is the ministry and preaching of John called his baptism? The ministry of John called his Baptism. Why. Ans. Because his doctrine was first of all sealed with the seal of Baptism, in which regard, as his person is called the Baptist, so is his doctrine by the name of baptism. Quest. But why is this circumstance of place noted, that this fame began in Galilee? Ans. 1 To note the accomplishment of that Prophecy in Isa. 9.1. which also was observed by the Evangelist, Matthew 4.14. 2 To show that this fame was no bare, or ungrounded rumour, but raised upon just cause: for Jesus was baptised by John not fare from the borders of Galilee about Enou, Joh. 3.23. And presently after he returned by virtue of the Spirit, and came into Galilee preaching the Gospel of the Kingdom, Mark 1.14. and made no end till he had taught all their Cities in all their Synagogues, Luke 4.14. add to his Baptism and Doctrine, that he wrought his first Miracle of turning Water into Wine at Cana a Town of Galilee; and that he called his Disciples in Galilee; all which beginnings must needs raise a rumour and fame of him, which, as Luke reporteth, went through all the adjacent region round about. 3 This circumstance notably befitteth this argument, to prove him Lord of all, both Jews and Gentiles, because he begun and was so famous in Galilee of the Gentiles. Quest. But was not Christ sent to the last sheep of the house of Israel? Did he not come to his own? how then did he begin his ministry in Galilee of the Gentiles? Ans. Galilee of the Gentiles is so called, not because it was not in Judea, but 1 To distinguish it from another Galilee, which was also in Judea, and called Galilea inferior, in the tribe of Zabulon, where Nazaret was situate: But this was called Galilea superior, or Gentium, in the tribe of Nephtali, not fare from Capernaum. 2 Because there were twenty Cities in Galilee given by Solomon to Hyram a Gentile, 1 King. 9.11. 3 Because being in the extremity of Palestina, near the Sea, and not fare from Tyrus and Sidon, they were ever mixed with many Gentiles that were foreiners; besides that, they were so seated within that Country in salomon's time, as they could never after be removed. G●lilaea ge●tium vel populorum. 4 M. Junius thinketh it to be so called, not only because of the abundance of Gentiles there; but also because it was a most populous Country, full of inhabitants above the rest of Palestina. Quest. But why should Christ begin his Ministry here, rather than at Jerusalem, was it for any singular disposition or good which he found in them above other? I answer: No, for they were in regard of the Gentiles, who were mingled among them, Why Christ begun his Ministry in Galilee. of all other most ignorant, most superstitious, most rude and indocible: for so they are noted, Matth. 4.15. A people sitting in darkness, and in the shadow of death, saw a great light. But hereby the Lord Jesus shown himself. Reasons. 1 A most merciful Saviour, ready to relieve those who of all other were most miserable; yea in that he vouchsafed to make the first offer of his grace even to the worst, who least of all deserved it. 2 Hence he manifested himself a true Prophet, who would rather hid himself in the furthest and most remote parts of the Country, amongst a barbarous and rude people, than ambitiously affect the principal City, to get himself a name or applause in; as false Prophets use to do. Permixtum à Judaeis & Gentibus inhabitata fuit. Them Har 35 c. 3 Not obscurely hence would he be noted the Lord of all, both Jews and Gentiles, in that he beginneth his Ministry in this Country, whose inhabitants were mixed of Jews and Gentiles. Object. But this seemeth to cross sundry places of the Scripture, which affirm ●hat the preaching of Christ must begin at Jerusalem, not in Galilee, Luk. 24.47. And that repentance and remission of sins, should be preached among all Nations, beginning at Jerusalem. Ans. 1. That place is meant of the preaching of Christ's Apostles, and not of his own, as this is. 2 That of their preaching of him after his Death and Resurrection; this of his own in his life time. 3 That was a Ministerial publishing of Christ; this place speaketh only of a voice, fame, and good report in the mouths of the common people, such as followed extraordinary Prophets: and therefore such places cannot cross this. Now for the other circumstance of time, when this fame went of Christ, namely, after the Baptism which John preached, it is not without weighty cause added by the Apostle. 1 To note the truth and accomplishment of those Prophecies which concerned John himself: as Mal. 3.1. Behold I send my messenger, and he shall prepare the way before me, which prophecy Christ himself applieth to John, Mat. 11.10. that by this consideration they might be one step nearer the acknowledging of the true Messiah, seeing that his Harbinger Elijah was come already. 2 To note that Christ appeared in his due season, not before John had preached the Baptism of Repentance, and amendment of life, and so had prepared the way to Christ: neither before the people were fitted to receive him; for John had spoken many things concerning him, had pointed at him as the only Lamb of God, that taketh away the sins of the world: had affirmed that he saw the Holy Ghost descending upon him, and sitting on his head like a dove: had professed him far worthier than himself: had promised that he should baptise them with the Holy Ghost and fire. Now 〈◊〉 ●he people desirous to see him of whom they had heard so much: and 〈◊〉 ●●erefore was the due time of Christ's coming after the baptism which John preached. Whence we may shortly note, how the Lord findeth us when he first setteth his love upon us, as far from meriting his love, as these Galilaeans who were a most wretched people: so as he respecteth only his own grace in his respecting of us: which consideration he would often fasten upon his own ancient people the Jews; professing to their face, that he made no covenant with them for any worthiness he saw in them above other, for they were the worst of all people, Deut. 9.4. and much less can he find any worthiness to entitle a man to the heavenly Canaan: the freedom of this grace doth therefore shine out more clearly; and deserveth that we should with much thankfulness, both acknowledge it, and also walk worthy of it. Secondly, Hence is to be noted, That then men seasonably hear of Christ, when they are prepared by John in the doctrine of repentance: when the Law hath killed, cast us down, and made us guilty of the sentence of death; then the Gospel doth seasonably propound the grace and mercy of God in Christ. Hence for pacifying the troubled conscience, it is called the Gospel of peace, Eph. 6.15. for cheering up the heavy heart, it is called a good word, Heb. 6.5. and for healing and bringing the sick soul to health and soundness, it is called a sound word, Tit. 2.8. and therefore Ministers in despensing the promises, must see that men be fitted for them; b●cause if the ground be not ploughed up, all the seed is cast and lost among thorns: and hearers must be as wary of false Application; lest in time they as heavily lose, as they have hastily snatched, such things as never belonged unto them. Vers. 38 How God anointed Jesus of Nazaret with the Holy Ghost, and with power: Who went about doing good, and healing all that were oppressed of the Devil, for God was with him. THE Apostle having proved by the common voice and fame, that Christ is Lord of all, he now descendeth to prove it by his facts, all which, because they were performed by virtue of his Heavenly commission and calling; therefore (as good order requireth) he beginneth there, and in this verse propoundeth two things: 1 Christ's calling to his office of Mediatorship, How God anointed, etc. 2 The execution of that office, according to his Calling, who went about, etc. In the former are three points to be considered, 1 who was called, Jesus of Nazaret. 2 Who called him, how God anointed. 3 The manifestation of this calling, anointed him with the Holy Ghost, and with power. 1 The person called was Jesus of Nazaret, for so he was commonly called among the Jews, not that he was born there; for he was born at Bethlem in Judaea, Christ called Jesus of Nazaret although he was not born there, why. Matt. 2.5. according to the prophecy, Mic. 5.2. but because, 1 He was brought up there, for Joseph his Father fearing Archelaus, Herod's son Mat. 2.22. he sought him out (or rather directed by Divine dream) a most obscure village in Galilee named Nazaret, and dwelled there. 2 He was so called by the overruling hand and council, that he might be probably known to be the true Messiah, in that he was a Nazarite as was prophesied of him before, Zach. 6.12. Behold the man whose name is BRANCH, and he shall grow up out of his place, and shall build the Temple; so Isa. 60.21. These are the places which the Evangelist Matthew aimeth at, ●e●s●r. when he said, that Christ dwelled in the City of Nazaret, that it might be fulfilled which was spoken by the Prophets, he shall be called a Nazarite: for seeing so much is not elsewhere spoken in clear and proper speech; necessarily it must be spoken figuratively at least, and more obscurely, as in those places: which M. Junius doth manifestly clear to appertain to this very purpose; Jun. paral l. 1. par. ●. & analies. in numb. 6.1 in whom the Learned m●y read much more concerning this argument, which willingly I forbear 3 That they might under this title acknowledge him according to the Scripture to be the rod of the stock of Jesse, and a plant going out of his roots, ●e●s●r. which by the same word is signified, Isa. 11.1. 4 That they and we might hence gather that he was sanctified and set apart unto a most holy purpose, being a true Nazarite (neither by vow, nor Commandment, for than he might neither drink wine, nor touch the dead, which he did, and caused others also to do the same; nor yet cut his hair, which in likelihood both by the custom of the Jews, and Paul's speech, 1 Cor. 11.7.14. he did) but by most perfect holiness and absolute purity of his whole man (whereof those Nazarites were but shadows) that so he might be a perfect Saviour, and high Priest, separate from all sinners, Heb. 7.26. Whence note, How the providence of God in overruling every particular circumstance is manifestly cleared. The very particular places assigned for this and that purpose, are accurately set down, to show how those seven bright eyes of God's providence, which go over all the world, Zach. 4.10. have been ever waking and watchful over both predictions, and accomplishments, to bring them just together in the just point and period fore-appointed. Christ must not be born neither in Egypt, nor in Nazaret▪ nor in his father's house; but in a journey, and in an Inn at Bethlem, because i● 〈…〉 so foretold, that Bethlem, the least of all the Cities in Judea, should be made 〈◊〉 highest in this privilege. Again, Christ though the Son of David, must not be brought up in Bethlem, the City of David, nor yet (being of the King's seed) in Jerusalem, the City and seat of the Kings; but in Nazaret, that he might be called a Nazarite. Whatsoever therefore God hath promised in the Scriptures, wait in faith for the accomplishment, this providence will not suffer it unaccomplished; but make not haste, he hath a due season for it, which thou must patiently expect, and the patiented abiding of the just shall not miscarry. 2 Note hence, That Christ was the only true Messiah, and could not have been so, if he had not been of Nazaret, and such a Nazarite as the Prophets foretold. The Jews took offence hereat, as too base a place for the Messiah, whom they expected, to rise out of: even Nathaniel himself could ask if ●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 N●zaret, King of the Jews: and as they dealt with the Head; so also with the members; for presently after the death of Christ, the Christians were in scorn al● called Nazarites, that is, silly fools that did believe in such a Messiah as came from Nazaret. But we must know, that the wisdom of God would have him hereby generally proclaimed the Messiah 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 Messiah must needs be come already, because he must needs be a Nazarite by education, as of Bethlem by birth, which places have been long since destroyed, and hopeless of ever being builded up again, or that in them the Jews should ever recover any authority. And is it not a wonderful blindness, that the Jews should still look for their Messiah out of a Town which hath been destroyed a thousand and five hundred years ago, the very place of which cannot be assigned? Our request to God must be 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 anointed 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 he that is called of God, Heb. 5.5. so neither Christ took this honour to himself, but expected that voice, Thou art my Son. How often did Christ witness 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 do their deeds by their seal, and set upon him an impression or character; anointing him with oil of grace above all his fellows; yea himself being an express Image of his Father's substance, in him he hath laid up all treasures of wisdom and knowledge, that from his fullness we might receive grace for grace. Whence, 1 We learn, Christ expected his Father's 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 Father's leisure, and expect his Father's voice; 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 posthaste happily? How miserably perished proud Absalon, who thought it not enough to be the King's Son, unless he thrust his Father out of his Kingdom? Corah and his complices would have been Rulers, but that the earth would not suffer th●● above it. What shall I speak of Vzzah, Uzziah, and the rest, who found 〈◊〉 Lord as good as his word against such which go 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. etc. 2 If God have called Christ to this office, we must carry ourselves dutifully and reverently unto him, whom as the Father hath called, so he will defend and establish in his place, and revenge such as rebel 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 vex them in sore displeasure; and the ground of all this is laid down, ver. 6. Even I have set my King upon Zion: as if he had said, Shall I set up a King, and dare ye 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 do 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 he was anointed with the Holy Ghost, and power. There were three sorts of men that used to be anointed 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 oil, 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 Christ's anointing and all other men's. And here is to be observed a plain difference, between Christ's anointing and all men's besides. For whereas all other shadowed anointings were imperfect, and some had more gifts bestowed, and some less, but none all, nor all in one degree; Christ was perfectly anointed, and even in his Human nature was adorned with gifts without measure: for God gave not him the Spirit by measure, Joh. 3.34. and not only with gifts, but all gifts in the highest degree, above all his fellows, Psal. 45. men or Angels, in none of which ever dwelled the fullness of the Godhead bodily, as it did in him, Coloss. 2.10. 2 Whereas all other received gifts only for themselves, and could not by their gifts make others Kings as they were, or Priests, or Prophets; Christ was so anointed with the Holy Ghost and with power, that he could impart his gifts to others in such manner, and measure, as they might become like unto himself: that look as the oil which was poured out upon Aaron's head, run down by his beard even to the skirts of his garment, and so sweetened his whole body; even so such abundance of grace was poured (as out of a full horn) upon Christ the head of his Church, as it distilleth from him to the sweetening and perfuming of all his body, to make the same acceptable in the sight of God. This the Evangelist expresseth, Joh. 1.16. Full of grace, of truth— and, of his fullness we receive grace for grace: Coloss. 2.10. In him dwelleth the fullness of the Godhead bodily, and ye are complete in him. Quest. But when was Christ thus anointed? Ans. The anointing of Christ is twofold. 1 In respect of his gifts: and with these he was anointed by the very union of his two Natures into one Person in the Womb of the Virgin, from the first moment of his conception: for being admirably conceived by the Holy Ghost, his Humane nature was anointed by the Divine, uniting itself thereunto. 2 In respect of his calling to the exercise of those gifts; and this was then complete, when in the thirtieth year of his age at his Baptism, he was solemnly inaugurated by a voice from Heaven, by the opening of the Heaven, and the descending of the Spirit of God in a visible shape abiding upon him; not that be wanted the Spirit before, but that herein, as in the former respect also, a main difference might be put between his, and the anointing of all that went before, who neither were anointed in the Womb, nor by the union of the Deity, nor by any other than material oil: whereas he was anointed with the Holy Ghost lighting upon him. And this was that which was prophesied before of him, Isa. 61.1. The Spirit of the Lord is upon me, because he hath anointed me that I should preach, etc. In the exposition of which place, when Christ begun his Ministry in Galilee, he said, This day is this Scripture fulfilled in your ears, Luk. 4.17. Hence we learn, None can be cap●●le of the Office of a Redeemer or Mediator but Ch●ist, because none was so anointed as he. 1 That Christ was and is an all-sufficient Saviour and Redeemer: for being to this purpose anointed with the Holy Ghost and with power, he cannot but be able fully to work and absolve the work of man's redemption. This is not a work to be committed to any King, or Emperor, nor the greatest state and Potentate in the earth, no nor to any Angel or Archangel in Heaven: none of these are fit for it, because none are capable of this anointing with the Holy Ghost and with power, but he alone: who therefore is able to subdue all the Devils of Hell, though they come rushing upon him all at once; to overthrow all the armies of Hell, Sin, Death, and Damnation, assaulting himself and members with all their might and force: in a word, able to make his enemies (although principalities, and powers, never so mighty, and never so cruel) his very footstool. 1 A greater King than Solomon is here, who not only can tread down his enemies, but give us strength also so to do: who not only can give us Laws, but of his fullness, grace to keep them. God hath anointed him King, and set him upon his Throne, and endued him with rare Gifts fit for government; in all which regards we own unto him simple and absolute obedience. 2 A fare more excellent Priest also than Aaron is here, he is not anointed to offer the blood of Bulls, or Goats, but to offer himself a sweet smelling Sacrifice, and that not often, but once for all, Heb. 8.6. neither doth he offer only this sacrifice, but by this spirit and power with which he is anointed, he applieth it to his Church: neither need he offer for himself as they, because he was a holy, harmless, and undefiled High Priest, Heb. 7.26. neither doth he only pray for his Church, but meriteth also to be heard, is never denied, neither ever dyeth, but liveth for ever to make intercession for them, vers. 25. 3 A more famous Prophet than Moses is here anointed: he was but a servant in the house, this is the Son: Moses was but the Instrument, this is the Author of the word he delivereth: Moses could teach but the ear, this Prophet teacheth the heart: Moses was a Minister of the outward Circumcision, this Circumciseth, or rather baptizeth with the Holy Ghost and with fire: let not us therefore despise him that speaketh from heaven: for if they escaped not which refused Moses that spoke on earth, much more shall not we escape if we turn away from him that speaketh from heaven: Heb. 12.25. And can we want reason? 1 In his anointing we are commanded by a voice from Heaven, hear him, Mat. 17.5. 2 He delivereth the whole will of his Father, we shall therefore be perfectly taught if we hear him. 3 We may safely rest in his Doctrine, because with him are the treasures of wisdom. 4 In a word, he hath only the words of life everlasting, and whither should we go? Joh. 6.68. Secondly, hence we learn, That seeing every believer is anointed with Christ, Every Christian must partake of Christ his anointing. and in Christ, we must all be careful to find this holy oil running down from the head upon us the members: 1 Joh. 2.27. The anointing which ye receive of him dwelleth in you. And indeed our very name of Christians, putteth us in mind that we must have our measure of that oil of grace which was poured on Christ without measure: so as if we carry the name and title of Christ, we must see that the nature and gifts of Christians appear in our lives. Revel: 1.6. he hath made us Kings and Priests unto God. And it was long before prophesied of the Church of the New Testament, that the sons and daughters of it shall Prophesy, Joel 2.28. and all this by virtue of this anointing. Add hereunto, that Christ is not perfectly anointed till his Church be: for Christ may be said to be anointed two ways: Christus totus vel Christus mysticus. either properly, in his own person, as considered in himself; or figuratively, by the use of Scripture, as he is the head of his Church, which joined unto him, maketh up whole Christ, as the Fathers call him, or mystical Christ. Thus Paul calleth Christ united with the Church, by the name of Christ, 1 Cor. 12.12. we must therefore help on the perfection of this latter, seeing he is already perfect in the former. Every Christian must be a King. To this purpose every man must become a King (for so he is if he partake of Christ's anointing) in being ever in the field in combat against sin, in taking up arms against Satan's hellish power, in getting daily dominion over his own rebellious flesh, and wicked lusts. For if thou be'st a Christian, thou hast ten thousand rebels to encounter, and as many strong temptations and lusts which thou must stand out to victory: and here faith must be thy victory, which grace is attained by this anointing. But, oh the misery of infinite numbers every where mere Bondmen, and captive caitiffs to Satan's suggestions, and held down under the power and tyranny of their own lusts, in whom there is no resistance, no fight, never a stroke they strike against their own sins, the strong man is gone away with all, very cowards against the Devil, nay courageous Champions for him, and yet will be called Christians: no, no, there is never a drop of Christian blood in such; this anointing as yet never came near them; here is no spirit, no power, but such as ruleth in the world. And a Priest, Rom. 6 13 Again, thou that wilt be a Christian, must be a Priest, to offer up thyself, soul and body, an acceptable sacrifice of sweet smell unto the Lord: to offer up thy prayers and praises, the calves of thy lips: these are the odours of the Saints, Revel. 5.8. to offer up thy sins to be sacrificed and slain by the knife and sword of the Spirit in the Ministry of the word: to offer the sacrifices of alms and mercy, with which sacrifices God is well pleased: to offer the sacrifice of a broken and contrite heart, which the Lord despiseth not: and lastly, to offer, if need require, thy life, and dearest blood for Christ and his profession. But how many titular Christians be there, who indeed are no better than Belzebubs Priests; who offer their souls, their bodies, their senses, themselves, wholly to the service of the Devil, in sin and unrighteousness: for prayer and praise, they curse, swear, and blaspheme most remorselesly fierce and hardhearted in themselves, and unto others; and so fare from this anointing, as many of the Heathens, who never heard of Christ, would be ashamed of them, and wonder what kind of God that Christ should be, by whom they will be called? And a Prophet. Lastly, thou must be a Prophet: thou must have the knowledge of God in thyself, thou must hold it out, and impart it unto others within thy family and without: for to this thou art anointed, as also to hold out Christ in a constant profession: which tieth every man to know and acknowledge the truth of God, that he may be able to propagate it to others; but especially Ministers, Magistrates, Parents, and Masters, whose special calling, besides the general, fasteneth this duty upon them. These are the chief things (to which others might be added) wherein every Christian ought to testify himself anointed by Christ's anointing, that he communicateth as well in his graces as in his name, and that he hath received some good measure of that oil of grace, which was poured out upon him without measure: for as in the head, the Godhead dwelleth bodily, so in every member, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. though not the Godhead itself, yet a Divine nature is apparent, 2 Pet. 1.4. Now this godly nature is nothing else, but those excellent renewed qualities and precious gifts, which the Holy Ghost bestoweth upon the regenerate by means of this anointing, and is opposed to natural lust and corruption, in the same verse. Who went about doing good, Now we come to Christ's execution of his Office, according to his former calling and furnishing. For no sooner receiveth he gifts and calling from his Father, but he manifesteth and putteth forth the same in most painful preaching, and most powerful working of Miracles; which he did not for a brunt, or by starts, and fits, but he went above doing good. By which words is noted his diligence, in absolving and finishing his course within his vocation and calling: not seeking herein himself, nor the praise or applause of men, nor the Kingdoms of this world, but denying himself and glory, spent his whole life in doing good unto others; suffering himself to be subdued under a most shameful and cursed death; that he might bring others to life, who were as yet his enemies, and lying in the shadow of death. Wherein he propounded himself a worthy pattern and example of imitation, unto all such as have received gifts, Note. and calling unto any office in Church or Commonwealth: who are not to hid in a Napkin those talents, but bring them forth, and traffic with them: and that not for their private, as seeking themselves; but for the common good: and not for a start or brunt, but thus to finish their course, holding out in well-doing unto the end. Thus if we shall do, we shall be conformable unto Jesus Christ, acceptable to God our Father, profitable to our brethren here on earth, and shall treasure to ourselves an excellent weight of glory in heaven. But how many be there, who having received many talents, and charge to traffic with them, bury their gifts, and forget their charge; against whom the fearful sentence is not only passed, but half executed already? his talon is taken from the slothful servant; there now remaineth nothing but the binding of him, and casting him into hell. And would this were not too true, not in many Ministers only, but even in numbers of private Christians, who have had both gifts and calling to teach and pray in their families, but have wilfully lost them for want of the careful use of them. Now more specially, this going about of Christ doing good, standeth in two things. The former, in curing the deadly diseases of men's souls, by most holy and saving doctrine, revealing his Father's whole will, and teaching the things of the Kingdom, not coldly, as the Scribes, but in most powerful manner: so as his very enemies were forced to say, Never man spoke as this man doth. The latter, in curing the bodies of men also by most powerful Miracles: one kind whereof, which was most eminent (namely the healing of Demoniaks) is put for all the rest, in the words following: by both which means he shown himself a merciful Saviour, and the chief Physician both of soul and body, and in one word, the very healing God. Of both which points we are to speak something, seeing the former is the principal, and included in this latter; and these latter were but servants unto the former. It is true that the Jews were more affected with his Miracles than with his Doctrine, insomuch as they were often wholly carried after him for the bread and belly sake. Which seemeth to be the reason why the Apostle Peter speaketh more plainly of these, as being better observed, and more sparingly of his Doctrine, which was not so great a raiser of his fame as these were: but it must not be so with us, who look for Salvation by his most holy Doctrine, but cannot by his Miracles. And first for his Doctrine; the calling of our blessed Saviour being to seek and save that which was lost, Christ went about doing good in dispersing every where most holy doctrine. to reduce the lost sheep of the house of Israel unto the fold, to find the lost groat, to call sinners unto Repentance; how all his life was thus taken up, were too long in every particular to manifest. To omit his private life which was nothing but an increasing in wisdom and favour with God and man. After his solemn and public inauguration, he shown himself a perfect mirror of goodness, both in the more general parts of his prophetical office, as also in the more special practices of it. For the former, how faithful was he in all the house of his Father; not as Moses, who was but a Servant, but as the Son; who from the bosom of his Father brought and delivered a most perfect Word of Truth; yea, who was not only the bearer of it, but the very Author of all Truth? And therefore according to his Power and Commission, reform the Law corrupted with false glosses of the Pharisees, and established it: preached the Gospel, and dispersed it, by himself, his Apostles, and other Teachers after them raised by himself; and fitted with gifts thereunto for the gathering of the Saints, Eph. 4. instituted, and ministered the Sacraments of the New Testament after the abolishing of the Old: framed and prescribed a perfect form of prayer, unto which all ours must be squared: delivered (as Moses) a pattern of the Temple and all things therein; namely, an absolute form of external government for the perpetual use of the Church, for the well ordering and cutting off disorders in it. And for the later, how careful was he to take all occasions to instruct particular persons in the will of his Father; nay, not only to take, but even seek them, that so he might make offer of the greatest good, that ever men in this world could meet withal? If his Disciples only speak of bread, he telleth them he hath other bread that they know not of. If a poor woman meet him while she goeth to draw a bucket of water, he preacheth unto her of the water of the well of life. If he look upon the Sun, he takes occasion thence to instruct those who were about him, that he is the light of the world, and that whosoever follow him, walk not in darkness. If he see but a little child, he thence taketh occasion to instruct his followers in the Doctrine of humility, innocency, and meekness, Matth. 18.3. If he do but hear of his Mother and Brethren, he taketh occasion to show his spiritual kindred, and acquaintance, Mat. 12.50. And in both these, how Meekly, gently, humbly, yea, and compassionately did he carry himself towards those that were any way teachable, howsoever in public, and against gainsayers he taught with Majesty, and as one having authority? Besides this, how boldly and diligently went he about, Preaching the will of his Father in the midst of dangers, discouragements, and reproaches, which were raised against him: not only when they lay in wait to catch him in his speech, but even to attach his person to mischief him? How often did the Jews take up stones to stone him? Joh. 16. & 10. How did the people assault him to throw him down headlong from the top of an hill? Luke 4.29. how many other deadly dangers escaped he, and yet in the midst of death could not be discouraged, nor overcome of their malice, but overcame their evil with goodness? Unto which most holy course of Doctrine, if we add his most innocent life, in which was no spot or error, it addeth also grace and glory to his Doctrine. Never went any before him, or can do after him, doing good as he did: for he never did otherwise; no word or deed ever proceeded from him, but was answerable to the Laws perfection: so as the Church may well sing out his beauty from top to toe which is every way matchless and incomparable, U e of Chr●st. ●●●acle● threefold. Cant. 5.10. Secondly, Christ went about doing good by many miraculous actions, all of them directly tending to the good of man. The especial uses of them all were three. First, to confirm the truth of his Divine person, Joh. 10.24. Tell us plainly if thou be'st the Christ; to which Jesus answered, The works which I do, hear witness of me: and again, If I do not the works of my Father, believe me not: and Joh. 2.11. This beginning of Miracles did Jesus in Cana● of Galilee, and shown forth his glory. Secondly, to confirm the truth of his office: thus the Jews could sometimes confess, that he was a Teacher sent of God, Matth. 21.16. and Nicodemus affirmed, Joh. 3.2 that no man could do such things unless God were with him: and Joh. 6.14. Then the men when they had seen the miracle, said, This is of a truth the Prophet that should come into the World. Thirdly, to confirm the truth of his Doctrine, and consequently our Faith in the same; Joh. 11.14. Lazarus is dead, and I am glad that I was not there for your sakes, that ye may believe: and chap. 14.11. Believe me at least for the works sake. Object. But the Prophets and Apostles also wrought miracles, and therefore they cannot argue him more extraordinary, either for his person, or office, than they were. Ans. Yes, because there was great difference between his Miracles, Difference between the miracles of Christ, and of the Prophets and Apostles. and those that were wrought by Prophets and Apostles. For howsoever all of them conspired in the main end of them, which was to confirm the same Doctrine, together with the Divine person, and office of Jesus Christ: as also in the substance of them, all of them in both being such works as transcend the power, reach, and law of all nature created, yet differ they much, 1 In the manner of working: Christ wrought his Miracles by his own power and strength, Luke 6.19. The whole multitude sought to touch him, for virtue went out of him, and he healed them all. But they wrought by Christ's power, and acknowledging themselves but Instruments, disclaim all power in themselves, that all the glory might be Christ's, whose also the works done in and by them are: Act. 3.12. Why stand ye gazing on us, as if we by our own power or godliness had made this man go? The God of Abraham, Isaac, and Jacob, hath glorified his Son Jesus,— and his name hath made this man sound, vers. 16. Yea, in the working they show themselves instruments: As, Moses commandeth the Sea, but he is bidden take his staff: Elizeus divideth Jordan, but he must use his cloak, 2 King. 12.13. Joshuah divideth Jordan, but by means of the Ark, Josh. 3.13. but when Christ cometh to still the Sea, he doth it by his very word, and command, which is so powerful, as the very senseless creatures obey it. So also the Apostles in working miracles, always change their stile from Christ's. Act. 3.6. In the name of Jesus Christ I say to thee, rise and walk: Act. 9.34. Peter to Aeneas, Jesus Christ maketh thee whole, arise. But Christ coming to a sick person, saith, Mar. 5.41. Maid, I say to thee arise: yea, to a dead man, as to Lazarus, I say to thee arise. So the Apostles in casting our Devils, commanded them in the name of Jesus Christ to come out, Act. 16.12. But Christ saith, Come out of the man thou unclean spirit, charging them in his own name. 2 The Prophets and Apostles had not that habitual power to work miricles, when they would, nor could not at any time, but even then when they were commanded by the Spirit. But Christ could when he pleased, not being at the command of any other; but having ever that power with him which could command whole nature: so as Christ only went about doing good by his own power and word, and no Proph●● or Apostle could so do it; and this power was habitual in him, which in them was present only in some extraordinary motion. Quest. But was not the holy Doctrine of Christ sufficient and powerful enough of itself without miracles? Ans. His Doctrine was such as ought to have been received for itself, if there had been no addition of miracles, which only serve to help our weakness, whose incredulity is such, as except we see signs and wonders, we will not believe, Joh. 4.48. whereas we must strive to say with the Samaritans, that we believe not now for the Miracle, but because our selves have heard him, ver. 42. Object. But how can those Miracles infallibly confirm his Dostrin or person, seeing it is granted to wicked men also to work Miracles? as Pharaohs enchanters, Simon Magus, the Man of Sin: yea, one may remove Mountains who wanteth love: and many shall say in the day of judgement, Lord, we have cast out Devils in thy name, and done many great things, to whom he shall answer, Depart from me, I never knew you. Difference of the miracles of the Apostles, and wonders wrought by the help of Satan. Ans. There is main difference (besides the former) between the true Miracles of Christ himself, and his Apostles, and all those wonders and strange things which God justly permitteth to be effected by Satan, and his instruments. First, in their substance or being: for in a true Miracle, the thing is the same that it appeareth to be, and hath true and real, and not only seeming effects. Moses produced a true Serpent, and very blood; whose effects were the eating up of the Enchanters rods, and the kill of the fish: but the other are lies, and not the things which they seem to be, called by the Apostle lying Wonders; ● Thess. 2. mere Sorceries, Juggle, Sleights, deluding the senses; in stead of Samuel himself, offering but a shape or appearance of him to Saul. Thus Pharaohs Enchanters by juggling, made no Serpent, nor blood, but the appearance of both: for the Text saith expressly, it was done by Sorcery, Exod. 7.22. & 8.7. Such lying wonders are the Popish Miracles, the sweeting of their Images, the bleeding of some of their hosts, the motions of their Images, their speech, their weeping; most of them effected by sleight and knavery; and many other by sorcery and juggling. Object. But was not that a true and real effect of the Devil, when he stirred up winds, and blow down Jobs house, and slew his children? Ans. Yes, but no true Miracle, because it was done mediately by the natural causes, for he knoweth well the matter of winds, and the manner of generating them, and by God's permission can gather much matter together, and join himself with it, to make it far more violent, raging, and fitting to his purpose than ordinary; but all this while exceedeth he not the compass of nature, which all true Miracles do. The like must be said of the fire which he brought down from Heaven upon the and servants of Job, he created it not, for creation is the sole and proper action of God; but added combustible matter together, Vel ludificatio sensus, vel occultatum naturalium causarum conjunctio and brought fire to it, by his power and agility. And thus also he infected the air, corrupted Jobs humours, and smote him with sore boyles from top to toe. In one word, all the work of Satan, and his instruments in such strange events, is nothing else, but either, the deceiving of the senses, or conjunction of natural causes to deceive by. And by the way, let the Roman Church consider what kind of Miracle their transubstantiation is; seeing in every true miracle, every thing is as it appeareth to be; and there is no appearance but of bread. Secondly, In the end and use: true Miracles always confirm true doctrine, always tend to the glory of God, and salvation of men; but all these false Miracles, as they be lies, so they tend to lies, to confirm false Doctrine, to impair God's Glory, to hinder the Salvation of men, yea, to further and hasten their Damnation. The Miracles of Moses tended to the dis-missing of God's People, according to God's Commandment, that himself might be served, his people eased, and Pharaoh himself (if it might be) freed from destruction: but the lying wonders of Jannes and Jambres (for they were the Sorcerers that resisted Moses) tended to hold them in Egypt still, against the express Commandment of God; to harden the heart of Pharaoh, and resisted the power and glory of God, and the good of his people, yea, of Pharaoh himself and his land. By which rule if we shall examine Popish Miracles, we shall ever find them brought to confirm some untruth, which hath no ground in the word to stand upon; as to prove Image-worship, prayers to the Virgin Mary, Saints, Angels, and dead men; Pilgrimages, Monastical life, with sundry other orders, Christ's real and bodily presence in the consecrated Host, the verity of their most Idolatrous Mass. To which or the like purposes let them bring in their whole legend; we are to adjudge their Miracle-mongers no better than Pharaohs Enchanters; nor the Miracles themselves no other than the lying Wonders of Antichrist, which cause men to believe lies, who have not received the love of the truth. Thirdly, they differ in the manner of confirming doctrine. For never was any device so powerfully confirmed, as the Doctrine and Religion of Christ which we profess. For as it is said of Pharaohs Enchanters, Exod. 8.17. after that Moses had brought the Lice, that they assayed to do the like, but could not; so in admirable wisdom hath the Lord put forth his mighty power, in effecting such Miracles for this doctrine, as he never suffered to be wrought for any other. For this only hath he stayed and pulled back the course of the Sun in the Heavens; letted the fire from burning; divided the Sea, and made it stand as a wall; raised not the sick only to health, but the dead to life: strengthened decrepit persons to beget and conceive; yea more, set apart a Virgin to bear a Son. Let Popish impostors leave to brag of Straw-miracles, such as was taken up at Garnets' execution; and their childish Miracles, as their late London Boy; and show us such as these. Let us hear (but without imposture) of such as speak with new tongues; drive away Serpents, and drink deadly poison and hurt them not; but never was any other doctrine thus confirmed: and whatsoever Signs and Wonders are wrought to weaken any part of this truth, or establish any doctrine not grounded therein, as we are commanded, so we hold them all accursed. Use 1. In that Christ went about doing good, we note, Christ's life was not monastical, but he conversed with men to do good unto them. that as his person was a perfect mirror of all goodness; so his life was no monastical or cloistered life: but his delight was with the sons of men, he eat with them, drunk with them, more familiarly conversed with them than John did, that he might still take occasion to do them good, and communicate unto them of his fullness of grace. Neither was his life an idle, delicate, or pompous life, neither swollen he with abundance and wealth: but poor, mean, industrious, and painful: he continually went about doing good. From whom how many Ministers are degenerate; who professing themselves servants, would be loath to be as their Lord was? some setting up themselves as it were a fatting in a course of case and delicacy: feeding themselves (not the flock) without fear; others climbing with restless desires to honours and preferments: others incessantly thirsting (as if they had a Dropsy) after money and profits, serving their Master only to carry the bag: others are doing perhaps, but little good they do in their places, their doctrine is so cold, so indigested, or their lives so scandalous, so offensive; or their hearts so corrupt and cankered, as they rather oppose themselves to the doing or doers of good; amongst all whom, the Master is out of sight, and out of mind. 2 Seeing Christ by this going about and doing good, shown himself to be that Prophet, whom God would raise like Moses, mighty in word and deed: Deut. 18.15. We are hence bound to believe him, and his holy Doctrine so surely confirmed by so many and mighty Miracles; that so we may avoid that fearful hardening so long before Prophesied to befall the Jews, Who though he had done many Miracles before them, Read John 11.37, 38. yet believed not they on him: and attain also the blessedness of those that believe, without desiring to see any more new Miracles. For is not the doctrine we profess sufficiently confirmed already? The ancient doctrine of the Church needeth no new Miracles to confirm it. an Indenture once sealed, is confirmed for ever, and needeth no new seals to be set to it. Men do not ever water their plants, but only till they be rooted: even so the Lord out of his wisdom would water with Miracles the tender plant of his Church, till it was rooted in the world, and brought on to some strength and stature; but afterward thought all such labour neednesse. If men will broach and bring into the Church new doctrines, and devises of their own (as the Romish Church doth at this day) it is no marvel it they seek after new Miracles to obtrude them withal: but if men will profess the ancient doctrine of the Prophets, Apostles, and Christ himself, to gape after new Miracles, were too lightly to esteem of the old; and account of these powerful works of Christ himself and his servants no better than some nine days wonders. Christian's must imitate Christ in doing good. 3 As Christ went about doing good, so must we also imitate his worthy example, taking, yea seeking occasions to do good unto all, and that readily, seasonably, cheerfully, to our power, yea and if need be, beyond it, 2 Cor. 8.3. And to spur us hereunto, besides this example of Jesus Christ, we have, 1 The Commandment of God, charging us not to forget to do good and distribute, Heb. 13. with which sacrifices he professeth himself to be well pleased: whose children if we would be, we must let the streams of our fountain also run to the refreshing and relieving of others; as he being the fountain of all good, causeth his Sun to shine, and rain to fall upon the good and the bad. Secondly, we are every way fitted to do good, having, 1 Callings wherein to abide, to the good of others as well as ourselves. 2 Our Lives further leased and lengthened unto us, that in them we should glorify God, in making our election sure, and furthering our own reckoning by doing good unto others. 3 A most precious time of liberty, peace, plenty, and prosperity, that unless we bind our own hands, we cannot but be doing good unto all, especially the household of faith, Gal. 6. 4 Fit objects of doing good are never wanting unto us. For 1 The poor we have always with us, the ministers of Jesus Christ, and other his members that stand in need of us; and many of God's dear ones are oppressed and distressed, that we might never be unmindful of the afflictions of Joseph. 2 We have with us store of good men, who have most right to our goodness, the Sons of God, the members of Christ, the Temples of the Holy Ghost; to whom, whatsoever we do, the Lord doth accept and account of it as done to himself. 3 We have in the worst of all God's Image which is lovely, our own nature, which should draw us to respect, if not the man, yet manhood or humanity in him: and for aught that we know to the contrary, by the rule of charity, we must hope that they may participate in the death of Christ, as well as ourselves. Lastly, we are provoked to do good by that blessed reward which God of his mercy hath promised to all those good and faithful servants, who when their Master shall come, shall be found well doing. And healed all that were oppressed of the Devil: for God was with him. THe Apostle proceedeth to prove that Christ was anointed with the Holy Ghost, and with power; because he was able to rescue out of the hands of the Devil such as he oppressed and played the tyrant over, God having in Justice put them under his power. Now although Christ did most powerfully spoil Satan of his dominion which he had in the souls of men; this being the of his power, but possessed and disposed by him, and ruled at his will and pleasure. For First, who would think him possessed that can fall down on his knees, make a solemn profession and confession of Jesus Christ, that he is the Son of God, and the most high, Mark 5.7. and make loud prayers unto him, as acknowledging him to be the Lord of glory? and yet all these are the speeches and behaviours of a man possessed, not with one or two, but with a Legion of Devils, Luke 8.28. What, do the Devil's honour Christ, who fear nothing more than that he should be honoured, and hate nothing so much as he? No, but all this confession and worship was by constraint; partly, because they knew him a Prince and a Judge, whose power they could not resist: and partly they flatter him, to obtain more gentle entreaty at his hands than they deserved: so many a man professeth Christ, but you shall observe, at least he may himself, that many foul spirits breath in him: for although he know Christ (as the Devils did) yet he obeyeth him not; he would fain resist him if he were strong enough to make his part good against him: which because he cannot do, he will give him fair words, and call him Lord and Master: he will pray to him in sickness or distress, but it is but to get out of his hands, and keep his wont hold still. If the power of Christ's word come near him, he can begin to accuse Christ, and Christian profession of unpeaceableness, and tormenting him before the time (for what time would please these that Christ should come unto them?) he can ask Christ and his Ministers what they have to do with him, and Christ shall be blamed, because he cannot be at peace for him, if he would let him alone, all should be well and quiet, but the Ministry and Discipline are intolerable: let Christ preach, and he will preach him too, so it be such a Gospel as bringeth no repentance or amendment of life to himself, but he may remain where he was, even in the Graves, already lodged with death. When he cannot do the greater mischief that he would, he would do the lesser if he can: if he cannot hinder the Ministry, he can deprave it: wherein (as in all the rest) he shows himself at the command of that wicked spirit, who when he could no longer torment the man, would drown the swine. Secondly, although the Devil might be forced through the power of Christ to acknowledge him the holy one of God, so as themselves might continue Devils still; yet who would think him guided by any other than a good Spirit of God, that should extol the servants of Christ, their persons, their Ministry, their doctrine? for would any conceive that the Father of Lies would praise the truth? and yet mark what a large testimony the Devil himself in the Maid gave of Paul and Silas, These men are the servants of the most high God, which show unto us the way of salvation: and this she did many days, A 'tis 16.17. Why, did not the Devil know that they were the greatest enemies he had upon earth? Yes, he did, but he must sometimes transform himself into an Angel of Light, he must colour all his Lies with some truth which is undeniable, he can lay all his falsehoods upon appearance of truth; as his eldest Son Mahomet enlarged the praises of Christ, and his Disciples, to overthrow Christian religion withal: he hath his fetch to make men believe there is an agreement between Christ, and his Apostles, and himself, or that they needed his testimony; who therefore put him to silence, and would receive no commendation from him, but for praises returned sharp rebukes. Even so, many men can praise good men and Ministers before their faces, whom they know to be deadly enemies to their vices: not for love of their virtues, but lest they should use them: and can call them honest men, to try if by that they can hinder them from doing the duty of honest men, as the Devils called Paul and Silas the Servants of God, lest they should show themselves so by dispossessing them. Besides, they would seem herein to be better than they are, and therefore will honour the Gospel, and bringers, with their mouths, whereas in their hearts they cannot abide that the doctrine of it should be in sincerity, either published or practised: the name of Christianity and of the Gospel pleaseth them well enough, so as the power and fruit of it come not near them. But as the Devil had no sooner praised the Servants of God, but presently he changed his copy, and never left persecuting them till he had cast them into prison, got them sound beaten, set fast in the stocks, and after sent out of the City: even so, many who now commend the person and doctrine of the Servants of God, presently (showing what spirit guideth them) can accuse them to be mutinous, and seditious, troublers of their City and State; and raise up the whole City, and stir up the wrath of the Magistrates against them, that so under pretence of the W●rd, or Law, or Peace, or Order, the true Ministers of God shall be wrongfully condemned, and cast out. Thirdly, Who would think that he could be haunted with a wicked spirit, that can see his sin, 1 Sam. 24.17, 18. confess it with tears and indignation against himself, openly justify the righteousness of God's children? and yet in the example of Saul we see that a soul possessed of Satan may do all this. For as it is in bodily possession, though the Devils desire is incessantly to hurt and vex the poor creatures, yet by God's overruling power he is forced to give them some respite, and though hardly, yet sometimes departeth from them; and not always, but sometimes casts them into the fire, and sometimes into the water, Luk. 9 So is it in spiritual possession, the Lord for the common good bridleth often the rage of the Devil in his instruments, that they cannot always exercise it as they would; but they have their fits sometimes, that is, some strong lusts which Satan watcheth and putteth himself into (as Judas his Covetousness invited the Devil to enter into him) and also sometimes again they have their good moods, and seem to be come to themselves; but long stay they not here, but in a moment are changed and cast into their fits again. Thus in a good mood, Saul could confess his wickedness, and David's innocency, and lift up his voice and weep; and David was now his good Son, and who but he? but presently the good spirit went, and the evil spirit came upon him, and he became more tyrannous and furious than ever before: even so some there are who seem to have remorse of conscience for sin, they will confess their 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 lunatics: who hence may know that the evil spirit hath taken possession of them, because they are never long in a good mind. 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 he can cunningly most forceably keep possession, when he seemeth most to disclaim it: that thus they coming to perceive the disease, may run out of themselves to seek for remedy. Which what it is, we are now in the next point to declare. The third point in the words to be considered is, The mighty power of Jesus Christ, who only 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 be 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 only by manifesting his presence in some powerful or loving effect which he wrought in, by, or for them. But never was God present with any of his Saints as he was with his Son, who had not the virtue only and power of the Godhead effectually and energetically working with him (which was all they had) but the godhead itself was after a sort bodily with him: yea, the fullness of the Godhead was not only with him, but in him bodily, Col. 2.9. as elsewhere God is said, not only to be with Christ, but in Christ, reconciling the world unto himself, 2 Cor. 5.19. So as he 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. He might indeed have so said as truly: but for the time, spareth the weakness of his hearers, contenting himself to deliver Doctrine as they were able to receive it: in great wisdom 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. ●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 Serpent's head. According to which prophecy, he, not only put Satan to flight in his own person, Mat. 4. but took also his strongest holds where he had strongly fortified himself in the persons of others, as every where the History of the Gospel recordeth. He rebuked the unclean spirits, and made them cry for grief and anger, Mark. 9.25. He forced them to silence, and would not suffer them to confess him, Mar. 1.25. By his very word he 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 entreated him that he 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 be added, appeareth what command Jesus Christ hath over the Devils, and that by his only word he 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 foileth Satan for us. because God is with him, but how cometh this power to be so saving and sovereign 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 numbered) we 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 sovereign 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, go, 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 bore our infirmities, Col. 2.22. and carried our sorrows and sins in the body of his flesh, even to the cross, where they were fastened 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 we were chained to death, and the Devil, are broken, and our souls (as a bird) are escaped. Christ only by his P●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 only 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 be ascribed: for what power can countermand Satan's, but only Gods? I grant, Satan may give place to beelzabub, and departed 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 find themselves any way molested of Satan, must hasten themselves to Jesus Christ, who only can batter down the holds of the Devil, In all thy spiritual captivity, repair unto Christ. and work their deliverance. Feelest thou thyself held under any spiritual captivity or bondage? doth the Law of evil present with thee, toil thee with heaviness, and unchearfulness to any thing that is good? seest thou in any measure Satan's secret trains, working against thy salvation? Oh come unto Christ! not faintly, as the Father of the possessed child, Mark. 9.22. Master, if thou canst do any thing help us: but with confidence, as the Leper, Master, if thou wilt thou canst make me whole, Matth. 8.2. or as the Centurion, only 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 blind to see, and the lame to leap for joy, set me at liberty, work my enlargement, chase away these spiritual enemies; and thou that art the Son, set me free, and I shall be 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, be it in the case of Sorcery or Witchcraft, against thyself, or any of thine, or whatsoever belongeth unto thee? look up unto Christ, he can command Fire, Water, Windes, Seas, Diseases, Death, the Devils themselves: and if he see it good for thee, he can check all thy grievances; he is of no less power now in his glory at his Father's right hand, than he was in his humility upon earth: and yet when he was at lowest, he could command Legions of Devils, nay Legions of Angels (as at his apprehension) much more can he 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 be driven away, diseases healed, etc. And for this they allege that in the New Testament, only 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 virtue in words to dive away diseases, much less Devils: or to conceive that by the pronouncing of words, but by the virtue 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, relics 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 relics, that a soldier 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 virtue. They allege also the example of the Woman having the bloody issue, who was cured by the touching of Christ's 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 allege also, Acts 19.12. That from Paul's 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 Doctrine preached by ●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. Whence we may conclude, that whosoever use any such means as these, show themselves, 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 alleged, that experience showeth that such means as these prevail to these intents and purposes: which we grant to be true; but that is by Satan's subtlety, who often dissembleth a flight, as though he were forced by an exorcist to departed: 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 God's 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 Vizard 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 do not so much as Saul, who changed his garments that he might not be known, I will by some reasons prove this conclusion, that although a man knew that a Cunning man or Woman so called, or a Vizard, could and would help him; yet ought he not to seek or admit of such help, were his case never so desperate. 1 Besides express 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 Apostasy from God. 2 All help is to be sought of God, and in those lawful means which he hath appointed, and promised blessing unto. But for words, Annulets, 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 Physic also. Ans. Seldom or never; but if at any time they do, whence have they, being so simple and illiterate persons, their skill, but from the Devil, or Diabolical tradition? And who made the Devil thy Physician? who if he should minister nothing but Natural things, thou mightest not accept them from him. 3 This remedy is worse and more desperate than the disease, because God's curse followeth it: who in his Law, hath commanded that whosoever go a whoring after such, should be stoned with stones: and if any turn after such, he will set his face against them to cut them off, Levit. 20.6. And according to this threatening, he hath executed visible Judgements against it, even against Kings themselves (who think themselves most free to do their pleasure) as 1 Chronicles 10.13, 14. Saul died for his transgression that he committed against the Lord, even against the word of the Lord which he kept not, and in that he sought and asked counsel of a familiar spirit: therefore the Lord slew him, and turned the Kingdom to David: Asa never came oft his bed for this sin, 2 King. 1.16. and more, not only Kings, but whole Nations were cast out before his people for this sin: and not only they, but even his own people were cast among the Nations when they followed these ways of theirs, Isa. 2.6. Better w●●t therefore to die of a disease in the hand, than be recovered by the hand of ●●e Devil. 4 Mark how the Devil hath circumvented such a party. 1 He hath rob him of his faith in God, because he maketh haste. 2 Of his fealty and subjection to God, because he either denieth God's government, or the equity of it. 3 He hath got in him what he desired to win from Christ, but could not, namely, to take up another means of safety than God had appointed. 4 He having thus set up himself for such a man's God, he maketh him commit execrable Idolatry, in ascribing to the Devil himself that which is proper to God and Jesus Christ. First, a power of healing, which the Devil hath not further than God permitteth him, to the just blinding of the sinner. Secondly, a faith and persuasion in that power, that it shall be available to him: which is nothing else but a secret confederacy and league with the Devil, without which nothing can be done. This the Lord implieth in the bounding of his Laws, as Leu. 19.31. Ye shall not seek, etc. for I am your Lord: as if he had said, you ought to depend upon me and not upon the enemy of Mankind, Levit. 20.6. Ye shall not go a whoring— but be holy: as if he had said, have nothing to do with such an impure spirit, if you would be an holy people. Why God permitteth a power of curing to them of whom we may not seek cure. Quest. But if God would not have them to help, why doth he give them such power of curing, of foretelling things to come, and revealing hidden things? Ans. 1. The power of curing is from Satan, God justly permitting him, to the further deluding of unbelievers. 2 Neither doth the Vizard foretell things to come, but the Devil by them such things as he by the quickness of his spiritual nature seethe present in the causes; or which God permitteth himself to be the worker of: and easy it is for him to discover the Thief which himself tempted to steal. 3 The Lord permitteth all this, not that we should trust him or use him, but to try whether we will departed from our God: the case here is the same with that of the false Prophet, who must not be believed when he foretelleth things that come to pass. Why then, may some say, doth God suffer them to foretell such things? The text answereth, The Lord thy God tempteth thee, whether thou wilt cleave unto him or no, Deut. 13.3. Let all such persons as have sought to them, consider betime how they have broken Covenant with God, betaken themselves to Satan's help, broken prison to their greater punishment, and made stones bread: let these bewail the sin and renounce it: never was Saul in so fearful a case as when he run unto the Witch; by his own confession God was departed from him. Let no man lessen this sin, or dare to defend such limbs of the Devil under titles of good, wise, or cunning persons; seeing these cursed blessers draw Towns and Countries after them into their own damnation. Let none think it a slight matter to counsel others to this sin, and remember, that by the Law of God they ought to die, that seek to thrust people from their God, and drive them to the Devil: a fare greater sin is this, than that which the Lord maketh capital. Fourthly, here we have also strong consolation, The comfort of the Church is, that Christ is stronger than all. that Christ is stronger than the Devil, 1 Joh. 4.4. stronger is he that is in us, than he that is in the world: look how strong the Father is, so strong is the Son, Joh. 10.29 and therefore his strength is as fare above Satan's, as the Creators is above the Creatures. Hence we are sure none can take us out of his hands: not the World; Be of good comfort I have overcome the world: not the Devil; The Prince of this world is cast out: not sin, not death; both which are cast into the Lake: not temptation, nor persecution: for by Christ, we are more than conquerors. All these may molest us, but cannot hurt us: they may make war upon us, but we may pluck up our hearts, seeing we fight against conquered enemies. and are, through his strength that hath loved us. sure of victory before we strike a blow. Let not us forget the consolation, in that although our enemies may nible at our heels, yet the seed of the Woman hath broken their heads for us. Vers. 39 And we are witnesses of all things which he did in the Land of Judea, and in Jerusalem: whom they slew, hanging him on a tree. THe Apostle having witnessed of such facts of Christ as testified him the great Prophet of his Church, affirmeth in these words of himself, and the rest of the Apostles, that they were witnesses, not only of the things formerly u●●●ed, but of all things else, not only which Christ did in Judea, and Jerusalem, but also which he suffered among them; and so descendeth to lay down his Priestly Office in this verse, and his Kingly Office in the next. That the Apostles were such witnesses of all things which Christ did, and suffered in Judea and Jerusalem, will appear to him that considereth, that it was one of Christ's first actions in his Offices, after his Baptism, to call his Disciples, who presently left all and followed him, to the end that they might be oculate witnesses, of his mighty works, of his life, of his death and resurrection: and that they may be ear-witnesses, of all the gracious words which proceeded out of his mouth: to which purpose, he took them after a sort into his Family, that by their domestical and familiar converse with him, all the while he lived in the execution of his office, they might be furnished to this testimony. Hence is it that John saith, We saw his glory, namely in his Doctrine and Works: and, the things which we have heard and seen, declare we unto you. Many worthy points concerning this witness of the Apostles, were here to be delivered, but that I refer them all to the forty one, and forty two verses, where we shall as fitly, and more fully handle the same. And now proceed to the matter witnessed, namely, the Priestly Office of Christ, in these words, Whom they slew, hanging him upon a tree: wherein are to be considered, 1 The Person that was put to death, whom. 2 The persons that put him to death, they slew, namely, of Judea and Jerusalem. 3 The kind and manner of his death, slew, hanging him on a tree. 4 The use of Christ his Crucifying. First, the person that was put to death, was Jesus Christ, whom we have heard to be Lord of all; anointed with the Holy Ghost and power, to work most powerful Miracles; who went about doing good, and never harm, with whom God so was, as he never was with any Creature before, nor ever shall be hereafter; who subdued mightily the very Devils themselves with one word; for all this he was killed and slain. How the Lord of life cou●d be subdued under death. Quest. But how could the Lord of life be subdued of death; yea he that did only good, and was without all sin, which is the mother of death? Ans. Christ the Mediator must be considered in his two Natures, 1 The Godhead, 2 The Manhood: and in that he died, it was according to his Manhood; so Peter saith, he died according unto his flesh, 1 Pet. 3.18. for his body was dead being separated from his soul; and his soul suffered the sorrows of death. But yet we must conceive, that he suffered not in such a Manhood as was a naked and bare flesh, such as ours, but such as was inseparably united and knit to the Godhead; and therefore the Apostle saith, that God shed his blood, that is, not the Godhead, but such a person as is both God and Man. Secondly, although he had no personal sin to bring him to death, yet had he sin imputed unto him, even the sins of his whole Church, which he willingly took upon himself; so as God reckoned with him, not for the sins of one man, but of all his Church, and esteemed him as a captain sinner till the price was paid; and men reckoned him among sinners, and esteemed him an arch-malefactor. Why wicked men prevail against Christ who had vanquished the Devils themselves. Quest. But doth not this cross the power of Christ immediately before mentioned, whereby he controlled the Devils themselves, that wicked men should thus fare prevail against him? Ans. No, but it argueth a voluntary laying down of his power for the time of his suffering; for at his apprehension he could have commanded twelve Legions of Angels, but that the Scriptures must be fulfilled; yea, and this laying aside of his power was the most powerful work that ever he wrought, by which he more foiled and broke the Devil's power and forces in men, than ever by any; showing himself the true Samson, who more mightily prevailed against his enemies in his death, than in all his life. Hence note, 1 How Christ's righteousness is witnessed; he went ●●●ut doing good, and yet he is slain; and teacheth that Christ himself deserved not death, but he endured it for some other that had deserved it: and indeed. Christ died for us, and in our stead, that we should not die. How it standeth with God's justice to punish the innocent, and let the guilty go free Object. But how could he, being innocent, suffer for us sinners, or how standeth it with equity, that God should punish the innocent, and let the guilty go free? Ans. We must consider Christ in his death, not as a Debtor, but as a Surety or Pledge between God and us, who hath undertaken our whole debt; and therefore he suffereth not as guilty in himself, but in the room of us that were guilty: now it standeth with the course of Justice, to lay the Debtors action upon the Surety, being 1 Willing, 2 Able to pay the debt, as Christ was. Secondly, we may gather hence the heinousness and odiousness of our sins, it was no trifle, nor a matter of small desert, that the Lord of glory, the only Son of God, yea God himself must shed his blood for: and yet what a small reckoning is made of soul and open sins? Thirdly, take notice also of the love of God, who to free us, would lay the chastisement of our peace upon his do●● Son, that so his justice might be satisfied. Object. But how could his Justice be satisfied, who was infinitely offended, with such a finite and short death as Christ's was? The justice of God doth more appear in Christ his Passion than if all the world had been damned. Ans. By reason of the dignity of the person who suffered, being God as well as Man: that suffering was in value eternal, though not in duration or continuance. Lastly, we have here the two Natures of Christ lively set before us; the one most powerful and glorious in mighty Miracles, which forced Legions of Devils to fly before it: the other beaten down with wrongs and injuries, even to the death itself: and it was meet that the Apostle intending to prove Christ to be the true Messiah, should mention both these natures, which are absolutely necessary to the Mediator: the Humanity, that it might suffer death, and so satisfy in the same nature that had sinned; and the Deity, to overcome in suffering so to apply that satisfaction unto believers. Secondly, The persons that put Christ to death were the Jews, they of Judea and Jerusalem. Object. But the Jews had no power to put him to death, How the Jews are said to put Christ to death though they had no power to do it. the Sceptre was gone from them; and if the Scribes and Pharisees had had the power in their hands, they would never have suffered him alive so long. Besides, the Judge who was Pontius Pilate, was the Roman Emperor's Deputy; the Soldiers, his Executioners, were of the Roman band; the manner of Death also, not Jewish, but Roman: why is it then said, that the Jews slew him, and no mention made of the Romans, by whose authority he was put to death? Answ. The Jews are justly charged with it, because they were the chief causes and abettors in all that violence which the Romans used against him. They made way to this sentence, and went as far as they could; they apprehended him, they mocked him, they charged him with blasphemy, they raised false witness against him, they beat him, spate in his face, they hoodwinked him, and bade him prophesy who smote him: finally, they delivered him to the Roman governor, accuse him with matter of death, falsely witness it against him, moved the people to ask Barrabas, and cry, Crucify him: they are content that his blood be upon them and their children, as it is at this day: and this is that which Pilate in his own defence said unto Christ, Joh. 18.35. Am I a Jew? Thine own Countrymen and High Priests delivered thee unto me: as if he had said; I bear thee no hatred or displeasure, I am no Jew, who best know what thou hast done, being a Jew also, but thine own nation deeply accuse thee unto me. Whence may be noted sundry instructions. First, That the lower degrees of murder, such as are envy, hatred, Lowest degrees of Murder condemned. and uncharitable proceed, are esteemed murder itself before God: for the Jews slew Christ in that they delivered him of envy to the Romans to be slain: The Law of God which condemneth the least injury against the person of our Neighbour, doth it in these words, Thou shalt not kill: The Apostle John speaketh of a mental murder, He that hateth his brother is a , 1 Joh. 3.15. he hath secretly in his heart slain him already. And yet how openly do men testify the malice of their hearts, so far as they dare, by cursed, reviling, and murdering speeches, that they may show themselves Murderers with witness? but alas, little know they what they do; for if the least and lowest degrees of provoking and rancorous speeches, as to call the brother, fool, deserve to be punished with Hell fire, Matth. 5.22. what deserve those venomous and spiteful speeches, which numbers without all conscience, accustom their Tongues unto? let such consider that the Apostle rangeth Railers in the rank with Adulterers. Buggers, and such beastly persons as shal● never enter into the Kingdom of God, 1 Cor. 6.20. Others there are, even a generation of rough Ishmaels', men of a word and a blow, whose fists are against every man, who instead of seeking peace, and pursuing it, devise how to quarrel and contend, they care not with whom, and this is counted courage and manhood; but is indeed a satanical practice, and an high degree of Murder, which for the most part endeth in the highest to the destruction of others with themselves. Secondly, Note that it is no less sin to sin by instruments, As great a sin to sin by others as by ourselves. than by our own hands; the Jews were as deep (if not deeper) in this sin as the Romans: Calaphas the High Priest was as far in it, as Pilate that read the sentence: the one gave wicked Counsel, the other followed it: the receiver partaketh as deep in the sin and punishment as the Thief himself. Ahab murdered not Naboth, but because he consented to Jezabel, giveth her his ring, and concealeth her wicked intent, therefore the Lord asketh him, if he had killed, and gotten possession? 1 King. 21.9. as for Jezabel, there was another reckoning for her behind. David slew not Vriah with his own hands, but writing to Joab to put him in the forlorn hope and recoil back from him that he might be smitten by the enemy and die, therefore the Lord asked him, wherefore hast thou killed Vriah with the sword? 2 Sam. 11.15. & 12.9. Communication in sin ●undry ways. This teacheth us to take heed of setting sinners a work, or any way of casting in our lot with them, either by, 1 Commanding, 2 Counselling, 3 Countenancing, 4 Provoking, 5 Flattering, 6 Silence, 7 Winking at, as Ely, 8 Defending any sin or sinner; for accessories are before God as principals: which is the rather to be considered of, because men willingly deceive themselves in this behalf. Many Masters will not work themselves upon the Sabbath day, but their servants must for them; in whom they sin as heinously, as if they set their own hands to work: for they ought by God's Law, to see that their servants, nay, their beasts, rest on the Sabbath as well as themselves. Many Parents may hence also see their great sin, who themselves perhaps will not Swear, Lie, Drink to drunkenness; but all these, and worse they do in their children, over whom they watch not, whom they correct not, not use good means to reclaim them. Many men will not themselves revile or persecute God's children, but can well enough bear it in others, without much offence to themselves, or defence of the other, even when they have a calling often to do it: Paul, so soon as he was converted, accused himself for keeping the garments of those that stoned Stephen. And the truth of grace would make them listen to the Counsel which pilate's wife gave her Husband, have nothing to do with that just m●●: have no hand, no tongue, no ear, no foot to stir against Christ in his members, if thou dost not mean one day dearly to buy it. Horrible ingratitude of the Jews noted. Thirdly, Note The extreme wickedness and unthankfulness of the Jews, whose sin is here aggravated, in that they persecute to the death, a just, and innocent man, one that was sent unto them by God, that came unto them as unto his own, among whom he had performed all his great works, had given sight to their blind, healed their sick, dispossessed their Devils, raised their dead, and all this most freely and cheerfully; and yet, such was their ingratitude, that when he came to his own, his own received him not; this chief cornerstone was refused of the bvilders; this chief shepherd was smitten, even in the house of his friends. Add hereunto, that they persecute such a worthy, and the Lord of all, with such indignity and despite, as they, not only reckoned him among sinners, but preferred a Murderer before the just, and holy one of God: and wherefore? what had the righteous man done? which of them could accuse him of sin? or might not he have taken his enemy's book up●● his shoulder, and have bound it as a crown unto him? Job 31.35. yes verily. The Apostle hath told us in the words before, what Christ had done; he had gone about, and spent all his life in doing good unto the Jews, but they returned him evil for good, to the grief of his soul: and therefore as David lamenteth the death of Abner, How died Abner? his hands were not bound, nor his feet chained; but as a man falleth before wicked men, so did he fall, 2 Sam. 3.35. that is, Abner was a valiant and worthy man, and so would have acquitted himself, if he could have met his enemy face to face, and had not been wickedly and treacherously slain by Joab: even so, Christ continued a worthy person, although (according to the Counsel of God) he fell before wicked men through malice and envy: and as David amplified both the sin and the punishment of such a wretch as so cowardly slew Abner, when he said, know ye not that this day a great Prince is fallen in Israel? even so the sin of the Jews was hereby heightened, that a great Prince fell in Jerusalem, and the severity of God's judgement lieth heavily upon them till this day, in that both a mighty God, and innocent man, was with all extremity of rage and fury, pursued even unto the death. Fourthly, note in these Jews, The malice of the wicked against Christ and his members, is never without matter to work upon. what an imbred malice there is in wicked men against Christ, and his Members; for it is never without matter to work upon, if it cannot accuse justly of evil, it can unjustly condemn for doing good: this Christ showeth, Joh. 10.32. Many good works have I done, for which of them do ye stone me? They answer him no, but they stone him for Blasphemy: so something shall be pretended, as Blasphemy, Treason, Mutiny, faction, or some such thing, and a form of Law shall be followed; nothing in the world is more easy than to find out a Law to put Christ to death by (for that is the conclusion of all wicked Laws, Christ and his members must die by them) but whatsoever be pretended against them, it maketh much for the glory of God, the patience of his Saints, and the just overthrow of his enemies, that whatsoever the godly suffer at the hands of the wicked, it is for most part, causeless in themselves, and consequently unjust in the other. Let such as profess the Lord Jesus, take notice hereof, and content themselves, if they find return of evil for good; it was their Lord's case, and the servant can look for no better entertainment than his Lord findeth. Let us not be weary of well-doing, although it breed us hatred of the World, as knowing, that the same spirit of malice is gone out into the world, and doth breath in numbers that follow the way of Cain, who slew his brother, because his works were good; as all those titles of reproach cast upon God's Children loudly convince, as that they are Church-gadders, holy Brethren, too nice and precise persons; the which and the like terms, if a man sing but a Psalm in his Family, he cannot avoid: well, needs must Christians suffer, let their care be to suffer only as Christians, and for well-doing: for it is no shame to suffer as a Christian, 1 Pet. 3.17. and seeing it is the will of God that they must suffer, it is better (saith the Apostle) to suffer for well-doing than as evil doers, 1 Pet. 4.16. many receiving indignities from men, will say, if I had deserved such and such things, it would never have grieved me, but Christians must be in a contrary note, it would grieve me if I had deserved such things as I suffer at the hands of men, but I rejoice in that I have not deserved them. The third point is the manner and kind of Christ's death, in these words, and hanged him on a Tree. Quest. Why was Christ rather to die on the Cross, than by any other kind of death? Answ. Some say, that because mankind was foiled in the first Adam, Why Christ was rather to die on the Cross then by any other death. by means of a Tree, it was meet it should be restored by the second Adam upon a tree; which although it be but inconsequent, yet this the Scripture affirmeth, that Christ on the Cross, as upon a glorious Chariot of Triumph, rescued his Church, foiled the Devil, spoiled Principalities and Powers, and made an absolute conquest against all the enemies of man's salvation, Col. 2.14. and that it was meet he should thus do by this manner of death, we want not stronger reasons out of the Scriptures. As First, This was the counsel of God, Act. 2.23. for the Jews did nothing against him, but by the determinate counsel, and foreknowledge of God; which Counsel of God, overruled the matter, and brought it to this pass strangely; for the High Priests had accused Christ with blasphemy, had produced witnesses against him in that cause, yea, had his own confession, that he was the Son of God, which they took for blasphemy: yet for this could they not put him to this kind of death, seeing the blasphemer, by the Law of God, must be stoned, not crucified, and so had Christ been, if the power of death had been in the hands of the Jews, as not long before it was: but the providence of God over-ruleth the matter so, as he must be brought before the Roman Governor, and a new action of treasonable affecting the Kingdom be laid against him, whence it was that Pilate asked if he were the King of the jew, and he answered, yea, upon which answer, he was condemned to the most cruel death that was in use among the Romans: for of those three kinds of death, burning, heading, and crucifying, this last was the most severe and shameful, Christ reputed an arch-traitor in his life and death. to which the chief malefactors were sentenced: and that Christ was executed as an Archtraitor, the inscription on the Cross, containing the crime for which he was condemned, plainly showeth, Jesus of Nazaret the King of the Jews, that no man could look upon or read that writing, but he should presently conceive Christ a malefactor in the highest kind of treason and rebellion. Secondly, This kind of death was anciently prefigured, as also fore-prophesied: it was prefigured by Isaac, laid bound upon the wood, and the other sacrifices, which all were laid on the wood to be consumed by fire; by the lifting up of the shoulder of the peace offering, Levit. 7.30. by the shaking of the breast of the same to and fro, which as some say, signifieth the spreading of our Saviour's hands upon the Cross: but especially by the lifting up of the brazen serpent in the wilderness, which, (as Christ saith) shadowed his own lifting up upon the cross, Joh. 3.14. Again, this kind of death was also fore-prophesied, Psal. 22.16. they pierced or digged my hands and feet: it was also foretold by himself, Mat. 20.19. They shall deliver him to the Gentiles, and they shall mock him, and scourge him, and crucify him: and that it was necessary that this word of Christ should be fulfilled, see Joh. 18.32. Thirdly, This kind of death carried with it a more special infamy than any other (as at this day we count hanging a dog's death, that is, an infamous kind of death) because it was especially execrable by the Law, which accursed every one which was hanged on a tree; not that this death by any Law of nature, or in itself, was more accursed than burning, or pressing, nor by the Sword; for than neither the Thief on the Cross could be saved, nor any of our felons thus executed, whereas the scripture in the one, and our own experience in the other, speak the contrary: but it was only accursed by the Ceremonial law of Moses; so that every Malefactor of the Jews that was hanged, was in the Ceremony accursed, and was the type of Christ, the substance of all Ceremonies, who on the Cross was really and truly accursed, sustaining the whole wrath of God, which is the curse of the Law, and not only Ceremonially and typically as they were. This the Apostle Paul teacheth, Gal. 3.13. that Christ was not only dead, but made a curse for us: his reason is, because he died on a tree; and therefore are we admonished. Phil. 2.8. to consider, not only that Christ was obedient unto the death, but to the death of the Cross: for any other death had not so much concerned us. Fourthly, This death which so much concerned all the Church of the Jews, and Gentiles, must not be obscure, and therefore the Lord would not have Christ to die in a tumult, or in secret, but most conspicuously and apparently; at Jerusalem the great City of the Jews, but tributary to the Romans, as it were upon the Theatre of the World, at a solemn feast, when all the Males out of all quarters must appear before the Lord: upon a Cross high erected, that all might see him, and on the Cross himself proclaimed King of the Jews, in three several languages, the Latin, Greek, and Hebrew, that all sorts of men might come to the knowledge of it: and further, because in his death standeth our life, he must be thus lifted up that all men might see him certainly dead, and that he died not in show and appearance only, but in deed, and in truth, really and perfectly: for which cause also our Apostle doubleth his affirmation, they slew him, and hanged him on a tree: which most necessary ground of Faith and Religion, Satan hath mightily by many Heretics sought to overthrow: the Turks at this day are held off from the faith in this Messiah, by that Diabolical suggestion, that not Christ himself, but Simon the Cyrenian was miraculously crucified in his stead. And therefore because the assurance of the death itself assureth us more fully of all the fruits and benefits of it, the Scripture is careful so pregnantly to confirm it, as that it cannot be denied, not only that he was in the sight of a number of thousands dead on the Cross, but by his three days burial, by the piercing of his side, out of which came water and blood, by which was manifest that the very Call of his heart was pierced, by the confession of his very enemies, who would believe nothing but their own senses: and lastly, by the fact of the Soldiers, who, whereas they hastened the death of the Thiefs by breaking their legs, they broke not his, because (the text saith) they saw that he was dead already. The fourth point is the use of Christ's Crucifying. First, in Christ on the Cross take a full view of the cursedness and execration of sin, and consequently of thine own wretchedness, both in regard of thy wicked nature, and cursed practices; every sin being so loathsome and odious in the eyes of God, as the least could never be put away but by such an ignominious death of the Son of God himself. If thou lookest at sin in thyself, or in thy sufferings, yea or in the sufferings of the damned in Hell, it will seem but a slight thing: but behold God coming down from Heaven, and him that thought it no robbery to be equal to his Father in glory, taking flesh, in that flesh abasing himself to the death of the Cross, on that Cross sustaining the whole wrath of his Father, and so becoming accursed for it, and thou shalt see it in the native face of it. And indeed, this one consideration setteth a more ugly face upon sin, than the Law possibly can; for that showeth our sins to be a knife to stab ourselves withal, The most ugly visage of sin that can be. but this to be the very spear that went to Christ's heart, which is the most odious apprehension in the world: all the sin that ever was committed on the earth, could not bring a man so low (suppose one man had committed them all) as the least sin of the elect brought the Son of God; seeing he that falleth lowest, falleth but from one degree in earth to another, but Christ falleth from the glory of Heaven, into the very sorrows of Hell: whosoever thou art then that makest light account of sin, and pleadest that God is merciful, look a little in this glass, wherein behold God's Justice, and sins desert, in the Father's just indignation against his well-beloved Son, whom nothing but the cursed death of his only Son, in whom he professed himself well pleased, could appease. Secondly, seeing all the knowledge of Christ profitable to salvation, is of Christ crucified, let us desire to know nothing in comparison, but Christ and him crucified, 1 Cor. 2.2. seeing such a great Apostle as Paul was, desired to know nothing else. Now to come to the distinct knowledge of it, we must consider these three points. 1 The virtue and power of this death in itself. 2 The application of it unto ourselves. 3 The fruits, which must appear in us by such application. For the first, Look upon this death of the Son of God, not as of another dead man, neither think or speak of it as of the death of another ordinary fellow executed; but as of a death which slew all the sins, of all the believers in the world, and as a destroyer of all destroyers; a death wherein was more power than in all the lives of all Angels and Men that ever were or shall be, More power in Christ's death than in the lives of all men and Angels. yea such a death as hath life in it, quickening all the deaths of all that have benefit by it. Here we have a mighty Samson bearing away the gates of his enemies; by death, killing death; by suffering his Father's wrath, overcoming it; by entering into the Grave, opening it for all believers; by his Blood shedding upon the Cross, reconciling all things, Col. 1.20. never was there such an active suffering of any man, which tormented and crucified the Devils themselves, when the Devils instruments were tormenting and crucifying him: it is peerless and unmatchable, no Martyr ever thus suffered, though Popish doctrine would match as Corrivals some of their Saints sufferings with it; the most faithful Martyrs suffered but dissolution of soul and body; but Christ besides, suffered the whole Wrath of God due to man's sin: they suffered in way of Christian duty and service; but he to make a sacrifice of expiation of sin: they having their sins removed, and taken off from them; but he bore all theirs, and all believers sins in his body upon the tree, 1 Pet. 2.24. Howsoever therefore Humane wisdom stumbleth at this death of Christ, yet must we, by the eye of faith, labour to espy glory in ignominy, esteem of the Cross as an honourable Chariot, and rejoice in a triumph made (as the Jews scoff) by an hanged man; thus shall we see the foolishness of God, wiser than man, and the weakness of God, stronger than man; thus also shall we imitate the holy men of God, who looking back to the Cross of Christ, could see him thereon triumphing, spoiling Principalities, breaking down partitions, reconciling God and man, Coloss. 2.14. yea man and man, both Jew and Gentile, into one body upon his Cross, Ephes. 2.15. slaying hatred, and procuring perfect peace. Secondly, seeing it is clear in the text that Christ died not for his own sins, it is clear that he died for the sins of his elect, unto whom this virtue of his death must be applied; and this two ways, 1 To their Humiliation. 2 To their Consolation. Both of them grounded hereupon, that Christ was thus Crucified for thee: without which application, the knowledge of Christ crucified excelleth not that in the Devils themselves. For the former, if Christ died for thee, than wast thou the cause of his death, thou crucifyedst him, thou art as faulty and blame-worthy for his death as ever was Judas, Pilate, the Jews, or the Soldiers; thy sins were the Nails, and the Spear, and thyself wast one of them that pierced him: Christ's humiliation must humble Christians, and how it doth so. which consideration seriously thought of, will be forceable to cast down the proud conceits of those for whom Christ must be thus humbled; and cannot but bring bitterness of spirit to him that truly conceiveth that himself deserved that death, which Christ, not deserving, endured for him: yea, and to have been held under the wrath of God for all eternity, if Christ had not freed him: urge this point upon thy Conscience to bring thyself to the bewailing of thy sins: Oh it was my pride that stripped Christ stark naked: it was the sin of my soul that made his soul heavy unto the death: my corruptions were the cords that bond him; my malice, my contempt of God, my ignorance, my woeful courses, were the thorns and nails that wounded him, he all this while standing in my room and stead. Thus is it prophesied of believers in the New Testament, that when the Spirit of grace shall be poured upon them, Zach. 12.10. they shall look on him whom they have pierced, and lament for him: that is, by faith they shall look to Christ whom by sin they have pierced, and th●s shall be an effectual means to lead them further in●o the practice of repentance: Thus Peter, when he would bring down the stiffness of the Jews, told them, that they crucified the Lord of glory, Acts 2.37. which when they heard, they were pricked in their hearts, and said, Men and brethren, what shall we do to be saved? Popish Preachers so handle this matter, as to stir up compassion towards Christ, hatred of the Jews, and Judas, and the Soldiers: but we must labour by it to come to the hatred of our own sins, or else we shall come behind the Jews themselves. For the latter, If Christ was thus crucified for thee, then also be thou of good comfort, for many things were nailed on the Cross with him, even all thy Indictment, all thy sin, original and actual, the Curse, Hell, and Death itself died with him; if thou be'st a believer, the same nails which were driven into his hands and feet were driven into thy sins, so as thou mayst look upon the Cross as the Israelites did upon the Brazen Serpent, and thereby be cured of all the sting of sin, and deadly sickness of thy soul: Christ his abasement is the advancement of every Christian. thou mayst behold his ignominy, as thy glorious robe; his arraignment, thy absolution; his binding, thy freedom; his abasement, thy advancement; his nakedness, the cover of thy shame; his death, thy life; and his Fathers forsaking of him, an assurance that thou shalt never be forsaken. Only this knowledge of Christ crucified in special for thee, is it that can settle the Conscience in peace: when thou knowest and believest that all thy personal and particular sins were hung on the Cross with Christ, and that he in thy room suffered for them, that which in God's acceptation was as much as if in thine own person thou hadst borne the Curse of the Law for all eternity. The most content themselves generally to know that Christ died for Sinners, but never care to know what this particular application meaneth: The Popish doctrine also is an open adversary to this most comfortable persuasion of justifying faith: but it behooveth him that would have the right use of this Doctrine, never to be at rest, till he can come to say with the holy Apostle, who loved me, and gave himself for me, Gal. 2.20. and with Thomas, after he had seen the impressions of the Wounds in his hands and side, my Lord, and my God. Thirdly, seeing that of the two main things in this death, 1 Merit. 2 The efficacy; none shall have his part in the former, that hath not in the latter: our care must be, if we would find life in this death of Christ, never to be at rest until we find the fruit and effect thereof in some sort in ourselves. The most powerful fruits of it are reduced to two Heads, the former is an engrafting of us into the similitude of his death; for he died that we after a sort should die with him. The latter is a framing in us the quality of his life; for therefore he died for us, that we should live unto him: both of these are required to the right knowledge of Christ crucified; joined, Ephes. 4.24. and enjoined him that would know Christ as the truth is in Christ; called the casting off of the old man, and the putting on of the new. What it is to be planted into the similitude of the death of Christ, the Apostle showeth; namely, when our old man is crucified with him, Rom. 6.6. but when is that done? the next words answer; when the body of sin is destroyed: that is, not when sin is restrained, or some sins cut off; but when original sin, that is, the old man is killed, in all the parts and members of sin; when men hate, abhor, and groan under their corruptions, yea even their smallest and sweetest sins: this is a fruit of Christ's death, and noted to be in all those that are Christ's, when it is said, that they crucify the affections and lusts, Gal. 5.24. Quest. But how are these lusts crucified by the death of Christ? How Christ his crucifying crucifieth the lusts of Christians. Ans. Not only by that deadly blow which Christ hath given them by his death: but also by setting often before thine eyes this death of his especially in the time of temptation. For example, being tempted to impatiency in sustaining wrongs, look upon Christ on the Cross, what sharp things he suffered, the thorns, the nails, the spear, and all this while as a sheep dumb before his shearer: in motions to pride, look to Christ on the Cross thus fare humbled for thy sins: if to revenge, behold Christ on the Cross praying, and dying for his deadly enemies: if to oppress the poor and innocent, see Christ on the Cross suffering his blood to be sucked out for those whose blood thou suckest: so in temptation to any other sin, deny it, and say, Oh no, I see Christ on the Cross made a curse for my sins already, I have done him wrong enough already, I will not add this to the former, I see rather an infinite debt due from me towards him; and I must rather think of the payment of that, than offer to run in further. Thus we see both the duty and the means, neither of them both are regarded by many: some would fain see Christ on the Cross, for the remitting of their sin, but not for the crucifying of it: their lusts are as strong as ever be-before: pride, contention, hastiness, voluptuousness, worldliness, live and thrive in them, and yet they say, Christ was crucified for them, whereas if Christ be crucified for thee, the world is crucified unto thee, and thou unto the world. Others, because Christ is come and dead for sinners, make a clean contrary argument: Christ died for sinners, and therefore they will live in their sins: as though that were the work of Christ upon the Cross to maintain sin, and Libertine courses, and not rather to abolish the same: what a fearful thing is it that men dare make the death of the Son of God as a common packhorse to lay all their sins upon, while yet hereby they embolden themselves in the multiplication of them? Many will not endure to have their lusts pricked in the Ministry, and much less crucified. Others are so fare from crucifying their lusts, as they will not endure to have them pricked or touched in the Ministry: Oh meddle not with mine eyes, I can not endure it: or if they endure to crucify many, yet some sweet sins shall be spared, they are sweet morsels, or fat morsels, profitable or pleasurable sins, and they must not be let go: but never a one of all these ever tasted in truth the least fruit of the death of Christ. The second fruit that must appear in us, is the life of Christ, 2 Cor. 5.15. He died for all, that they which live, should not henceforth live unto themselves, but unto him which died for them and risen again: Rom. 6.11, 12. Likewise think ye also that ye are dead to sin, but are alive to God in Jesus Christ: 12. Let not therefore sin reign in your mortal body. In which places, this life of Christ is opposed to the course of our lives framed of ourselves; and is nothing else but to depend upon Christ in all things, to give up all our thoughts, words, and actions to be guided by his word, and directed to his glory, and so to order our whole course, as his blessed Spirit may appear to breath, lead, and live in us. Now that this fruit should be added to the former, is evident, 1 Pet. 2.24. He bore our sins upon the tree, that we being dead to sin, should live in righteousness. Thus therefore help thyself by this meditation, shall my Lord Jesus so willingly forsake his glory for me, and shall not I forsake my sin and shame for him? shall he contentedly die an accursed death for me, and shall not I as contentedly die to an accursed life for him? Shall he die to glorify me; and shall not I live to glorify him? Shall not he think his heartblood too dear for me, and shall I love any thing better than him? Thus to behold Christ on his Cross, will help thee forward in this fruit also. To which purposes the Lord in wisdom hath instituted the Ministry of the Word and Sacraments, No marvel seeing the Papists shu● out the preaching of Christ crucified, that they must see him in Crucifixes and such Idolatrous representations that we might have Christ crucified, Gal. 3.1. continually as it were hanging before our eyes: which ordinance of preaching Christ crucified, were it in request in the Church of Rome, they should not need their manuary Babbles, Crosses, Pipes, Crucifixes, their Agnus Dei, and the rest: neither would they with religious adoration honour the Wooden Cross, to the dishonour of him that died upon it: but accursed be all such dead and Idolatrous representations against the word; let it be our happiness with care and reverence to frequent the Word and Sacraments, which are blessed means ordained of God, not only to set Christ on the Cross before our eyes, but to bring into possession those happy fruits formerly described. Vers. 40 Him God raised up the third day, and caused that he was showed openly. THE Apostle having delivered the Doctrine of Christ his death, he orderly descendeth to instruct his hearers also of his resurrection, without which his death had never been beneficial unto them. And the words in general imply one point not to be omitted: For howsoever the Apostle expresseth nothing between Christ his hanging on a tree, and his raising again; yet because it cannot be properly said, that he was raised from the Tree, or from the Cross, which was a kind of exaltation and lifting up, necessarily must be included a lower estate than that was; namely, that condition of the dead under which he lay for a certain time, as it were cast from the face of God his Father, and of men, yea, from the face of the earth: Christ submitted to the lowest estate of death, why. when death and sin seemed to triumph over him all the while of his burial, when they had him in the grave, the house of death. This was the low estate from whence he risen, the which he willingly submitted himself unto for a time. 1 That the faith of his Church might be confirmed, in that he was truly and certainly dead, and not in show or appearance. 2 That his victory and conquest over death might be more glorious; in that he could not hold him down when he had him in his own house; but like a mighty Samson he carried away the gates of his enemies. 3 To remove by undergoing for us that fearful state of death and damnation, which we had otherwise for ever lain under; to sanctify unto us our estate under temporal death, which is sweetened by his death: to make our graves as so●t and perfumed beds of rest, by his lying in the grave: and that we also therein by being subdued under corruption, might put it off, and so be sitted to immortality and glory. 4 To teach us, that our head being of power to rise from the power of death when the bands of it wrapped him round about; can now much more being in glory, draw us his members out of the deepest pits of danger or thraldom, spiritual or temporal; and will in his time set us free. This time we must wait, but not appoint it; neither distrust his power and grace when we are in the deepest of our distress. 5 That seeing it was his pleasure to submit himself to the lowest estate of humiliation before his exaltation; we might also with more cheerfulness content ourselves, to suffer even any abasement with him, and for him, before we look to reign 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 he was openly showed. The former part is laid down in four distinct points. 1 The person raised, him. 2 The person raising him, God. 3 The action itself, raised, 4 The time when, the third day. First, the person raised is Christ: where, First, It will be demanded how Christ can be said to be raised, How Christ can be said to rise, seeing neither his Deity nor the soul of his humanity arose. seeing he 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 died 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 be said to be raised? Answ. In sundry other places of Scripture besides this, we 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 strait and personal union of the two natures in Christ. Thus we 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 Christ's being before Abraham was, Joh. 8.58. of his being omnipotent, etc. All which are spoken of the whole person, but properly are to be 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. He died according to the infirmity of his flesh, and was quickened 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 We 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 Heretics 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 public person been abused, accused, condemned, and executed; and now as a public person also raised from the dead; in whom all his Church, and every member of it risen 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 be noted than ever was in any: the first Adam was a root also and a public person; when he sinned, he sinned for himself and us, and having sinned, and we in him, he died away, and left us in that sin; and being dead we 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 died, we hear no more of him: but with Christ it is not so; who was not only as another Samson, who bewrayed the greatest power in his death; but herein unmatchable and peerless, that he did greater things after his death, than ever he did in all his life: Contra. Faust. lib. 16. insomuch as Augustine was wont to say, that the faith of Christians was Christ's resurrection. We must not then content ourselves, 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 believe that he was dead, than that he risen again. And what other thing can more fitly be 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 be copious and large in this of Christ's resurrection; that the faith of Believers might be 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 we ourselves 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 he almost in one word maketh mention of the death of Christ, he 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 he sitteth: so Rom. 4.24. We believe 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 days I will raise it again: and hereby was he mightily declared to be 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, etc. therefore the Father raised him not. Answ. Here is no contrariety, the Father raised him, and he 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 he 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 be begotten, and proceed: and 3 In their several offices one to another, as to send, and to be sent, these three are one in nature and essence, one in power and will, and one in the act of producing all such actions, as without themselves any of them is said to perform. Secondly, Although here is no contrariety, yet here is an order in the working or administration of the person to be observed: for the Father as the first efficient in order, raiseth Christ as man, by the Son as a second efficient in order, and by the Holy Ghost as a third. For as it is in all the matter of creation, so is it in all the works of redemption: they are ascribed unto the Father especially; not because they agree not unto the other two persons, but because he after a peculiar manner worketh them, namely, by the Son, and by the Holy Ghost; but they not by him, but from him: and so neither this, or any other such place, where it is ascribed to the Father to raise his Son Jesus, must be conceived, either as making Christ (as the Son) inferior in power to his Father, or as excluding his own mighty power in raising himself; for they show only the order of the persons, but make no inequality in essence, or power, or will, or working. Thirdly, where the Son is said to be raised of the Father, it must not be understood of the person of the Son, but in respect of his nature assumed, that is, his humanity. Whence observe, that as the former point showed that Christ was a true man, because he was in the state of the dead, whence he was raised; so this consideration showeth him to be a true and glorious God, and notably concludeth that which the Apostle aimeth at, who would hence prove him to be Lord of all, in that by his own power he raised himself from death; and so mightily declared himself the Son of God, Rom. 1.4. Ubi resurrectio non passive sed active accipitur cum sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deitatis. Christ's Deity cleared by his glorious resurrection. and Lord of all, blessed for ever. This is it which maketh him the fit object of our Faith, and if he had not expressed himself as well a true and perfect God, as a true and entire man, we ought not to have believed in him: we believe not then (as the Jews scoffingly say) in a crucified God; but in a God raising and exalting to glory, by his own omnipotent power, an assumed humane nature, even then when it lay under the curse of all the sins that ever have, or shall be committed by the true members of the Church; the which thing no power of man or Angel, nor any created nature, could ever turn hand unto, could ever have stood under, and much sess have swum out with conquest and victory: neither indeed had he himself, if there had remained the least sin of any the elect to have been accounted for: we need then no other sign to be given us to prove his Deity, but this sign of Ionas: and when the Jews demanded a sign why he took such authority upon him; he gave them no other, but sent them hither, destroy this Temple, and I will rear it on three days, Joh. 2.18, 19, etc. It was necessary that Christ should rise again, reasons. The third point is the raising itself: wherein three points are to be opened, 1 The necessity of Christ's rising. 2 The manner. 3 The fruit or ends of it. First, it was necessary that Christ should rise again in three respects. 1 For the accomplishment of things fore-appointed and foretold: it was from all eternity decreed and appointed by God, and therefore it behoved Christ to rise from the dead the third day, Luke 24.46. and it was impossible that he should be held down of death, Act. 2.24. Again, the Scriptures must necessarily be fulfilled, all which beat upon these two points, 1 His sufferings, Luk. 24.26. 2 the glory that should follow, 1 Pet. 1.11. And more specially all those predictions, and types of his resurrection enforced this necessity, Psal. 16.10. Thou wilt not leave my soul in grave: which our Apostle proveth cannot be meant of David, whose body saw corruption; but that David spoke concerning him: Isa. 53.10. when he shall make his soul an offering for sin, he shall see his seed, and prolong his days: Besides his own prediction of his resurrection, must either be fulfilled, or he could not have been the only true Prophet of his Church: for himself had said, that the Jews should slay him and crucify him, but the third day shall he rise again, Matth. 20.17. and this the High Priests and Pharisees remembered well, when they came to Pilate and said. Sir, we remember that this deceiver while he was alive said, within three days I will rise: command therefore that the sepulchre be made sure, etc. Add hereunto, that all the predictions of his ascension, of his triumph, and of the last judgement, depended hereupon. Further, the types which foreshadowed his resurrection, must not be frustrate, but answered in the truth of them: as that of Jsaac bound upon the wood, but yet reserved alive, whom his Father received from the dead after a sort: of Samson escaping the revenge and malice of his enemies, by carrying away the gates wherein he seemed fast shut: of the two goats, one slain for sin, the other a scape-goat, shadowing Christ both slain for sin, and yet escaping, Levit. 16.5. of the two sparrows, the one killed, the other let fly: and the most express of all, that of Jonah, which Christ himself mentioneth, Matth. 12.39. and most properly applieth to this very purpose. Neither the person of Christ, nor any of his Offices could suffer him to abide long under death. 2 It was necessary in respect of himself, whether we consider the excellency of his person, or of his office. For his Person, he was by nature the eternal Son of God, the Lord of Life and Glory; and by no better means could he be discerned to be this true and natural Son of God, or the resurrection and life, than by raising himself from death to life by his most glorious power. Hence it was that himself a little before his death, prayed in these words: Father, glorify thy Son, Joh. 17.1. As for his Office, as he was set out by his Father to be a perpetual Mediator between God and the Church; so was he to be an everlasting King of Glory; Not his kingly. of whose Kingdom there must be no end, Luke 1.33. according to that Prophecy of Daniel 7.27. The Kingdom of the most High is an everlasting Kingdom. And according to the oath of the Lord, recorded Psal. 89.36. I have sworn once by my Holiness, that I will not fail David: his seed shall endure for ever; and his Throne as the Sun before me, he shall be established for evermore as the Moon, and as a faithful witness in the Heaven. Selah. 2 He must be also a Priest for ever after the order, Not his Priestly Office. not after the order of Levi or Aaron, but, of Mel●hisedeck, without beginning or end of days: and this also the Lord had sworn unto his Son, and could not repent, that he should be a Priest for ever, Psal. 110.4. wherein the Priesthood 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 limited in any time, but was every way eternal. They were many who succeeded one another, because they were not suffered to endure by death, Heb. 7.23. But this man because he endureth for ever, hath (no successor, but,) an everlasting Priesthood. They were made Priests after the Law of the carnal Commandment, but he after the power of the endless life, vers. 16. that is, he 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 he 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 itself, n●● the grave could hold any dominion over him, when they seemed to have clasped him fast in their bands; which yet were powerful 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 outlive death itself. The former, because he must not only make a perpetual oblation that need no repetition; but also he must live ever to make intercession, Heb. 7.25. and that perpetually, without which the Apostle implieth that he had not perfectly saved his people. This is most clearly proved, Rom. 8.34. It is Christ who died; 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 he applieth his sacrifice to the conscience of believers. that he may not only make one offering for sin (as those Priests did many) but that he may always live to apply it (as they did not) and see that his people have the benefit of it; not only 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 believer 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 Christ's Priesthood, because four thousand years almost of the world were passed before he suffered: for howsoever the execution of it was not all those ages after the beginning of the World; yet the virtue, efficacy, and benefit of it, reached to the first Believer that ever was in the World, Adam himself, whose faith in this seed of the woman saved him. Abraham also saw his day and rejoiced: and the Holy Ghost feareth not to call him the Lamb slain from the beginning of the World, Rev. 13.8. namely, 1 In God's Council and Decree. 2 In the virtue and efficacy of his Sacrifice. 3 In regard of God's acceptation of it for Believers. 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 Saviour's: for howsoever the execution of this office shall then cease, yet the virtue and efficacy of it shall last for ever and ever. 3 He must be 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, until we 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 fullness of Christ, Eph. 4.13. so as it is cleared that no part of his Offices could admit that he should abide under death, and therefore necessarily in this second respect must rise again. Thirdly, It was necessary he should rise again, because he was so to die as that thereby he must overcome, yea▪ and destroy death, which he had not done, if he had lain conquered of death still in the grave: yea more, he must so die as that he 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 he brought his Church strong consolation, in that being risen from the dead he hath fully overcome death, satisfied for every sin of every Believer, and risen from under all that weight of sin and death which would have oppressed us for ever; yea, even himself, if he had left one of our sins that believe in his name unsatisfied for. Out of this that hath been spoken, cometh to be 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 sovereign Plaster is not enough to work a Cure, but the applying of it also. Neither was it sufficient for Christ to perform the former part of his Priesthood, 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 be 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 Cross 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: quickened it, and made it a living body, moving and sensible in itself, and unto others. Secondly, the selfsame Body which was born of the Virgin Mary, educated in Egypt and Galilee; which was apprehended, condemned, crucified, and laid in the Grave, came out of the Grave a living body; God by the ministry of the Angels removing all lets, losing the bands and apparel of death from oft his blessed body; by the earthquake tumbled away the stone that held him down, drove away the Soldiers for fear, who would have assayed to have killed him the second time if they had seen him rise: and so opened the Grave, that all might see the body was gone. Thirdly, the whole Humanity was raised glorified. For 1 His Body put off all such infirmities and passions as he pleased to make trial of for our sakes, that he might be a more merciful High Priest: such as are hunger, thirst, cold, weariness, pain, and death itself: and contrarily put on such excellent qualities as are fit for a glorified body; Christus gloriam corpori su● dedit, naturam non abstulit. such as are agility, brightness, incorruption, immortality, and the like. But here two rules must be remembered; the former that none of these qualities are Divine properties: for although the Deity personally inhabiting this Humane nature, doth adorn it with all perfection of most excellent qualities, yet must they still be conceived as finite and created accidents, which destroy not the nature of a body: they beautify it, but deify it not; they make it not omni-present nor yet invisible, for than should it cease to be a body, and become a spirit to which only these can agree. The latter rule is, that although Jesus Christ risen most glorified, yet did he still while he was up on earth, veil his Majesty, and shown not himself in that perfect glory, the degrees of which he was now entered into; not only because he would reserve the fu●l manifestation of it until the last Judgement, but also in regard of his Disciples and faithful ones, that they might be able to discover the selfsame body, which they had formerly well known: and that his surpassing glory should not hinder or affray them from that further familiar converse with him, whereby they (being to be his witnesses) might be confirmed and fitted to their testimony, by seeing, hearing, yea and touching him. Hence was it that while he was on earth, after his Resurrection, he would carry the s●ars and prints of the spear and nails, that they might put their fingers into them for their better discerning of him. Hence also although he risen naked out of the Grave, and left the behind him (for that was agreeable to the state of a Glorified body, which standeth no more in need of clothing for necessity nor ornament, than Adam did in the state of innocency) yet in respect of their infirmity to whom he was to appear, he used clothes: and although he needed neither meat nor drink, yet for their sakes and ours, he eaten and drunk, as we shall after see. Secondly, as for the soul of our blessed Saviour, it was beautified with such a measure of knowledge as excelled all creatures Men or Angels; even such as was meet for such an head: the Godhead revealing unto it all things which either it w●uld know, or in regard of his glorious Office ought to know. The like is t● be said of Righteousness Holiness, and the rest of his Graces: wherein he was set so far above all Creatures, as they all are not able to comprehend them: and yet in regard of God, all of them finite as his soul itself is. III. The third point in this rising of Christ, is the fruit or benefits of it, which will appear to be not so many as great, if we attentively consider, either 1 The Evils that hereby he hath removed, or 2 The good things he hath procured unto his people. The former is manifest, in that hence all the enemies of man's salvation, are not only utterly subdued, but made not only not formidable and terrible, as before, but after a sort friendly, at least beneficial unto Believers: the which point after we have a little cleared, we will proceed to the second sort of benefits hence also accrueing. Jo●huah in leading the people, Joshuah a singular type of Christ, wherein. and putting them in possession of the land of Canaan, w s in many things a singular type of Jesus Christ: As that he beginneth where Moses endeth; his calling was confirmed to him by the voice of God himself: the end of his calling, to guide the people to the promised Land of Canaan: the destroying and casting out all the enemies that lifted up hand against them: the dividing of the Land according to their Tribes, and so preparing after a sort to every one his mansion: the establishing of Laws and Ordinances to be observed of all the Subjects of that Kingdom: the people's acknowledgement of him for their Captain, their promise of frank obedience, and o subjecting themselves to whatsoever he commanded them. In one word, the whole History doth represent our true Joshuah or Jesus, who is the accomplisher of all God's promises concerning the heavenly Canaan, and the leader of God's people to true felicity: but in no one action did this worthy Captain of the Lords Hosts, more lively resemble the Truth or true Joshuah, than when at one time in one Cave he slew five Kings; who being deadly enemies against the people of God, made out a strong head, and united their forces to hinder their peaceable possession: For our Joshuah or Jesus, which is all one, went into the Grave or Cave where he was buried, and there met with, and slew five mighty Tyrants, and came out a most glorious Conqueror. The names of these five Kings, were 1 Sin, 2 Death, 3 Hell, 4 Satan, 5 The World: over all whom Christ by his powerful resurrection most gloriously triumphed. The first enemy soiled by Christ is sin The first of these enemies is Sin: who had for ever reigned in us to death, and held us under his power, if Christ had not br●ken his power by his Resurrection. So saith the Apostle, if Christ be not risen again, We are yet in our sins, 1 Cor. 15.17. But it is plain this enemy is soiled: for if the guilt of one sin had remained unabolished, and Christ had not paid the uttermost faithing, he had never risen again. A great question answered at large. But against this will be objected, that not withstanding Christ's rising we see sin rule and reign in the most, and hath as much dominion and power as it ever had or can have: and if we look at the best, they have many sinful actions found in their hands, plainly arguing, that sin moveth and stirreth, and is not dead in them. How say we then that Christ by his resurrection hath slain it? Answ. We must here observe a twofold distinction, whereby we shall more easily lose this knot. First, of persons, some are members of his body, and some, yea the most are not: some are sheep, but the most are goat; some are in communion with him, as the s●i●ns set and growing in the root; but the most are out of fellowship with him, and are no otherwise knit unto him than a sciens tied to a tree by a thread, I mean by the slender thread of outward profession. Now as the Head only imparteth of the life, sense, motion, protection, light and comfort which it hath▪ to the members of its own body, and no other: even so the Head of this Mystical body, quickeneth, moveth, protecteth, inlightneth, graceth, saveth only such as are in true communion with him: for these sheep only he giveth his life; for these he risen again; for these he spoilt principalities and powers; for these he slew hatred; yea, not for these only, but in these also, and in these only. As for all the rest, he prayeth not for the world, namely, the wicked of the world; he died much less for them, his death killed none of their sins; but they are left in their sins, and unto the reign and damnation of their sins, without all benefit either of the death of Christ, or of his resurrection. When we lay then, that Christ killed sin, we must be understood (according to the Scriptures) only for, and in true Believers, who only can receive of his fullness. The latter distinction concerneth sin; wherein we must consider two things: 1 the guilt. 2 The corruption of it. In believers the whole guilt of sin is abolished by Christ, though not the whole corruption. The whole guilt of sin, is wholly and at once abolished to all believers by means of Christ his Death and Resurrection, but not the whole corruption; which while they dwell in the body will dwell with them: yet so as they neither live in it, not it scarcely live in them. For the former, the Apostle asketh this Question, Rom 6.2. How can we that are dead to sin, live in it? and hence it is, that such as are in communion with Christ, are not only said to be dead, but buried also with Christ: and consequently they leave their sins in his grave, even as Christ himself left them there: where if they be left, there will be a ●●tting and consuming of them away, that they will be every day less than other, even as it is with the body that lieth in the grave: and those which remain yet unmortified, they will be even as dead carcases, All the motions of sin in the ●●ct 〈◊〉 only in letting the life of it go. loathsome and stinking, which above all things the godly desire to be covered. Now how impossible is it that these should be the practices of such as live in sin. Nay, I say more, that all the corruption of sin left in the godly, can scarcely be said to live in them. I grant indeed, some moving and stirring of it in them, but it is such a motion as is in a beast which hath the throat cut: it struggleth and striveth in letting life go: but the beast is killed, and the unclean issues of sin in the godly (which indeed are many) are like such issues which come from a dead man, and are a very parting from them, rather than any argument of the life of sin, or of any delight in them. This is that which the Apostle aimeth at, Rom. 6.7. He that is dead, is freed from sin: as the Thief once hanged, stealeth no more; so sin once dead and executed in Christ, liveth no more in state or strength: the sinews of this giant are cut, and what strength of motion can be in it? In a word, it is in Believers but dying sin, sin destroyed: the whole Host of sin is discomfited, though some stragglers of the Army wander here and there as Rebels in another man's dominions. The second Enemy is Death, which entered into the World by sin, The second enemy is death. and went over all men, in that all men had sinned, and standeth in full force and state by sin wheresoever it reigneth. Now Christ by removing the cause, hath also removed the effect: for sin being slain, death is also swallowed up in victory: he hath made his word good, O death I will be thy death; who although he be the last enemy that shall be fully destroyed, yet hath he disarmed him, taken away his dart and sting from him, and so spoiled him, as he hath left him nothing to harm the elect withal. The third Enemy is Hell, the gates of which was set wide open by sin; for, The third, Hell In the day thou sinnest, thou shalt die the death, namely, the second death as well as the former. But Jesus Christ, by descending into Hell, and suffering the sorrows of the second death, loosed the same from himself, and all such as shall believe in his name unto the world's end: Rev. 1.18. I was dead, but am alive for evermore, Amen: and I have the keys of Hell and Death: which phrase seemeth to be borrowed from great Commanders and Conquerors, who having won and entered any City, presently have the keys delivered unto them, in token of that regiment and authority which now of right belongeth unto them; and plainly importeth, that howsoever Christ was once dead, yet by his death he hath vanquished Hell and Death, and so hath obtained full power and command over them both. The fourth Enemy is Satan, the arch enemy of mankind; most malicious, The fourth Satan. being a from the beginning, and most powerful, being the Prince, yea, the God of this world: yet hath the victorious Lion of the tribe of Judah, put to flight this roaring Lion: whose rage and malice made him bold to set upon the Son of God himself, that so he might work his own ruin and overthrow. How Christ avoided his sundry fierce assaults, and temptations in the wilderness; broke his power and forces by his powerful dis-possessing and casting him out of men and women; trod upon his neck by the power of his death and resurrection, we might at large out of the Evangelists show, but that we have spent some time already in this argument: so as now the gates of Hell can never prevail against the Faith of the godly▪ the seed of the Woman hath broken the Serpent's head: the strong man is cast out by a stronger than he: the spoiler is spoilt, and lead in triumph by him that appeared for this end, to destroy the works of the Devil: who hath this Tyrant also in chains reserved for the blackness of darkness for ever. The last enemy, but not the least in strength, is the World, The fifth, the world. Satan's servant and armourbearer; which by all the power and policy it could use, could not keep Christ down in the grave, but he risen again notwithstanding all the opposition of it: this is that our Saviour professeth of himself a little before his death; Be of good comfort, for I have overcome the world, Joh. 16.33. As if he had said, trouble not your hearts, although you have all the strength and malice of the wicked world against you, all which shall be no more able to prejudice your salvation, or hinder your glory, than mine own, who have overcome it, so as you fight against a Conquered Enemy. By all this that hath been said, that of the Apostle appeareth to be true: that he hath subdued all things unto himself, and hath put all his enemies under his feet, that none nor all of them can separate us from God or Christ, or our salvation purchased and preserved for us by him. How all these enemies are not only soiled, but after a sort made friendly unto us. Now we are to see in the next place, that Christ by his resurrection, hath not only spoilt these enemies for us, but that he hath made them all after a sort friendly unto us; that whereas they desire still indeed, and seem to wound us, they do nothing else but heal us. 1 For sin, that now serveth to humble Gods Children and keep them low in their own eyes, as also provoketh them to walk awfully in regard of God, and watchfully over their hearts and lives, still groaning to God under their daily infirmities. By this means out of the eater cometh meat, as was said in Sampsons' riddle, Judg. 14.14. 2 Death is not now to God's Children as it was to Christ, joined with a sense of God's anger against it, or paying a debt to the Justice of God (for it were against the rule of God's Justice to require the payment of the same debt twice) but wherein they have a sweet sense of God's Fatherly love, wherein sin is perfectly to be abolished, whereby way and entrance is made unto life everlasting, where we shall be with God and Jesus Christ, which is best of all. The Saints of God in these regards have rather desired than feared it: for what man having been tossed a long time upon a dangerous Sea, would fear the Haven? or who being wearied with the Travels of the day, would fear to go to his rest at night? 3 Sense of Hell keepeth in us an hatred of sin, and a longing after Heaven: yea, how beneficial the terrors of Conscience are to God's Children, were too long here to discourse. The speech is as true as common, the way to heaven lieth by hell gates. 4 The Devil maketh us fly to God our help, and rely upon his strength: yea, when men by no other means will be drawn, God setteth the Devil in their necks to drag them to Heaven, as a grave Divine speaketh, 5 All the evils in the world work to the best to them that love God, and hasten them to the fruition of the victory obtained by Christ: they wean them from the World, and the love of it. And whereas they are as prone to pitch their Tabernacles here below as others, God useth these as means to keep his from being of the World, even while they are in it. They conform them to Jesus Christ their head, and train them in the imitation of him, both in patience and obedience. Now how could any of these parcels of God's curse against the sin of man, or man's cursed sin itself, bring to any such sweet and profitable fruits, but by the overruling power of Jesus Christ, who bringeth life out of death, light out of darkness; and who only can make his own wise, out of a rank poison to suck most sweet and sovereign preservatives? which who doth not, he never as yet knew the benefit of Christ his resurrection. Christ by his resurrection not only removed evils, but procured all our good, as appeareth by three instances. The second sort of blessings procured to the Church, by Christ his resurrection, is the fruition of good things which it putteth us in possession of even in this life, by giving us our first fruits, and a sweet taste: but upheapeth our measure after this life when our Harvest cometh, and we admitted to feed fully at the Supper of the Lamb. The benefits which I will mention are three. First, We are confirmed hereby in the whole truth of all our Religion; the main foundation of which laid by all the Prophets and Apostles, is, that Jesus Christ the Son of Mary, was the Son of God, the true Messiah, perfect God and perfect man: and so indeed he was such a one as he was foretold to be: one that was to die, and yet saw no corruption: one who must make his soul an offering for sin, and yet must survive to see his seed, and prolong his days: one that had power to lay down his Life, 1 Pet. 3.18 and power to take it up again. In a word, one that was put to death concerning the flesh, but was quickened in the spirit: that is, by virtue of his Deity, raising that flesh up again. Let all the Jews and Atheists in the earth despise the indignity of his death, we with the Angels will admire the glory of his resurrection. II. The second benefit is, that hence we are assured that our 1 Justification, 2 Sanctification, 3 Perfect salvation, is not only obtained, but applied unto us. 1 For our Justification before God, by means of Christ his resurrection, he brought in to us an everlasting righteousness; in that he not only bore our burden upon himself, but bore it away from us: for what is his resurrection else but his actual absolution from our sins which were imputed unto him, and for which he subjected himself unto the death? Whence we grow up in full assurance, that the whole price is not only paid to the uttermost on Christ's part, but that the satisfaction is accepted also on his Fathers, whose justice would never have absolved him, if all the Bills and Writings which were to be laid against us, had not been fastened to the Cross, and so canceled and fully discharged: so as now we may with the Apostle, hold out a flag of defiance, and challenge our righteousness; for who shall lay any thing to the charge of God's Elect? It is God that justifieth; who shall condemn? it is Christ which is dead, yea, or rather which is risen again, Rom. 8.34. And the same Apostle thirsting after that Righteousness which is by Faith in him, counteth all things loss and dung, save only to know him, and the virtue of his resurrection, Phil. 3.10. 2 From this Resurrection of Christ issueth our sanctification, which is our first resurrection or raising of our souls from the death of sin: because in every reconciliation-making must be two conditions. 1 A forgetting upon satisfaction, of all old wrongs and injuries. 2 A binding from future offences: the former Christ effecteth by his death, the latter by his resurrection, into the which whosoever are grafted, they cannot henceforth serve sin, Rom. 6.5, 6. but being risen with Christ, they seek the things which are above, Colos. 3.1. where Christ sitteth: they cease further by sin to offend, as such who are begotten to a lively hope by the resurrection of Jesus Christ from the dead, 1 Pet. 1.3. and for this cause our Saviour was careful after his departure hence, to send out his Spirit in more plentiful and abundant manner than before, that he might continually inspire his people with ardent desires after the beginnings of that life eternal unto which Christ himself is risen: who then manifest themselves members of such an advanced head, when this new life manifesteth itself in them. Thirdly, our perfect salvation is also hence fully assured us; for if our Lord Jesus hath soiled all the powers of Hell, Death, and Darkness in himself, when he was yet dead; how much more doth he it for us his members, being now alive? if he could drive back and disperse all spiritual enmitles even when he was in Hell itself after a sort, how much more now being ascended far above all movable and aspectible Heavens? Eph. 4.10. for we must not behold the victory and triumph of Christ, What or who sh●ll separate us from the love of God, seeing it is Christ that is dead, or rather risen from the dead? as performed only in and for himself; but as the ground and pledge of the victory and conquest of all the Believers in the World. Look upon this Son of David prostrating the great Goliath of Hell, for all the Israel of God; casting out the strong man, not only out of his, but of our possessions, that he might take us up for his own use; spoiling him of his kingdom and weapons, for us, yea and in us. And hence, as out of a well of consolation, we shall draw this comfort to ourselves, that look as the gates of Hell could not prevail against him our head, no more shall they ever be able to prevail against us his members, although they never so fiercely and forcibly assail us. And it spiritual enmities shall not be able to cut us short of our Salvation, much less shall temporal dangers: for by virtue of this resurrection also, even in the most troublesome deeps, when the waves of sorrows overtake one another, and go over our souls; when with Ionas we are ready to say, We are cast from the face of the Lord; Jonah 2.4. even than we have hope to rise out of such evils; and because out head is above, in short time comfortably to swim out. Add hereunto, that death itself, nor the grave shall stand between us and home: for this rising of Christ is both the cause and confirmation that we shall rise again: If the head be risen, so shall also the members: if Christ the first fruits of them that sleep be raised, so shall also the whole bulk and body of believers: if we believe that Christ is risen from the dead, even so them which sleep in Jesus will God bring with him, 1 Thess. 4.14. and if the same spirit which raised Jesus from the dead dwell in us, than he that raised Christ from the dead shall also quicken our mortal bodies, Rom. 8.11. for Christ hath not redeemed the soul alone from death, but the body also: else had this second Adam been interior to the first, if not able to save by his rising all that which was lost by the fall of the former. Oh how would this meditation well digested, sweeten the remembrance of death and the grave? when a Christian shall consider, that look how it was with Christ when his soul and body were separated, yet both of them were united to the Deity, which brought them together again: even so I am taught by the Scriptures, that when my soul and body shall be separated, yet shall neither of them be sundered from Christ my head, but he will reunite them like loving friends that they may participate in his own glory. How would this meditation bring the soul not only to be content but to desire to be dissolved, and be with Christ, accounting that the best of all, Phil. 1.23. III. The third benefit befalling us by the resurrection of Christ i● that because Christ is risen, we know it shall not only go well with us, but with all the Church of God; the prosperity of which, so many as would prosper must rejoice in; for hence it is that Christ calleth a Church out of the world, which after a sort riseth even out of his own grave: hence is it that being ascended on high, he gave gifts to men, for the gathering and preserving of his Church: hence is it that the Church shall always have the light of the Gospel, Pastors, Teachers, and the Ministry, till we all meet to a perfect man: hence is it that this Church shall be defended from Wolves and Tyrants; seeing ●one is stronger than he, nor able to pluck any of his sheep out of his hands. Let the Church be pressed, it shall never be suppressed: Let the Kings of the earth band themselves and forces against it, the Lord hath set his Son upon his holy Mountain, and he shall crush them like a Potter's vessel. Let Heretics and Antich●ist send armies of Locusts, Jesuits, and seducing vagrants to waste the Church, and bereave it of the truth and light leading to life, they shall only seduce such as whose names are not written in the Book of life, and of the Lamb: for seeing Christ is risen, so long as he (who can die no more) liveth, he will preserve his darling, he will send out the Stars that are in his right hand for her relief; who like David's Worhies shall break through the Hosts of the enemy, and bring the pure waters of the Well of Life: as we are for ever thankfully to acknowledge in those worthy restorers of our religion. Lastly, let floods of persecution rise and swell, so as this Dove of Christ cannot find rest foe the sole of her foot, one means or other Christ will use for her help: for he will either send her into the Wilderness, or the earth shall help the Woman and drink in the waters, that they shall not hunt her: or he will provide for her one of the chambers of his providence (as he did for Joash against the rage of Athaliah) wherein she shall be safe till the Storm be blown over. These are the principal benefits procured us by Christ's resurrection, which belong not unto all, but only to such as are risen with him. Quest. How shall we know that we are risen with Christ, How to know that we are risen with Christ. that they mat assuredly belong unto us? Ans. The Apostle setteth himself to resolve this question, Col. 3.1. where he maketh the seeking of things above where Christ is, and infallible mark of our rising with him; for as when Christ was risen, he minded not things below any more, but all his course was a preparation to his ascension, to which all things tended: so now if thou be risen with him, Heaven will be in thine eye, and thine affections are ascended thither where Christ is: if Christ were on earth, thou mightest fix thy soul and senses here on earth, and yet be a Christian; but seeing he who is thy head is in Heaven, thou that art a member of him, must be there also. And as Christ while he continued upon earth after his resurrection, lived a kind of supernatural and heavenly life; so if thou be risen with him, thou livest not the life of nature, but hast begun the life of grace, and an heavenly conversation. Quest. But how shall I know whether I live by this heavenly life or no? Heavenly life discerned by two notes Ans. There be two special notes to discern this truth by: the former is the dissimilitude and opposition which it hath with the life of sinful natural men upon earth: the latter is the similitude and agreement it hath with the life of Saints and glorified men in heaven. Concerning the former: ● In the matters of this life. the Natural man will follow and pursue things which tend to a sensual and natural life; he will beat his brains for gold and silver, meat and cloth, goods and lands for himself and his: as for Heaven, he will have nothing to do there till he be dead, and for the way thither, he eateth not to know it till he be dying at the soon. But the Spiritual man, he coveteth after Spiritual things: the power of Christ's Spirit where it is present, will lift up his heart be it never so heavy, to seek the Kingdom and the righteousness or it, and he seeketh after the wisdom of God; as for gold and treasures, he accounteth of the graces of faith, love, hope, humility, and the fear of the Lord above all pearls and precious things; he provideth for himself and his, the food that perisheth not, and thinketh h●mself warmly and comely arrayed, when he hath put on the Lord Jesus Christ, as knowing, that only the garment of his righteousness, can fence him from all the injury of wind and weather. The Natural man doth not more seriously listen after great purchases of Lands and Fields, as he doth cast with himself to purchase the pearl hid in the field; for which he will sell himself, as we say, into his shirt; nay and further, how own self, liberty, life, and if he had any thing dearer than that. The Spiritual man, as for the things of this life, if he have them not, he wanteth not his portion: If he have them, his care is that they have not him, or become his portion: If riches increase, he setteth not his heart upon them: If they decrease, his heart faileth not with them. In abundance, he carrieth himself warily and weanedly. In want, cheerfully and contentedly. The things he hath, he useth as not using them: the things he hath not, he knoweth he hath no good use of them, or else he should have them. And thus as the Natural man bestirreth himself, and all his motion tendeth to the bettering of his outward estate at home; so contrarily doth an heavenly-minded man (accounting himself from home while he is here in the body) bend his chief care to settle his estate at home in heaven; and all his trading and converse in this strange Country tendeth to the enriching of him in his own Country. Further, if we look to the Natural man's course in the matter of his religion, we shall see as great difference between them. For it is clear, 2 In the matters of religion. that whereas matters of religion are a burden to the one, they are the joy of the other. The one as heavy to pray, to hear, to read and meditate on the Word, and of his own estate, as a Bear to the stake: if Law, of shame, or some such by-respect moved him not, if were all one to him to be on his Horseback as in the Church: the other, would account his life tedious, were it not for these meetings of God and his people in the assemblies, and those sweet refreshments they bring back from thence. The one, if he pray sometimes in public, he maketh little conscience of private prayer in his family, and so of other private duties, to which God and a good conscience would bind him as strait as to the former. The other, walketh wisely and religiously in the midst of his house, and preserveth the worship of God at home, and maketh his house a little Church and house of God. The one, maketh little or no conscience of such sins, as either in comparison of other, or in his own corrupt conceit, are smaller sins: such as are inferior oaths, idleness, gaming, sins of omission, idle words of hurtful; unclean or wand'ring thoughts: words he thinketh to be but wind, if he mean no hurt; and if he mean hurt, but do none, thoughts are free. As for the sins of the time, he will not be so undiscreet as to swim against the stream; he is here violently carried without resistance into a gulf of known evils, and all is well, he doth but as others do, and it were worse for him if he did not. The other, maketh conscience of all sin, lesser sins, and secret sins: he can hate all, even those which he cannot avoid: he hateth the evil that himself doth, and willingly will not displease God though all men be therefore offended with him. To conclude this point, the one seeketh to appprove himself unto man; the other to approve his heart to God, because he knoweth he made it, and knoweth what is in it. And this shall serve for a taste of the opposite disposition between Natural, and Spiritual life. Agreement which it hath with the life of the Saints in Heaven, in two things. II. The second note, to discern this heavenly life by, is the similitude or agreement which it hath with the life of the Saints in heaven. For the life of the Saints in Heaven, must be a counterpane of the believers upon earth, to which they must be daily framed in sundry regards. 1 In respect of the things they are called from. 2 In respect of the things they are called unto. 1 The Saints in Heaven are called from three things. 1 The world itself. 2 The corruptions that are in the world through lust. 3 The company of the wicked of the world. Even so must believers in the world in their degree and measure, carry themselves as those that are chosen out of the world, and such as are bought from the earth, Rev. 14.3. meddling no more which earthly things than needs must, enjoying them so, as they joy no more in them, than in things which are not their own, but borrowed only for a time: using them so, as they abuse them not, because they are to be countable for them; abiding in them earthly business and callings▪ What the Saints are called from, in three things so as they be never earthly minded: in one word, so desiring, pursuing, having, holding, and parting from the profits of this life, as those to whom God hath showed better things, than any below; yea, and esteeming of their present life itself so indifferently, as that they can account the day of their death better than the day wherein they were born. 2 As the Saints in Heaven, being delivered out of the prison of the body, have all the bolts and chains of their corruption struck off; so the godly who have their parts in the first resurrection, have after a sort changed their lives, and put on a Divine nature, 2 Pet. 1.4. they have bid farewell to the follies of their former times, yea renounce, and as fare as frailty will permit, loathe their sins; saying unto them, as Ephraim to his rejected Idols, get you hence: what have I to do with you? they that were of the Synagogue of Satan, are now in the Temple with true believers. Thus is it said of the hundred forty four thousand, that were bought from the earth, that were not defiled with women, but were virgins, that is sanctified in part, and washed from their filthiness, and will have no more fellowship in the unfruitful works of darkness, wherein sometimes they were chief actors. 3 The Saints in heaven never join with the wicked of the world any more; that being verified, which Moses spoke to the Israelites, concerning the Egyptians, The enemies whom your eyes have seen this day, you shall never see more: even to the faithful hate the company of the wicked, with whom they can neither do good, nor take any: whereas before their calling, they were mixed with them, and ran with them to the same excess of riot. Now their fellowship is dissolved, they are no more Companions with them; the light of the one admitteth no communion with the others darkness: and that they are often forced to dwell in Mesech with them, it is the woe and grief of their hearts. Another part of this agreement, What the Saints are called unto in five things, standeth in the things to which the Saints are called, which are sundry. As, 1 Look as their chief happiness standeth in the beholding of the face of God, and seeing him as he is, together with their rejoicing in his blessed communion; and that most sweet fellowship they have one with another; even so the chief blessedness of the Saints in earth, is their fellowship with God and Christ, though it be not so immediate as the former. They see his back parts indeed rather than his face, and rejoice after a sort in his face, but afar off; and as in a glass of the Word and Sacraments, not face to face, nor in that brightness wherein they shall behold him, when they are at home with him at his right hand: but yet what they want in the thing, they want not in desire to be where he is, that they may see his glory, so as they may be satisfied with the fullness of it; that they may so see him, as they may be like him; that they may drink (not of the streams, but) of the well of life, and see light in his light. And because loving him that begat, they cannot but love him that is begotten: the next happiness to the former, do the godly justly esteem the communion of Saints, placing under God their chief delight in such as excel in virtue. Secondly, as the heavenly life of the Saints is spent in the perfect praise of God, wherein they employ their eternity, keeping in the presence of the Throne of God a perpetual Sabbath, and serving him day and night: Rev. 11.17. & 7.15. even so believers endeavour in their measure, that the same mind be in them which was in Jesus Christ, who thought it as his meat and drink to do the will of his heavenly Father: they bring free-will-offerings: they esteem one day better in his Courts, than a thousand besides: and account these persons blessed that may dwell in his house, because they ever praise him. Not that much rebellion and corruption of nature, doth not often dead and dull even the most sanctified; but yet something they get forward; and delight in the progress they make to the cheerful praise and worship of God. And this they do, not by fits and starts but imitate that heavenly life in the continual endeavour, to make the pleasing of God their principal delight, and the chief thing that most soliciteth them. Thirdly, as the Saints in Heaven live according to the Law of perfect righteousness, which is the Law and charter of Heaven, and have obtained perfect sanctification: so Believers on earth set the same Law before them, to rule and direct every particular action by, and begin the self same obedience: they begin to weigh all they give out or take in by the weights of the sanctuary, which God hath sealed as just: they follow the Lamb whither-soever he goeth before them, whether by voice or example. Fourthly, as the Saints in heaven enjoy God for the means of all their lives, Rev. 22.3, 5. for he is their Temple, their light, their Tree of Life, their Crystal river, etc. evenso the Saints in the World, though they live by means, and must not look to reap without sowing, as once it was, 2 Kin. 19.29. yet enjoy they God above all means; and acknowledge that he is their life, and the length of their days; that they live not by bread alone, but by every word proceeding out of the mouth of God: that it is he that giveth them power to get substance, and blesseth their children with increase: that he which clotheth the Lilies, and feedeth the Sparrows, will clothe and feed them: yea and more, that before they shall want that which is good for them, it all means should fail, he would sustain them without means, by Miracle: that his Promise cannot fail them, when the Indian Mines shall come to nought: that his word is means enough, which commandeth the Rock, and it giveth water; and the Winds, and they blow Quails before his Host shall perish. Fiftly, as the Saints in Heaven would not for all the world forgo their Happiness for one day, and yet are they not now so fully happy, but that they still wait and long for further perfection of their glory; saying, Lord, how long, Holy, and Just? Rev. 6.10, so the godly would not for all the world be separated from their estate in Christ. A cloud of Martyrs in all ages manifested, that all the World, the sweet of it, nor the sour, the flattery of it, nor the tyranny, could draw the godly from the fruition of their privileges in Christ. And yet dwell they not in these first fruits, but wait still for the perfecting of this their redemption. Hence the Apostle describeth them by their inseparable property, 2 Cor. 5.2 Rom. 8.23. which is, to love the appearing of Jesus Christ, 2 Tim. 4.8. These notes laid together, Examination of a man's self by the former notes. will give witness with or against a man, whether his conversation be heavenly, and consequently whether he partake of all the former benefits of Christ's resurrection. Examine thyself by them: Whether art thou called out of the World in thy affection? whether art thou actually separated from the corruptions that are in it through lust? whether dost thou contemn, and avoid vile and graceless persons? dost thou rejoice in the fellowship with God and communion of his Saints? spendest thou thy days in the constant praise and worship of God? framest thou thy life according to the Word of God, the rule of all Righteousness? enjoyest thou all things in God, and God in all things? prizest thou thy present estate above all the World, and yet longest thou for the perfecting of thy happiness, saying, Come Lord Jesus, Come quickly? this is to converse in Heaven, while thou art on earth; and to seek the things above, where Jesus Christ sitteth. Which if it be, then how few have their conversation there, or are risen with Christ? How few are set free from the power of sin, witnesseth the general reign of it every where. How many mind only earthly things; how many mind them principally? How do most men swim with the stream, drinking in the corruptions of the World most insatiably, as the fish doth water? How do sinners combine themselves against God, to run to all excess of riot? How unpleasant and unwelcome a voice is it, to call men to delight in God and his Children? How heavy are they to the parts of his Worship? coming unto them, as if they went to some punishment? How are men's Lusts become their Laws, instead of the perfect Rule and Law of God? every man almost living as Israel when there was no King among them. How do men rest in the means of their warfare, withdrawing their hearts from the author of it? How few prize the life of Christianity, how many scorn it in themselves and others? How many wish in their hearts there were no other life to come, and that they rather had good assurance of this which is present? and instead of wishing and waiting, tremble at the mention of Christ his coming again? Yet most of these men, professors of Christ: all of them baptised into his name; and all of them will be reputed as good Christians as the best. But all this forenamed course, hath no savour or relish of Heaven; all that take it up, mind nothing but earthly things; and the end of it, without timely repentance, will be damnation, Phil. 2.19. iv The fourth general point, is the time of Christ's resurrection, set down in the Text to be the third day. To understand which, we must know that Christ lay not in the grave three whole natural days, each of them standing of twenty four hours; for than he should have lain seventy two hours, and have risen also on the fourth day; whereas he lay not in the Grave above thirty nine hours, and rise on the third. But the Scripture useth a grace, or form of speech, Synecdoche. whereby two parts of days are called by the whole: and three days put for the time which passed in three several days; every day having his night belonging unto him. The first day of the three, saith Augustine, is to be reckoned by his latter part, in which Christ was dead and buried, not passing three hours of the four and twenty; yet so as both the night before when the Jews day begun, and the most of that day was spent in taking, examining, whipping, misusing, condemning, and executing him. The second day is to be accounted wholly and perfect; from the evening of the day before the Passeover, to the evening of the Sabbath following; standing of full four and twenty hours. The third day is to be accounted from the former part of it, beginning at the evening of the Jewish Sabbath: for Christ lay all night, near twelve hours, in the grave, and rose in the morning betime about the midst of that natural day, standing of four and twenty hours. And thus is Christ truly said to have risen the third day. Now that Christ should rise the third day, and no sooner, nor later, these reasons show. Why Christ would rise no sooner than the third day. 1 He must rise the third day, according to the Scriptures, 1 Cor. 15.4. For they had foretold this to be the particular time, Hos. 6.2. After two days he will revive us; and in the third day he will raise us up; namely, in his own person: for we also were raised with him, as we have seen. The Scriptures had also further figured this distinct time in the type of Ionas, who having lain three days and three nights in the belly of the Whale, was the third day cast on the dry land: as our Saviour himself while he was yet alive, expounded of himself, Matth. 12.40. As Ionas was in the belly of the Whale three days and three nights, so shall the Son of Man be three days and three nights in the heart of the earth. 2 It pleased him not to rise sooner: he would not presently come down from the Cross, nor revive himself before he was buried, nor rise presently after he was laid down, as he easily could; because he would manifest that he was truly dead: as also because he would lead his Church into some suspense, therefore he risen not till the case seemed desperate: Luke 24.21. We trusted that it had been he that should have delivered Israel: and as touching all these things, this is the third day that they were done. Again, he would no longer defer his rising. Why he would no longer defer his rising. 1 Lest he should utterly have endangered the faith of the Disciples, which in that short time was sore shaken; as not only the former example, but the heaviness of the Disciples themselves to believe the news of it, and wilfulness of Thomas, plainly bewraveth. 2 Because upon this event and keeping touch in this very circumstance of time, he had laid all the credit of his Person, Ministry, Doctrine, Miracles, Life and Death. For when they come to ask him a sign to prove himself the Messiah, he referreth them to this event after his death: that when they had destroyed the Temple of his body, if he did raise it either after or before the third day, or did not on that day raise it, they should never take him for the Messiah. And of this very circumstance Angels and men had taken notice from his own mouth, Luke 24.7. when the women came to the Sepulchre to seek Christ after he was newly risen, the Angels told them, he was risen, he was not there: and further wisheth them to remember what he had said to them while he was with them, that the third day he must rise again: nay not only his friends, but his very enemies had got this by the end, and therefore came to Pilate, saying, Sir, we remember that this Deceiver said, that he would rise the third day: let us take such order that the last error become not worse than the first. 3 The blessed body of Christ was not to enter into the least or lowest degree of corruption, and therefore he would lie no longer in the house of corruption. Quest. But how could his body be preserved so long, seeing Lazarus his body, and our bodies in that time enter into many degrees of it? Ans. Christ was indeed balmed and sweetened with Odours: but all this could not have preserved him, if his soul and body had not now been ●aced from sin, the mother of corruption. Obj. But he had sin imputed unto him. Ans. Yea, but he had overcome all that, and slain it on the Cross: for had he not destroyed it, himself had been destroyed by it, and subdued for ever under the corruption of it. In all which regards, that is verified which himself being risen, affirmed, Luke 24.46. Thus it is written, and th●● it beh●eveth Christ to suffer, and to rise again from the dead the third day. Other things the Evangelists observe in this circumstance: as that it was the first day of the week; that is, the first day wherein he had created the Heavens and the Earth, and wherein he would create now a new Heaven, and a new Earth; and as before he had set up a marvellous frame of the world, but sin●e exceedingly shaken and defaced by sin, he would now restore the world again▪ and repair the ruins of it, by abolishing sin: as formerly he had filled Heaven and earth with the glory of his power in Creation; so would he now fill them with the glory of his power in Redemption, which is a second creation. Hence is it, that that day is now converted into the Christian Sabbath▪ and called the Lords Day, Revel. 1.10. or if you will, Sunday; but not as the Heathen, Christ risen early, and what we learn thence in honour of the Sun; but as Christians, in honour of the Sun of righteousness. Again, the Gospel noteth, that this our glorious Son ●●s● about Sun rising, early in the morning, or a little before it, Matth. 28.1. To show unto us, 1 The power of his Godhead, who could while his body was dead, perform the promise which he had made alive, even in the instant of which he had spoken. 2 The impotency of his enemies, who although they watched him, f●●l●●● him up, laid an heavy stone upon him, were every way cautelous to keep him d●wn till the third day was past, and he not stealing away secretly in the d●●d time of the night, but ●ose with noise and warning, even in the morning, ye● could they no more stay him, than they could the Sun from rising and running his course. 3 The benefit which the world of believers obtain by his rising again set down by the Evangelist, Luke 1.78. Through the tender mercy of our God the dayspring from an high hath visited us, 79. To give light to them that s●● in darkness, and to guide our feet into the way of peace. The Chronologers further observe, that this was the day wherein Moses led the Israelites through the Sea, wherein all the troops of Pharaoh and his Host were drowned: Even to our Lord Jesus this third day, led all the Israel of God out of the spiritual Egypt of blindness and filthiness; but gloriously triumphed over all the bands of Satan. Sin, and Death: all which were sunk like a stone into the bottomless pit of Hell. Other observations concerning this day might be inserted out of Authors, which because I see no sound ground for them out of the Scriptures, I will omit them, that I may now come to the lessons which out of this circumstance, we may draw for our further instruction. First, we learn hence, All the promises of God are accomplished in their du● season that all the promises of God shall be in due season accomplished, whatsoever may seem to come between them and us. For seeing Christ being dead, both could and did perform his promise to his Church, will not he much more being alive and in his glory do it? The Israelites had a promise of a good Land: they must in the mean time suffer much oppression in Egypt, for the space of four hundred and thirty years together: but the selfsame night, Exod. 12.41. when the term was expired, they went out against the heart, and yet at the entreaty of Pharaoh and his people. In like sort Joseph had a Dream, that the Sun and Moon, and the twelve Stars should worship him: in the mean time he must be cast into the Pit and Dungeon, where he can see neither Sun, Moon, nor Star: many days and years passed wherein he saw nothing but the clean contrary, and yet in the due season of it, this dream was accomplished. And the reason is, because, 1 God is true of his word, he cannot lie, nor repent: and 2 He is able to fulfil whatsoever passeth from his mouth: for shall any thing be hard or impossible to God? or shall any power, or death, or the grave itself falsify it? Lean thyself then upon this truth of God: hast thou a promise of outward or inward peace, health, wealth, or any other good thing, which thy heart can wish? hold this promise fast in the midst of thy heart; wait for the accomplishment of it; it shall not fail thee, so fare as thy Father seethe good for thee: if it be delayed and deferred, even this also shall turn to thy best. Hast thou a promise of life everlasting? hold it by the faith of thy soul, as the aim and end of all thy faith and religion: for all the miseries of this present life shall not be able to defeat thee of it. Hast thou the promise of the resurrection of the body after death? stick to this Article of thy faith also: nothing could hinder the rising of thy head, no more can let, but the members shall be where the head is: not the grave, not fire, not water, not the bellies of beasts or fishes, but they shall give up their dead, and further the accomplishment of the word of their Creator. The second observation is, The L●●● denieth n t to help his children although he delay them till his own due time be come. that as the Lord of life raised not his Son as soon as he was dead, but he must lie in the grave two days, yea and the third also, till his case seemed desperate to the Disciples themselves: even so may the members of Christ lie long in the graves of their misery, yea, so long, as their case seemeth desperate; and all that while, the Lord not only deferreth, but seemeth to deny their help, and utterly to neglect them. Abraham had the promise of a Son by Sarah; he looked every year for him, ten, twenty years together, nay till the thirtieth year, till it was not with Sarah as with childing-women, in so much as she laughed when she heard it, the case in nature was desperate: who would have thought but that God had forgotten his promise: which Abraham himself in all that time (if God had not shoared up his faith) might have forgotten: but though long first, yet at length the Lord found out a time fit enough to bring his word to pass. David in like manner had the promise of the Kingdom, but in the mean time he was so traced and hunted by Saul, that he said in himself, I shall surely one day fall by the hands of Saul; but howsoever the Lord still deferred his promise, he knew not how to break it: the Kingdom was rend from Saul, and given to him that was better than he. Why God delayeth to answer his children. Reasons. Now the chief Reasons of this dealing of the Lords with his Children, are these, 1 In God's delays there is a seasonable time for all the graces which he giveth to be set on work, such as are faith, patience, hope, prayer; all which cease in the accomplishment. Secondly, he will have his children's case often desperate, that his own hand may be acknowledged in giving them unexpected deliverance. How could Israel but acknowledge his outstretched arm in their delivery, when they saw nothing but the mountains before them, the enemies behind them, and the sea as a wall on either side? and if the Lord had delivered them before they came into the bottom of the sea (as he easily could have done) the glory of his work had been obscured, which all ages since have admired and extolled till this day. How did Jonah and the Ninevites acknowledge the finger of God, in calling him to that Ministry, when as he seemed utterly cast away, being buried in the Whale's belly three days and three nights? for when by the powerful Word of God, the Fish was commanded to cast him on the dry ground, what a worthy fruit of conversion it had in them generally, the History doth declare. What great glory the Lord won to himself by saving Daniel, (not from the Den,) but from the Lion's teeth in the Den: and the three children, (not from the Furnace,) but the very fire in the Furnace; it appeareth, in that the very Heathen Kings themselves made public Edicts, that no God, but daniel's, and no God but Shadraches, etc. should be worshipped through all their Dominions, because no God could deliver their worshippers as he had done. Thirdly, the Lord often longer absenteth himself from his own children, that when he is returned, they might make the more account of him; it pleased him to deal herein as a Mother with her child, who although she be tender enough over it, will sometimes get her out of sight, and behind a door; in the mean time the child falleth and getteth some knocks, and all this to make the child perceive its own weakness, and depend upon her so much the more. Example hereof we have, Cant. 3.4. when the Church had sought her beloved in her bed, in the streets, among the Watchmen, and found him not, at last, after much seeking and sorrowing after him, she findeth him whom her soul loved: then she took hold on him, and would not let him go, till she had brought him to the house of her mother. Use 1. Tedious and heavy afflictions may not be an argument of God's hatred. It is a simple opinion of simple people, that God loveth not that man, who is exercised with any strange cross, especially if it be more lasting and lingering upon him. Lingering afflictions no sign of God's hatred. Why dost thou not consider, ignorant man, that the Lord suffered his own well-beloved Son to lie in the Grave till the third day, before he raised him up? What sayest thou to the Israelites in Egypt, did they cease to be the people of God, or to be dear to God, when the heaviest tasks were laid upon them? Whose blood was it that Manasseh made the streets of Jerusalem run with, but the Saints? In the Persecutions of the Primitive Church, we read of thirty thousand of the dear Saints of God put to death in seventeen days under the Tyrant Maximinian, and as many chained under met als and mines, Who was it that asked if the Lord would absent himself for ever, and whether his mercy was clean gone for evermore? Was not this the voice of David, a man after Gods own heart? Wouldst thou hear the style of God's children in the Scriptures? thou hearest them called worms of Jacob, dead men of Israel, Isa. 41.14. wouldst thou know their state? neither is that unanswerable to that stile: read Heb. 11. from verse thirty five to the thirty ninth, They wandered in Sheepskins, and Goatskins; and they (of whom the world was not worthy) were banished the world, as unworthy to live in it. Impossible therefore it is, as Solomon teacheth, to know love or hatred by any thing before a man, Eccles. 9 A man may be a Dives, and a Devil, or little better: another may be a Lazarus, and a Saint. Fat pastures, for most part, threaten slaughter, when lean ware need not fear the Butcher. 2 In tedious and heavy afflictions, and graves of misery, prescribe not unto God, neither the time, nor the manner of thy release; but leave all to him, in whose hand, times and seasons, and means of deliverance are. We would not by our good wills lie one day, no not one hour under affliction: our spirits are as short as Jehorams was; what, shall I attend any longer upon the Lord? is not this evil from him? Some crosses more smart and durable, why. And hence are all those murmur and complaints; Oh, never was any in such misery, or so long, as I am. But the Lord knoweth what he doth, and whom he hath in hand. He seethe perhaps, 1 That thou hast strong hidden corruptions; thy hard knots must have hard wedges, as hard bodies strong potions. 2 It may be, thou wast long in thy sin before thy conversion, and thy Cross is the longer, to be a means to bring thy old sins into fresh memory, that so thou mayest renew thy repentance. 3 It may be, thou hast since given some great scandal to the Church, and so thy correction abideth, till thou hast testified thy repentance. 4 Thy heart perhaps can tell thee that some other crosses of some other kind have been neglected, or would not have smarted half so much: therefore the Lord will have this to stick by increasing the smart, and withdrawing his comforts, till thy great heart be made to stoop. 5 Look whether some lust, as yet not denied, dareth not a sting to this cross above all the former: whether thy heart be overmastered, or fretful and peevish; for even so we deal with our Children, who when a little smart doth but set them on frowardness, we meeken and overcome with more stripes. 6 Or else the Lord in mercy lingeringly doth correct as thou are able to bear, to bend thee and work thee to good: whereas, if he should bring his chastisements roughly, and at once, it would break thy heart: great cause therefore hast thou to subscribe to his wisdom, whose ways are all justice and mercy. 3 Hence we fetch our assured comfort, The Lord will seasonably remember his children, at least the third day. That as God delivered his Son the third day, so will he also seasonably deliver us. What if we seem to be dead in our graves, despised, neglected, and forgotten one day, yea, the second? yet the third day cometh: Hos. 6.2. After two days he will revive us, and in the third day he will raise us up, and we shall live in his sight. This made Abraham hope above hope: In waiting, I waited, saith David; that is, I continued waiting on God. Job after darkness hoped for light. It may be the third day is not yet come. Thou art not yet come to the Mountain where God will provide: nor thou art not yet in that extremity which is God's opportunity. Isaac must not sit at home, but take a journey of three days to be slain; he must not be sent back the first of second day, but the third day (yet not before he be bound on the altar, and the stroke of death a fetching) is he taken from off the wood. Is the Lord a killing thee? yet trust in his mercy: God seemeth indeed not to know his own Children sometimes, but to be deaf at their prayers: to have broken the bottle wherein he was wont to preserve their tears: but he knows us well enough, saith Paul, 2 Cor. 6.9. though we think ourselves unknown: and therefore we are sometimes, as dying, but yet we live: chastened, but not killed; yea killed, but not overcome. He seemeth now to know none better than the wicked: but the third day cometh, and putteth as great a difference between them, as it did between Pharaohs Baker and Butler, Gen. 40.13, 19 the third day shall lift up the head of the one, and restore him to his office; but the same third day shall take the head from the other, and shall hang the body on a tree for the birds to eat the flesh from it. And caused that he was showed openly. Vers. 41 Not to all the people, but unto the witnesses chosen before of God: even to us which did eat and drink with him, after he risen from the dead. NOw we come to the manifestation of Christ his resurrection. Which is described, first, by the persons to whom he was so manifested: set down, 1 Negatively, not to all the people: 2 Affirmatively, but to us who were chosen of God to be witnesses. Secondly, by the facts of Christ towards these witnesses: which are two, the former in this verse, in that he admitted them to eat and drink with him after he risen from the dead: the latter in the next verse, in that he sent out his Disciples with commandment to preach unto the people: and especially to acquaint them with the Article of Faith concerning his coming again to judge the quick and the dead. In which two actions, namely, of sending out his Disciples, and judging of the world, his Kingly office doth notably put for●h itself. And caused that he was showed openly:] 1 It behoveth Christ to make open show and manifest knowledge of his resurrection. It was necessary that Christ should manifest his resurrection, for these reasons. 1 Because as he had been openly put to death, and openly buried, that none could doubt of the truth of either, so this being as main a beam as lieth in all the frame of our Religion; it was meet that it should be as sufficiently cleared, and as little liable to exception, as any of the former: which it had not been, if it had not been as openly confirmed: and therefore he would for the space of forty days, Act. 1.3. by many bodily appearances to many credible persons at once; and by many other infallible tokens, make it evident, that the same body which was crucified, having the same hands, feet, and side which were pierced, and wherein the prints yet remained; even the same finite and circumscribed body, which was to be seen and handled, and no other, was now raised from the grave, and loosed from all the bands of death. 2 Because some things remained to be done by Jesus Christ, between his Resurrection and Ascension, which craved his manifest presence. As, 1 He was further to instruct his Disciples in the things which appertained to the Kingdom of God; namely, in all the Doctrine they were to teach, and all the Ordinances they were to observe, in the external government of the Christian Churches unto the end of the World: and therefore the Evangelist showeth us, how Christ begun at Moses, and all the Prophets; and opened unto them in all the Scriptures, the things that were written of him, Luk. 24.27, 32. and not only the Scriptures, but their eyes, and their hearts, to understand and be warmed and affected with the same. 2 He was to establish and send out into all the world in his own person, the Apostles to Preach the Gospel; which he pleased to defer till this time, when by his glorious resurrection they might see, that all power was given him in heaven and in earth, Mat. 18.19. 3 He was to confirm this their extraordinary Ministry, by an extraordinary Sacrament, namely, breathing upon them, and giving them the Holy Ghost, Joh. 20.22. that is, some smaller measure of gifts, as a pledge for the time; but directing them also when and where to expect the plentiful pouring out of the Spirit upon them after his departure: as it was most miraculously performed in the day of Pentecost, after they had a while waited at Jerusalem for the Promise of the Father, Act. 1.4. 4 He was by Miracle to confirm to his Disciples the truth of his Resurrection, that they might be the better fitted to the testimony of it, as he did by that miraculous draught of fish, whereby they knew that he was the Lord, Joh. 21.7, 12. 5 In that also he was (according to that which the Scriptures had foreprophecyed of him, and himself also often foretold) to ascend up bodily and visibly into Heaven, whence he descended, so to show himself the Son of God, and our High Priest lifted up higher than the Heavens; Luk. 14.33. cum 51. to open Heaven for us, and carry our flesh before hand thither, where in the mean time he maketh requests for us: it was meet in the presence of all the eleven, Act. 1.9. and they all beholding, that he should openly, and according to his body be visibly and locally taken up, as the Angels witnessed, Act. 1.11. Now though in these and other regards, it was meet he should show himself openly, yet would he not so openly show himself as to all the people, but only to such as his wisdom thought fit to behold him. Quest. But why did not Christ after his Resurrection, ride in an open triumph before all the People? In all reason it would have made much to the confusion of his enemies, and the comfort of his friends. It could not have been but if he had risen in the sight of the Soldiers, and had gone into Jerusalem among the Scribes and Pharisees, into the Temple among the Doctors, into pilate's Palace; they would all have been stricken down, and confounded in the remembrance of their so cruel and wicked a fact, if they had been so plainly and sensibly convinced of it. Answ. We may not suffer our folly to prescribe to the Wisdom of God, Christ most not show himself so openly as to all the people after his resurrection, Why. whose ways are not our ways. The foolishness of God, is wiser than men, and the weakness of God, is stronger than men. And there be sundry just reasons why Christ neither would, nor did so openly show himself. For, 1 He declareth hereby that his Kingdom is not of this World; for than he would have showed himself unto the World, whereas after he risen from death, he would not show himself but to those of his own Kingdom. Neither needeth he for the furthering of his Kingdom the help or witness of the great ones in the world: for than would he not have passed by the Scribes and Pharisees, the Doctors and great Rabbis, whose words would easily have been taken, and shown himself to a few poor and abject men and women. Neither cometh his Kingdom with outward pomp and observation, Luk. 17.21. as Humane Kingdoms do; his triumph is correspondent to his conquest; both of them spiritual and inward, not discernible but to the eye of the soul. 2 The time was now come wherein Christ was not to be known any longer according to the flesh, 2 Cor. 5.16. the World that had so known him before, must know him so no more; but only by dispensation for the time, that such as were to witness of him, might take the better notice of him. 3 The wicked had made themselves unworthy to see him any more: and this was a part of the just judgement of God upon them, who had so despighted him: they saw him once, and were sufficiently convinced by the Scriptures, by his Miracles, his Life, and his Doctrine: all which because they despised, and wilfully thrust the Kingdom of God from them, they are justly left of God and Christ, and permitted to be further blinded, that they may upheap the measure of their sins. 4 As for the godly, the Lord would not have their Faith to depend upon the witness of the eyes and sight of the wicked and ungodly; but upon a Divine testimony, namely, upon such as were appointed of God for it: and this is a sure ground of Faith. 5 If Christ had openly appeared to all the people, he had falsified his own word, who had threatened them, that because when he would have gathered them as an Hen her Chickens under her wing, but they would not, Matth. 23.39. they should not thenceforth see him till they could say, Blessed is he that cometh in the name of the Lord. As if he had said, from henceforth, namely, after you have crucified me, ye shall not see me till the end of the world, when I shall come again; which coming some few of you, namely, that are elect, shall gratulate unto me, and say, Blessed is he that cometh in the name of the Lord. And perhaps (as some interpret it) all you who now reject me, as a vile person; will then, but too late, and to no profit of your own, either by force, or in imitation of the godly, acknowledge me the blessed that cometh in the name of the Lord: and to this also maketh that. Matth. 26.64. where giving a reason of his confession to Pilate, that he was the Christ the Son of God; he telleth them, that they shall hereafter see the Son of man; but not before he be sitting at the right hand of the power of God, and coming in the Clouds of heaven. 6 It appeareth that many more of the Jews were more convinced in their Consciences, and pricked in their hearts for crucifying the Lord of glory, by the preaching and ministry of the Apostles; than they would have been by the sight of Christ himself. In the second, fourth, fifth, and seventh Chapters of the Acts it evidently appeareth, how by the Apostles direct dealing against their sins, many thousands were converted at some one Sermon: and how many were daily added unto the Church, whose faith was fare more sound in that they attained the blessing which Christ pronounced upon those that believed, and yet had not seen. All which teacheth us, that in matter of Divinity, we must always subscribe to God's wisdom, shutting up our own eyes; If we have a word to believe any thing, or to do any thing, although our reason be utterly against it, though custom, though example, yet must we follow our direction, esteeming the word as our pillar of the cloud by day, and our pillar of fire by night, to guide all our motions, while we are wand'ring in the wilderness of this world; and even till we attain the rest which is prepared for the people of God. But unto the Witnesses chosen before of God,] Sundry sorts of witnesses of Christ his resurrection. We read of many and sundry sorts of Witnesses of Christ his Resurrection, and therefore it is worth inquiry, which of them are here to be understood. 1 There was a Divine witness of the Angels, Luk. 24.6. Why seek ye the living among the dead? he is not here, but is risen. Secondly, there was a real witness of the Saints that risen again with him and appeared to many, to the end, that they might testify of his resurrection, which we doubt not but they did, both by their appearing, and by word of mouth also. Thirdly, there was a forced testimony of the Soldiers, Matth. 28.11. They came into the City, and told all things that were done: whose first report was a main proof of the truth of the thing, howsoever after they were hired to turn their tongues. Fourthly, there was the witness of the Disciples and followers of Christ: and this was either private or public. The private witness was of many private Christians, not only men, but women also who followed Christ, who also were by Christ vouchsafed to be the first preachers of it even unto the Apostles themselves; as we read of Mary Magdalen, Mary the Mother of Joses, Salome, Joanna, and divers others. Such was the testimony of the two Disciples who went between Jerusalem and Emans, Luk. 24. to whom Christ made himself known the very day of his resurrection, and yet were no Apostles. Thus were many other private Christians undoubted witnesses of the resurrection, who no doubt saw and heard him in many of his apparitions, as well as the Apostles themselves; in so much as Paul saith, that he was seen of more than five hundred brethren at once, 1 Cor. 15.6. But the text is not meant of any of these sorts, but restraineth itself to the public witnesses even the twelve Apostles; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. What these ch●sen witnesses were. who were to carry the tidings of this with the other Articles of Christian faith, throughout the whole world, For, 1 These witnesses are said to be chosen of God, which word is borrowed from the elections of men, who were set apart to their several offices by laying on of men's hands upon them: even so God laid his hands on these, that is, Christ immediately by his own voice called these to be witnesses unto him, which was one of the privileges of the Apostles. 2 The Apostle in the words expresseth himself, by limiting them to themselves; to us, namely, Apostles, who eaten and drunk with him: not only who before his death lived as it were at bed and board with him, but after he risen from the dead, that we might not be deceived in our witness of him. 3 To us, whom be commanded to preach and testify (namely, to the whole world) these things, together with his coming again to judgement. Now for the further clearing of this public witness of the Apostles, we will consider three things. 1 That these twelve were appointed by Christ himself to this witness; which the Apostle Peter plainly concludeth, Act. 1.22. where speaking of one to be elected into Judas his room, he saith, he must be chosen of one of them which have companied w●th us all the time that the Lord Jesus was conversant among us, beginning at the Baptism of John unto the day that he was taken up▪ implying, that whosoever was not thus qualified, he was not fit to be made such a public witness with them of his resurrection: because to the making of an Apostle, was necessary either an ordinary converse with Christ upon earth, or else an extraordinary sight of him in Heaven: by which latter, Paul, who made an honourable access to that number, proved himself an Apostle. T●e second thing is, how they were furnished to this witness: By what means the Apostles were furnished to their witness and this was su●●y ways. 1 By their senses, they eaten and drunk with him, that is, were in a familiar sort conversant with him after he risen again. 2 By word of mouth, he gave them charge and commandment to do it: of both which we are to speak in the text. 3 By a Sacrament or sign of breathing upon them, he confirmed them to their vocation, saying, As my Father sent me, so I send you. 4 By adding thereunto the thing signified: for he opened their understandings, and made th●m able to conceive the Scriptures, and unfold all the Mysteries therein, so fare as was behoveful for the Church. 5 By bestowing sundry other great gifts upon them, sending the Holy Ghost upon them in the likeness of fiery Tongues: whereby they received the gift of Tongues, he gift of Miracles, of casting out Devils, of healing the Sick by imposition of hands, of preserving from poison and deadly things, of the Apostolical rod, whereby death itself was at the command of their word, either to take place, as in Ananias and Saphira, both struck dead with the word of the Apostle; or to give place, as in Dorcas, who by a word of the Apostle was raised to life being dead. By these means the Lord put into the hands of the Apostles, great power to give witness of the resurrection of Christ, Act. 4.33. The third thing is, By what means they witnessed, or gave testimony to Christ. Ans. Because they were to be authentical and faithful witnesses to all the world, and that both in the age wherein they lived, as also in all the succeeding ages to the end of the world: therefore was it necessary that they should give witness two ways. 1 By zealous and painful preaching by voice while they lived. 2 Even after their death, by the holy Doctrine left behind them in their Works and Writings: and thus do they still remain public witnesses to us, on whom the ends of the world are come. Doct. Hence observe, that the office of the Apostles was to give testimony unto Christ after a peculiar manner; Acts 1.8. When the Holy Ghost shall come upon you, ye shall be witnesses unto me, both in Jerusalem, Judea, Samaria and to the uttermost parts of the earth. I say, they were to be witnesses after a peculiar manner, for these reasons. The Apostles were to be peculiar witnesses to Christ, and why. 1 To distinguish their witness from ours, who are ordinary Ministers: for every Minister is called of God to give witness to Christ: but properly to speak, they are rather Preachers and Publishers of things witnessed, than witnesses: or if witnesses, yet herein they differ from the Apostles, that they are not oculate, or ear-witnesses, nor such sensible witnesses as they were: for this is an Apostolical speech, and manner of preaching, not derived to ordinary Pastors and Teachers, to say, That which we have heard, and seen, and our hands have handled, that we testify unto you, 1 Joh. 1.1. 2 They were all faithful witnesses and faithful men; endued with faith and full belief of the things they wrote and testified; as all ordinary Ministers are not. Whence the Evangelist John professeth of them all, that they knew the testimony to be true, Joh. 21.24. True for the matter: for they delivered the whole Counsel of God, and kept nothing back that was fit to be known, and true for the manner, they all speaking as they were moved by the Spirit of God, 2 Pet. 1.21. and therefore exempted from all error in their witness, as we are not. 3 And hence followeth that their witness is to be believed, as infallible, being the witness of such as with their eyes saw his Majesty▪ vers. 16. who did not at any time deliver any thing, which they either heard not of Christ, or saw him not doing, or suffering: but all other ordinary Ministers are so far to be believed, as they consent with these; and so far as they testify no other thing than what these oculate witnesses have left in writing. Object. But Christ needeth not the witness of any man, he hath a greater witness than John, or than any Apostle: therefore there is no use of the Apostles witness. Answ. Christ hath indeed three greater witnesses than the witness of his Apostles, namely, 1 His Father that sent him, beareth witness of him. 2 The Scriptures, if they be searched, testify of him. 3 His works that he did, bear witness of him, Joh. 8.18. & 5.39. & 5.36. but yet howsoever in regard of himself, he need no other testimony of man, that we might believe and be saved; he useth the witness of men, 〈◊〉 John, and the Apostles: and of this Divine Testimony in the mouth of the Apostles may be said, as Christ did of the voice from heaven, Joh. 12.30. This voice came not because of me, but for your sakes. In divine things we must lean upon a sure word. Use 1. From this Doctrine we learn, how necessary a thing it is in causes of Faith, to lean upon true and certain things, and not upon tottering traditions, or unwritten verities, which are the main pillars of Popish Doctrine. Oh how good hath our God been to this Church and Land of ours, in giving us a surer word of the Prophets, and Apostles, to become a light unto us in a dark place: and a sure ground whereon we may build the truth, and certainty of our Faith, and religion; that we need not be carried about with every wind of corrupt Doctrine? These witnesses being sensible, faithful and so extraordinarily assisted, neither would not could deceive us: yea, and writing in such a time, and the same age in which the things were done; if they had written any false or corrupted thing, all that lived at that time could easily have confuted them. And therefore as Moses when he had written the Book of the Law, Exod. 24.7. called all the people to be a witness of the truth of it: even so the Apostles writing the books of the Gospel and finishing them, appealed to the men of that age for the truth of them: as John the last of them all in the last end of his book saith, we know, that is, all this age knoweth, that this witness is true. 2 This Doctrine giveth us direction, how to carry ourselves to the present Ministry; for some man may say, as the Devil once did, Paul I know, and Cephas I know, but who are you? Surely even we are sent by Christ as well as the Apostles, Eph. 4.11. He gave some to be Apostles, some Prophets, some Pastors, some Teachers. Where it is evident, that he that giveth the Apostle, giveth the Pastor also. We being then called by Christ to teach this doctrine in the Church, Ordinary Ministers must be received as Apostles, while they teach things hea●d seen by the Apostles. whatsoever our own unworthiness be, yet to contemn us shall be the contempt of Christ himself: yet we being men subject to error (as they were not) must hold us to our rule, which is Apostolical Doctrine: for as the Apostles have faithfully performed their parts, so our part and duty is faithfully to depend upon them: and then not to depend upon, or departed from us, is to departed from Christ and his Ordinance. We that are Teachers reserve to every Christian his privilege, which is not to receive every thing from us hand over head, nor any thing at all on our bare words, but to try our spirits, to search the Scriptures, (as the B●reans.) They have ●r ought to have their Bibles, we wish them to look and inquire there whether our Doctrine be true or no: and by this note shall they know it what it is, according as we shall be able to show the Apostles the ear or eye-witnesses of it: for else are they not bound to believe it. Let any man come with a conjectural, or probable truth, or any traditionary doctrine, and cannot show which of the Apostles heard or saw it in Christ, no man is bound to believe it as necessary to his salvation. But if any come, and can back his Doctrine thus from the Apostles, it is all one as if the Apostles did utter it. Let every Minister, if he would be believed, tread in the steps of the holy Apostles; and see he be able to clear, that all he speaketh be spoken in their Language, be seen with their eyes, or heard with their ears; which he is sure so to be, if it be contained in their writings. Hereof the Evangelist John giveth a notable precedent, The Word, saith he, was made flesh, Joh. 1.14. here was a great mystery, and a main principle of Salvation: but how knoweth he it, is he sure of it? yea, that he is: and therefore addeth, we saw the glory of it. Again, it were to be wished, that hearers would take up their duty, which is, in reverend manner to come to their teachers in things doubtfully delivered, and ask the question; I beseech you tell me which of the Apostles heard, or saw this from Christ, which you have taught us, that I may believe it? for they delivered nothing else. To which rule would Ministers and people frame themselves, it would bring the Scriptures into request, which for most part, are least set by in many Sermons; it would make men more careful of their Doctrine, and thrust out an infinite deal of trash, and foolish conceits of frothy brains: which make it a chief part of their reputation, to see with any eyes save the Apostles and speak with any tongues save theirs, by which means it cometh to pass, that Gods own voice is least heard in God's house, in God's business, and among God's people. 3 Hence note also, The Lord Jesus chose mean and weak men for his witnesses. Why. What mean and weak men did the Lord choose to be his witnesses to all the world; not great Rabbis, not Rich, not Worldly-wise: (who are not so expedite and ready, neither to preach, nor receive the Gospel) but poor, simple, and mean men. For these reasons, 1 That the conversion of men might not be ascribed to eloquence, arts, power, or wisdom of the world: but this treasure is put in earthen vessels, that all the power and glory of the work, may redound to God, who commonly, in weak and foolish things, putteth forth his admirable strength and wisdom. 2 That there may be held a difference between Civil, and Ecclesiastical power: the one is outwardly glorious, and stately; the other mean and lowly: the Ministry which ever brought most men to God, was least pompous, and which came the nearest to the simplicity of Christ and his Apostles: and on which the Sun of the World, for most part, as little shineth, as it did on Christ himself and his Apostles. 3 It made more for the glory of Christ, and his Apostles: of Christ, in that he chooseth illiterate and unlearned persons, and presently maketh them wise, learned, and intelligent, able by the wisdom of God, to put t● silence the most Learned and exercised Adversaries they can meet withal. Earthly Kings and Princes, not being able to give such gifts, are forced to advance such as are wise and experienced already; and set over their business, the wisest, most learned, and most noble that they can find: Christ need choose none such, but honoureth himself in choosing foolish and ignoble things, to make them wise and noble, and every way fitted to his work. Again, herein he honoureth also his instruments, who being in themselves mean and contemptible, yet upon their calling received such a portion of the Spirit, as that they drove the wisest and most learned into admiration; and daunted the greatest and most powerful, when they saw that no power or glory of this world, could draw or hinder them from the Execution of that Office, to which they were deputed. Hence was it that the wise and mighty, Act. 4. seeing the freedom and wisdom of Peter and John in speaking (knowing them to be unlearned men) they wondered, and knew they had been with Jesus: and seeing the man standing with them which had been healed, they had nothing to say against them. How great glory won Christ hereby to himself, and his servants? 4 By this choice of his, he putteth a plain difference between his Kingdom, and the Kingdom of Antichrist. His Kingdom upholdeth the truth of God, which is strong of itself, and well fenced by the power and strength of God watching over it; and needeth not the arm of man's wisdom, or humane power to lean upon: but if it get simple and plain men to carry it through the world, it disperseth itself as the light: twelve naked and unlearned men shall be enough to overcome all the power and wisdom that the world can make against it. But the Kingdom of Antichrist, maintaining nothing but fables and lies, needeth all the colours that wit and learning can devise, and all the power and tyranny in the World to maintain it: false Doctrine can never stand of itself, if it have not the two legs of humane policy, and power to stand upon. And what other is it that for these many years (espec ally since the light of the Gospel was by the mercy of God restored to these parts of Europe) hath undershoared that tottering Kingdom, but a flourish of wise, learned, prudent, and holy Fathers: the profound policies, equivocating tricks, and acute Sophistry of their Jesuits: the cunning practices, powder plots, hellish attempts of their Priests and Disciples, against Kings, and Kingdoms, whose power they cannot command: the base insinuations and flattery on the one side, and false fears and treachery on the other, whereby they hold fast unto them sundry other great powers and Kings of the earth? to which add the insatiable thirst of money▪ and their base tricks to lay false fingers, and put loin goods and lands, which they heap and lay together as the sands of the Sea, you may take a view of the main props of that Kingdom. It must have the wit of men, the sword of Princes, the strength of arms, the supp●rt of wealth, and every way a glorious outward estate; else down must it needs fall like Dagon before the Ark. Christ's Kingdom hath none of these, needeth none of these, and yet it propagateth itself, and prevaileth daily, and so shall do, whilst this Antichristian Kingdom being now in a consumption already, by the breath of his mouth, shall be utterly abolished by the brightness of his coming. 4 In that the Apostles were chosen witnesses of God, it is a notable proof of Christ his resurrection, which is the Apostles own use: for if Christ be not risen, we are (saith he) proved false witnesses: but that cannot be for the former reasons, and therefore he is surely risen. The like deduction may be used for the confirmation of any other Article of Faith delivered by them, wherein they are no less true witnesses than in this of Christ's resurrection. Who are and drunk with him after he risen from the dead. In these words the Apostle Peter useth another argument of demonstrative force to prove Ch●ist his resurrection, Christ manifested himself to be both God and man, after his resurrection, by two sorts of actions. who both before his death and after did manifest himself to be both God and man, by two sorts of actions. 1 Such as were miraculous and extraordinary: an instance whereof after his Resurrection we have formerly mentioned, Joh. 21.11. in the miraculous lading of the net with fishes. 2 Such as were more ordinary and familiar: such as in the next verse of that Chapter is recorded, namely, his dining with the Disciples. Which was so familiar, and so open a revealing of himself, as wherein they could not be deceived in the truth of his person. And to confirm this truth of our Apostle, we read, that not once or twice, but often, he eaten and drunk with his Disciples after he risen from the dead, for he did not only eat with six of his Disciples, as Joh. 21.2. cum 13. but with the two Disciples with whom he joined himself going to Emaus, Luke 24.30. and with all the eleven gathered together, Luk. 24.33. cum 43. Quest. How could Christ eat and drink, seeing he was not raised to a natural life which he lived before, and we now live: but to a spiritual life, which cannot be nourished by corporal means, no more than our bodies shall be after the general Resurrection? Answ. Christ did not eat seemingly, or in appearance, Cibus hic ad humanae naturae indicium, non ad corporis gloriosi fulcrum pertinuit, & comestio potestatis fuit nota non necessitatis. Tilenus. as one deluding them; but as before, truly both eaten and drunk: for else this could be no infallible proof of his Resurrection unto them, as our Saviour intended it should be. For when the Disciples had seen his ●ands and feet, wondered at the matter, and yet believed not for joy, Luke 24.41. for their further confirmation he called for some meat, and having a piece of broiled fish, and an hony-comb given him, he took it and did eat before them. 2 Although Christ eaten and drunk truly, and indeed, yet was it not necessary, as before, for the nourishment of his body; which now living a spiritual life, took no nourishment from it. And as he needed not to eat, Considerations of Christ's eating and drinking after his resurrection. so that which he did eat, went not through his body as it did before, or as ours now doth. It will be asked first, what became of it; and secondly, whether that can be true eating, where can be no nourishment. To the former I answer, that himself, when, and as it pleased himself, dissolved the substance of it into his first principles, or into nothing after he had truly eat it. To the latter, that every man hath experience that he can truly eat many things which never nourish him: and so will avoid further curiosity, and inquisition into questions so needless. But it will be more materially objected, that this eating and drinking doth not necessarily and infallibly prove the point of Christ his Resurrection, seeing the Angels have eat and drunk, and yet were no men. Answ. As for the Angels which eaten and drunk with Abraham, Lot, and others, the truth is that (whatsoever some speak to the contrary) they did truly eat as well as they truly walked, spoke, and indeed had their feet washed: all which, though they proved them not to be true men, yet proved them to have had true bodies, which were assumed for the time of their message, and again dissolved into their first nature, as also was the meat which they did eat: even so our Saviour Christ is proved hereby after he was dead, to have a true, living organical body, which is a sufficient proof of his resurrection, and confirmation of our Faith in that Article; especially seeing that it was the self same body that was laid in the grave, the testimony of the Angels, the emptiness of the grave, the prints of the nails and spear, with many other evidences sufficiently confirm. 1 Note hence, in that our Lord Jesus, would not only appear once, but very often, and not only that, but eat and drink sundry times, and this also in the presence of many authentical witnesses; To believe the resurrection, is an hard point. what an hard thing it is to believe the resurrection from the dead: yea, if we 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 he condescend to admit them as familiarly to eat and drink with him as before, they scarcely believe: neither can we think the Disciples flower of heart to believe than ourselves are, who are ready to say in any thing that our eyes see not, with Marry, How can this be? But that neither they nor we should sink down in this weakness, he hath pleased to condescend to our infirmity, to remove all scruple from them and us, in this main article of our religion. His wisdom saw how necessary it was, that they who were to be witnesses unto him, should be enabled with much persuasion, both by lively voice, and by writing, to assure all other believers of the certainty of his Resurrection, till his return to judgement: and therefore to all the other means of manifesting himself, he 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 boldness and liberty of the Apostles, both in their Sermons and Writings? and whence is this but from their own full persuasion of the truth, which maketh them bold, and whence is this persuasion, but from certain sense and undoubted knowledge, arising from their familiar converse with him after his resurrection? Use 1. To strengthen this our weak Faith by this consideration, conceive with thyself that Christ eaten and drunk with his Disciples, that thy Faith might be 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 be as fully assured, as if thine own eyes had seen him, thine own hands handled him, and thyself had sit with him at the Table while he eaten and drunk among them: yea, so often as thou hearest, or readest, or thinkest of any of these things; so often must thou be 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 he was gloriously raised from the dead, would still for those forty days 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 weakness of his Church: we are to learn the same lesson towards our Brethren, to be of a yielding disposition, ready to departed with some of our right for their good and edification; and carry ourselves as weak to the weak, and become all things to all men, to save some. Vers. 4●. And he commanded us to preach unto the people, and to testify 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 Commandment to his Apostles to become Preachers and witnesses, as of other points, so especially of this; that howsoever he was adjudged to death, according to that judgement executed, and laid as one foiled 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, do, or shall live to the end of the world. In the verse we have three things to be handled. 1 That preaching is a reverend and necessary ordinance of Christ himself, And he commanded us to preach unto the people, and to testify. 2 The object of this ordinance, or what we must preach, namely Christ, that he is, etc. 3 What particular doctrine 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 be cleared. 1 That preaching is the ordinance of Christ 2 The necessity, which will easily be deduced from the former. That Christ instituted this holy ordinance, is plain, Matth. 28.19. Go preach to all nations, baptising them, etc. 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 C●rist. And that the ordinary teachers are no less 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 alleged, 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 yourselves, and the flock over which the Holy Ghost hath made you overseers, 1 Cor. 12.11. and all these things worketh even the selfsame 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 Ministry. 3 That we might better instruct ourselves, 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 inferior creature's. Object. But this ordinance of preaching, seemeth not to be Christ's, because it was long before his Incarnation; and now remaineth after his ascension, when he 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 virtue and efficacy of it. The being of it (as it was the Ministry of the New Testament, wherein glad tidings were published to all Nations) was temporary, beginning in the time of Christ, and shall have end with the world: yet can it be called no new doctrine, because the sum and substance of it, was (though more obscurely) delivered to Adam, and the Fathers of the Old Testament. But if we consider the virtue 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 itself,) 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 settled before he ascended into Heaven, and from thence gave gifts to men; that thereby he might show himself a careful Head and Governor of his Church, even then when he was set down at the right hand of his Father. It is true indeed that before Christ's 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 Christ's death, exercise the office of Apostleship in Judea amongst the lost sheep of the house of Israel, yet had they not received that fullness 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 be the Apostles of Jesus Christ: neither had they, till after Christ's resurrection, received this Commandment (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 overseers: and Paul accounteth Apollo's ordained by Christ as well as himself, 1 Cor. 3.5. What is Paul, and who is Apollo's, but the Ministers by whom ye believe? 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 Ministry 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 believers run in this tenor, to day if ye hear his voice, harden not your hearts, Psal. 95.7 Heb. 3.7. Whence we conclude, that his voice hath ever sounded in the Church, and so shall do in the ministry of his servants, until his coming again to Judgement, Luke 10.16. he that heareth them, heareth him; he that receiveth them, receiveth him; he that refuseth them, refuseth him: he by his servants entreateth men to be reconciled; by them he bindeth and looseth, saveth and destroyeth. Necessity of p●eaching evinced by four reasons. Secondly, for the necessity of this ordinance, can any deny it who seethe 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 Apostolic 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 enlarge 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 he was in his natural blindness, no unbeliever could ever get within the gates of the holy City: no hardhearted 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 believe, except they hear? and the hammer of the Lord to break asunder the hardest stones in men's hearts, Jer. 23.29. Who were ever begotten to God, without this immortal see● 〈◊〉 ●here spiritual Fathers? Who ever became living stones in the building, wit● 〈◊〉 ●e hewing and polishing of God's bvilders? What harvest was ever ●●ought in to God, without these labourers? What soul was ever pulled out of the kingdom of darkness, and brought to be a member of God's Kingdom, but by this means? The word in this ordinance is called the Gospel of the Kingdom of God, Mark 1.14. that is, whereby men attain both the parts of God's Kingdom: 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 quickeneth the dead in sin: the Gospel of peace, chap. 6.15. because it alone pacifieth the conscience, and settleth it in the peace of God: to conclude, The good word, Heb. 6.5. because it only revealeth Christ, who procureth all good unto believers. Who seethe not then the necessity of preaching? seeing none are added to the Church without it, Act. 2.41. no spiritual life can be 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 believe. S●condly, If we 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, 1 Seeing a man cannot safely and comfortably pass through any part of the day, without the light, strength and comfort of the Scriptures, it pleased the Lord to set up this public ministry in his Church, that even believers themselves by hearing the Scriptures daily explained, obscure places opened by those which are clearer, and figurative speeches cleared by the proper; might attain not only to a clearer understanding of the Scriptures, but also to have them printed in their minds and memories, so as they might be able to draw them into continual use. 2 Even the best have nature in them, and their daily failings; and without daily repair, grow weak in faith, weary of well-doing, and unfruitful in the work of the Lord. And therefore though they should not need to come to increase their knowledge, yet have they need to hear their faults controlled, to be provoked unto duty, to be confirmed in their obedience, to be strengthened in their faith, reform in their lives, comforted in their troubles, and spurred to bring every thing to use and practice; and therefore the best may be still Disciples and Learners in the School of Christ. 3 The agreement and fellowship of the members of the Church, is excellently hereby maintained and preserved: not only by communication of gifts and graces, while some teach and some learn, but also while it is a mean to hold them all of a mind; whereas without this public Ministry, if every one were left to hi● private sense and reading, it could not but br●●d corrupt and private opinions, to the dissolving of minds and affections. And this special benefit of thi● public ordinance, the Apostle aimed at, Eph. 4.13. Till we all meet together in the unity of the Faith, and knowledge of the Son of God, unto a perfect man; implying, that the scope of the Ministry, is to bring and preserve all the members of the Church in this unity of faith and knowledge; which in this world it cannot do, but so soon as it hath done this, itself shall ce●se, namely, in the life to come. He must needs be wilfully blind, that espieth n●t very gr at necessity of the word preached, for the strengthening of th●se joy●●s and bands, whereby believers are knit both unto the head, as also unto the me●▪ 〈◊〉. From the opposition of the Devil, and wicked on●●. Thirdly, The necessity of this Ordinance appeareth, in that the Devil and wicked 〈◊〉. W●●●●, have ever resisted it above all other, as being the greatest enemy unto his Kingdom, which maketh him fall down like lightning in the heart of men. Hence is it that he stirreth up Jannes and Jambres, and all the ●able of Egypt's Enchanters against Moses; and setteth all his power against him, to prove him a counterfeit. Hence is it that he will not want a Pashur to sin Jeremy, nor an Amaziah to do as much to Amos. Hence raised he up many Armies against Paul; Elimas' and Alexander, Hymeneus and Philetus, D●otrephes and Demas, and from his mouth he casts out floods of reproachful and virulent slanders against him; that he is a pestilent and 〈◊〉 ou● fellow; that he speaketh against the Law, and against the Temple, away with such a fellow, it is not fit that he should live. A d hath the Devil grown any whit more calm, or can he digest Paul's preach●● better since Paul's time? no sure, he is no changeling, except because his time is shorter, his malice be stronger and more raging: I wish Gods faithful Ministers every where found it otherwise. But to omit other proofs, 〈◊〉 serve generally the voice of the multitude. Where there is no Preacher, but some poor creature to serve, as they say, or starve them rather; it is wonderful how well people think themselves with him: he shall be commended and defended, for a very honest peaceable man, or for a very good fellow, that will bear his Neighbour's company, they could not have a better; and for all he cannot preach, a worse (they f are) will come when he is gone. But whose voice is this? and is not the hand of the Devil in all this? Well, on the contrary, where there is by God's mercy a painful and faithful Minister, that Preacheth constantly and conscionably; how goeth the cry and common voice of people upon him? we have one that Preacheth indeed often, and (perhaps▪ is a good Scholar; but he is very unpeaceable, a reprover of every man, a spy-fault, he hath made such contention in our Parish since he came, that we wish he had never come amongst us; we were quiet enough, and held peace and neighbourhood before he came. And thus he is cou●ted, as Jeremy, a man that striveth with the whole earth. The same prove● by experience. Fourthly, The necessity appeareth by common experience, if we compare the people, who have had the Ministry planted amongst them, with those who have it not. In the one, what shall a man sooner meet with, than woeful ignorance, Popish opinions, superstitious practices, heathenish conversation? they live as men without God in the world: or, as if the old Sodomites were alive again. But in the other, by God's mercy some seal of the Ministry you shall meet withal; some men of knowledge, of conscience, and out of conscience performing duties in public, and in private; in the house of God, and in their own houses; you shall hear godly and gracious speech in their mouths▪ see good example in their lives, holy desires and endeavours to grow in grace, and in the knowledge of Jesus Christ. And whence is this difference, but from the presence or absence of this ordinance, and God's blessing attending or departing from it? Use 1. Ministers must urge themselves to diligence by this necessity. The Ministers of Christ must urge upon themselves this self same Commandment, to provoke themselves to diligence in p●eaching: for it layeth necessity upon them, and woe unto that Minister that pre●●heth not the Gospel. A lamentable thing is it to see how little either this commandments or the denunciation of this fearful woe prevaileth with many: but some are given up with Demas, to embrace this present world; some give up themselves to idleness, and voluptuousness of life; some to ambition, and further preferments; some to policy, and state matters; and very few only to faithful and painful Preaching. Thus this commandment of Christ is generally forgotten, the sheep and Lambs of Christ unfed and forsaken, the Kingdom of Christ unbuilded and unrepaired, and the Kingdom and power of sin generally standeth in the state of it unshaken in the hearts of men. 2 We see hence what little need we have of a dumb, or blind Ministry; unless there he need of breaking so express a Commandment of Jesus Christ, who sealeth no man's Commission, but to Preach to his people. No need of a du●b o● blind Ministry. What need is there of wells without water, of mouths that speak not, of candlesticks without light, of stars without shine, of salt without savour? Christ needed not to have ascended to send men without gifts; he sendeth no Messenger without a message, no Steward without his provision, no Captain without weapons, no Watchmen without eyes: this were a folly which the wisdom and weakness of man cannot brook: but he sendeth an interpreter, the Learned tongue, the prompt Scribe in the Law of the Lord; such as are mighty in the Scriptures, and are stored with things new and old. Let us not implead the wisdom of the Son of God, and say, where shall we have such store of Preachers for our several Parishes? If we want them, the fault is our own, and not Gods; who hath given means, men, and maintenance enough; if all these were wisely and thankfully disposed to his glory, and the service of the Church. 3 This Doctrine must be applied also to the more ignorant sort of men, who never as yet came to see the absolute necessity of this Ordinance of Preaching: as witness, 1 Their formal coming hereunto, as forced by Law, ●ow men see this necessity of preaching. or constrained by custom: and thence departing again without any fruit of Faith, or increase either of knowledge, of obedience, or of comfort. 2 The inbred corruption, yea, and malice of their hearts against it; which bewrayeth itself in a number of frivolous Objections, which they shame not to bolt out among their mates. As, that this preaching of the Gospel is but foolishness: they see other have lived honestly and well without it, before them, and so have themselves done for many years: and yet they live as well as those that are the forwardest to run after Sermons. Alas, poor souls, how hath Satan overreached them in a matter of such moment, as is their whole estate and freehold of Heaven? who if ever they come to see their lost estate, and what a woeful condition they stand in for the present, they will tell us another tale, with shame in their faces, for that they have said: they will profess the Ministry of Reconciliation, to be as necessary as their atonement and friendship with God, which is better and sweeter than life itself. Others conceive and complain, as the Israelites, Many pl●●● against it. that there is too much Preaching, and too much of this Mannah: and some of better place, but no better hearts, avouch that it is so common, that it grows into contempt. Now would I ask of these, was it the abundance of Mannah, the Angel's food, that was the fault, or their wicked loathing of it? even so is it the commonness of the word, that maketh the wicked contemn it, (for the hungry soul of the godly would never despise it, if it were ten times more common) or rather because they see not the worth, nor taste the sweetness of it? des●●s● we the Sun because it riseth daily, and shineth all the day long upo● 〈◊〉 or the air which we breath in every moment? or doth the ordinary and common use of the bread upon our Tables, bring bread out of request with us? No, we see the necessity, that without the Sun, and without our daily bread, and without the air, we cannot live. And did we see also as clearly that where vision faileth people perish, we should change with our minds our note; and highly bless God for the commonness of it, as we do in the other: and sure I am, that either the Apostle Paul did not fear this inconvenience, or else he oversaw it, when he enjoined the Ministers to Preach instantly, both in season and out of season. Others say the world was better when there was less Preaching, and thence conclude, that it is far worse now, because there is more: which though it be a rude fallacy scarce worthy answer, as putting that to be a cause of men's wickedness which is not, yet something must be said unto it; and fools must be answered in their folly, lest they be wise in their own conceit. Let these men bethink themselves, and then tell us whether the Holy Gospel (being the power and arm of God to save every believer, the glad tidings of salvation, and word of life) can make the World worse than it is. For if that be the use of it, our blessed Saviour was far overseen to leave his glory of Heaven, to take our flesh, and in it to submit himself to the obedience of the whole Law; and to the suffering of the whole curse of it, for our disobedience; if by all this he leave the World, or make the World worse than he found it. How shall it be true that is written of him, that the Son of Man came not to destroy, but to seek and save that which was lost, if the Preaching of him make the World worse than it was? we will easily grant that the Gospel, being a great sight, it daily discovereth that corruption and darkness which before lay hid; as the Sun rising manifesteth all those things which were wrapped up in the darkness of the night. But to say that sin is the more, because it is more seen by the light of the Gospel, is a fancy: or if sin itself in these days of the Gospel by the multiplication of people be multiplied; shall we say the Gospel is the cause, or rather the malice of men, who pervert it to their own destruction, taking occasion by it to turn the grace of God into wantonness? Let not ●s therefore be (as the old Idolaters in Jeremy's time) who told him plainly, that they would not hear the Word that he spoke in the name of the Lord, for while they served the Queen of Heaven, they had plenty of victuals, and were well, and felt none evil: but since they left to burn incense unto her, it was never well with them, they had scarceness of all things, and were consumed by the Sword and by Famine, Jer. 44.17, 18. and therefore they were resolved to do as their Fathers did. But let us with thankfulness cast our eyes upon the Grace of God, that hath appeared, and learn (as it teacheth) to deny ungodliness, and worldly lusts, and to live soberly, righteously, and godly in this present world. Many other allegations of simple people against this ordinance I might allege, but they are well met withal by some others; and myself have elsewhere answered many of them, Beauties of Bethel. and therefore referring the Reader thither, I content myself with these few for the present: and conclude this point with this exhortation to these poor seduced people: that considering the strait charge and Commandment that lieth upon us to Preach in season, and out of season, they would be willing to pick out their duty therein employed; which is to be diligent, yea, swift to hear, to attend as earnest suitors at the gates of Wisdom, for their own good; to lay up instruction as they would treasure gold, and to call after the wisdom of God revealed in this ordinance, without which never was any made wise to salvation. And let them further know, that (seeing God doth not extraordinarily save men, where the ordinary means are afforded or offered) the neglect of this means is to despite great salvation; and to make themselves unworthy of life eternal. And from the evidence of truth I avouch against every soul, that turneth his ear from hearing the word preached; that he despiseth the pardon of the King of Heaven, he refuseth life and salvation offered; he chooseth death, and forsaketh his own mercy, Joh. 10.27. he is no sheep of Christ, for than would he hear his voice, Joh. 8.47. and if he were born of God, he would hear the words of God. Secondly, The object of this Ordinance, or what we must Preach, Christ the matter of our preaching. and that is Christ. The scope of the whole Scripture is Christ, and it is wholly resolved into him. The Law, that is a Schoolmaster to Christ; for by convincing of sin, and making the sinner exceeding sinful, it leadeth him forth of himself to seek salvation in Christ. The Gospel preacheth nothing but Christ, and him crucified for sin, 1 Cor. 2. We preach Christ the power of God, and the wisdom of God. Hence is called the Gospel of Jesus Christ, Mark. 1.1. and the word of Christ, Col. 3. not only because it is from him being God, a● an ●●h●●ent cause, and preached by him as the chief Teacher of his Church; but also for the material cause which is Christ. The Apostle Paul calleth it the word of Truth, n●t only for the truth of it, but because it publisheth that eternal Truth Jesus Christ: as also the word of the cross, not only because the cross ordinarily attendeth the faithful preaching and profession of it, but because the matter of it is Christ crucified, 1 Cor. 2. Quest. What is it to preach Christ? Answ. It standeth in two things. To preach Christ wherein it stand h 1 In plain manner to preach the docttrin of Christ, concerning his Person, his Natures, his Offices, and the execution of them from his incarnation to his ascension. 2 In powerful manner so to apply this Doctrine to every hearer, that every one may feel a change to follow, both in his heart and life. For to teach only the History of Christ his Doctrine, his Miracles, his Life, his Death, is not the full teaching of Christ: for thus the unbelieving Jews know Christ; and the Infidel Turks can easily come to this knowledge of him. But to reach Christ as the truth is in Christ, is to apply every particular to the heart of a sinner, that he may be framed to conversion and repentance; which is the most difficult labour of the Ministry, and most to be striven in. Many Teachers who can choose hard Texts, and make learned discourses, and show much dexterity of wit, reading, and humane literature, have not thus learned Christ themselves, not can after such a lively manner teach him to others. And pity it is to see that whereas so great an Apostle as Paul, who wanted not Arts, Tongues, and humane Learning, desired to know nothing but Christ, and him crucified, among the Corinth's themselves: it should be the study of many men to show the knowledge of any thing rather than of Christ; and how they may paint out themselves rather than Christ in their Preaching. Is not the end of preaching to make Disciples of Christ, Mat. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was it instituted to please the ear, or to prick and pence the heart? Let the Minister therefore strive to ransack the hearts of men with whom he is to deal; that discovering their secret things they may fall down and say, God is in him indeed. Let him think he hath spoken the word of Christ; when he hath both taught him, and led his hearers unto him. And this will not be done but by the plainness of words, and evidence of the Spirit. It is thought a reproach to preach a plain Sermon, whereas indeed, that is the best Sermon which teacheth Christ most plainly. 1 By true interpretation of Scripture. 2 By wholesome savoury and proper Doctrine gathered thence. 3 By sound application of that Doctrine for the information of men's judgements, and reformation of their lives: where Christ crucified is thus held out, there need no wooden Images nor Pictures; nor the real sacrifice of the abominable Mass, to put men in mind of him. 2 Hearers may hence learn to judge of themselves, whether they have heard aright or no. And then have you heard well, when you not only know that which you did not before, but when you believe more, love more, hope more, and are more changed than before, When you find our Sermons as the glass wherein you see and discern the true estate of your souls; when you are cast into the form of this Doctrine; when your Lust's stoop and yield to this Sceptre of Christ: without this no knowledge is saving; but all our preaching and your hearing tendeth to damnation: if ye know these things, blessed are ye if ye do them? Joh. 13.17. The Apostles commanded in special to teach the doctrine of the last judgement. Reasons. The third point is, what is the particular Doctrine which the Apostles, and we in them are so straight enjoined to preach: and that is, the Article of Christ's coming again to judge the quick and the dead. And surely it is not without reason, that our Saviour should wish them to insist in this doctrine, above others. 1 Because this being the last work of Christ remaining to be done after his ascension, it could not be so easily believed as those things which were ●●re●●y done and accomplished, being still in fresh memory; and so much the less deniable, by how much they were still fixed even in the senses of all those who were eye-witnesses of the same. And therefore he would have his Apostles careful to help the weakness of men's faith, in the expectation of his return to judgement, by much and often beating upon it, as a point that needeth more instance and persuasion, than such as (being past, and so sensibly confirmed by many hundreds and thousands as they were) are far more easily apprehended, and believed. 2 The Scriptures teach that the remembrance of this judgement to come, is a notable means to quicken the godly in their duty, to work in them a reverend fear, and shake out security, which breedeth hardness of heart: therefore did the Apostle Paul, considering the terrors of the Lord, 2 Cor. 5.11. provoke both himself and others unto their Duty: and no marvel, seeing the children of God, have even at the consideration of more particular judgements, been stricken with the fear of the Almighty. The Prophet Habakkuk when he heard but of judgements to come, saith, That his belly trembled, his lips shook, and rottenness entered into his bones, Habak. 3.16. And David, being a noble King, hath these words, my flesh trembleth for fear of thee, and I am afraid of thy judgements, Psal. 119.120. A special example whereof, we have in that famous Preacher of righteousness, Noah, of whom it is recorded, Heb. 11.7. that being warned by God of the flood to come an hundred and twenty years after, he was moved with a reverend fear of God to make the Ark. And as Noah, was by hearing of the waters, so the servants of God hearing of fire, wherewith the world shall once again be destroyed, aught to be, and are moved with a reverend fear of God, which is as a steel spur to provoke them to their duty. 3 The Scriptures make the contempt of this day of judgement, the ground of all sins, and of the destruction of ungodly ones. For as it was in the days of Noah, so shall it be in the day of the Son of man: they never dreamt of the judgement, before it came, and so perished in it; so men eat and drink, marry, and give in marriage, till the day come upon them as a snare, and they taken as a bird in an evil net. What was the cause that the evil Servant sat him down with drunkards, and risen up to beat his fellow-Servants, but because he said with himself, my Master will still defer his coming? In all which regards, neither the Apostles, nor we the ordinary Ministers succeeding them, can want good reason to stir up ourselves and others, by the often and diligent propounding and applying of this holy Doctrine of Christ his coming again to judgement. The verse containeth two things: 1 Christ his appointment to this office, that he is ordained of God, 2 The execution of it, a Judge of the quick and dead. Touching the former, it will be asked, Dan. 2 9 Joh. 16 8. How Christ is ordained a Judge, seeing the Father, and holy Ghost judge also. how God could ordain Christ a Judge, seeing that both the Father and the Holy Ghost judge as well as he? Ans. In the last judgement must be considered, 1 The decree of judging. 2 The authority, or judiciary power. 3 The external and visible act, or execution of judgement. Now in regard of the two former, all the three blessed persons, the Father, Son, and Holy Ghost concur, as having an equal decree of judging, an equal authority and judiciary power, an equal dominion over all creatures, and an equal consent in the judging of them: But in regard of the third, the visible judicial act, Christ is the Judge, and that according to both his natures, the Godhead, and Manhood: and yet both of them herein retaining their own properties. Thus is Christ ordained of God a Judge: and thus is it said, that the Father ●udgeth no man, but hath committed all judgement to the Son, Joh. 5.22. Where by ●udgement, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be meant the administration of judgement: for so the Evangelist expoundeth it in the 27. verse of the same Chapter, where he saith, that the Father hath given him power to execute judgement. And by committing it unto the Son, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. not as opposing the second person in Trinity, to the first or third, or as excluding the other two; but only appropriating it thus far, that by the Son, in a visible form, and according to his humanity, shall the last and general judgement be exercised. For all that power of judging which is in God by nature, shall be in Christ as man by grace of personal union, for the execution of it. Now the wisdom of God thought fit in this manner, Administration of judgement laid upon the Son for sundry reasons. to lay the administration of the judgement upon the Son, for sundry reasons. 1 Because Christ having in his humanity accomplished the work of man's redemption, and in it had been judged in the world; it is meet that he should now manifest the glory of his manhood, exalted above all creatures, and shining in such brightness of glory, as is fit for such a body as is united to the Divine nature. Hence is it, that often we read this second coming opposed unto his former, wherein he pleased to cover and veil his glory, which now he will reveal and display above the shining of a world of Suns: Mat. 25.31. When the Son of man cometh in his glory, and all the holy Angels with him, than he shall sit upon the throne of his glory: Luk. 21.27. Then shall they see the Son of man come in a cloud with power and great glory. Secondly, He shall show his near affinity unto man, in that he shall in his humanity be seen visibly descending in the clouds, as he was seen visibly to ascend by a cloud: this was long since prophesied, that every eye should see him, Act. 1.11. and how meet is it, that the Judge of all should be seen of all? Thirdly, In regard of his Church; which as it is justified by his first appearing in humility, so must it be glorified by the second appearing of the head of the Church in glory. Fourthly, That he might in this last act of it, fully accomplish his Kingly Office: for when he shall have faithfully finished this judgement, which is committed unto him, he shall immediately deliver up the Kingdom unto his Father, 1 Corinthians 15.24. not that he shall then cease to be an everlasting King of glory, but because he shall no longer exercise any temporary government as now he doth. He shall not rule his Kingdom by Civil Magistrates, nor his Church by such Officers, and ministry, as are now appointed under him for the gathering of the Saints. It shall not stand in need of the means of edification by the Word, Sacraments, or Censures; the Lamb himself shall be all these in the midst of the Throne of God. In both these regards, he shall deliver up his Kingdom; but he must first appear in a most glorious humanity to finish this great business. For these reasons is this great work committed to the Son immediately to execute. The comfort of God's children that their Saviour shall be their Judge. Use 1. Is Christ appointed the Judge? then may every godly man and woman comfort themselves, seeing their Saviour shall be their Judge. If a man's brother were to be his Judge, he would not fear but to get the day, and the cause to go with him: but he is the elder brother of every believer: he bade the woman go tell my Brethren that I am risen again: I know (saith holy Job) that my Redeemer, or near kinsman, liveth: yea he is nearer than a Brother, being the Husband of every faithful Spouse. If the Wise should have her loving Husband, who loveth her better than his own life, to judge her cause, what need she fear but the matter will go well with her? what need the members fear the head? Let us comfort ourselves with these words, and lift up our heads, because this day, wherein our Head shall show forth both his own and our glory, who are his Members, draweth near. He shall judge the wicked against whom all their villainies have been committed. 2 This doctrine serveth also to daunt the wicked and ungodly: They shall see him whom they have pierced: he is their Judge against whom all their villainies have been committed, whose servants they have villainously entreated, whose kindness and peaceable conditions they have despised and refused. What a fearful sentence awaiteth them when they shall come before him? no marvel if they call for the mountains to cover them, and the hills to hid them, rather than they should appear before the presence of his glory, whose wrath is as a consuming fire, and no stubble can stand before it. Oh consider this ye that put far from you this great day of the Lord, speaking peace to yourselves, whilst every thing wageth war against you, in that you still by living in your sins proclaim open war against the Son of God. Why should you any longer abuse his patience? why will you treasure up wrath for yourselves against this day of wrath? why will you fit yourselves as fuel for the fire of that day, when the Lord Jesus shall come from Heaven, in flaming fire, to render vengeance against all them which know not God, nor obey the Gospel of our Lord Jesus? 2 Thess. 1.8. Well, if you will not be warned, but you will go on in such impenitent courses; know it, that the party wronged by your sins, is he who is appointed of God to be your Judge: you will think it will go hard with Pilate, seeing he is to be his judge who was judged by him to death; and with Judas that betrayed him, and with the Soldiers that put him to death: but change the persons, the case is your own. Secondly, In the execution of this Office, two things must be considered: 1 The persons upon whom, here said to be the quick and the dead. 2 The manner of it. First, By the phrase of quick and dead, is meant all mankind without exception, of what age, condition, sex, or quality soever they be, even all that ever have received life from God, from the first man that ever lived upon earth, to the last that shall be found living at the coming of Christ; even all these shall be juged. And the dead are mentioned as well as the living; because the carnal and unbelieving heart of man maketh more question how those who have been resolved into dust many thousand years ago, can be quickened and raised to judgement, than those that shall be found alive at that day: therefore is the Scripture very express in this particular, Rev. 20.12. I saw the dead both great and small stand before God, 2 Cor. 5.10. We shall all appear before the Judgement Seat of Christ. In like manner those speeches admit no exception, which we every where meet withal: as, Every eye shall see him: every man shall bear his own burden: every man shall give account of himself unto God, Rom. 14.12. And that we should not doubt of the certainty hereof, the Scripture condescendeth so fare to our weakness, The means whereby both quick and dead shall be gathered to judgement. as to show us the means how this great work shall be brought about. As, 1 By the mighty and powerful voice of Christ, which whilst he was in his abasement, could call dead Lazarus out of his grave, Joh. 5.28. Those that are in the graves shall hear his voice. 2 By the ministry of the Angels, who shall all (not one excepted) come with him, and they shall gather the elect from all winds, and present and force the wicked to the bar, before the Judge of all the earth; even then when they shall fly to the hills to cover them, if it were possible, from his presence. 3 By the diligence of all the brute creatures, who in their kinds shall hear the voice of the Son of God. The Sea shall give up her dead; so shall Death and the Grave give up their dead; the very fire shall give up again the bodies it hath wasted. In a word, all the Creatures shall help forward this work of the great day: which although it transcend the shallow reach of man, yet is it not above the power of God. Object. But how can the quick and dead be then presented to Judgement, s●eing the godly shall not enter into judgement; and for the wicked, they are judged already: for he that believeth not, is condemned already? Ans. First, for the godly, they shall not enter into the judgement of condemnation. 2 They are by their particular judgement acquitted already, but they must also by the general Judgement receive in their bodies (which till that day are not absolved) according as they have done in the flesh. 3 They must be solemnly and publicly inaugurated and invested into the glory of their head; and their blessed estate manifested to all the world both men and Angels, and even in the eyes of the wicked themselves: therefore although they enjoy God already in part, and the beginnings of the life to come; and such as are dead in the grave rest with the Lord, and enjoy his glory in their soul, yet are they not fully happy, nor can be, till this day breath on them, and this their morning awake them to their perfect glory. As for the wicked, although they are already condemned: 1 In God's Counsel before all worlds. 2 By the word wherein their sentence is read, Wicked already judged five ways. declared, and published. 3 In their own consciences the judgement of which forerunneth the final Judgement. 4 By certain degrees of insensible plagues that are upon them, as hardness of heart, blindness of mind, wilfulness in their wickedness, malice against God and good men; hatred of the light and means of salvation. 5 By the horrible torment of the souls of such as are in Hell with the Devil and damned ones: yet doth the full vial of God's wrath remain to be poured upon them: and the final execution, and manifestation of their endless misery, is reserved till this Day of Judgement, when the body shall be reunited to the soul, and both delivered to the Devil as their head, by him to be tormented together, as they have been inseparable friends in sinning together. Use. Let every man make account of this judgement, high and low, rich and poor, learned and unlearned: No man can avoid this judgement unless his power be above the power of the judge. the mightiest Monarch shall not be able to withdraw or absent himself, unless his power be above the power of Christ the judge: the poorest soul that ever saw the Sun shall not be neglected: the most rebellions of all Creatures, men or Angels, must of force appear, and that not by a Proctor or Advocate, but in his own person: for every man must give accounts of himself unto God. None can be forgotten, no not through the passing of thousands of years: Cain died many thousand years since, Judas many hundreths; yet both must appear, the one for killing his innocent brother, the other for betraying his innocent Master. No excuse will serve the turn: the Friar's plea, we are exempted Lord, will do no good here: no not that which all men's Courts must needs excuse absence by, that the party is dead: for this Judgement Seat is set up for the quick and the dead. God must, for his glory, truth and justice, bring every man to this tribunal; that if he have been good and faithful, he may have his time of refreshing: and be put into the perfect state of happiness in soul and body. And contrarily, if he have been hardhearted, and impenitent, he may know the weight of God's justice and power, and be in full state of endless and easeless misery both in soul and body. Oh than what great cause hath every man to forecast this day, and expecting it, to prepare for it; rather than to betake themselves to that Epicurean and profane practice of mockery, who put fare from them this evil day, saying, Where is the promise of his coming? we see all things alike since the beginning: he makes but small haste. And thus because judgement is not speedily executed, they resolve themselves on a most wicked course▪ not knowing that as a snare it shall come upon them when they least look for it, and that though slowly, yet he will come surely, and make them know what it is to abuse his patience which should lead them to repentance. Now followeth the manner of this Judgement, and that is comprehended in three things. 1 It shall be glorious and powerful. 2 Just and righteous. The glory of the last judgement described. 3 Strict, and accurate. For the first, it is said that the Son of man shall come with power and great glory, yea in the glory of the Father: that is, such as belongeth to his Father with himself, but to no creature else. The clouds and the air shall be as a fiery Chariot to carry him with admirable swiftness: his train and attendants shall be the Archangel making his way by the sound of a trumpet; which the very dust and ashes shall hear, and follow: and all the other Angels of Heaven, from whose multitude, power, and glory, this coming shall be wonderfully glorious; and yet the Judge himself shall surpass them all in glory and brightness; and as the Sun doth darken all the lesser Stars, so shall his most admirable glory obscure them all. This appearance may be shadowed by the coming in of earthly Judges to hold Assizes through their Circuit, attended with the Honourable, Nobles, Justice's, and Gentlemen of the Country: yea with the High Sheriff's power, besides all their own followers: by which great state and attendance, they are both honoured, and aided, as becometh such public Ministers of Justice; as also are made formidable to daunt and quell malefactors. Or rather, look as Princes going to their Parliament to make Laws, put on their royal robes, and show themselves in their greatest glory; even so shall this great King of glory coming to require the obedience of his Laws, cloth himself with such a robe of glory as the brightest Sun shall not endure to behold: neither the Heavens nor the Earth shall be able to see this glory, but shall shrink at it, and melt away with a noise: Revel: 20.11. John saw a great white Throne, and one that sat upon it, from whose face fled away both the earth and heaven, and their pla e was found no more. Thus may we in some dark resemblance something conceive of this glory of the Judge of all the world; unto which the consideration of the persons that shall be judged by him, addeth not a little moment: for not only small, but great must stand before him. It is indeed a great honour among men to be deputed the Lord high Steward under a King, whose office is to sit in Judgement upon a noble man: what an height of glory than is it for the Son of God to sit in Judgement, and call personally before him, not nobles only, but all the Kings and Monarches that ever the earth bare? If there be such preparation, and state amongst men for the trial but of some one noble man: what glory may we conceive must attend the mighty God, whilst he bringeth to their trial, not only meaner persons, but all the most powerful Monarches and Potentates that ever were, or shall be, to the end of the world? This consideration ministereth comfort to the godly, seeing he cometh to Judgement, who is able perfectly to free them from all misery; able to strike oft their bolts of sin, to acquit them from terrors of conscience, fears of death, the Grave, the Devil, and Hell itself the cometh from Heaven for their release, who hath trodden down all his enemies under his feet: and all this glory is for their safety and happiness, who wish and wait for the appearing of this mighty God, Tit. 2.13. And on the contrary, it serveth to strike the wicked and ungodly with terror and dread, seeing the Lord Jesus shall come from Heaven in such power and majesty, and all to judge and condemn them: whom when they shall see arrayed with vengeance against them, no marvel if they be driven to their wits ends: yea, as it is with guilty Malefactors, when they see the Judge coming in so honourably attended, so shall it be here; this very glory of Christ shall strike them with fear, horror, and an azednesse, and force them to all miserable, and unavaylable shifts; and to wish, if it were possible, that the rocks would fall upon them, and crush them to pieces, so as they might never come before his presence: for the great day of the Lord, which is to all the wicked of the world a black day, a cloudy day, a dismal day, this day is come, and they cannot abide it. Secondly, this Judgement shall be righteous, and according to the truth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rom. 2.2. We know that the judgement of God is according to truth, Heb. 1.8. Thy throne, O God, is for ever, the sceptre of thy Kingdom is a righteous sceptre: The righteousness of the Judge and judgement. Thou lovest righteousness, and hatest iniquity. Hitherto is to be referred that of Daniel, 7.9. who saith, that this Judge shall sit upon a great white throne; alluding to the white Ivory throne of Solomon, but infinitely more glorious: the whiteness betokenning the purity and righteousness both of the Judge, and the judgement: for every man shall receive according to his works. Here shall be no concealment of things: for he will bring every secret into judgement, Eccles. 12. He will lighten all things that are hid in darkness, and make the counsels of the hearts manifest, 1 Cor. 4.5. Here shall be no daubing or salving up of bad matters in corners: no pleading of Lawyers, who craftily cloud the truth of Causes for gain: no respect of persons, no favouring for the sake of any friends, nor fear of foes, or any displeasure. Here shall be no inducement by gifts, which blind men's eyes, to pervert judgement: the purest gold of Ophir shall gild no matters here: for what shall gold or silver, pearls or jewels do, when Heaven and earth shall be on a light fire? Here shall be no sanctuaries, nor privileged persons, or places, to hinder the course of justice: hence shall be no appeals; but every person shall receive an eternal sentence of every cause according to the truth and equity of it: for else the Judge of all the world should not do right. Use 1, To comfort God's children, God's children who here have all sentences pass against them, shall have justice at this day who in this world are herein conformed unto Christ, for the most part, causes, and sentences pass against them, and their light is darkened, their innocency by the might and malice of the wicked trodden down: but then shall they be sure of the day, God will cause their uprightness to break out as the Sun in his strength: for when wickedness shall ruin the sinner into Hell, righteousness shall deliver their souls from death. 2 To teach them to possess their souls in patience, when they see the confusions that are in the world: to beware of revenge, but commit all (as Christ himself did) to him that judgeth righteously. We must be content for a while to see our righteous ways depraved, our good repaied with evil by evil men: and be so far from thinking hence that there is no providence, o● care in God over his Children, as that we must necessarily conclude hence this judgement day. Observe the rule, Eccl. 3.16. When thou seest in the pla●e of judgement wickedness, and iniquity in the place of justice think in thy heart; surely God will judge the just and the wicked: for there is a time for every purpose and work, and Chap. 5.7. If in a Country thou seest oppression of the poor, and the defrauding of judgement and justice, be not astonished at the matter: for he that a● higher than the highest regardeth it. The same ground do the Apostles ●ft●n lay, to raise this same exhortation unto patience in enduring wrongs: as, Phillip 4.5. Let your patiented mind be known unto all men: the L●rd 〈◊〉 at hand. Jam. 5.7. Be ye also patiented, and settle your hearts: for the c●mming of the Lord draws near. As if these holy men had said with one mouth, look not to hav● your right here in this World, as neither the wicked have their liure▪ but wait the appointed time, as the Husbandman doth for the we●ks of Harvest: and this time is the coming of the Lord, before which ti●e neither is the full recompense of righteousness given to the Saint●, not punishment rendered unto the wicked in the full measure of it. Grow n●t weary of well doing, though ye meet with nothing but discouragements; not out of love with the practice of piety, although the world ha●e you f●r it, as it did your head before you; for in due season ye shall reap ●f ye faint not. 3 This teacheth men carefully to look to all their works and ways, that they be just and justifiable, The works and words of men which shall abide the trial of that d●y, must now be tried before h●nd. such as will hold water (as we say:) For there is a day of trial, when all those causes which they have by Money, Friends, or wicked policy contrived and over-wayed in, shall be brought about again into a clear light, and put into the balance of equity itself, where they shall be found too light. And think seriously with yourselves, how those cause●, words, and actions, will abide the trial of that day, which even for the present, can bring no sound comfort to the heart; but rather heaviness to the heart, accusation and guiltiness to the conscience, fear in the thoughts, and shame in the face, if any man should know how impiously, and injuriously they have been contrived: how many Oppressions, Wrongs, Cruelties, Usuries, Revengeful suits, only commenced to make men spend their goods, and lose their peace; how much of many men's estates would give a loud witness against their owners, but that men will not so long before hand trouble themselves with such thoughts? Well, look to thyself whosoever thou art. If thy conscience now accuse thee, or can accuse thee, but thou wilt either stifle it, or stop thine ears against the cry of it; know, that it hath a voice, and will do good service to this Judge one day; a thousand witness cannot do more than it will do: it will bring back old reckon, which Christ hath not reckoned for, and set them in order before thee; when thou that canst find none now, shalt have leisure enough to look into them, but all to the breaking of thy heart, and increase of thy torment, that thou didst not, till too late, look into thy reckon. Now to all such as mind hereafter to look into so main a business as this is, The touchstone of this trial is the word of God. I will for the present commend only one rule, whereby they may discern whether their actions will abide the trial that abideth them, and that is this; If the Word of God do now approve them, they will then be justifiable; but whatsoever word or action hath passed from thee, for which thou ●a●st not bring thy ground thence, the same will cast thee in judgement. This is that our Saviour telleth the Jews, The word that I speak shall judge you at the last day, J●h. 12 48. The strictness of th● last judgement 1 In regard o● pe●sons judged. Thirdly, This judgement of Christ shall be most strict and accurate, 1 In regard of the persons that shall be judged, who shall be inquired into and brought to give accounts of themselves, not only generally, as men or Christians; but in special, according to the particular places, and courses of life wherein they were set in this world. For example; public persons must give account for themselves, and others that have been committed unto them: Magistrates for their People; Ministers for their Flocks; both of them how they entered, how they ruled, how they walked in and out before their people: what faithfulness they used in discovering, and discountenancing sin and ungodliness; how diligent they have been to draw and force men to the keeping of the two tables; how they have acquitted themselves from communicating in other men's sins: and whether they have faithfully in their places denounced, and executed the judgements of God, whilst both of them have stood in the room of God. In like manner, private men must be countable, not only for themselves, but or all those that are under their charge: as Fathers for the education of their Children; Masters for the instructing and governing of their Servants, and Family; Tutors for their care or negligence towards such as are committed unto them: for the rule of the Law is general, and will take fast hold upon many a soul, that think it enough to look to themselves, that whosoever hindereth not that sin which he can hinder by good means, committeth it. Be now thine own Judge whether thou hast well looked to one▪ when thou hast neglected to reform the disorders of such as God hath put under thy power. Thou hast not a person in thine house, but if it any way perish under thy hands, thou must give account of the life of it to the Parents of it, or to the Magistrate, the Parent of the Country: in like manner, there is not the meanest soul in thy Family, but if it perish by thy default, for want of instruction, correction, or wise government of it, thou shalt be called before the God of the Spirits of all flesh, and shalt be arraigned and condemned for the blood of that soul. And this is not to bear the burden of that soul, which beareth the weight of it own sin, but to bear thine own sin in not preventing that evil from him, which by thy negligence came upon him. Secondly, it shall be strict in regard of the things, either received of us, 2 In regard of things, 1 done, 2 received. or done by us. Account must be made what goods of our Masters we have received, both for the kinds and measure. What number of Talents were committed to our trust; If one, or more, how we have laid them out; what we have gained, whether we have faithfully returned this gain to our Master, as having sought his advantage, and not our own: how we have Husbanded our opportunities▪ and redeemed our times: how we have employed the gifts of our Minds, Understanding, Judgement, Wisdom, Learning, Memory: how we have used or abused to sin, the strength, health and beauty of our bodies: how we have justly and charitably received in, and retailed out, the matter of our maintenance and revenue. And in all these lesser things, if our unfaithfulness be found out, let us never look to have greater matters committed unto us: for the things that are done by us, they shall all be straightly judged, whether they are conformable to the Law, the rule of Righteousness; or acceptable by the Gospel, the restorer of our Righteousness: Eccl. 12.14. God will bring every work into judgement, good or evil, open or secret: for all things are naked before him, with whom we are to deal: he planted the ear, and must needs hear; and form the eye, and therefore must needs see things secret, and covered with darkness. Hence is he said to have books, and to open them, because all things are as certainly recorded and registered by him, as if he had registers in Heaven to keep rolls and records of all that ever were or shall be to the end. Yea, he hath not only his own books of judgement in Heaven, but for more sureness that nothing escape him, he hath millions of books of record in earth, that shall all help forward his judgement, and give testimony to the righteousness of it, so as every mouth shall be stopped at that day: and these are the books of every man's particular conscience, which howsoever they be now shut, or as rolls folded up; yet shall they also then be opened and unfolded, to give witness of whatsoever any man hath spoken or done in the flesh, be it good or evil. 3 In regard of words. 3 This judgement shall be strict in regard of every man's words, Judas 15. In this judgement he shall rebuke all the ungodly of all the cruel speakings which wicked sinners have spoken against him. For if of every idle word we must give account to God. Matth. 12.36. much more of every wicked word. Every man thinketh words are but wind, and he may speak his mind, and he hath done: but in this judgement by thy words thou shalt be justified, or by thy words thou shalt be condemned: and though thou when thou hast spoken thy mind against thy brother hast done, the Judge hath not done with thee. 4 In regard of thoughts to be judged. 4 It shall be strict in regard of every man's thoughts: for even these are not so free as men say they are, nor shall go : for even they are bound to the conformity of the Law, as well as our words and actions. The commandment is very express, Thou shalt worship the Lord with all thy hairs, and all thy thoughts, and all thy strength: and when the Apostle Paul would note the damnable estate of the Ephesians before they were called to the Faith, Eph. 2.3. he setteth it forth in this, that they then followed the will and counsel of their own thoughts. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Add hereunto, that the Lord Jesus is the se●●, the s●archer, and judge of the heart, and therefore hereby shall the Throne of his judgement be advanced above all the tribunals in the World, in that the most secret thoughts and reasonings of men's hearts cannot escape him, which the highest seats of justice amongst men, can take no notice of at all. Sin carried never so secretly shall come into a clear light. Use 1. Let this Doctrine abate somewhat the pleasure of sin, which most men swallow up so delightfully, yea and glory in their iniquity when they can carry it so close and clear away, that men see it not, and can stop the cry of their scared conscience for the present: but remember, that God hath written it up, and the time hasteneth when that conscience of thine, now in a dead sleep, and scared up, shall be awakened, and become as a thousand witnesses against thee, that if all other accusers should fail, thyself should not fail to do that office against thyself; but shalt be both a servant to God's justice, as also the subject of it. Be admonished then in time, whosoever thou art, to beware of all secret sins, as close cozenage, lying, uncleanness, whisper, and all other cunningly-contrived wickedness: seeing there is a clear light into which they shall be brought, and by which they shall be reproved. True it is, that open shame of the World restraineth many one from committing open and gross sins; but where conscience is wanting, the same sins, if they can cleanly convey them, are made no bones of. Hence is it that the Adulterer watcheth for the twilight, before he go into his Neighbour's house; he careth not for his chastity, so be he may charily, and cauteously compass his uncleanness. If a child of four or five years old stood by, he would forbear his sin; but the presence of the mighty God that standeth at his elbow, who seethe and recordeth his soul sin to bring it into judgement, moveth him never a whit. Would a fellow commit burglary, if he thought the Judge himself looked upon him? would Gehezi have run after Naaman, if he had thought his Master's eye and spirit had run after him? would Ananias have lied to the Apostles, if he had thought they had known he did so? Even so is it a shame to speak what is done of many Christians in secret; because their eye is not upon the judge, whose eye is upon them, and who is framing a bill of indictment against this day of general assize. 2 This consideration must move us to carefulness, both of our receipts, and expenses, whether they be gifts of mind, or of body, Be careful of thy receipts and expenses because thou fittest in another man's, to whom thou must be countable. or of our outward estate. He that spendeth, and walleth his own, need care the less, because none can call him to reckoning why he doth so? but he that sitteth in another man's, or hath a matter of trust in his hands, and cannot misspend but out of another man's stock, had need look about him; b●cause he is to be countable, and must make good whatsoever his reckoning cometh short in. Ask thyself, What have I which I have not received of my Master? How came I to be so rich? Is all the Wealth I have of my Master's gift, or have I gotten goods into my hands by wronging, or injuring some other men? Again, I remember I received at such and such a time a great sum of my Ma●ters money, he betrusted me with a great p●rtion; how have I laid it out, that I may give him up a just and comfortable reckoning, to which I am sure to be called. Thus much I have spent upon suits in Law: Thus much upon my pleasures and sports; my dogs have ravend up a part of my revenue; my Hawks have flown away with another end: Cards and Dice have cost me no little: and a great deal is wasted by compassing my sin, uncleanness, pride, revenge, gluttony, and the like. But O thou unfaithful Servant, that hast thus wasted thy Master's goods▪ how much hast thou given to the poor? how much to good uses, to works of mercy, to a settled Ministry, to help Joseph out of his affliction? oh no, here he can set down little or nothing; the Dogs are preferred before Lazarus by many a Dives, who if they timely look not better to their reckon, must make the foot of their account to be this; no sooner to be dead than to be buried in Hell, according to the sentence, Take that unprofitable servant, bind him hand and foot, and cast him into utter darkness, there shall be wailing and gnashing of teeth. 3 This stri●t account showeth, that a man cannot be too strict, No man can be too precise because the judgement shall be thus precise. too precise, or too careful of his ways. Men generally cast the reproach of purity upon men, that desire to approve their hearts and lives unto God: and count them more nice than wise, and say, it were hard, if every one that were not so pre●ise and curious, should be damned. But what, doth not the Scripture ●ay plainly, that he Master is an hard man; that is, a most just God that will straightly stand for justice? shall not every idle word, every ungodly thought and motion, though not attended, nor assented unto, come unto judgement? and if it must, is it more than needeth for men to look to the door of their lips; yea, to keep out, if it were possible, every vain, and wand'ring thought out of their minds? shall not he that breaketh the least commandment, be the least in the Kingdom of Heaven, that is, have no place at all there? shall not all omissions and failings in duty be set upon the heads of sinners, seeing the sentence shall run. In that ye did not these things, depart from me ye ●●●sed? or shall we thi●● that the least carelessness of men shall be justified in this judgement, or the ungodly be taken by the hand? far be it from the Judge of all the world, not to judge with righteous judgement: howsoever lose persons wrap themselves in the woe of those that call good evil, and evil good. Now for the general use of this Doctrine of the last judgement. To what other end hath the word so expressly discovered this holy Doctrine, and enjoined us to teach it in the Church, 1 Cor. 15. but that every man should lay it to heart, and benefit himself by it? and therefore, First, The godly are to comfort themselves with these words, The godly may l●f● up their heads in expectation of this day of redemption. seeing they hear of this day wherein they shall be gainers, receiving their sentence of absolution: and therefore, 1 Perfect redemption from all the danger of all spiritual enmities: the first fruits whereof they have already attained: hence is it called the day of their redemption. 2 Perfect security and safety against a●● the mol●stations of sin, death, the grave, the gates of Hell, temptation and tribulation: for all these shall be cast into the Lake. 3 Perfect glory with the Saints, for they shall be from henceforth ever with the Lord, and enjoy the sweet ●●uit of that prayer which the Son of God in the days of his flesh requested, and was heard in: Father, I will that where I am they may be also, that they may behold my glory, Joh. 17.24. Why should not we then lift up our heads in the expectation and ardent desire of this day, which the very dumb creature 〈◊〉 for? Rom 8.19. Godly must address themselves to thi● judgement two ways. Secondly Let every man labour to fit and address himself unto this judgement, that h●● may ●ee able to stand before the Son of Man: And that by two things: 1 By making full account and reckoning of it: 2 By using the best 〈◊〉 aforehand to pass through it happily. The 〈◊〉 i●●harged upon us by that precept, which commandeth us to be like the Servant that waiteth for his Masters coming, and hath every thing i● a ●●adin●ss, and that at all watches: and by that of Peter, 2 Pet 3.11. Seeing a●● these terrors of the Lord; what manner of men ought we to be in all holy con●er●at●on? Two things hinder this c●re. An● for the furthering of this care, two things must carefully be 〈…〉, which shut it quite out of the hearts of the most. The fi●st i●, 〈◊〉 ●●●ry and deadness of heart: which is a slumber of spirit, and sl●●p●●●ss of the s●ul, which hath bound up all faculties and powers of the 〈…〉 as ●●ttle move o● stir in the actions and affairs of heavenly 〈◊〉 spiritual ●se, as a man when he is in a dead sleep can move or bestir himself to 〈…〉 natural action. The mind, till God awaken it, never seriously thi●ke●h of God, or of his own estate. The conscience never, or seldom accuseth for 〈◊〉 committed. The will inclineth not to any thing tru●ly good. The affection's remain unmoved at God's word, o● works. The whol● man i● senseless and careless of God's judgements, either present, or to come: and whence is all this, but from a profane delusion of the heart, that the Master will not yet come; they shall not yet be called to their reckoning; there is time enough behind to repent in: they crave but an hour on then Deathbeds, and that they hope they shall have? In the mean time they are eaten up with dissoluteness and profaneness, casting away sobriety and watchfulness, so as their Master cometh unexpected, and in an hour they know not. How doth it therefore stand every man in hand, to awake from his sleep, and stand up from the dead? with wis● Virgins to prepare and trim the●● Lamps with oil before hand, and so wait for the coming of the Bride groom: to take heed of every ●i●, thought, word, and deed? to watch narrowly their own lives, to provo ●●hemselves to the best duties? What, is not sin a fearful thing, which made the Son of God cry, My God, my God, why hast thou forsaken me? Is not the greatness of them like the mountai●●, and the number of them ●ike the sand of the Seashore, which is numberless▪ Is it not a fearful thing to fall into the hands of the living God, whose wrath and justice against the least sin, all Creatures in Heaven and earth 〈◊〉 stand und●●, ●●t be oppressed and shaken in pieces? Is not the night past, and the day ●●me, the Sun of righteousness risen, so as if ever we mean to 〈…〉 of this deadly sleep, and walk as the children of light, it is more than t me? Wouldst thou be taken lying, or swearing, or gaming, or drinking, or railing, or breaking the Sabbath, or stealing, or whoring; wouldst 〈◊〉 have thy Master find thee in any of these practices and distemp●●? o● no, I m●an to repent: But he cometh suddenly as a Thief in the n ght; and this s●d●a●●●oming, at least to thee in particular, may cut off all thy purposes f ● it is just with God, that they who take not his time of repentance, shall never attain to their own. What will now be the issue of thy delays? surely thou ●adst better been a Dog, or a Toad, or the vilest Creature of all the Creation, than a secure sinner overtaken in thy wickedness. The second thing that hindereth this expectation of the last Judgement, as carefully to be avoided as the former, are the cares of this present life, and the greedy desire and thirst after the world, which by this consideration also may be abated. For if this day of Judgement, whether general, or particular to thyself, were to morrow, what were thy Gold, Silver, Plate, Jewels, worth to thee? they were all one with the stones in the street. Tell me now whether thou wouldst not then esteem Christ and his merit thy chiefest commodity: or if thou couldst but conceive with thyself the truth, and say to thy soul I shall certainly shortly come to answer the Judge of all the world; couldst thou go on to lad thy Conscience with iniquity for so short a possession of vanishing profits? No, thou wouldst begin to husband thy time, which worldliness hath hitherto engrossed: thou wouldst not suffer thy soul to be so surcharged with earthliness, as to forget treasuring in Heaven, making ready thy account, and the finishing of thy reckoning: thou wouldst not suffer the thorny cares of this life to choke all the seed of thy salvation: neither could it be that the Ox, or Farm should so still fill up thine eyes, as that the supper of the King should be despised. Bu●, in truth men live generally as though there were no Judgement to come, or as though they had stricken a covenant with it to pass over them: for when we preach, and men hear or read of the Judgement to come, who trembleth at it, as Felix an Heathen did, to hear Paul dispute of it? When we teach that the Judge is at the door, who seethe all the facts of men, and draws them into bills of remembrance, and of them all is drawing a bill of indictment; who feareth more, who sinneth less? who is it that smiteth his thigh, or saith, what have I done? Who forsaketh his wilful ignorance, his contempt of the Word, his abuse of God's Servants, his Blasphemies, his pride, uncleanness, unlawful games, or lawful unlawfully used, his Sabbath-breaking, his swearing, his oppression, his usury, or the like? We like Lot fore-warn men of the evil to come; but men, like Lot's cousins and kinsmen, entertain our words as a jest: we are as though we mocked; and so they sit out the summons to their further danger: yea more than this, when the Lord thrusteth his fearful judgements into the eyes and senses of men, as forerunners of this general; men shut their eyes, and will not see the brightness of them; nor the danger of sin by them; nor the special anger of God bewraying itself and broken out in them; but still live as they did in the days of Noah, and will lay none of these things to heart, till it be too late. The second thing whereby every man must address himself to this judgement, is to use the best means, that he may happily pass through it. And the only means is set down by the Apostle, 1 Cor. 11.31. If we would judge ourselves, we should not be judged of the Lord. Judging of ourselves aforehand standeth in four things. Now this judging of ourselves before hand, standeth in four things. First, in arraigning ourselves before God's Judgement Seat; that is, when by serious consideration we summon ourselves before this Judge to whom we are to be countable. This is the memento that Solomon giveth the young man who is set upon his pleasure, Remember that for all this thou must come to judgement. And if the young man must sauce his pleasures with this remembrance, much more the older had need, as being in the ordinary course of nature nearer it than they: some of the ancients have so acquainted and accustomed their hearts to this meditation, that one of them professeth of himself that wheresoever he was, or whatsoever he was doing, he thought he heard always this voice in his ears, Arise ye dead, and come unto judgement. Secondly, in examining of ourselves; and this is, when we search and fan ourselves, when we sift the secret corners of our hearts, and enqu●re narrowly, and without partiality, What have I done? that look as the King's Attorney sifteth out, and exaggerateth every circumstance of the Crime against a Traitor at the Bar, to make his offence as foul as can be; so should we become the King of Heaven his Attorney against ourselves; not lessening or min●ing, and much less excusing, hiding, or defending any 〈◊〉 labour to see our sin in every circumstance, and make it as vile as we can, at our hearts may be convinced, and beaten down in the sense of our misery. For this purpose, lay thy life, and every particular action of it t● the L●w of God; that as a strait line will show thee all thy crookedness, and 〈◊〉 ●hee in by such circumstances as whereby thou shalt not content thy s●● w●th a confession in gross, that thou art a sinner; but shalt confess thy sin t● 〈◊〉 ●●t of measure sinful. But many a Christian is like a desperate Bankcrupt, who being afraid to look into his reckon, goeth on till he be clapped up in prison; and at length they see there was no heavenly husbandry in all this. Thirdly, In confessing our sin, and pleading guilty, Prov. 20.13. this is the covenant, that whereas he that hideth his sin shall not prosper; he that confesseth shall find mercy; Psal. 32.4. I said I will confess mine iniquity, and thou forgavest me the punishment of my sin, Job 31.33. It is too near joined to our natures, to hid our sin with Adam, and conceal it in our bosom; or else to sum up all in a word without special grief for any special sin, and herein they think they have peace, which is but unfeelingnesse. But those that belong to God, he bringeth them to found humiliation, he maketh them sick in smiting them, and setteth their sins in order before them like a bill of parcels; to the breaking of their hearts, and the utter acknowledgement of themselves to be miserable bankcrupts. For this purpose he maketh their own Consciences also to be judges of their actions, pronouncing sentence of guiltiness and death against themselves: As David, Against thee, against thee have I sinned: and again, I am the man: and again, I have done very foolishly, but these s●eep what have they d●ne? The penitent Thief thus judgeth himself, we are righteously here: To conclude this point, he was never truly humbled, nor ●ver aright judged himself, that is more ashamed to confess, than to commit sin. Fourthly, After pleading guilty, in pleading for pardon, as for life and death: and as the poor Malefactor condemned to die, c●ys for mercy, and all his hope and longing is for a pardon; even so this is noted to be the practi●e of the Church, Hos. 14.2, 3. Oh Israel return unto the Lord thy God, for thou hast fallen by thine iniquity: Take unto you words, and turn to the Lord, and say unto him, Take away all iniquity, and receive us graciously. And which of the Saints have not placed all their happiness in the pardon of sin; or have not preferred the shining of God's countenance upon them, above all the outward happiness that the earth affordeth? Now in the seeking and suing for pardon, because God will not hear him that regardeth wickedness in his heart▪ for wicked Esau shall find no repentance nor favour with tears: therefore thou must forthwith cease to do evil, as being ashamed of it; and learn to do well; lay Laws upon thyself; be more severe against thyself in the things wherein thou hast displeased thy God; watch diligently over those corruptions which have most foiled thee: this is the way both to make and preserve thy peace. Bring thyself then with fear and trembling before God's righteous Judgement; accuse thyself, and bewail thy sins: be not ashamed to confess, but to commit them again: be so fare from purposing any wickedness in thy heart, as rather thou be strongly armed with full purpose against it: And thus remembering thy sins, God will forget them: thus wi●●ing them deep in thine own books, God will blot them out of his. Thus if thou hid them not, but cast them out of thy heart and life, he will hid them for ever, and cast them utterly out of his sight: so that if thou canst thus judge thyself aforehand, thou shalt never be judged of the Lord. Vers. 43. To him give all the Prophet's witness, that through his name, all that believe in him, shall receive remission of sins. THe Apostle Peter although he hath sufficiently proved whatsoever he hath formerly delivered concerning the Doctrine, and Miracles, Life and Death, Resurrection and Ascension, and the coming of Christ again unto Judgement: yet as though no proof could be too much; or as if he could not satisfy himself in enforcing this holy doctrine, and binding it upon the consciences of his Hearers; he shutteth up his Sermon in this verse with another assured testimony above all exception, drawn from all the Prophets; who all consent and conspire with the Apostles in all their doctrine concerning him: the sum and main end of all which is, that through believing in his name, the elect should receive remission of sins: which is the sum and effect of this verse. Where first may be asked, Why the Apostle inferreth so many testimonies concerning Christ. Reasons. why doth the Apostle induce so many testimonies one in the neck of another? In the answer whereof we shall see, that none of them are needless or superfluous. For, 1 All the points of Christian religion are above and against corrupt nature; as appeareth in the Heathen, wh● still esteemed the preaching of Christ foolishness, 2 Corin. 2.23. and in the Athenians, who when they heard Paul preaching of the Judgement Day, and Christ's Resurrection from the dead, they mocked him, Acts 17.32. The hardened Jews at this day, on whom the Wrath of God is 〈◊〉 me to the uttermost, do the like: and well it were for many, if professed Christians in the midst of such a light, made more reckoning of our painful preaching▪ of Christ, who teach the same points, than some of the former: which were they so slight matters as most account them, what need they be so enforced? We are therefore hence fitly informed, both to make more high account of such great Mysteries, which the Spirit of God is so careful t● commend unto us, as also to bewail the infidelity of our hearts, that need so much working upon them to entertain such necessary truths as these be. 2 Because (although he was an Apostle) yet would he show his care, that in all his Sermon he taught nothing of his own which the Prophets had not formerly taught. Which teacheth all Ministers much more to beware, lest in any of their Sermons they broach such doctrine, or bring in such stuff, of which they cannot prove the Prophets and Apostles to be Patrons and Publishers: For this was the commandment of the Apostles, that we teach no other doctrine, 1 Tim. 1.3. neither contrary, nor divers from it; no private opinions, which are the causes of Schisms and Heresies; nor vain conceits or jangling, which breed questions, but no godly edifying. 3 It was not only their precept, but practise also: as, Act. 26.22. Paul spoke no other things than those which the Prophets and Moses did say should come: to wit that Christ should suffer, and that he should be the first that should rise from the dead: Nay, the Lord of the holy Apostles, Jesus Christ himself, preached no other Doctrine; of whom it is said, Luk. 24.27. that be began at Moses, and all the Prophets, and interpreted unto them in all the Scriptures, the things which were written of him: shall the Son of God, who might have made every word he spoke Scripture, tie himself to the Scriptures, and make them the ground of all his Sermons; and shall not weak men who cannot without error departed an hair breadth from them, be careful to contain all their doctrine within the limits of them? especially seeing nothing else bindeth the conscience of the hearer. 3 The Apostle knew that this was a convincing argument, if he could persuade his hearers that he did deliver nothing but prophetical Doctrine: for all men, Jews and Gentiles, were easily persuaded, that Moses, and the Prophets spoke directly from God: yea, and the most blinded and wilful Jews at this day profess, that if we can prove Christ the Messiah, from Moses and the Prophets, they will believe in him: so as in great wisdom did the Apostle add this testimony to all the former, knowing, that that is the only sound ground of teaching, when men can be persuaded that what they hear is uttered from the mouth of God, as by this testimony his hearers were. Now in the verse we have three thing to consider of. 1 The generality of this testimony; That all the Prophets bear witness unto him. 2 The scope and end of their witness; that men might believe in his Name. 3 The fruit of this belief; that believers might receive remission of sin. A proof that all the Prophet's witness unto Christ. For the first, we will by a brief induction make it appear, that all the Prophet's bare witness unto Christ: and then gather some observations from it. To begin with Moses, who by Christ his own confession writ of him, Joh. 5.46. In Genesis the first thing after the creation and fall is the main promise that the seed of the woman should break the Serpent's head: Exodus setteth out Christ our Passeover: Leviticus in all those sacrifices pointeth out Christ our Sacrifice: Numbers setteth before our eyes, Christ our brazen Serpent, lifted up upon the Cross: Deuteronomy describeth Christ our chief Prophet, whom whosoever will not hear, he must die the death, Deut. 8.18, 19 Act. 3.21. Joshuah, beareth his name, and most lively resembleth him in slaying the enemies of God's people, and bringing them into the promised land. The Judges were all Saviour's and types of him. The book of Ruth showeth he family whence he sprung. Samuel, Kings, and Chronicles, his Genealogy, and the very persons of whom he descended: especially, David and Solomon, both eminent types of him. Ezrah and Nehemiah built the second Temple into which he was to enter, and so to become the glory of it, as both Haggai and Malachy foretold. Job knew that his Redeemer lived, and that he should see him at last on the earth. David in the Psalms acknowledged, that the stone which the bvilders refused was become the chief stone of the corner; and expresseth the piercing of his hands and feet. Solomon in the Proverbs describeth his wisdom and eternity. In the Canticles his contract and espousals with the Church. Isay is called the Evangelical Prophet, than whom no Evangelist could more lively express his Person, his Doctrine, his Life, Death, Burial, Resurrection, and Ascension: that he rather seemed to write an History of something past, than a Prophecy of things to come. Jeremy plainly styleth him the Lord of Righteousness, Jer. 23. Ezekiel in all his dark shadows figureth out the government of Christ from point to point. Daniel reckoneth the very year and time when the Messiah shall be slain; at the end of whose seventy weeks Christ was put to death. The small Prophets testify of him also with as joint consent. 1 Malachy mentioneth with him his forerunner John Baptist. 2 Micha describeth the place of his birth. Micah 5.2. And thou Bethlem of Ephrata art little among the thousands of Judah, yet out of thee shall he come forth that shall be ruler in Israel; whose go forth have been from the beginning, and from everlasting. 3 Zachary nameth the place of his education, which was Nazaret, Zach. 6.12. There must he grow that must build the Temple of the Lord. 4 Haggai prophesyeth of his coming into his Temple and purging it. 5 Nahum wisheth Judah to behold on the mountains the feet of him that declareth and publisheth peace, Nahum. 1.15. which tidings none can bring but through Jesus Christ the prince of peace. 6 Obadiah promiseth to Judah and Jerusalem such Saviour's as should advance and set up the Kingdom of the Messiah, Obad. v. 21. and so the Kingdom shall be the Lords: that is, Christ's, who shall reign in his Church for ever; and of whose Kingdom there shall be no end. 7 Ionas, in his own person preached his Death, Burial, and Resurrection, in that he was swallowed of the Whale, and lay three days in the belly of it; and in the third day was cast alive on dry Land. 8 Hosea recordeth his triumph and victory over death, Hos. 13.14. O death, I will be thy death; O Grave, I will be thy destruction. 9 Habakkuk the sending out of his blessed Gospel into all the World by his Apostles; so as all the earth should be filled with the knowledge of God, as the Waters cover the Sea. 10 Joel foretelleth of his ascension, and the pouring out of his Spirit upon all flesh, Joel 2.28. 11 Amos of the calling of the Gentiles, a fruit of that ascension, which he calleth the ●●sing of the Tabernacle of David, Amos 9.11. as James notably applieth it, Act. 15.16. 12 Zephany shadoweth his second coming to judgement, and showeth what a fearful and terrible day it shall be to all the wicked of the earth. Thus have we shortly seen all the Prophets witnessing unto the doctrine taught in this Sermon by our holy Apostle. And that the chief aim and drift of all these Master bvilders was to lay this, the main foundation of all our Religion; that Jesus Christ the Son of Mary, was the Son of God, the true Messiah, the Lord of all, and the only Saviour and Redeemer of the World. First note hence, Consent of the Church to any doctrine to be received with these cautions. what is the true consent which all Teachers must aim at in the delivery of any Doctrine unto the people of God; namely, the consent of the Prophets and Apostles: it forceth not a Doctrine to be Orthodox, or Ancient, for a man to say, all the Fathers are of this mind; which is the Popish cry for all their Heresies: but to this Doctrine give all the Prophets, and all the Apostles witness, and therefore it is sound and persuasive. Yet we refuse not, but challenge to the Doctrine which we teach, the consent of the ancient Church; but with these cautions. 1 With the Primitive and Apostolical Churches, which as they were most ancient, so were they the purest. 2 With the Churches which were after them five or six hundred years; so far forth as they consented in doctrine and discipline with the former: for many Popish errors are ancient, and the Apostle telleth us, that Antichrist begun to work in a mystery even in their days. And some of the Fathers were carried into some superstitions and errors, and so, not espying the mystery, helped up Antichrist, whom they intended to hold down. 3 The Holy Ghost hath revealed every Doctrine necessary to salvation, more holily, more clearly, and more eloquently than all the Fathers put together, who if they had any true wisdom, had it from the Scriptures; to which we must still hold ourselves, both as the ground, as also the judge of consent. 4 If any Father or Fathers, shall by a common error, by word or writing, condemn any point of our doctrine without the authority of the Scriptures, we will willingly descent; neither do we give credence to any Doctrine, because the Fathers have taught it, but because that which they teach is founded in the writings of the Prophets and Apostles. 5 We cannot hold consent to be a note of the true Church, unless it be in the true doctrine: and therefore we justly blame sundry of the learned Papists, who make unity a note of the Church, but make no mention of verity at all: for the strong man may hold all at peace and unity, whilst Paul and Barnabas having the truth may be at odds between themselves. On which conditions, as we are able to justify our whole Religion by antiquity, and consent of the most ancient Churches and Fathers, so also hath it been, and may be made as clear as the light, that the Doctrine of the Church of Rome, wherein they descent from us, is a stranger, and novelty, never known to the Prophets and Apostles, nor the purest Churches after them: neither had it ever that which they brag of, the consent of the ancient Fathers neither do they consent in it among themselves. The force of consent wherein it stands Secondly, Note hence what is the force and work of consent of the Church in Doctrine, it is not to work Faith, for that is in the next words tied to the word and witness of the Prophets and Apostles, which is called the word of Faith, because it is by God's Ordinance a means to work that Faith by which itself is believed: but to move the heart, and prepare the way to Faith, For it cannot be that any spiritual grace, such as faith is, can be wrought by any but supernatural means: of which kind no outward testimony, if it come backed with the voice of all the Churches in the world, can be, for all this is but an humane witness, simply, and in itself consider●●. If they say the Church's testimony is a Divine testimony: I answer, so far as it carrieth with it the agreement of the Scriptures, and Holy Ghost speaking therein, it may be said to witness a Divine truth. And thus in no other respect can the voice of the Church be called a divine testimony, than the preaching and writing of some other teacher in the Church, who delivereth nothing but what is agreeable to the Scriptures. From this ground it followeth that the doctrine of the Church of Rome is wicked and derogatory to the Glory and Majesty of the Scriptures, in that they stiffly after conviction avouch and maintain, that the authority of the Scriptures, depend upon the testimony of the Church, some of them blasphemously saying, that they have no more credit than Esop's Fables, further than the Church giveth it unto them: which is to say, that God must not be believed for himself: and as if the King's word should have no credit or command, but from his guard. In reading the prophets thou must be led still nearer unto Christ. 3 Hence note, That in our reading of the Prophets, we must still be led further unto Christ; for as all the Scriptures, so the writings of the Prophets, were reserved for this purpose, and set apart by God to be the ordinary outward stay and foundation of the faith of the Church. And if our Lord Jesus himself, whilst he was yet in the flesh present with his Disciples, did for the confirmation of their Faith in his Doctrine, Life, Death, and Resurrection, interpret unto them the writings of the Prophets; how much more need have we now in his bodily absence, to read with diligence these same writings, to help us forward being so wavering and staggering in our faith, and the attendent graces of it? And hereunto answereth that commandment, Joh. 5.39. Search the Scriptures, namely, Moses, and the Prophets: that is, do not only procure these writings to yourselves, nor only read perfunctorily; but diligently and studiously search to find out the chief scope and matter contained therein; which lieth not in the crust or shell, but within, in the very bowels of them: and this kernel himself in the next words showeth to be himself, and life eternal through him. And why must we thus search the Scriptures of the Prophets? himself rendereth the reason, the very ground of our exhortation; because they testify of me. This is the natural scope of them, to bring men to the acknowledgement of the persons, offices, and benefits of Christ. Thou losest all thy labour in searching the Scriptures, if thou searchest any thing but Christ; if thou hast not and holdest him not in thine eye; if thou givest over searching before thou hast met with him: and then thou hast met with him in the Scriptures, not when thou Historically knowest something of him, which thou didst not know before; nor when thou art able to discourse, or dispute of deep points of Divinity: but when thou comest unto him, as the context showeth, when by the quickening of thy faith and repentance, thou layest faster hold upon him for life everlasting. Alas, how few searchers of the Scriptures thus search them? to say nothing of them who search them not at all, but cast them aside as refuse waters; of whom we may renew the woeful complaint of Christ against the Jews, who when he had exhotted them to search the Scriptures, presently addeth, But ye will not come to me that ye might have life, Joh. 5.40. The second point, is, The scope of all the Prophet's witness: and this is, to bring men to believe in the name of the Son of God; which is by faith to receive Christ, as he hath described and propounded himself in the Word and Promises of the Gospel. For although the Apostle might sooner have said, that whosoever believe in him, yet he useth this phrase rather of believing in his Name, thereby secretly to refer us unto the word of the Prophets and Apostles which testify of no other name to be saved by but only the name of the Lord Jesus. For our better clearing of this point, we will consider, 1 What this saith is. 2 The benefit of it. 3 The marks and signs of it. 4 The use. First, What this Faith is, It is a supernatural gift whereby every believer apprehendeth and applieth unto himself Christ and all his merits unto salvation. Faith, what it is. I say, it is a gift: nay the Scripture saith, that it is the gift of God, Phil. 1.29. and it is given you to believe, as also to suffer: And that it is supernatural, all the commandments we have to believe plainly evince; for were it natural we should need no commandment to do it. Further, it is such a gift, Opera naturalia non indigent p●aecepto. as whereby we apprehend and apply unto ourselves 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 believe and receive Christ are all one, Joh. 1.13. 2 In applying to one's 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 be believed; but a full persuasion of the mercy of God through Christ to belong unto himself in particular: so as he be able with Thomas to say, My Lord, and my God: not only confessing that Christ died for sinners (which the very Devils believe) but as Paul describeth the true Faith in the Son of God by the proper speech and voice of it, Gal. 2.20. Who died for me, and gave himself for me. Further, the description restraining this grace to believers, 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 be: not every one that can say, I believe 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 believed not the Prophet's 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 itself, 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 itself the means: for there are few which shall be 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 God's blessing is withdrawn from it: besides, that the unfaithfulness of Teachers, and abundance of iniquity in all sorts of men provoketh the Lord to revenge with his fearful stroke of slowness of heart to believe; that in the midst of means men should wilfully perish: now if there be no seedtime, 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 hardeneth, lest they should see and believe, 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, believed, Acts 13: 48. to the sheep of Christ, Joh. 10.16. But ye believe not, for ye are not of my sheep: to them that are regenerate by the Holy Ghost, as 1 Joh. 5.1. Whosoever believeth that Jesus is the Christ, is born of God. Lastly, the description addeth the final cause of faith to be Salvation, namely, in regard of believers: for the main end of all graces is the glory of God: and so Abraham by believing 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. Be●● Faith never quite lost. Heb. 10.39. we are not they which withdraw ourselves 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, Judas 3. and a gift of which God never repenteth him. 2 A gift flowing from God's eternal election, as we have showed 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 believers, 2 Cor. 1.22. so as unless the mighty power of the Father, Son, and holy Spirit upholding it, can be 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 doctrine teacheth not true faith to this day. From which description of true justifying faith, it is evident that Popish Doctrine knoweth not, teacheth not, nor suffereth men to be taught the true Doctrine 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 style it by the name of presumption: and so, by God's just judgement, they take up such a faith in stead of it, as is common, not only to Heretics and Reprobates, but to the very Devils themselves, who believe as much as Popish doctrine requireth to salvation, yea and more, they tremble also. For do 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 go any further (excepting the thrusting in of general Councils and Traditions which every good Catholic 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 be believed by saving faith (as that the Scriptures are God's 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, than might the Devils also by the same faith. But justifying faith is another manner of thing; it seateth not itself 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 we have heard, and the stranger entereth 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 established in the faith, Colos. 2.7. this is that rocky foundation which shall bear up the house against all winds and weathers. It is the first work of change in the heart, and the first difference between man and man, when God by faith purifieth the heart, Acts 15. It is the foundation of all obedience; for whatsoevee is not of faith, is sin. It is the root of all God's worship; for till we believe in God, we can neither trust, nor hope, nor love, nor pray, nor perform any other part of his service truly or acceptably. It is the mother of all good works: the word is the seed of them, which faith conceiveth and digesteth, and so bringeth forth commanded and commended actions. General faith knoweth the work to be good in the kind of it, and special justifying faith beginneth it, and maketh it good in the person, and endeavour of the doer; and layeth hold upon Christ to cover the defects of it. Hence is it, that often in the Scriptures we read it to be the first Commandment given by Christ and his Apostles, to such as were desirous to know the way of life, and how they might please God. The Jews come to our Saviour, and ask him, what they might do to work the works of God? and Christ beginning here, telleth them, that this is the work of God, that they believe in him whom he hath sent, Joh. 6.28, 29. And, 1 Joh. 3.23. This is his Commandment, that we believe in the name of his Son Jesus Christ, and love one another: for we cannot perform any work of love before we believe. In one word, faith is the very soul of all obedience, without which, the most sightly and glorious actions, be it of alms, prayer, preaching, hearing, worship, or miracles themselves, all are but very Corpses and Carcases of good works, dead and liveless. Secondly, faith exalteth itself above all other graces, not only in the excellent object of it, which is Christ and Salvation; but also in the excellent work of it above them all, notwithstanding they all have their special excellencies: it espouseth us unto Jesus Christ, and in these espousals and contract for the present, it assureth us of our marriage with him hereafter. And being the condition of the New Covenant of life, Joh. 3.16. it tieth God himself unto us; who is not further bound to any man, than he is a believer. True it is, that Love placeth itself upon Christ, but it is after faith: for he must be apprehended before he be loved. Hope waiteth for salvation: but faith first believeth it. Trust leaneth upon the promises: but faith first layeth hold on Christ the Author and accomplisher of them. And though the Apostle say, that of Faith, Hope, and Love, Love is the chiefest, 1 Cor. 13. himself interpreteth it to be in respect of durance and continuance, but not in respect of our justification, or acceptation with God. Love indeed surviveth and lasteth longest; for our sight of God as he is shall vanish faith; but yet faith is before it, and the mother of it. Thirdly, saving faith is a living thing, and maketh a man to live by it: It purgeth his own dwelling by purifying the heart and conscience, it reneweth the spirit and mind, it quickeneth to all good duties: for it being an instrument to unite unto Christ, by it, as by a bond of union, we receive from him our Head, life, and power to move and stir in Christian duties: yea, it so governeth the whole life, that we henceforth live not, but Christ liveth in us. In our business and labour, it maketh men diligent in the work, but leave the success to God. In temporal wants, it faith with Abraham, God will provide, at least in the mountain: it careth not so much for bread, as the staff of it: if it have means, it blesseth God, and useth them; but trusteth not in them: if it have them not, it resteth on God, but useth no unlawful courses for them. In afflictions it stablisheth the heart with assurance of a good issue, and still waiteth the Lord's leisure without making haste. In temptations it goeth against sense and feeling, and resteth upon the naked promise: yea, when it can scarce apprehend any thing but wrath, it will uphold the heart, and rear it, even when God seemeth to ●id him, to trust in his mercy. In the use of things Spiritual as the Words Sacraments, Prayer, and other holy means, only faith draweth virtue from Christ; and all of them are unprofitable, further than they are mingled with faith. In the use of Temporal, it is faith that weaneth the ●ea●●, and keepeth it that earthly cares choke it not, earthly pleasures possess it not, and earthly comforts oppress it not: but it holdeth the mind heavenly in the midst of earthly business, and suffereth it not to love pleasures more than God, not to enjoy any comfort of the Creature above, or against the comforts of God and his Word, whom they acknowledge the very life of their lives, and the soul of their souls and bodies here and for ever. Thus is faith every where diffused; if we walk, we walk by faith: if we live, we live by faith in the Son of God: if we stand, we stand by faith: if we die, we must die in faith, as the Patriarches did, Heb. 11.13. 4 This excellent grace only fenceth against temptation, quieteth the distressed soul, and keepeth it from sinking, as once it did Peter, Matth. 14.20. This is the only shield which quencheth all the fiery darts of the Devils Ephes. 6.16. and 1 Pet. 5.9. Your adversary the Devil goeth about like a roaring Lion, whom resist steadfast in the faith. This is the victory also that overcometh the world, even our faith, 1 Joh. 5.4. This is the conquest over the lusts of our own flesh, 1 Thess. 5.8. Be sober, and put on the breastplate of faith. Again, as it moun●eth and fenceth, so it stilleth the heart disquieted and distressed, when it seethe itself beset with spiritual wickednesses, and lusts, and even almost drowned in the gulfs of sinful and earthly courses. Therefore the poor Jav●or that could not tell what to do with himself, that of an unhappy man now ready to kill himself, he might become happy, and an heir of Salvation, was sent n● where else by the Apostle, but to the doctrine and practice of this grac of faith. This only resolveth fully the question, Oh, what shall I do to be saved? Believe in the Lord Jesus, and thou shalt be saved: he getteth no other answer of Paul, because he well knew, that no other would have answered his question, nor settled his conscience now touched with sense of his sin. If he had sent him to the Word, that could have done him no good, if he did 〈◊〉 mingle it with faith. If to his prayers, only the prayer of faith is available, Jam. 5.15. If to the Sacraments, they must be seals of faith, Rom. 4.11. or else d●e no more good than seals set to blanks. If to a good life, it must be the life of faith, which the just must live by. If to the Church to join himself to that, he must himself be first of the household 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 do no great works in Capernaum, because of their unbelief, Mar. 6. only thy faith in the Son of God, is the beginning, and accomplishment of thy happiness. Add 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 Father's steps, who saw the day of Christ and rejoiced, Joh. 8.56. because God hath not only reserved mercy for us, but by the faith which his Spirit worketh in our hearts, he 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, boldness 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, whilst he walketh in a thousand deaths, the faith of his heart hath filled his soul with that heavenly and spiritual joy which all the world cannot give, neither can it take away. Lastly, By this worthy grace of Faith, we are not only brought into thee grace by which we 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 we are fitted unto our glory: for Faith assureth every believer of his salvation, 2 Thess. 2.13. and every believer is kept by the power of God through Faith unto salvation, which is prepared to be showed in the last time, 1 Pet. 1.5. Thirdly, A believer may know he 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 touchstone a man may know the soundness of his Faith, and that it is much more precious than Gold: And therefore that a man may not be 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 we be commanded to prove ourselves whether we be in the faith or no, 2 Cor. 13.5. unless the believer know that he doth believe? Again, who be they that know not that Christ is in them, but Reprobates? and can Christ live in any man● and he not know it at one time or other, and be able to say with Paul, I live not henceforth, but Christ liveth in me? and, I know whom I have believed? 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 he joineth with himself all believers, we have not received the spirit of the world, but the spirit which is of God, that we might know the things that are given us of God. Now whosoever have received this spirit, want not this revelation: who if he reveal unto us any thing that is given us of God, then would he 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 God's mercy i● 〈◊〉 that not feeling Faith, can bitterly complain for want of it: that striveth against doubting because God hath commanded to believe: that endeavoureth to assent to the promise touching forgiveness of sin, with purpose to sin no more; this holy seed is sown in no other ground but this. The second Mark, are the essential properties of sound Faith: TWO The essential properties of it. and they are three in number. 1 It is most pliable to the Word, of which it is begotten: the Jailer as soon as he was converted, would but know of the Apostles what he might do: it will except against nothing that the word enjoineth; it will pick no quarrels; but with Abraham riseth early to obey God, when if he had reasoned with flesh and blood, he could have excepted many things, which all the wisdom of flesh could never have answered. This is that the Apostle ascribeth unto it, that it establi●heth the whole Law, Rom. 4.19. yea, the whole Word of God, the Law and Gospel, by provoking to cheerful endeavour in the obedience of them both. 2 Sound Faith being a subsistence, 〈…〉. it enableth a man to stand under a great burden, and not be crushed, Psal. 46.2. Therefore we will not fear, though the earth be moved, Job will not let his hold go, if the Lord should smite off his hand; yea, if he kill him, he will trust still: it resteth upon God's arm, and truth in all estates; in Life and Death: whereas every cross puff of wind of temptation or affliction, unsetleth, yea, and sinketh the unbeliever. 3 It being a subsistence of things not seen, it careth not how little it see, the less it seethe, the more it believeth, and the less it seethe of men and means, the more it seethe of God. It seethe an Almighty promiser, who can do what he will. It seethe him that is true of his word, who cannot lie, 2 Cor 6.18. and who cannot but do what he hath said. It seethe a merciful and loving Saviour, whose eyes are upon them that trust in his mercy, Psal. 33.18. and seeing these, it seethe enough. Besides, it estrangeth the heart from the World which it seethe, and seeketh an unseen Country. Heb. 11.13, 15. Abraham, Isaac, and Jacob, acknowledged themselves rather strangers in this W●r●d t●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, she forgetteth her waterpot. What careth Zacheus for half his goods, yea, ●r all, when Christ once becometh his ghost, and bringeth salvation to his ●●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 ar●. And these are the three worthy properties, whereby the naturalness and soundness of it may be 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: for this being as Queen among the virtues, goeth not alone, but with all the train of virtues, as handmaids attending upon her. The chief of them, are these four. 1 A true knowledge of the Word of God, acknowledging it in part, and in wh●le to be the truth of God, and that himself is straightly bound to believe and embrace the same, and that he hath a special part in the promise of grace and life by Christ, in which grace he resteth himself, daily growing up in the certainty and assurance of his salvation. 2 A sound ●oy of the heart, which the Apostle Peter calleth unspeakable, and glorious; breaking out into thankful praises, in that the Lord hath begun 〈◊〉 ●iness, by making Christ his Wisdom, Righteousness, Sanctification, and 〈◊〉 ition. The Poor, Blind, and Lame persons of whom we read in the 〈◊〉 never leapt more joyfully when they had met with Christ, and had 〈◊〉 ●s opened, and their limbs restored by him, than he that hath met with him, and received him into his heart, to enlighten him, to quicken him, and to heal him of all his infirmities. How gladly did Zacheus receive Christ? with what joy of heart findeth any man the hidden pearl? Mat. 13.44. how did the Eunuch converted go away rejoicing? Act. 8. And all this is, because they can value such a commodity as this is, which they see God hath made their own: for if they either knew it not, or not to be theirs, they could not thus joy in it. 3 Christian Hope is another handmaid of Faith: for so the Apostle teacheth, Rom 5.2. Being justified by Faith, we have peace— etc. we rejoice under the hope of the glory of God For this is the special work of hope, to wait for, and rejoice in the expectation of the glorious appearing of the Lord Jesus. And hence is it, that whereas unbelievers are glued to the earth, and cannot think of Heaven, but either with sorrow, of a formal and false joy (and what marvel is it, that those who have no better should set their hearts upon the worse) believers have preserved in them a willingness to leave this World, and to be with Christ, which is best of all: yea, so sweet is their present taste of Christ, through Faith and Hope, that they are unquiet till they be filled with the fruition of his fullness; being often in his absence sick of love, and pine away till they be with him whom their soul loveth. 4 An assured trust relying upon God, believing hi● word of promise to raise and feed the heart, of threatening to shake it, and cast it down, and submitting it se●f to the counsel and good pleasure of God: because his faith hath let him see the truth, the wisdom, the equity and righteousness of all these. Such a man's heart setteth nothing above God in prosperity: it distrusteth not, but hath God for his God in adversity: it indeavoureth in all things to walk with God: it is a sweet usher and disposer of the whole life, so as it is most obedient to the word, and most full of comfort and sweetness to itself. The fourth mark or note or true Faith, is taken from the infallible fruits, iv The infallible fruits of it, four. and effects of it, which are many, I will only note four of the principal. First, it frameth and fitteth the own habitation, it purifieth the heart, Act. 15. it suffereth not unclean thoughts, unlawful lusts, or wand'ring motions to harbour there: it guideth the affections of Love, Hatred, Joy, Sorrow, and the rest; that a man love nothing more, or so much, as God and his Image: he hateth not men's persons but their sins, and no man's sin so much as his own: he rejoiceth in nothing so much as in doing the will of God; this is as his meat and drink: he sorroweth for nothing in the world so much as for offending so good and patiented a God. This pure heart also guideth the words with wisdom, and maketh it his chief study how to preserve with faith, good conscience in every thing, Act. 24.16. Secondly, Faith worketh by love, Gal. 5.6. bo●h towards God, and towards man: towards him that begat, and him that is begotten, yea, and him that is ye● not begotten. This love of God expresseth itself, 1 In much thankfulness unto him, who hath loved us first; Our love of God expressed in three things. who hath given so much, even his Son, and all things with him pertaining to life and godliness: who hath forgiven us so much, and to whom many sins are forgiven, they must love much: who hath done so great things for us, by becoming our portion, our treasure and our chief good. 2 In shame for our unkindness unto him, both before, and even since we knew this his love in Christ, and have been acquainted with his ways; taking up with shame in our faces, sorrow into our hearts, for the sins of our youth, and of our age: against the law the rule of righteousness; but especially against the glorious Gospel, which of all other are least of served. 3 In desire of that blessed fellowship of his, when and where we may never sin against him any more: accounting one day within his holy of holies, better than a thousand besides: and much more to be ever with the Lord, and to enjoy the pleasures at his right hand for evermore, to be at home with him, and sit down with Abraham, Isaac, and Jacob, yea, with Jesus Christ himself, should make us groan in our souls, and say with David, Oh, when shall I appear in this thy presence? The Spirit saith, Come, and the Spouse saith, Come. Even so, come Lord Jesus, come quickly. The love of men by which Faith worketh, discovereth itself not only in just dealing with them as we would be dealt by, which many civil men, endued only with civil righteousness, have excelled in; nor only in merciful distribution of outward comforts for the relieving of the bodies of our brethren, yea, and of our enemies, which hardlier goeth down with the unconverted than the former: but also in showing most love unto their souls, in helping forward their conversion and salvation. For so soon as any man is converted, he will strengthen the brethren. Faith, wheresoever it liveth, it loveth, and love being an hand giving out, moveth men converted to counsel, exhort, rebuke, admonish, comfort, pray, and wait when God will give unto others the grace of Repentance. As soon as Andrew was called, he bringeth his brother Simon to Christ. No sooner had Christ found Philip, but Philip finding Nathaniel, he bringeth him to ●hrist. The woman at the well no sooner heareth that Christ was the Messiah, but she bringeth all the City. In finding this treasure, the Christian cannot hid his joy; neither can any man's joy be so full, unless he with others rejoice together. For it is not here as in earthly things, which the more they are communicated, the more are they diminished, and every man's share is the less; but heavenly things are by communication the more increased; for we read not of any man that laid out his Talent, but to increase? and as the light of the Sun is never a whit impaired by communicating itself to the whole world; or as he that lighteth one candle of another, dimisheth not in either, but increaseth the light; so is it in the light of the Sun of Righteousness much more▪ and in the kindling of these heavenly sparkles, whose property is to diffuse themselves as fire, and the further they spread, the greater and brighter is the flame. 3 The third fruit or effect of Faith, is an undaunted confession of it: Rom. 10.10. With the heart we believe to justification, and with the mouth we confess to salvation. For where faith is in the heart, it will be also in the mouth. The spirit of Faith, and the speech of Faith are undivided: as 2 Cor. 4.13. And because we have the same spirit of Faith, according to that which was written: I believed, and therefore I spoke, even so we believe, and therefore also we speak. Now there be three actions of Faith which help forward this free confession. 1 It maketh a man bold in a good cause, Act. 5.29. Peter being full of faith, with a bold spirit told the Council that had the power of Life and Death in their hands, and himself in their power, we ought rather to obey God than you. 2 Faith keepeth a man in a preparedness to suffer by leading him along in the denial of himself; and hereof we have a notable example in Paul, Act. 21.13. who professed how ready he was, not only to be bound, but to die also at Jerusalem, if God called him thereunto. 3 It worketh joy, yea, much rejoicing in the heart, in the suffering for Christ and a good cause: Rom. 5.3. after the Apostle had laid down the justification of faith as a ground, he saith, that we then rejoice in tribulation: and that they did so indeed is plain, Act. 5.41. They departed from the Council, rejoicing that they were counted worthy to suffer rebuke for his name: hence could they sing Psalms at midnight in the dungeon, and fetters: and hence could the Martyrs embrace the fire, kiss the stake, and testify such joy in the flames, as all men might acknowledge the truth of the speech of our Saviour, Your joy shall no man take away from you; no Tyrant, no tormentor, nor any kind of torment. The fourth and last fruit or work of faith is, that wheresoever sound faith is, it is most diligent in preserving, yea, and increasing of itself. The most covetous man is not more complaining nor gathering than the believer, who is ever complaining of want of Faith, or of the weakness of it; Mar. 9.24. and knowing the want of it to be so dangerous and hurtful, as without which he wanteth Christ himself: as also that the weakness of it depriveth him of much comfort and many goods things; for a man of weak estate must needs want many rich commodities and sweet comforts which the wealthy enjoy in abundance. Therefore he useth all good means to increase his stock: as, 1 He is much in hearing, reading, and meditating in the word, because he knoweth, Means to increase the stock of faith. faith cometh by hearing: and every thing is preserved and nourished by that whereof it is begotten. 2 He is much in godly talk and Christian conference, by which as the fire by the bellows, so is the grace of God blown, and stirred up in him. 3 Because he seethe how without prayer, both his own, but especially Christ's, his faith is as ready to fail as Peter was, Luk. 22.32. he is much in prayer, and with the Father of the Child, cryeth with tears often, Lord, I believe, help my unbeleef, Mark. 9.24. and with the Disciples, Lord increase our Faith, Luke 17.5. And these are the marks by which the soundness and currence of Faith; as by a touchstone may be tried, and distinguished from all that false and counterfeit Faith which is so stirring in the World, and whereby most men are lamentably deceived. The use of this Doctrine is, 1 To stir up men to examine, and by these notes to prove themselves, whether they are in the Faith or no, to try their faith of what kind it is, least in the end they find that they have leaned upon a staff of reed. By which examination, I fear it will be too evidently seen, that these are the last days wherein the Son of man shall come, and scarcely find faith upon the face of the earth. Sure it is, that the common faith of men is neither thus, 1 Founded, 2 Nor qualified, The most common faith of men is not thus qualified. 3 Nor attended. 4 Nor thus fruitful: as will briefly appear in the particulars. First, Every man saith he hath Faith; but whence had he it: it was never begotten by the Word; he never cared for that, that was ever as a sixth finger and superfluity unto him. It was never founded in repentance, nor dwelleth with Humility; for most men never saw change in themselves, they have loved God and believed in Christ ever since they can remember. It was never cherished with the duties of prayer and invocation, they could never pray in all their lives except after the Minister, or by set forms, but the spirit of prayer never dwelled there. It was never conflicted with unbeleef: they wonder what that should be, or that any man should not ever believe: so as indeed here is no character of the faith of the Elect; and nothing all this while but a voice, and very carcase of Faith. 2 Others say they believe, and brag of a saving faith in Christ, but they feed a bare fancy: for they could never believe God for lesser things: they want the faith of God's providence even for meat and drink, which is apparent in that they can use wicked and unwarrantable means for them: their strong faith they brag of, waiteth not for God's provision, but will shift for itself by hook and by crook: it holdeth not the heart to patiented bearing of the Cross, but flingeth out in distempers: it putteth not forth in inferior businesses, to give directions to the particular actions of life: and therefore seeing this faith faileth in lesser and smaller things, how can it be sound in the greatest of all? 3 Others boast of a sound faith, which were it so, it would lay hold upon the promise, and believe for themselves and their seed; but this it doth not: for many who for themselves would rest in the providence of God, upon the good and warrantable m●●●s, will yet endanger themselves for their children. And hence is it that many who have lived conscionably in single estate, have remitted much of their care and fear in their married condition, and come short of their former uprightness; and why is this else, but that they conceive not the Lord to be all sufficient for them and theirs, Gen. 17.1. 4 Others there be that challenge as sound a faith as any, but never prize such a pearl as it is: can a man have such a commodity, but he shall value it according to the worth? but these think themselves never the richer for it: they have more sense and joy in the smallest, and most trifling earthly profit, then that Christ is become their gain, which although they profess, yet this undervaluing of him in their hearts, giveth their tongues the lie. Besides, it they did esteem of faith indeed, they would profess it boldly, and confess it to all the World, whereas they are ashamed of Christ before men, and cast themselves into the night with Nicodemus, as fearing lest if they should come to Christ by day, men would see them, whose praise they love above the praise of God: and whose reproach they fear above the rebuke of the Almighty. But how unlike is this to the faith of the Saints, whereby they could esteem the rebukes of Christ, above the treasures of Egypt. And further, were it so they made reckoning of their faith, they would much more care for the end of it; for sound faith carrieth the heart even in the constant waiting and wishing for Christ's appearance; but these rather fear it than hope it. Now what a faith is that which never careth to come to the end of it, that fain would still be pitching upon earth, saying with Peter when he witted not what he said, It is good being here. Is this Faith an evidence of things not seen? or doth it look at things within the veil? 5 Another sort would be loath to be otherwise accounted, but true believers, and yet their faith worketh no change in them; how their hearts are purified, witness the uncleanness, envy, drunkenness, oaths, injustice, covetousness, contempt of the Ministry, profanations of the Sabbaths of God in themselves and theirs: these and the like proceed from within; and by the Ways in the shop any man may know how the Warehouse is stored. And as this faith purgeth not the nasty corners of the heart, no more doth it the mouth, but that venteth according to the abundant foulness of the heart, and is filled with unclean, unsavoury, or unfruitful speeches. Further, as they were at first enemies to God, and goodness; so they abide still, and are no changelings. Here is no faith working by love; neither to God; for they will do nothing for him, will be at no costs or pains for him: and as little will they suffer for his sake, not a reproachful word; much less will they rejoice in suffering: neither to God's children, these can they pinch and disgrace, where as l●ved they him that begat, they would love those that are begotten of him. As for helping others to Heaven, they are so fare from it, as that if any will cast an eye that way, they can tell what he is presently, and they would be loath to be such an hypocrite, or precise tool as he is. To conclude, although true faith is most industrious in the means of preserving and increasing itself, these men hold their wont: enemies to the Word were they, and so are they still, they neglect the means, and absent themselves from the Ministry; and can no more believe than Thomas, who was absent when Christ came and showed himself to the rest of the Disciples, Joh. 20.24. and that which they do hear, they mingle not with faith, and so it becometh unprofitable. The Lion roareth, they fear not in their hearts, because they apply not the threats of the Law against their own sins. The Gospel propoundeth promise s of life and salvation, but they trust God no further than they see him; they rejoice no more in them than they can in another man's money or evidences; they pray not to be taught of God, nor hear to be increased in faith; nor meditate nor confer 〈◊〉 things they hear, further to edify themselves and others in their most holy ●aith. Now will these fruits stand with faith? or if they will not, is faith so common as men pretend? but I hope I have a little helped many a man to see by this application, how that his Gold is turned into Copper; and his faith but into a dream and fancy. Labour for the truth of faith ● earnestly as for salvation. Use 2. This doctrine teacheth every man to labour for the truth of this grace as earnestly as for salvation itself: for this is the scope of all the Prophets, to bring men, not so much to faith, as to the end of faith through the Messiah, which is salvation. And hence is it that faith is said to save; believe and thou shalt be saved: and in many places and phrases besides, the Lord ascribeth that to the instrument which belongeth to himself the principal efficient. Necessity of this grace to him that expecteth salvation. 1 Both to show the excellency of the grace in itself, in that it comprehendeth such an excellent object as Christ, Heaven, and happiness, which are infinite; and holdeth such great things being absent as present in the hand of it. 2 As also the necessity of it to the party that looketh for salvation: for he that believeth not, must needs be damned, yea, is damned already, Rom. 4.11. For, 1. He hath not set his seal that God is true, but so far as he can hath made him a liar, 1 Joh: 5.10. 2 He hath defiled all his actions, and lost all his labour. 3 He hath disabled God from doing him good, who cannot save him that lieth in the state of infidelity. 4 He hath shut Heaven against himself, for without shall be unbelievers: and if infirmity of faith in Moses, the Servant of God, shut him out of Canaan; what shall the want of it in the wicked do but shut them out of the heavenly Canaan, which is a r●st prepared only for the people of God. 3 To teach in what an high reckoning it is with God; who is the Author of it, the finisher of it, the accepter and approver of it, yea of a grain of it; and not of it only, but of our persons and imperf ct works, because of it: and consequently that every believer should make as high account of it as of salvation itself, it leading to the very g●te of Heaven: nay, being the threshold over which every one m●st step that meaneth to enter into the holy City. Use 3. This teacheth us, that seeing the Ministry of the Prophets, Apostles, Pastors, and Teachers, was instituted to this purpose, to beget and confirm men in the faith: all such as frequent the Ministry must be careful to grow up in the strength of faith. For otherwise they frustrate to themselves this holy ordinance: for the sum of our commission is this, Go teach all Nations, he that believeth hall be sav●d, Mar. 16.16. And what is Paul, Apollo's, or any other ordinary Minister, but the Ministers of your faith; both for the begetting and confirming of the same? Grow up in the strength of faith. So as whosoever under the Ministry wanteth either the work of faith, or the working of it to further strength and degrees; that Ministry is by him perverted to his own danger, and damnation, without repentance. And i● we search further into the Scriptures, we shall not want store of reasons to the same purpose. As, 1 According to the increase of faith is the increase of all graces: Reasons. as a man believeth, so he loveth, prayeth, and obeyeth, and so is loved, heard, and recompensed: and no marvel, seeing not only the measure of graces here, but of glory hereafter, is according to the measure of faith, as appeareth in the Parable of the talents 2 As a child on●e born groweth daily unto the tallness of it, so those that have been born unto God, have ever increased (except in temptation, and desertion) in faith and godliness, and so drew daily nearer their salvation than when they first believed: so must we walk from faith to faith; from strength to strength; of weak becoming strong; not standing in the infancy, or childhood, but growing up to our full age and old age in Jesus Christ. 3 It is true that a grain of true faith is very powerful and prevailing; but the strength of faith can do much more: and therefore the ●●ll sails wherewith Abraham was carried to the promise, are set before us, Rom. 4.5. Again, every measure of faith, if true, is acceptable to God, and maketh us so; because Christ is laid hold on unto life; but the greater measure is much more: a smoking flax shall not be quenched, that is, the least sparkle of true faith shall not be despised; but a flame of faith is of great beauty and brightness. If a poor man wrestle haltingly with Jacob, he shall prevail, and get a bl●ssing to carry away; but if a man stand stoutly with the Centurion, and Syrophaenicean, Christ himself will be foiled after a sort, he will admire it, and profess he found not so great faith in Israel; and according to this great faith shall it be to this party. Seeing therefore the Lord hath still afforded the Ministry and word of faith, let this be thy chief aim to find the work of it upo● thy faith; and content not thyself that Christ may say to thee, O thou of little faith: but rise up in the degrees of it, that he may say as of that Woman, O man, great is thy faith: this will bear thee up in the waves of temptation and affliction: no blast or billow shall sink thee, not all the gates of H●ll shall prevail against thee. But alas, how is this principal end of the Ministry neglected of the most? and many come to hear a Sermon, and that is all: some rather to see a Sermon, or be seen at it, than hear it: some to know more than they did, some to reform something, as Herod, who heard John gladly, and did many things, but few to learn to become believers: which till they have done, all moral precepts urged upon them are but lost, because the inside is not yet clean: and fewest of all do live by their faith in the Son of God: for of all sins that the Spirit shall rebuke the World of, this is the chief, that they believe not in him. Thus much of this worthy doctrine concerning faith, which is the scope of all the Prophets and Apostles. The third point in the verse, is the fruit of faith, namely, That all that believe in his name should receive remission of sins. Where for the meaning must be known, 1 What is Remission of sins. 2 Wh●t it is to receive it. 3 The persons receiving it, namely, those that believe in the name of Christ: even all they, and none but they. First, Remission of sins in a grace of God, whereby for the merit of Christ, he accounteth the sits of believers as no sins, and acquitteth th●m from the guilt and punishment of them all. Where I say, it is a grace or favour of God, this rem ssion of sin is distinguished from all other: for man hath also from God power and commandment to remit sins; and that either publicly or privately. Offence ●s either, 1 against God, which he alone can for give. 2 Against public peace, which belongeth to the law. Or 3 personal against ourselves which must be to given of us. The former, when the Minister by authority from God, remitteth the sins of Believers, and repentant sinners, by publishing the grace of the Gospel, and applying it unto such. And such as are thus ministerially loosed in earth, are loosed also in heaven. The latter, is of every private man, who hath also received a commandment of God to forgive the sins and offences which his brother hath committed against him: not that any man can properly forgive the sin of his Brother, so far as it is a breach of God's Commandment, but as it is wrong and injury against himself: and even this private remission of a man's Brother, if repenting, confessing, and ask pardon, is ratified and confirmed in heaven also: but if they seek not forgiveness at us, we must still not only ourselves forgive, but seek it for them of God, saving, Father forgive them: yea, and forgive us as we forgive them, But this remission of sins is proper unto God, to whom it belongeth to say, I will forgive. The Lord only properly forgiveth sins. 1 Because it is he against whom all sin is committed. Psal. 51. Against thee, against thee, have I si●ned: and who can forgive the debt but the creditor? If any man shall offer to forgive another man's debt; what doth he but deceive the debtor, who thinketh himself free from that which lieth as heavy upon him as before; as also abuse and wrong the Creditor, whose right without his knowledge he hath enchroached upon, 2 The Lord challengeth it as his prerogative, proclaiming himself, Exod. 34.6, 7. The Lord, the Lord, strong, merciful, gracious, slow to anger, abundant in goodness and truth, reserving mercy for thousands, forgiving iniquity, and transgression, and sin: and Esay 43.25. I, even I am he that putteth away thine iniquity, for mine own sake, and will not remember thy sins. 3 Our Saviour in his Prayer taught us to beg the forgiveness of our debts, only from our Father which is in heaven. 4 The Church of God hath ever ascribed unto the Lord alone this honour of mercy, which is a part of his gl●ry which he will not impart to any other, Micah 7.18. Who is a God l●ke unto thee, that taketh away iniquity, and passeth by the transgression of the remnant of his heritage? he retaineth not his wrath for eve●, because mercy pleaseth him: Psal. 130. ult. He will redeem Israel from all his iniquities. 5 The very Jews themselves accounted it an high blasphemy for any man to take upon him to remit sins, Luke ●. 21. Who is this that speaketh blasphemies, who can forgive sins but God only? Whence it plainly appeareth, that the Pope or any other of his shavelings, whilst they challenge (though a subordinate) power properly to forgive sins, and do not content t emselves with the ministerial publishing in the name and authority of God alone, and pronouncing forgiveness to all repentant sinners, become open blasphemers against God, and not without an high wickedness set themselves in the room of God. 2 I say in the description, that the Lord doth account the sins of his Elect as no sins, and that for the merit of Christ: both which appear in the former resemblance, which compareth sins to debts: wherein God is compared to a Creditor, man to a debtor, the Law to the bill or bond which bindeth man to G●d, 1 to obedience, 2 in default of that to punishment; so as her● is nothing but either satisfaction, or to go to prison. Now we being banq●●rupts by our fall, and of such broken estate, as we are not able to pay on● farthing, neither of the principal, n●r the forfeiture▪ the m●rcy of our creditor steppe●h in, who himself procureth us a surety both able and w●lling to discharge our whole debt, and the forfeit as well as the principal: that ●s, Jesus Christ, who by his obedience active, and passive hath made a ●●d ●●scharge, and sufficient satisfaction for the sins of all the believers in the wo●ld; the which being accepted of his Father in full payment, are f●●ther imputeth not to us our si●s, but covereth them, cast ●h them all 〈◊〉 his back Isa. 38 17. and into the bottom of the sea, M●. 7.9. as th●●gs which he will never remember more. Th●s they become as though they had never been and we accounted as innocent, as if we had never fallen from our first state of innocenc●. From th●s we learn how to conceive that place and the li●e, where it is said, that the blood of J●●us Christ cleanseth us from all sin, 1 Joh. 1. wherein not th●●●ti●n of remission, which is proper to the Deity is ascribed to the blood of C●rist; but only the cause of remission is signified, f●r which God the Fat●er remitteth sins; and that is the blood of Christ, including his wh●le obedien e, and the merit of it, which is a just price, and pac ficati●n of his Father; Eph. 1.7. In whom we have redemption through his blood even he remission o● sins. 3 I a●de, that the Lord doth acquit Believers from the guilt and puni hment of all their sins: for as where the debt is once paid, As the Lord so gives properly 〈◊〉 o● poe f ●ctly ●●th 〈…〉 punishment. the wh●le obligation is void, and there remaineth no more satisfaction to be made, so where the L●●d forgiv th' a debt once, he thenceforth acq●itteth the debt●●, and is far from requiring any new satisfaction. This will not sta●● w● th● justice of God, to exact the satisfaction of one debt twice, 〈◊〉 in 〈◊〉 surety, another tim● in ourselves. It will not stan● with the gl●ry of God▪ with wh●m is plentiful redemption: It will not stand with the honour of 〈◊〉 to work out with all his obedience, but an ●all redemption, which w●uld argue but a hal● satisfaction. Ch istus comm●● 〈◊〉 no●i● 〈…〉 & culp m 〈◊〉 & 〈…〉 ●g●st S●●m. de temp 141 It will not stand with the price of his blood nor woe thiness of his death not fully to satisfy the whole ●ust ce of his Fat●er. I will not stand with the faith of our prayer for remission of sins; 〈◊〉 whole debt be not forgiven, but some satisfaction remaineth f●r us to perf rm, to believe remission of sins were no faith, but a vain opinion and fancy: ● r with our peace wi●h God, if his wrath be not yet fully satisfied. Nay it will not stand with right reason: for is it reason, that he that oweth n thing to a man, should be forced to make a satisfaction where nothing is due? but where the debt is remitted, nothing is due nothing is ●wing, the debtor is freed, and th● whole obligation canceled. Who seethe not therefore by all this, what a wicked and detestable devise it is of the School-m●n, and defended by all the Papists ●t this day? to affirm, Council. 〈◊〉 d n● ss. 4 Can. 4. that only the fault of mortal sins is remitted by Christ but not the punishment or satisfaction; the which being as they say by the grace of God, changed from eternal to temporary, remains to be born either here in this life, or in purgatory, till God's justice be fully satisfied, and the uttermost farthing be paid. Upon this string hang their indulgences, pardons, masses, pilgrimages, and the whole body of their trumpery, devised to make a prey of the World a great part of which (being the cunningest thiefs in all the world) they have by such crafty and fraudulent conveyances gotten into their hands. And lest they should want all colour, they allege the example of David, 2 Sam. 12.13. David's sin and punishment both forgiven notwi hstanding the child must die. Whose sin the Lord put away, and yet the child born to him must surely die: and again, though the sins of the godly be pardoned, yet death which is the punishment of original sin remaineth. I answer, 1 That David's sin and punishment were both remitted, for so said the Prophet, Thou shalt not die. 2 We must distinguish between punishment of sin, whereby God's justice is satisfied, and chastening of sin with a fatherly rod. The former are always remitted with the sin, not always the latter: by the former, the Lord revengeth the si●s of men, by the latter, he correcteth. The former can only be born away ●y Christ: the latter cannot be born off by any masses or indulgences; but are wholesomely dispensed and disposed by God to his dearest children for their good. Of this latter kind was the death of David's child, not properly for his sin, but that in the deed doing he had caused the enemies of God to blaspheme. Of this kind was the sentence against Moses and Aaron, whose sin of not glorifying God at the waters of strife, Numb. 20.12. was pardoned, and yet they must not enter into the land of promise: they were corrected with rodds of men (not punished in proper speech) both that others with themselves might be more careful not to offend in the like kind, as also, that being deprived of the earthly Canaan, they might more studiously seek for the heavenly; Bellarm. lib. 4. de p●nit. cap. 2. The like is to be said of the Corinth's, of whom Bellarmine saith, that they were reconciled to God, and yet divers of them were stricken with death for unworthy receiving of the Sacrament. As for the example of the Israelites, Numb. 14.20. whose sin of murmuring God is said to forgive at Moses prayer, yet they must all for this sin die in the wilderness, Note well this answer. The answer is, that Moses did not pray that God would absolutely and for ever pardon their sin; nor that the Lord would abstain from all judgement and punishment of that sin: but that now at this present time he would be pleased to appease his great anger so justly conceived, and desist from that great judgement of the utter destroying of them, threatened v. 12. as may appear, both by the arguments used by him, as by that he expressly noteth the manner of this forgiveness. vers. 19 as thou hast forgiven this people, even from Egypt till now: and forgive them, even according as thou hast spoken, v. 17. but how the Lord had after they came out of Egypt forgiven them, appeareth Exod. 32.35. when they had made a calf, and the Lord wished Moses to let him alone that he might consume them, yet by Moses intercession, the Lord did not consume them, but plagued them with a great plague and destruction; and yet the holy man prayeth, he would forgive them as he had done from Egypt till now. And what was it the Lord had said which Moses taketh hold on? namely, in verse 34. of that 32. of Exod. Go now, bring the people unto the place which I commanded thee, behold mine Angel shall go before thee: but yet in the day of my v sitation, I will visit their sin upon them. So as this place rightly interpreted, yields no patronage to any such Popish and wicked collection. Further for the second objection, That death remaineth, though the sin be pardon; Though death remain after sin is pardoned, both the fault and pun shment is removed I Answer, it remaineth not as any satisfaction to the justice of God to believers; nor as a punishment of sin to such as have their sins remitted; but it hath lost his sting▪ which is the guilt of sin; and is become a remedy rather than a punishment, physic rather than poison, an end of their misery, and an entrance into a better life. So as it still abideth firm against all such detestable devises of Popery, that remission of sins carrieth with it the removal of all the guilt and punishment of sin to such as have their parts in the same. And it is lastly to be observed in this description, that I say the guilt and punishment of all sin is taken away: for if any be not remitted, they be either greater sins or lesser: to remit the lesser and not the greater, what were we the better? how could our salvation be effected or perfected? how could grace be every way grace? or do we pray for remission of lesser, and not of greater also, seeing ourselves must forgive our Brethren, not only lesser offences, but even the greatest? A●ain, to remit the greater, and retain the lesser, were to say that the Lord is either not s● able, or so willing to forgive lesser sins as greater. Shall a ma● frankly forgive a debt of thousands of pounds, and will he not forgive also to the same party a few pence? The Popish Church confidently avouch, A bundle of Popish blasphemies. that many sins need no remission; as concupiscence, which they say is not prop rly a sin, albeit indeed, it is the mother sin of all. And all the heap of their venial sins, which they say are not against, but besides the commandment, because they are not attended unto, or deliberately done with full consent o● reason: because they cannot hinder the hab●● of virtue, but the act of it, and that a very little; nor turn us from our end, but hinder so much as it is our progress unto it: and because they (though themselves displease God) yet they make not God displeased with the party committing them, for they can stand with grace, and have not properly and simply the reason and respect of sin or offence: therefore are they not to be punished with eternal, but only temporary punishment. These need not the blood of Christ, nor Grace, nor confession in particular, nor absolution, nor any new habit of charity; but these are easily wiped away with a little holy water, or any meritorious work, or by the Sacraments received, or by general Confession, or by a small humiliation; as knocking the breast, fasting, alms, the Lords Prayer, an ave Maria, or by entering into a consecrated Church, or by a Bishop's blessing: or if all these help but a little, presently after death they are all consumed in the fire of purgatory. Oh horrible blasphemies, derogatory to the blood of Christ which purgeth us from all sin, and to the truth of the Scriptures which teach us that when we had nothing to pay, our Master forgave us our whole debt, Matth. 18.32. But I have followed them too far, were it not that the discovery of their impieties may bring some profit to su●h as are not so well acquainted or exercised in their writings. Thus much of the description of this Grace. The second thing propounded, is what it is to receive remission of sins? which because it implieth a gift or oblation, therefore we must know that pardon of sin is offered generally to all, in the word of grace publicly preached, and conferred unto believers, not only in the beginning of their conversion, but through their whole life. Now to receive this remission, How remission of sin is received. is when a capable, that is, a contrite heart by Faith (which is an hand taking in) receiveth Christ and all his benefits (among which remission of sins is the chief) Preached and published in the Gospel. And this it doth on this manner. 1 Upon a touch of sin, and sense, that without this gracious pardon there is nothing b●● 〈◊〉 perdition: the heart beaten down beginneth seriously to meditate of the promise of m rcy in Christ, and of the means of deliverance from this woeful estate. 2 It desireth to believe, and wisheth that mercy to belong to itself, it sendeth groans to God, it hopeth for pardon, and weakly applieth the general promises of grace. 3 After such desires and groans of the heart, the Lord most graciously answereth by his Spirit, and by little and little settleth, and quieteth the heart, persuading it that Christ himself, and consequently reconciliation with God doth indeed belong unto him, so as he resteth in that assurance. Thus the Lord will not only give us mercy, but letteth us know that he doth so, that our joy, and peace, and boldness in him might be more full. Thirdly▪ the persons receiving this remission, are all believers. Whosoever believe in his name: whose faith entitles them to the main promise of life, and all other depending thereupon: Believe in the name of Christ, why. they must believe in his name. For, 1 There is no other name to be saved by: In him alone is the matter of our salvation, seeing remission is obtained by his blood, Ephes. 1.7. 2 He alone is God and man, both which natures are necessary to our Surety: by the former, he hath power; by the latter, a right to us, not only more general of propriety, as the Father and Holy Ghost also have; but more special of propinquity, being our brother, and firstborn of our Family; the next of our Kindred, and therefore of right belongeth to him to recover our weak estate, as was figured in that Law, Levit. 25.25. If thy brother be impoverished, and sell his possession; then his redeemer shall come, even his near kinsman, and buy out that which his brother sold. 3 He only was deputed of God to derive life and grace into us, as the head into the members: and therefore most meet it is, that whosoever would suck and draw of his fullness, should believe in his name. Now from these words we learn two instructions. 1 What is the chief thing which every Christian must strive to obtain while he liveth in his world; namely, remission of sins. 2 What a his estate and condition that hath attained it. The chief duty of every Christian while he is in this world. For the first, it is grounded in the text, because howsoever remission of sins is here only named, yet in it are included all the other gracious mercies of God: not only all deliverances, and freedom from the evils and punishments that attend upon sin, but even all our redemption and salvation with the means of it, and blessings accompanying the same. And indeed, this is the sum or epitome of all God's mercy, in which the Lord crowneth his Saints with compassion; a mercy which reacheth up to heaven, and draweth them out of the most miserable thing in all the world; which is to lie under the curse and danger of sin, and consequently, under the endless displeasure of the Almighty. Which point being even as the one thing necessary to be known and attained. I will stand a little longer upon it, hoping to spend my time well in setting down these five points. 1 The necessity of remission of sins. 2 The benefits of it. 3 The Letters of it. 4 The helps to it. 5 The companions of it, by which as by so many notes we may know we have it: and so we will add the use of the whole doctrine. 1 Necessity of remission of sins in three points. First, the necessity of it will appear, if we consider, 1 The multitude and abundance of our sins, which are to be remitted, being for number as our hairs, and as the sand of the Sea which is numberless; which cannot be other, seeing we drink in sin as the Fish doth water, Job 15.16. that is, incessantly, for the Fish ceasing to drink in water, ceaseth to live; neither can we cease to sin, till we cease to live. Nay, seeing our very best actions hold no correspondence with the Law of God; and in strict justice are no better than so many sins: this consideration exceedingly multiplieth our sins; in that not only in failing in, but in doing of our duties we sin incessantly against our God. 2 If we look upon the danger of sin, we shall better see the necessity of remission. It is a filthy Leprosy which infecteth the body and soul, the thoughts, speeches, and actions: it maketh a man a loathsome creature in the eyes of God; it maketh God our enemy, who is the fountain of life, and whose lightsome countenance is better than life: yea, it maketh God departed from his Creature, and destroy the works of his own fingers: it layeth the sinner open and naked to all the wrath of God, to all the Curses of the Law in this life, and in the life to come. It setteth him as a butt against whom the Lord in anger shooteth out of his quiver all the arrows of his displeasure. It is the only thing which unremitted, maketh the sinner absolutely unhappy, and every way most accursed. Neither doth the whole heap of sin only make the sinner so miserable, but any one sin even the least unpardoned, would for ever hold the sinner under perdition. And more, all the men that ever were or shall be in the world, were never able to rise from under the burden of one sin, if it were imputed unto them: and yet the most of the world see no part of this danger of sin, and therefore no such necessity of the remission of it. 3 Consider thy own insufficiency, if thou hadst the strength and power of all men and Angels, to satisfy for the least sin: and if we: cannot satisfy for any, what remaineth but a fearful perdition from the Lord, and from the glory of his power, if all be not remitted. In one word, the sinner who hath not got his discharge sealed, is without all safety in his life, all sound comfort in his death, and at the Judgement Day, shall have the sentence of everlasting torment with the Devil and his Angels awarded him, before men and Angels. The second point, is the benefits issuing from it, and these are: Benefits flowing from remission of sin four. 1 Peace of conscience, an immediate fruit of our justification by faith, and reconciliation with God, Rom. 5.1. Being justified by faith, we have peace with God: and it was ordinary with our Saviour to join them together, as Luk 7.47. Thy sins are forgiven thee, go in peace. This benefit the most know not what it meaneth, but he that hath the feeling of the wrath of God against his sin; and seethe nothing but an angry face of God burning like a consuming fire; he that is so straitened as he can think no other thing but that the Lord in his just judgement hath cast him quite away: this man, as of all other torments that can be suffered in the world he lieth under the greatest, so nothing in the earth can content or comfort him, but only the sense, and persuasion of God's favour. Now the conditions of peace with his God, are the most joyful tidings in all the world, as is the unexpected news of a Pardon to a Malefactor ready to execution for high Treason against his Prince. 2 The right and possession also of life everlasting: For if we be estated unto life eternal by our justification and righteousness before God; then are we so also by remission of sins; because these two are confounded in the Scriptures, and are the same. Whence it is that the Apostle, Rom. 4.7. being to prove the point of justification of a sinner before God, without the works of the Law, citeth the text, Psal. 32.1. Blessed are they whose iniquities are forgiven, and whose sins are covered. And further, If our whole redemption put us in possession of everlasting happiness; so doth also remission of sin, seeing the Apostle in sundry places confoundeth these two, and expoundeth one by the other, Ephes. 1.7. By whom we have redemption through his blood, even the forgiveness of our sins, Col. 1.14. In whom we have redemption through his blood, that is, the forgiveness of sins. And it must needs follow, that if they who are justified, and sanctified, are also glorified, than they have attained the beginnings of their glory, who have attained remission of sins. 3 The benefit of Christ's intercession, which meriteth all our good; for he prayeth not for the world, but those that are given him out of the world, Joh. 17.19. and this is no small benefit, seeing no part in the prayer of Christ, no part in his death: he will not endure death for him for whom he will not vouchsafe to pray. 4 Consolation in affliction, strength in temptations, and assured comfort in life and death, are the sweet fruits arising from remission of sin. For, 1 Although afflictions entered with death into the world by sin, and in their nature are testimonies of God's wrath; yet sin being remitted, they proceed no further from God, as a just Judge revenging sin, but from a merciful Father, either for trial of us and our graces, or for chastisement, to keep us from perishing with the world; to make us hate sin the more, to draw us nearer him in invocation and prayer, to force our affections out of this present world, to fray others from sin by our example, to conform us to the image of his Son, and to show his mighty power in our weakness, by turning them to our best. And thus from the former consideration ariseth to the believer even in darkness a great light. Satan's temptations foiled by this assurance. 2 From hence obtaineth the believer notable strength and sense against the fiery darts of Satan's temptations. For Satan urgeth the poor sinner sundry ways, as 1 By the multitude and vileness of his sins, with which his conscience telleth him he is covered: and thence inferreth, that because the wages of every sin is death, and because he hath deserved eternal death, he must needs perish, he can expect no other. But now can the believer stop his mouth, and say, I grant Satan all thy premises; no sinner is worthy of, or can expect salvation in or by himself or so long as he continueth in sin: but my sins are remitted by means of Christ's satisfaction; and though in myself I am worthy to perish, yet in Christ I have a worthiness to bring me to salvation. I continue not in my sinful estate, but am drawn out of the guiltiness, the filthiness, the service, the love and liking of my sins, through the grace wherein I stand: and therefore thy consequent is false, I fear it not being so forceless. 2 From the Justice of God, who cannot but reject whatsoever and whosoever is not fully conformable to his righteousness: but here the believing heart is quieted, in that through remission of sins, the Justice of God is fully satisfied, though not by the person offending, yet in his pledge and surety Jesus Christ, who being just, died for the un●ust, that we might be the righteousness of God in him. And hence the justice of God is a matter of most comfort to the poor sinner, in that this righteousness cannot suffer him to demand satisfaction twice for one and the same sin; for this directly fighteth with justice and equity. And if Satan be still instant, and say, But what shall another's righteousness avail thee, if thyself be not a keeper of the Law? for the soul that sinneth, that soul shall die: the believing heart will readily answer: That although the Law require proper and personal obedience, yet the Gospel translateth it to the person of ou● Surety, who being God and man, not only paid the whole debt, but performed all righteousness, absolutely fulfilling the whole Law: whence it is that his obedience is called the fulfilling of the Law for righteousness to every one that believeth, Rom. 10.4. and himself was made under the Law, that he might redeem from it those that were under it, Gal. 4.4. And whereas the Tempter will allege, But for all thy righteousness thou hast innumerable sins, original and actual, which the Lord hateth, and every day addest to the huge heap of them; The heart which holdeth this article of remission of sins, abideth undaunted: for though it feel a body of sin dwelling with it, yet is it not reigning sin, it is not sin at quiet, but daily battle is maintained against it; it is sin weakened, and in daily consumption; and therefore shall never be laid to the charge of him that is in Jesus Christ, Rom. 8.1. There is no condemnation to them that are in Jesus Christ: for the law of the spirit of life which was in Jesus Christ hath freed me (though not from all molestation and presence▪ yet) from the Law, that is the service and slavery of sin and of death, vers. 2. But numbers (will he say) who make account to partake in the death and righteousness of Christ, are damned, and have no benefit by it: and numbers have revolted and fallen away, and why mayst not thou? to which the believer will readily answer, that those that were thus plucked up, were never of the Father's planting; only infidels and unbelievers have fallen away, and withered for want of rooting and moisture; but I believe the remission of sins, not by any ungrounded persuasion, but with a sound, lasting, and unfayling faith, resting itself wholly upon Christ; so as I am persuaded neither death nor life can separate me from his love, the work of whose spirit maketh me bold to call upon God as my tender Father; and produceth the fruits of true faith and conversion into my whole life, whereby I know as infallibly the truth of my faith, as I know the presence of the Sun by his light, or of Fire by his heat. Finally, he that hath begun to make me good, will make me also persevere in goodness. 3 This assurance of remission of sins, yields most assured comfort in life, The sound comfort of this article. and in death: the goodness of Paul's conscience, was his comfort when he stood at the bar, Acts 23.1. and 2 Cor. 1.12. This is our rejoicing, even the testimony of our conscience: and in the agony of death, this is the Christians comfort, that his sin being remitted, the sting of death is gone; the locks of this strong Samson wherein his great strength say, are clipped off, and he is disarmed of his weapons which are our own sins. So as a Christian may challenge him into the field, and say, O death where is thy sting? which because he is bereft of, when he intendeth to kill, he cureth; when he doth his worst, which is to separate soul and body, he can sever neither from Christ; nay rather he sendeth the member of Christ, and setteth him nearer to his head, which is best of all. The third point propounded, Three lets which hinder men from seeking so precious a grace. is to consider of the Le●s which hinder men from seeking the assurance of the remission of their sins, which is indeed their true happiness, if they could so esteem of it: some of which I will set down. 1 An erroneous judgement, that no man can attain certainly to believe the pardon of his sins: for the common Protestant is a very Papist in this opinion, who hold that to doubt of this point is a virtue, and to believe it, is presumption, because no man can certainly know it without a special revelation: so ask ordinary Christians, do ye believe 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 confess that his sins be pardonable; but urge him, are you sure they are pardoned; Believers may and must know the pardon of their own sins. and here he is set up, he stammers out a careless answer; he cannot surely tell, but he hopeth well, and this is all you can wring out of him: he knows not whether Christ be in him or no, whether he be in the faith or no, he believes he 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 profess, I believe the remission of sins: what believe we more than the Devils, if we believe no more than that God forgiveth the sins of the elect, and not our own; and then, how is this one of the privileges of the Church? 3 To believe in the name of Jesus Christ in particular for remission of sins, is his commandment, 1 Joh. 3.23. and therefore no presumption, but a necessary obedience so to do. 4 Doubting is forbidden, and therefore no virtue, 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 believe it. Answ. The consequent is false, seeing this doubting exerciseth, but destroyeth not faith; and that they go together, not only the speech of our Saviour formerly alleged, but the prayer of the Father of the Child proveth, Lord, I believe, help my unbelief: as also the two natures of which every Christian consisteth, flesh and spirit, which are in continual combat. Object. But no man can know God's mind, and so cannot be assured, Rom. 11.34. Answ. By his mind is there meant his secret will: but his mind revealed we may, and must; a part of which is, that whosoever believeth in his Name shall receive remission of sins: which general promise while we specially apply to ourselves, the Spirit begetteth this assurance. Object. but we are commanded still to fear, Blessed is he that feareth always. Ans. We must not fear the mercy of God concerning salvation, but carry a reverend fear in regard of God's judgements. 2 We are to fear in regard of ourselves, and sins, by which we 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 mayest be 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 boldness of Faith: a fear of falling into sin, not a falling away from grace: a fear lest we 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 truly informed judgement concludeth to be the best. This was the sin taxed in Martha, who saw not the greatest good near 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 ways, 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 piece 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 yield to the general, as the inferior give place to the superior. 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 wisdom, which esteemeth of things according to their degree and measure of goodness, and not above. Which if mwn would give themselves to be 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, he esteemed this as loss, yea as dung, which indeed is the right estimate of it in this comparison. Holy David would rather be a doorkeeper where God's 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 trial, pronounced of all earthly endowments, abstracted from the fear and favour of God, that they were vanity and vexation of spirit: and determineth this to be the sum of all, to fear God, and keep his Commandments. Thus are the wise man's eyes in his head, and his heart is at his right hand, Eccl. 2. both for deliberating and executing of things most necessary to be 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 be so foolish, and precise, I have lived well hitherto without all this ado; if God loved me not, he would never have blessed me as he hath done. Answ. But look to thyself who thus reasonest; Say not God loveth thee unless thou have such sure grounds as follow. It is not enough to say God loveth me; 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, God's love goeth with Election, Justification, Sanctification, effectual Calling, Faith, Love, Hope, Patience, Repentance, Mortification. Examine thyself by these notes: for if God love thee as his Child, thou lovest him, and keepest his Commandments; thou lovest not sin, but hatest it, even thy dearest sins, and preservest a care to please him in all things: Joh. 14.23. If any man love me, he will keep my word, and my Father will love him, and we will come unto him. 2 Whereas they say that others which nourish this care, are as much crossed as any other, and therefore they see no reason that they should make their Life so uncomfortable to no purpose: let them know, that all the crosses Gods Children, whose care is to make up their peace with God, Godly life not to be feared for the crosses attending it. Reasons. are exercised with, 1 Proceed from the Love of God, and not from hatred. 2 They are trials of Graces, not punishments of sins. 3 Their end is not rejection from God, but through their purging and amendment to draw them nearer unto God. 4 By this Reason, Christ and his Apostles might have been refused, and all the Saints of God, who through many afflictions are passed into Heaven. 5 The way to avoid Crosses and Punishments is, to intent this one care of getting sin remitted. And 6 If the way to Heaven be so strawed with Crosses, what is the way to Hell: If the righteous scarcely be saved, where shall the wicked and sinner appear? 3 Whereas they object further against this care, that men of good note, and perhaps Preachers too, account it but fantastical, and more than needs; and only a few, and those despised one's in the World, do thus disquiet themselves, who make their lives more uncomfortable than they need. I Answer, this is indeed one of Satan's greatest holds, Better going to heaven alone, then to Hell with company. but such a snare as God leadeth his Children out of in safety: whom he teacheth that it is their happiness to go to Heaven, though alone, rather than to Hell with company. Marry will sit her down, though alone, at Christ's feet, if she cannot get her sister's company: she knoweth it is the good part that shall never be taken from her. And for those (especially if they be Ministers, who should most advance this care) but disgrace it as a needless vexation of the Spirit, let them know, that the Lord Jesus was of another mind, who pronounced blessedness on those that mourn now, and promised that they should be comforted: and far are they from the guidance of that spirit who hath taught us, that of all Sacrifices none is comparable to that of a broken spirit and contrite heart which the Lord never despiseth. iv Now follow the helps to the obtaining of remission of sins. As, Helps to attain this grace of remission. 1 Thou must become a member of the Church, Isa. 33.24. The people that dwell there shall have their sins forgiven: And Chap. 62.12. They shall call them the holy people, the redeemed of the Lord. Now to know a man's self a true member of the Church, the Prophet David giveth two infallible notes, Psal. 15.2. The former in regard of God, to walk uprightly and sincerely as in God's presence, and under his eye: and the latter in regard of men, to exercise righteousness, both in word and deed. 2 Consider seriously of the nature of sin, how odious it is in itself, how vile it maketh thyself in the sight of God; how it keepeth away all good things, how it procureth all evil; how prone thyself art unto it, yea, even after grace received: this will bring thee to the judging and accusing of thyself, to the confession and forsaking of thy sin, which is the highway to find mercy, Prov. 28.13. for the former. Psal. 32. I said I will confess my sin, and thou forgavest me the iniquity of my sin. And for the latter, it is plainly employed in Christ's reason, Joh. 5.14. Go thy ways, ●ow thou art whole; but sin no more, lest a worse thing follow. The felon that hath been in prison, endured the misery of his Irons, hath been condemned, and with the ●ope about his neck in fear of present death, if he have escaped he will take heed of coming into the like misery again: and he that hath found this grace in truth, cannot by turning again to his sin, turn it unto wantonness. 3 Carefully use the means which the wisdom of God hath left to believers for the attaining and assuring of this grace of Remission. As namely, 1 The Ministry of the word, which in the right use of it is the Ministry of Reconciliation, in which the Lord offereth conditions of peace, remission of sins, and life everlasting, 2 As also of the holy Sacraments which are the seals of rem ssion of sins to all believers, worthily receiving the same, Matth. 26.28. and 3 another special means is fervent prayer for pardon of sin above all things in the World. Drowsy Protestants esteemeth slightly of pardon of sin, even as they do of sin itself, which they think easily blown off with a Lord of mercy. But the tender and distressed Conscience, that seeth and combateth with the danger, sueth for pardon as one that would speed. A poor felon on the gallows ready to be turned off would think a pardon the welcomest thing in all the World: but the hardness and drowsiness of men's hearts, every where argue that they be a very few that find this rare grace, unless we will say that the greatest blessedness that living man is capable of, can be given to him that sleepeth on both sides, that never thinketh of it, and never maketh means after it. Companions of remission of sins. V The companions of remission of sins whereby it may easily be discerned, are five. 1 The daily exercise of true repentance in all the parts of it: as, First, In judging one's self for sin past and present: and this was apparent in Paul himself, who looking back to his former estate, reckoned himself a Captain sinner, and the chief of all sinners, he saw in himself many sinnes, and great sins, which needed great mercy and much forgiveness: the which one consideration kept him under continually, and fostered in him the grace of Humility, when as otherwise through his abundance of gifts and revelations, he might have exalted himself out of measure. Secondly, in watchfulness and fear of sin in time to come, according to our Saviour's holy Counsel, Thou art now made whole, go thy way, and sin no more. Thirdly, In daily purging and cleansing from known and secret corruptions: many are the places wherein the pardoning and purging of sins are joined as inseparable: Jer. 33.8. I will cleanse all their iniquity, yea, I will pardon all their iniquities, whereby they have sinned against me: 1 Joh. 1.9. If we confess our sins, faithful is he to forgive us our sins, and to cleanse us from all our unrighteousness. This was the sum of the Baptism, that is, the doctrine which John preached, even amendment of life for the remission of sins, Mark 1.4. never hope for remission, unless thou hungrest after this grac● of Repentance: for the Lord will not be merciful to that man that blesseth himself in his sins, Deut. 29.19. but if the wicked return from his sins, he shall live, and not die, Ezek. 18.21. 2 The second Companion, is Gladness and cheerfulness of heart, yea, an unspeakable joy that the Lord hath done so great things for his soul, and made him so happy as to bring him from such extremity of misery to partake in the Wisdom, Righteousness, Holiness, and Redemption of Christ: for can a man have a gift bestowed upon him of more price and use than all the Kingdoms of the world, and never find his heart made glad in it? or is it possible that he that findeth the pearl, can go away without joy? The Eunuch being converted, went away rejoicing: and if every believer must rejoice in another man's conversion, much more must he in his own. 3 The Third is Love and Thankfulness to God, which are enforced by this excellent grace, Luke 7.47. The poor woman that stood weeping behind Christ loved much, because much was forgiven her: Psal. 116.1. I love the Lord, because he hath heard my voice: and wherein the Lord had thus graciously dealt with him, the whole Psalm teacheth, especially, v. 8. Because thou hast delivered my soul from death, mine eyes from tears, my feet from falling. Now if David for a temporal deliverance from Saul in the Wilderness, did thus provoke his heart to the love of God; how should the consideration of our spiritual deliverance from Sin, Death, and all hellish powers, blow up these Heavenly sparkles in us? And what can so liberal a love beget in a good heart, but much thankfulness for apprehension of much mercy? how David in the sense of mercy reaching to the pardon of his sins, melteth into the praises of God, see Psal. 103.1, 2, 3. etc. And the Apostle Paul considering what a weight of corruption did still oppress him, whereof he expected to be fully eased, concludeth his comfort with thanks unto God in Jesus Christ, Rom. 7. 2●. And remembering what a bloody persecutor, and an extreme waster of the Church he had been formerly, 1 Tim. 1.12. yea, what an Enemy unto God, what a blasphemer of his Name; he breaketh with vehemence into the praises of God for his happy change, But I thank him who hath counted me faithful, and put me in his service, vers. 14. and, the grace of our Lord was exceeding abundant towards me. 4 The fourth is a sound and sincere heart, hating and striving against all sin, even secret and small, as well as open and greater: David in Psal. 32.1. pronouncing him a blessed man whose iniquity is covered, and whose sin is pardoned: true, but it might be asked; how shall I know such a blessed man, or myself to have attained that blessedness? The Prophet giveth us this note to know him by, in the next words: and in whose spirit is no guile: namely, to hid and foster any sin, of which guile he there directly speaketh. 5 The fifth note or Companion is a tender affection to forgive our Brethren private wrongs and injuries, even great as well as small: he that hath ten thousand talents forgiven him, will not easily take his brother by the throat for two pence. The Commandment is to forgive one another, Eph. 4.32. even as God for Christ's sake forgave us. The Example is set down, Luke 6.36. Be merciful, as your Heavenly Father is merciful, but he forgiveth all, and freely, is the first in forgiveness; and perfectly, he forgiveth and forgetteth too. The form of our petition of mercy is; forgive us, as we forgive, etc. Thou wouldst have God to forgive thee all, and forget all, and to make thy wrongs against him as though they had never been, go then and do so to thy brother, otherwise the threatening will meet thee, Jam. 2.13. Judgement merciless to him that showeth no mercy. Use 1. All this Doctrine concerning this article showeth, that there is no other means in the world to be free from si●, but by God's 〈◊〉 remission of it. Whence it is, that remission of sin is called the covering of sin, Psal. 32.2. in that the faith of the heart layeth hold on Christ and his righteousness, who is our Propitiatory, covering us and our sins against the two Tables, as the Propitiatory covered the Ark in which those Table's we●●: without which cover, every Sinner is next to the Devil and his Angels, the m●st vile, and loathsome creature in the eyes of God. This use must the rather be thought ●f; because neither the Papists, not yet the common and carnal Protestant yield con●ent unto it. Neither Papist nor comm●n Protestant yields to this doctrine of free remission of sin The Papist, he believeth that many si●s are venial, and properly no sins: am●ng which he reckoneth Concupiscence (which indeed is the more her 〈◊〉 of all) and these need no remission. He h●l●eth also, that men redeem●● by Ch●is●, and having received the first grace of God, a●●●●w 〈◊〉 to m●●it by their works, rem ssion of their sin●. Are further, be thinketh, that because no man knoweth whether he have works ●n●ugh ● ple●●● Go●, n● man can know that his sins are remitted. All which, wi●h m●ny 〈…〉 to th●●, ar● most blasphemous Heresies against th●● 〈…〉 Article of free remission of sins through belief i● 〈…〉 S●n 〈…〉: w●●h (so l●●g as 〈◊〉 us they hold t●em) 〈…〉 in the r●m ssion of their sins by Christ, and consequently 〈◊〉 the gr●ce ●f life. But the comm●n Protestant also 〈…〉 with simple defences against his sin, ●he A●ams cover and▪ arm● 〈…〉 ●aves, which wi●●●●ar●e hold the sewing. S●m● w●ll 〈◊〉 their 〈◊〉 in men's eyes, and then all is safe: others strive to f ●g● them, and having ●●●●ked 〈…〉 their conscience, they lie them d w●● seemly, and 〈…〉 of them any more. Others ●●ve●●●osse a●d soul sins, su●● 〈…〉 of God, contempt of his W●rd, ●●●●nesse of heart, hatred ●f 〈…〉 and all irreligion, with an outward civil life and an honest conversation as it seemeth to be; not thinking that God seethe many a wi●ked hear● through a civil life. Lutum l●vi●●●●to, ●gn●● extinguunt lign●rum struc. O●hers will go beyond the former in acknowledging th●ms●lv●● 〈◊〉 is, a d will make some sh●w of ●a●ing up their peace; but it is with so●● c●rem ny, or bodily exercise, they will fast, and pra●, a●d 〈◊〉 some 〈◊〉, o● some M●ny to good uses when they die: 〈◊〉 as for th● grace of faith, which should be as a soul to quicken these action's, they 〈◊〉 know what that meant. But howsoever m●st men are carried 〈…〉 wit such s●●on●●●●usions as these; let no man that would not deceive him 〈◊〉 wilfully, 〈◊〉 in any such course to meet with sound peace: n●thing but the blo●d 〈◊〉 Jesu● his Son, that cleanseth from all sin. In the garment of 〈◊〉 elder 〈…〉 we can carry away the blessing: and 〈◊〉 text teacheth ●s, 〈…〉 of ●●ns standeth n t in the doing of any thing, but in the rec●●●●ng of 〈◊〉 the hands of Christ, by so many as believe in his name. All diligence must be given to 〈…〉 p●●d 〈◊〉 sin 〈◊〉 to ourselves. Use 2. I● this so worthy a grace of so excellent use and sw●etnesse through the wh●le life? then it standeth every man in hand 〈◊〉 lab●u●, and ●ive all diligence to make sure unto himself, the pardon of his 〈…〉. But lamentable it is to 〈◊〉 the general care● sn●sse of men in a matt●● 〈…〉 and consequ●n●● as this is An● surely it will prov● t●● 〈…〉 the world, that whereas the whole lives of men are th●ug●t too 〈◊〉 and all their ●ime t●o li●●● to be eaten up in worldly cares, which br●ak their sleep, their strength, and often their brains, yea and th●ir v●ry 〈◊〉 ●nly the last day of all, and their dying-day, is scarcely devoted to this 〈◊〉 of seeking remissi n of sin, and the way to life everlasting. See we 〈…〉 h●w busy and ● rnest most men are in the infinite encumbrances of the world whilst this one thing is the only thing neglected? May we not observe how sure m●n device by learned counsel at their great charge, to make to themselves their Deed●, Leases, Bonds and other instruments and assurances of the things of this life, who in all their lives scarce ever dreamt of this assurance? Oh how wilfully herein do men forsake their own mercy, how carelessly do they cast out of their hands, the only comfort of their life and death? Whosoever therefore thou art that hast hitherto despised so great salvation, that hast set light by God's gracious invitings to repentance, and that hast frowardly rejected his kindest offers of mercy, now at length begin to take up shame in thy face, and sorrow into thy heart: in earnest accuse the security of thy soul, the deadness of thy spirit, the hardness of thy heart, the unthankfulness of thy whole life: say with thyself, Ah my folly, that have neglected my mercy so long: alas, how have I hated instruction? how unkindly have I dealt with so loving and patiented a God: I see now that it is high time to look to the main business of my life, to make up my peace with God, to get my pardon sealed: I will live me to the Throne of Grace. I will henceforth lay hold of eternal life: I see now that there is one thing necessary, and that is the good part which I will choose, and which shall never be taken from me. Now we come to the second point propounded (which is the last of this worthy Sermon) namely, what is the condition of every one that hath attained this excellent grace of remission of sins: Whosoever hath attained remission of his sins is an happy man. and that is to be a blessed and happy man: for such a one hath part in Christ, and with him of forgiveness of sins; in which David, Psal. 32.1. placeth blessedness. Quest. But how can this man be a blessed man, seeing he is compassed with a body of sin and death, and subject unto infinite afflictions, than whom no man is in this life more miserable, no sort of men more perplexed inwardly with sense of sin, none more outwardly disgraced for well-doing. Answ. There be three degrees of blessedness. 1 In this life, Degrees of blessedness. when God bringeth his children into the kingdom of grace, and giveth them his Son, and with him their whole justification▪ and sanctification in part. 2 The second degree is in the end of this life: when God brings the souls of the faithful to Heaven, and their bodies to the earth, safely to be kept until the last day. 3 The third in and after the Day of Judgement, when he bringeth both soul and body into the glory prepared for the elect: Of this last which is happiness by way of eminency, the two former are certain forerunners, and he that hath attained the first, hath also assurance of the last, and must needs be a blessed man, not only in time to come, but even for the present, whether we respect his outward estate or inward. For his outward estate, God's blessing never faileth him, but affordeth him all good things, and that in due season, and in due measure: his riches are often not great, but ever precious: and his little shall nourish him, and make him as well liking as the water and pulse did the Jewish children in Chaldea. The same providence which watcheth to supply all his good, keepeth him from all evil; it pitcheth the Angels round about him to guard his life; let him be persecuted, he is not forsaken; his losses become his gain; his sickness is his physic; his heart is cheered even in trouble, which maketh that part of his life comfortable; his soul is bound up in the bundle of life with God; death shall not come before he can bid it hearty welcome: yea, let violent death come, it shall not be to him deadly: slain he may be, but not overcome: victory attendeth him, and blessedness every where abideth him. But all this is the least part of his blessedness: for if we look yet a little more inwardly into him, we shall see the boundless extent of his happiness fare more large: whether we respect the spiritual misery he hath escaped; or else the spiritual good which with the pardon of his sins he hath attained: for on the one hand, he hath escaped the heavy wrath of God due to sin; and so is discharged of an infinite debt, healed of a most deadly poison, and pardoned from a fearful sentence of eternal death and perdition ready to be executed upon him: and on the other, he hath obtained a plentiful redemption; he hath purchased the pearl, received Christ with his merits and graces; such as are Wisdom, Faith, Hope: whence issue our peace, and joy of heart which is Heaven before heaven (for in these stand the Kingdom of God) and the comfort of a good conscience, which is a continual feast. By all which it appeareth, that he is no small gainer that hath got his part in God's mercy reaching to the remission of his sins. Open thine eyes and see the happiness of the Saints. Use. 1 We are here admonished to open our eyes that we may more clearly see and grow in love with the felicity of the Saints, which the most see not, because 1 It is inward; the glory of the Spouse is like her Head and Husband's glory, she is all glorious within. 2 Because of their infirmities and frailties, which wicked eyes altogether gaze upon. 3 Because of their Afflictions wherewith they are continually exercised. If the Tower of Siloam fall on any of them, they are thenceforth greater sinners than all other men: holy Job, because he was afflicted, cannot avoid the note of an Hypocrite, even among his own Friends and Visiters. And no marvel 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 be plagued and smitten of God, Isa. 53.4. But we must look beyond all these, as the Lord himself doth, who in his judgement goeth beyond the outside, 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 she 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 he 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 God's 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 near 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 cain's 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 ebb already, and not so reckoned of as it should be by the forwardest, and yet so malicious is the Devil in his instruments, as unless this smoking flax also be quenched, we can see nor hear of any hope or treaty of peace: the beauty of God's people goeth disgraced under titles of niceness, preciseness, purity, holy brotherhood, and the like. To go ordinarily to Sermons, is to be a Sermon-munger: not to swear, is the next way for a man not to be trusted: and except a man be 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, he may sit alone well enough, he 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 God's infinite mercy in their timely conversion, are never like to know what the blessedness of remission of sin meaneth, neither in others, nor yet in themselves? Use 2. Let no man be discouraged in the pure ways of God, but walk on without weariness or faintness: A strong motive to hold on in well-doing. seeing that (whatsoever the blind world may deem to the contrary) thou, who art a believer in the name of Christ, hast blessedness between thy hands, for thy sins are remitted, thou must go in peace. And this happiness 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 be preserved to the full fruition of it. Get faith in thy heart, and thou shalt dea●ly behold thy happiness, if all the World should set itself 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 itself, 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 be 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 lingering, no sign of God's 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 ourselves. 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 witness unto Christ. 388 Attendants and companions of faith, four. 396 A strong motive to hold on in welldoing. 417 B Baptism often put for doctrine. 303 Believers are fellow servants under one Lord. 302 Believers may know they have faith by four marks. 395 Believers may and must know the pardon of their own sins. 409 Benefits flowing from remission of sin, four. 407 Better to go to Heaven alone, than to Hell with company. 411 C. CAre of Christians must be to suffer as Christians. 331 Care must be had of our receipts and expenses, because we must be countable for them. 383 Chief duty of every Christian whilst he is in this world. 406 Children of God delayed often, but not denied in their suits. 355 Christ acknowledged our Lord by four practices. 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 John's Baptism, that is, John's doctrine 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 applieth his one only sacrifice. 341 Christ went about doing good two way 311 Christ sent of his Father, and came 〈◊〉 before he was sent. 3●7 Christ his righteousness notably witnessed. 328 Christ his two natures lively set out. ibid. Christ reputed an arch-traitor in his life and death. 332 Christ submitted to the lowest 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 risen early in the morning, and what we learn thence. 354 Christ in respect of himself needeth not any witnesses, and yet he useth them. 362 Christ must be the matter of all our preaching. 373 Christians must partake of Christ's anointing. 309 Christians must become Kings, Priests, and Prophets. 310 Christians must imitate Christ in doing good. 316 Chosen witnesses of Christ, who. 361 Comfort of the godly, who meet with strange entertainment in the world, where they are strangers. 293 Comfort that Christ is stronger than all. 327 Common Protestant believeth not the Article of free remission of sins. 414 Communication in sin sundry ways, but all to be avoided. 330 Companions of remission of sins. 412 Consent of the Church to any Doctrine to be required and received with five several cautions. 389 Conditions of reconciliation two. 347 Consideration of the last Judgement, a ground of the godlies patience. 379 Consolations from Christ's Resurrection, 348 Consolation of God's children, that their Saviour shall be their Judge. 376 Consolation issuing from pardon of sin. 409 Cros● of Chri●t an honourable chariot of our triumph. 334 Crosses some more smart, and durable, why. 357 D DAnger of sin. 406 David's sin and punishment both forgiven though the child must die. 404 Death of Christ after a special manner infamous. 332 Death of Christ hath more power in it than all the lives of Men and Angels. 334 Death of Christ a destroyer of death and all destroyers. 342 Death, though it remain after sin is pardoned, both the fault and punishment 〈◊〉 notwithstanding removed. 333 Degrees of blessedness. 415 Devil not cast out but by Christ's power. 324 Differences between Christian and worldly peace. 265 Differences between Christ's anointing and all other. 308 Differences between Christ's miracles, and miracles of the Prophets and Apostles. 313 Difference between the miracles of the Prophets and Apostles, and those wonders wrought by Satan, in three things. 314 Difference between the life of the natural and regenerate man in matters both civil and religious. 349 Difference between Civil and Ecclesiastical power. 363 Difference between the kingdom of Christ and Antichrist. 364 Divinity of Scripture proved. 298 E Enemy's even spiritual, not only foiled by Christ, but made after a sort friendly. 345 Essential properties of Faith, three. 395 Evangelists all large in the Article of Christ his resurrection, Why. 339 Every thing must be esteemed in the measure and degree of the goodness of it. 410 Examination of heavenly life. 352 F FAith what it is, 391 Faith is not of all, reas. 391 Faith never lost, reas. four. 392 Faith commendeth every thing. 394 Faith of most not rightly qualified. 399 Faith seateth itself in an humbled soul. 395 Faith in the resurrection an hard point. 366 Faithful are seasonably remembered of God, at least on the third day. 357 Fame of Christ begun in Galilee, why. 303 And why after John's preaching. 305 Fear of God what, and wherein it consisteth. 288 Fearers of God must be accepted of us. 293 Few men see the necessity of preaching, why. 372 Five deadly enemies foiled by Christ: 1 Sin. 2 Death. 3 Hell. 4 The Devil. 5 The World. 344 Five excellent fruits of saving faith. 393 Five sorts of men all boast of faith, and yet all of them want it. 399 Freedom by Christ. 302 Fruits of faith, four. 397 Fruits of Christ's death reduced to two heads. 335 Force of consent in doctrine, wherein it standeth. 390 G. GAlilee of the Gentiles, why so called. 304 Glory of the last Judgement described, 378 Glory of God in his children turned into shame. 416 God no accepter of persons, why. 284 Gods providence over-ruleth every special event with the special circumstances. 306 God was with Christ how, and how with his servants. 322 Gods wisdom and power most seen in choosing the most weak things. 364 God only properly forgiveth sins, why. 402 God forgiveth sins not only properly but perfectly: that is, both the guilt and punishment. 4●7 Godly must inquire of the truth of Doctrine delivered by the Scriptures. 363 Godly enter not into the judgement, how. 377 Godly must lift up their heads in expectation of the day of their redemption. 383 Godly who have all hard sentences pass against them, shall have justice at the last day. 379 Godly must address themselves to the Judgement Day two ways. 384 Godly life must not be shunned for the crosses that attend it. 411 Graces in the soul of Christ after his resurrection were incomprehensible by all Creatures, but in respect of God finite, as the soul itself is. 343 Gild of sin is wholly abolished in believers, although not the whole corruption of it. 344 H. Happiness how it standeth in remission of sins, 415 Hearers how to know they have heard aright. 374 Heavenly life discerned by the notes of it. 349 Helps to attain the grace of remission of sins. 411 Hope is Faith's handmaid. 396 How the Lord of life could be subdued of death. 328 How God can be just in punishing Christ an innocent, and letting the guilty go free. ibid. ●ow an infinite Justice could be satisfied by so short a death. ibid. How the jews are said to put Christ to death, seeing they had no power to do it. 329 How Christ's crucifying crucifieth the lusts of Christians. 335 How Christ can be said to rise ag●●n, seeing neither his Deity, nor the soul of his Humanity did. 337 How Christ is said to rise, seeing God the Father, and the Holy Ghost are said also to raise him. 339 How Christ hath slain our sin, which yet is so stirring in the best. 344 How believers may know they are risen with Christ. 349 How the Apostles were furnished to their witness. 361 How Christ could eat and drink after he risen again, seeing he risen not to natural life. 365 How preaching could be Christ's ordinance, being so long before his incarnation. 367 How Christ is ordained Judge, seeing the Father, and the Holy Ghost judge as well as he. 375 How Christ shall deliver up the Kingdom to his Father. 375 Humiliation of Christ must humble Christians, and h●w. 334 I IEsus of Nazaret, why so called. 306 In God's udgement we must stand naked. 288 In all spiritual captivity hasten to Christ. 324 In cases of sorcery what to do. ibid. In all divine things we must lean on a sure ground. 302 In reading the Prophets, we must still be led to Christ. 390 Ingratitude of the Jews most extreme 330 Joshua in many things a singular type of Christ. 333 Judging of ourselves standeth in four things. 385 L LAw of perfect righteousness is the charter of heaven. 351 Life of Faith, wherein. 393 Lets which hinder men from seeking the remission of their sins. 409 Love of God expressed in three things. 397 Love of men wherein chief discerned. ibid. Love and thankfulness to God attendeth the remission of sins. 413 Lowest degrees of murder condemned as murder. 329 M MAgistrates must not accept of persons. 286 Malice of the wicked against the godly never wanteth matter to w●rk upon. 331 Many men bodily possessed by the Devil in Christ's time, above all other times, before or since, why. 308 Manner of Christ's resurrection in three things. 34● Map of humane frailty in Peter. 283 Means by which quick and dead shall be presented before the last judgement. 377 Means to increase the stock of Faith, 398 Men endure not their lusts to be pricked in the ministry, and much less crucified. 336 Minister must be careful to remove what may hinder his Doctrine. 284 Ministers must expect God's calling as Christ did. 307 Ministers must urge themselves to diligent preaching, why. 371 Miracles of Christ had a threefold use. 313 Motion of sin in the regenerate is in letting the life of it go. 344 Motives to the practice of Righteousness 292. N NEcessity of preaching evinced by sundry reasons. 369 Necessity of remission of sins in three points. ibid. Neither the person, nor any of the offices of Christ, could suffer him long to abide under the power of death. 340 New miracles not needful to confirm old doctrine. 316 No less in to sin by others as by ourselves 329. No need of a dumb or blind ministry 371 No man can avoid the last ●udgement, unless his power be above Christ's. 377 No man can be too precise, seeing the judgement shall be so precise and strict. 383 None capable of Christ's office, because none is so anointed as he. 309 No peace by Moses. 295 O OBjections against preaching answered. 374 Objections against special faith answered. 409 One way only to salvation. 299 Opening the mouth what it meaneth. 282 Open the eyes to see the happiness of the Saints. 416 Offences are of sundry sorts. 402 Ordinary Ministers must be believed as Apostles, while they teach things heard and seen by the Apostles. 363 Ordinary Pastors now called by Christ, though he be now in heaven. 368 Outward things cannot bring into God's acceptance. 287 P PAttern of special grace in Peter. 284 Peace, wha by it usually meant. 294 Peace by Christ with God, man, creatures, how. ibid. Peace wanting, how to obtain it. 296 Peace of conscience floweth from remission of sin. 407 Person, what it meaneth. 284 Phrase of quick and dead what is meaneth. 377 Plain preaching of Christ wherein it standeth. 373 Popery a novelty. 298 Popery turneth the doctrine of Christ crucified into crucifixes. 336 Popish doctrine tea●heth not true faith to this day. 392 Popish doctrine assenteth not to the article of free remission of sins. 413 Preaching the ordinance of Christ, 367 Preaching of Christ, wherein it standeth. 373 Privilege of a Godly man, what it is. 292 Promises of God all accomplished in due season. 355 Prophetical office of Christ. 312 Public persons must give accounts for themselves and others in the judgement day. 381 Q QUalities of christs raised body are not divine properties, they beautify but not deify it. 343 R Reason's against seeking to witches. 325 Reasons why it was necessary Christ should rise again. 340 Reasons why God delayeth to answer his children. 356 Reasons why Christ must so manifest his resurrection. 358 Reasons why the Apostles were specially commanded to teach the doctrine of the last judgement. 374 Reasons to grow up in the strength of faith 401 Religion what, and wherein it standeth. 288 Remembrance of judgement to come a notable means to further godliness. 374 Remission of sins, what. 402 Remission of sins how received. 413 Resurrection of Christ not only removeth evil, but procureth all our good, as in five instances. 346 Right and possession of eternal life issueth from remission of sins. 407 Righteousness of the Judge, and last judgement described. 379 S SAlvation assured believers from Christ's resurrection. 347 Saints in Heaven wholly called from three things, and the Saints in earth in part from the same. 350 Saints in heaven, enjoy five things, which the Saints in earth do also in part. 351 Satan's tyranny over the souls of men more fearful than that he exerciseth over their bodies. 319 Scriptures ascribe that often to the instruments, which belongeth to God the principal efficient, why. 400 Sermons which plainest teach Christ are the best. 373 Sin set out in the most ugly visage of it. 333 Sins carries never so secretly shall come into a clear light. 38● Sins compared to debts. 403 Sorcery of sundry kinds condemned. 324 Spiritual possession very common, proved at large by sundry instances. 321 Strictness of the last judgement laid open. 380 Sure grounds that God loveth a man. 411 T Temptation's of sundry sorts foiled by holding the Article of remission of sins. 408 Tender affection to forgive our brethren, a good sign that God hath forgiven us. 413 The tyranny of Satan over those whom he bodily possesseth, discovered five ways. 318 The touchstone of trial of our words and deeds is the word of God. 380 Three actions of faith helping forward the free confession of it. 398 Thoughts must be judged of as well as our works. 382 To believe in the name of Christ, what. 406 Two things especially hinder the care of the la t judgement. 384 Truth of faith as much to be laboured for as salvation itself. 400 V. Virtue of Christ's death applied two ways. 334 Unbelievers damned already how, and why. 400 Unregenerate men have all the mad properties of mad or possessed persons, proved. 320 Use of Christ's crucifying at large. 333 W WHy God suffereth the devil to possess the bodies of men in all ages, four reas. 317 Why God suffereth the Devil so to tyrannize, abuse, and torture them whom he possesseth, reas. four. 319 Why God permitteth a power of curing to them of whom we may not seek cure. 326 Why the wicked prevail against Christ, who had prevailed against the Devils themselves. 328 Why Christ was rather to be hanged on a tree, than to die by any other kind of death, reas. four. 331 Why Christ must die in Jerusalem the theatre of the world. 332 Why Christ would still veil his glory after his resurrection. 343 Why Christ risen no sooner, nor would defer his ri●ing again no longer than the third day. 353 Why Christ would not show himself to all the people after that he risen again 362 Why Christ chose such mean men for his witnesses. 363 Why the Apostle, inferreth so many testimonies together concerning Christ. 387 Whosoever would have his works & words abide the trial of the last day, must try them before hand. 380 Wicked men shall be judged by him, against whom all their villainies have been committed. 376 Wicked men already judged five ways. 377 Wisdom of God in every thing to be subscribed unto. 360 Witches, and all seekers to them condemned. 325 Witnesses of Christ's resurrection of sundry sorts. 360 Witness of the Apostles to be believed as infallible. 359 Word preached, what use it hath both to the unconverted, and converted. 369 Word preached opposed by the Devil and all wicked ones, and therefore is from God. 370 Working righteousness, what, and wherein. 190 The manner of it in four things. 191 CIRCUMSPECT WALKING. DESCRIBING Several Rules, As so many STEPS in the way of WISDOM. BY Thomas Taylor, D. D. Preacher of God's Word at Aldermanburic, London. GALAT. 6 16. As many as walk according to this Rule, Peace shall be upon them, and Mercy, and upon the Israel of God. LONDON, Printed for A. K. and R. I. and are to be sold by Elisha Wallis at the Golden Horse-shoe in the Old-Bayley. 1659. TO THE Right Honourable and Learned Knight Sir ROBERT NANTON One of the Principal Secretaries unto His Excellent Majesty, and of his Majesty's Honourable Privy Counsel, All the Blessings of this Life, and a better. SIR, THat which Solomon teacheth in that one Aphorism often repeated, wanted not apparent weight and moments of Reason: saying, Prov. 11.10. & 29.2. that In the prosperity of the Righteous, the City rejoiceth: For God being in Covenant with them, for their sakes doth good to such as are joined in the same Society with them: for one Joseph all Potiphars house was blessed; and for one Paul, all that were in the ship with him are saved: yea, good and virtuous men by their presence, as Lot in Sodom; by their Prayers, as Moses in the breach; and by their prudent Counsel, as that poor wise man, Eccl. 9.15 withstand the judgements of God, and save the City: for had there been found one good man, all Jerusalem had been spared for his sake. Again, virtuous men advanced, will confer all their honour and grace to the public good: they live not to themselves and theirs, but take in the Church and Commonwealth, as fellow-Commoners of all their goodness Mordecaies authority wrought public deliverance to the whole Church; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and joseph's advancement sustained the whole Land, by opening the Garners in time of Famine. The honour of one good man shall be the grace of all good men; his power the strength of many; his greatness the raising of many: as when one Mordecai is raised, light, and joy, Ester 8.16. and gladness, and Honour, came to all the Jews. Further, good men honoured by God, will honour God again, and withstand his dishonour: they will (to their power) provide that God's worship be erected, that his Sabbaths be sanctified, that true religion be maintained, that falsehood and errors be suppressed, that public p●ace be not disturbed, that common justice be not perverted, est Gods favour be discontinued, Sine pli● cen●uplex murus rebus servandis parum est. and his judgements let in. Whence they are to be esteemed the strongest Towers, the thickest Walls, the most impregnable Forts, the surest Muniments, and the stoutest Horsemen and Chariots of their Country: yea, the Wise man in one word saith much more, Prov. 10.25 Justu● fundamentum mundi. that the Righteous is a sure foundation, upholding the whole World. But why writ I this, or to your Honour? surely as one who ever reverenced your worthy parts. I could not but crave l●ave to express myself one of the City, rejoicing, and praising God in your honour's prosperity, and advancement: and the rather, because myself was an eyewitness how God led you through some of your younger years; which were so studiously and commendably passed, as this your later time fitly answereth that expectation which was then conceived of you. You were then dear to our common Mother, that famous University of Cambridge, which for your Eloquence and grace of speech and persuasion, appointed you her Orator: for your wisdom and gravity in government, chose you her Proctor: for your soundness in all kind of fruitful and commendable literature, tendered you all her honours and degrees: and for your sober, studious, and virtuous conversation, worth lie held now her great Ornament. And now, as riper for greater employments, the same God (whose privilege it is to dispense promotions, for be pulleth down one, and setteth up another) hath moved his Majesty, not only to set your seat among the honourable, but to admit you (as it were) into his breast, and betrust you with the secrets of this great state and Kingdom: an Office not more Ancient than Honourable, befitting only men of rarest wisdom, fidelity, and fitness to stand before so great, so wise a King. This was a most honourable Office among the most ancient Kings of Israel: for King David had his two Principal Secretaries, Serajah, and Jonathan, whom the Text commendeth for a man of Counsel and understanding: 2 Sam. 8.17 1 Chro. 27.32 and King Solomon his Son had two other, Elihoreph and Ahiah, who were in chief place near the King. 1 King 4.3 We read also of Shebna, principal Secretary to King Hezekiah, 2 King. 18.18 of whom Junius saith, he was secundus a rege. Now your place being a service of such Honour under his Majesty, cannot be without an answerable weight and charge. Your Honour easily conceiveth, that the Lord chargeth you with a chief care of honouring him, who hath honoured you: that you stand charged to his Majesty with great trust and fidelity: that the Church expecteth, that by your authority, you should promote her causes, and stand in the maintenance of pure Religion: that the Commonwealth claimeth her part in you, for the preservation of peace within her walls, and prosperity within her Palaces: that the University looketh you should advance her just causes, promote Learning, and encourage her Students, by helping them into the rooms of the ignorant and unlearned Ministers: in a word, Prov. 11.11. that the whole City hopeth to be exalted by the prosperity of the righteous. And now if your Honour's thankful heart shall call upon you, and say, Quid retribuam Domino? Tota vita Christiani sanctum desiderium est. Aug. in Joh. tract. 4. you will easily fall into frequent thoughts and desires, of discharging all this expectation. This shall be happily done, if you shall choose about you the wisest Counsellors, for the happy and prudent carriage of your great affairs, imitating herein that peerless pattern of wisdom, Solomon himself; who notwithstanding his extraordinary measure of wisdom, chose unto himself, selectissimum senatum, a bench of most wise and grave Counsellors, whose Counsel Rhehoboam after despised. The best Counsellor is that great Counsellor, who is daily to be consulted by fervent prayer. The next is the word of God, Isa. 9 which as it giveth no less certain direction in difficult cases, than the Oracle did unto Israel, or than did the pillar of the cloud and of fire, by day and night for their motion or station, while they passed through the wilderness: so the daily consulting with God's statutes, by reading and meditation (as with so many learned Counsellors) made holy David wiser than the Aged, than the Learned, than the Princes, than his Adversaries, Psa. 119 98, 99, 100 Josh 1. ● And if Joshuah would prosper and have good success in his high erterprises, he must keep him to the book of the Law, and not departed from it. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Prov. 10.32 The fear of God is wisdom, and the next wisdom to that, is to converse and consult with such as do fear God, whose lips speak just and good things: whereby a man shall become both wiser and better. This is the high way to attain and retain grace and reputation with God and good men; for this is an inheritance not gotten with greatness, but with goodness: the former cannot force or compel affections, the latter sweetly draws and allures them; the former may procure flattery and applause, the latter only yields true honour and sound comfort. Might I add but one grain to your godly care, by this little direction, with which I offer my most inward affections, I have my expectation. I know well your Honour's sufficiency, even in this kind, above many of my profession, to furnish yourself with Divine directions, if your leisure or weighty affairs would permit you to set them down: yet I assure myself, your Honour will not refuse the help of such, as are at more leisure to gather them, and humbly offer them unto your hand. I was also more presumptuous to offer these lines unto your view, because I conceived that the rules of Christian prudence and circumspection, could not be more fitly directed, nor be better welcome, than to so prudent and circumspect a personage. In which assurance I rest, commending your Honours further happiness and prosperity to him, who is an exceeding great reward, abundantly able to fill your heart with grace, to crown your days with blessing, and finish them with comfort, life and immortality. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Your Honours, to be commanded, THO. TAYLOR. Circumspect Walking. EPHES. 5.15. Take heed therefore that ye walk Circumspectly, not as fools, but as wise. CHAP. I. The ground of the ensuing Treatise. THe Apostle in the former words, had under a comparison of Light and Darkness, excited the Ephesians to holy conversation, and to hate such obscene and filthy courses, as were found with the Workers of darkness. Now he speaks in plain terms that which before be enfolded in comparisons: Seeing ye are light, and in the light, wherein all things are manifest, see ye walk circumspectly, etc. In which words are. First, A duty propounded, Circumspect walking, which in the first word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is straightly charged upon every Christian. Secondly, The expounding of that duty, not as fools, but as wise. And the words run, as if the holy Apostle had in other terms said thus; You that are believers, sons of the light, ought, as by your light, to check and control, yea and discover other men's sins and corruptions; so also to be as unblameable, yea, and lightsome in yourselves, as possibly may be, and therefore take heed of your own walking, and see it be circumspect. Briefly thus. Every Christian man must walk warily and circumspectly, or, Strict and accurate walking, not warranted only, but necessarily enforced in the scriptures. the course of Christianity must be a circumspect walking. For so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies, an accurate, and a strict walking, or an exquisite course. So it is used, Luke 1.3. It seemed good to me, when I had accurately searched all things: And Mat. 2.8. Herod charged the wise men thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, search exquisitively and most diligently for the Babe: And Act. 22. v. 3. Paul professeth he was brought up, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to the exact manner of the Law. CHAP. II. What Circumspect Walking is, and wherein it consisteth. OUt of which so substantial a ground, it shall be worth our labour to inquire what this Circumspect Walking is; for we may not conceive it as any carnal craft and policy by which a man is wary to save his goods & outward estate, as many crafty heads and worldlings cast about, and continually contrive with all wariness to save themselves and their profits, and he must rise early that can get the better of them in any bargain. Neither is this Circumspection any such policy and wariness in matters of Religion, as relinguisheth any good duty to which it hath calling, or any practice of holiness, for outward profits and commodity, or to preserve outward peace and pleasures, as many crafty and deceitful Protestants, that are so circumspect, as they will profess a Religion which shall cost them nothing. Neither is this Circumspection in any thing contrary, or cross to that dovelike simplicity and Christian innocency, What it is which is the ornament of holy profession. But is a careful and exact proceeding in the ways of God, according to the rules of God: even as a workman most exactly fitteth his work by the level and rule, and departs not from it. And in what. Now to this Circumspection are four things required: To circumspect walking four things required. 1. A knowledge of the right way, which is as the light, guiding him to set every foot safely. For let a man be never so circumspect and wary, if he be in the night without a light, and without a guide, he can never walk securely and safe. The Word is the Lantern, and the Commandment is the light. And when wisdom enters into the heart, and knowledge delighteth the soul, then shall counsel preserve thee, and understanding shall keep thee, and deliver thee from the evil way, Prov. 2.11, 12. 2. A diligent watch and care to keep from all extremities, to turn neither to the right hand, nor to the left. For it is hard to keep a mean, we being very propense to extremes. Satan cares not so he can conquer us, whether it be by curiosity or by carelessness; whether he can keep us out of the Church, or cast us out by our own conceits; whether he can keep us so cold, as no good thing greatly affects us, or whether he can make us boil over with unbridled zeal, that because we cannot have all the good we would, we will refuse a great deal of good we might have. A Circumspect Christian will distinguish good from evil, and not refuse good for evil, for that is an extremity. 3 An holy jealousy and suspicion, lest the heart be deceived through the deceitfulness of sin. The most simple-hearted Christian is a most wary man, that is, of his own hearts slipperiness, suspecting himself in all things, fearing in all things lest he should offend God. He knoweth sin lies in ambush, and suspects the insinuations of it. As he that is very circumspect for the World, is most suspicious of others, lest they overreach and beguile him: So one that is most circumspect for heaven, doth more suspect himself than any other. 4 A Provident Walking, by which a man is able to foresee future danger and evils to prevent them, and provide for such things as may best bestead him in the way. Thus Solomon speaks of the circumspect and prudent Christian, that he forsees the Plague, and hides himself; and learns of the Emmet to provide in Summer for Winter. This property of Circumspection we see in the wise Virgins, that prepared Oil in time. All these are inseparable properties of a provident and circumspect walking. Which is enjoined us in sundry other places of scripture, as Prov. 4.26. Ponder the path of thy feet, and let all thy ways be ordered aright. Matth. 10.16. Be wise as Serpents: This Serpentine wisdom is nothing else but Christian Circumspection. Heb. 12.13. Make right steps unto your feet▪ as good runners, who not only speed themselves in the way, but are wary to keep the right way, which they know is the shortest, and so carefully observe every step and every advantage. CHAP. III. Of the next Words of the Apostle, further explaining Circumspect Walking. Not as unwise, but as wise. THe Apostle here expoundeth what he meaneth by circumspect walking, namely, a wise ordering of a man's self according to the rules of Christian Prudence. For wisdom is twofold, either Worldly and Carnal, or else Heavenly and Spiritual. This distinction is the Holy Ghosts own, in Jam. 3.15, 17. where both of them are at large described. True wisdom, what it is. Our Text speaketh of spiritual and heavenly wisdom, which is such a gift of God, as both directeth and effecteth, or causeth a man to do that which is acceptable and pleasing unto God. Wherein it is much distinguished from humane wisdom, which is merely contemplative knowledge; but this is an active knowledge, giving rules and guidance in practice and action, Eccles. 10.10. The excellency to direct a thing is wisdom. As a Coachman in a Coach, so spiritual wisdom in the heart, order the whole motion of a Christian in all his ways. They are wisest men that walk most strictly. The connexion implies, that those be the wisest men that walk most exactly, Prov. 14.8. The wisdom of the prudent is to understand his way, Deut. 4.6. Keep them, and do them, for this is your wisdom, and your understanding in the sight of the people:— Only this is a wise people and understanding, Prov. 23.19. O thou my Son, hear, and be wise, and guide thy heart in the way. CHAP. IU. Proving strict walking to be the wisest walking. 1. HE that is but a little acquainted with the Scriptures, shall easily observe, that he who walks most strictly according to God's word, is led by God's wisdom, which makes him discern between good and evil, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist. and so walketh at a certain, by a most right and constant rule and direction; so as you shall find him square and stable, of good judgement and sound resolution in the things he is about. He is the wisest man that follows the wisest guide. But what man is he that feareth the Lord? that is, walketh exactly: Him will the Lord teach the way that he shall choose, Psal. 25.12. Whereas it is a just punishment of carelessness, to wander as vagrants and unsettled persons in the way of Religion, and grounds of Christianity, and to be tossed and tumbled every way with the waves of inconstancy, and doubtfulness in every thing, for want of sound information and judgement in the ways of God; and needs must such be as wavering in their practice, as in their judgement. 2. He is the wisest man, that being to journey, takes the safest, shortest, cleannest, and most lightsome way; But so doth he that walks more strictly and circumspectly; he only walks safely, because he walks sincerely; whereas in declining Gods ways but a little, there can be nothing but fears without, and terrors within, and danger on every side, which nothing but uprightness can fence out. So who can deny but God himself hath described the rightest, and so the shortest way to heaven, which is the way over which he holds his own light? And howsoever many aspersions and foul things be cast upon it, yet this is the only clean way of holiness and innocency that leadeth to the Holy of Holies, into which no unclean persn or thing can enter. 3. He is the wisest man whose words and actions, being scanned most narrowly, will abide the trial: But thus must needs his words and actions be found, that is most exact and stands most strictly to the word. So David saith, Then shall I not be confounded, when I have respect to all thy Commandments, Psal. 119.6. and Job 31.35. The Almighty will witness for me, though mine enemies write a Book against me. Let the enemies of Grace, slander, reproach, and traduce for a time the ways of God's righteous servants, He will make their righteousness break out as the light, Psalm 37.5. & time shall show they were not so overshot as the world deemed. For, standing straight to the word, they may truly say with Jeremy, Lord, If I be deceived, thou and thy word hath deceived me. 4. He is the wisest man that best acquits himself in all estates: but he that walks precisely according to the directions of the word, shall most handsomely demean himself in all estates. If God give prosperity to a wicked man, it drowns him; Prov. 1.32. Ease slayeth the foolish; but this man useth it warily, without pride or insolency; 1 Cor. 7.31. he is taught to use the world weanedly, as not using it. If he be in adversity, which sinks the sinner, this man bears it without impatience or murmuring; Phil. 4.12. yea, he makes himself a great gainer by it. God's word fits him for every estate; he can want, and abound; he is for peace or war, for sickness or health, for life or death, no evil tidings can make him afraid. As a wise man lace hath rule and power over his affections, and is free from unruly passions. 5. He is the wisest man that taketh the best course for his own preferment: But so doth he that walketh most exactly, 1 Tim. 6.6. Godliness is the greatest gain. This man is ever in the way of preferment, he stands still in the presence of God, lives continually in his eye, by constant honouring of him, he is coming into place of great honour, and great honour is coming upon him. He hath wealth and riches, and is still storing up as one covetous for heaven, is ever increasing in grace and glory. 6. He is the wisest man that can give others the best and wisest counsel: But who is so well able to give advise, as he that is best acquainted with the ways of God? If experienced counsel be the best, who so fit as he, Who hath tasted how good God is? who so able as he whom God hath stored with wisdom, 1 Pet. 2.3. such as hath wound him out of many troubles, such as brought into his hands so rich a stock and revenue of grace, and made him a pattern and example of piety and virtue to many others? Such as charge strict walking of silliness and folly, do it with greater folly. Which if it be so, than we might take occasion to reprove such as charge God's people with simplicity and foolishness, and condemn them of much madness, in that they go in a way unknown, uncouth, and contrary to the world. They cannot walk in the dirty path of sinful pleasures, nor by the crooked rule of carnal policy, nor make the fashion of the world the measure of their conformity, Luke 13.34. but are content to walk in the strait way unto eternal life, which the foolish world counts foolishness, and a simple silliness, but with greater folly; for God and his word approve them as the wisest men in the world, and so denominateth them Wise Virgins, Wise Servants, Wise Merchants, etc. And our Text calls them Fools that walk not Circumspectly. CHAP. V Describing some means to attain this Wisdom. Means of spiritual Wisdom. 1 Acquaintance with the Scriptures. NOw before we pass this point, it shall not be amiss to direct the Reader by the way to some means to attain this wisdom, to walk exactly; as, 1. A diligent and frequent use and acquaintance in the word of God, as men become wise Politicians by often using the book of Statutes. This Law of God, hath God's wisdom contained in it, and makes us truly wise for the matter and measure, as God would have us. Hence the holy Ghost every where calls foolish men to give ear to understanding, and to hear the words of Wisdom, Prov. 8.5, 6. and verse 33. Hear instruction, and be wise. Neither must we hear till we get a smattering knowledge of some general grounds of Religion, in which most rest themselves; but to understand the whole will of God, which is our rule; and not only to understand it, Psal. 119.115. but to apply it to our several occasions, that it may not only be light in itself, but a Lantern to our feet, and that in all our steps. This is the high privilege of the Scripture above all writings, that these alone are able to make men wise to salvation, 2 Tim. 3.15. Most men read humane Histories, men's sayings, and writings, politic Essays and observations of prudent men; and this furnisheth them with some model of humane and earthly wisdom; but only the wisdom of God's word, can make us truly wise to salvation, without which all the wisest Gentiles, professing wisdom, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and abounding in moralities, proved stark fools, Rom. 1.22. Cast God's book of wisdom aside, thou shalt prove a fool in the end. 2. Meditation of that a man hears and reads; for to be wise, 2 Meditation. we must not only receive the engrafted word, Jam. 1. ●1. but keep it, Luke 12.28. Blessed are they that hear the word of God, and keep it. Now an especial way to keep the word, is meditation, which digests it into the several parts. Marry heard the say of Christ, and pondered them in her heart. And David used this means to become wise; yea, by constant meditation in the Testimonies of God, he professeth how he became wiser than the prudent, than his teachers, than his ancients, than his enemies, Psal. 119.97, 98, 99, 100 And the reason why many hear a long time, and are never the wiser, is, because they never care to fasten it by meditation, and make it their own; but wise men will lay up knowledge, Prov. 10.14. 3. A loving and thankful embracing of admonition and rebuke, 3. Embracing of admonition. Prov. 9.8, 9 Rebuke a wise man, and he will love thee; give admonition to the wise, and he will be the wiser; teach a righteous man, and he will increase in learning: But rebuke a Scorner, and he will hate thee, and fools scorn admonition. And therefore we are commanded not to speak in the ears of a fool, for he despiseth the wisdom of our words, Prov. 23.9. The way for a man to grow wise, is, daily to discover his own folly, and make use of their words, who would help him in this business. Thus David grew sensibly wiser by the reproof of Nathan, when he made him confess he had done very foolishly. 2. Sam. 12. This is Christian teachableness, when a man is apt to receive a reproof. 4. Frequent the company of godly and wise men; 4. Company of the wise. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theog. for he that walks with the wise, shall be wise, Prov. 13.20. and 9.6. Forsake the foolish, and walk in the way of wisdom. In the company of the wise a man may be sure to do good, or take good; The lips of the righteous feed many; he will speak out of a good store-house: he will deal faithfully with his brother, to help his soul out of sin, his name from infamy, his person from scandal. Besides, he shall be resolved in doubts, encouraged in well-doing, and directed by such both by good instruction and good example. 5. Be fervent in prayer; It is a spiritual wisdom, and a gift of the Spirit; therefore if any man lack wisdom, let him ask it of God, Jam. 1.5. It is wisdom from above, Jam. 3.17. This wisdom is not the birth and issue of great wits, and quick conceits, but is seated in the heart that is humble, and in sanctified souls, that are familiar with God, and frequent in prayer. For as Moses when he was long in the Mount with God, his face shined when he came down; So those that continue in the Mount of Divine Meditations, and petitions, shall shine in wisdom and knowledge. How, or whence got Solomon all that measure of Wisdom (in which he was an eminent Type of Jesus Christ, in whom were hid treasures of Wisdom) but because he asked it of God as his chief choice? And David in the 119. Psalm makes no end of begging wisdom, understanding, good judgement from God; because he knew there was the Fountain. These are the means that are set apart by God, for the attaining of Wisdom. If we fail in them, let us blame ourselves, if folly eat us up. CHAP. VI Loading into the particular Rules of Christian Wisdom, with the general distribution of them. BEcause this Wisdom is not a contemplative, but an active knowledge, we must acquaint ourselves with the precepts of it, to guide us to this exact walking, that the whole man may be led by the rules of Christian Prudence in all things. ●his is that which the Apostle prayeth for the Colossians, Chap. 1. verse 9 That they might be filled with the knowledge of his will, and all wisdom in all things, to walk worthy of the Lord, and please him in all things. And because knowledge is of generals, and wisdom of particulars; therefore for our better direction, let us here consider some particular rules of Spiritual Wisdom grounded in God's Word; which be must be careful of, that would walk not as unwise, but as wise, according to this Apostolical counsel. Rules of Wisdom concern 1 God, and the things of God. 2 Man himself, in his Inner man, 1 Mind. 2 Thoughts. 3, Will. 4 Conscience. 5 Affections. Outward man in his 1 Calling. 2 Estate, of Prosperity. Adversity. 3 Speeches. 4 Actions in General, for Trial. Undertaking Special, of 1 Mercy. Justice. Necessity. 2 Others in 1 General, toward all. ● Indifferency in General. Special, for Meats. Sports. Apparel. 2 Special, towards 1 Good men, 2 Evil men, in 1 General. 2 Special. 1 Scorners. 2 Haters of ourselves. CHAP. VII. RUles of Wisdom concerning God, and the things of God, are four. Rules of wisdom concerning things of God 1 Love God as the chiefest go●d. 1. That God is to be loved above all, and that for himself, being the chief good. This is the scope of the whole first Table, the first and the great Commandment, Mark 12.33. To love God with all the heart, all the understanding, all the soul, and all the strength, is more than all offerings and sacrifices, as the Scribe confessed; whereupon the Text infers he answered (〈…〉 cordate) discreetly, wisely, and that in Christ's Judgement. This is wisdom, to give God the first place, first thoughts, first service, chief praise and precedency; for, of him, and through him, Rom. 11.36. and from him are all things. 2 An●ther chief point of spiritual wisdom in the things of God, is, 2 Purchase Christ above all gain. to purchase Christ and Remission of sins above all things in the World. The sound Christian is that wise Merchant, that sells all to buy the Pearl, that is, Christ and his Righteousness; that wise builder, that lays Christ a sure foundation in his heart: He is of the number of those Wise Virgins, that will be sure (what ever they lack) to furnish themselves of Oil in their Lamps to meet their Bridegroom. Wisdom will procure the best commodities, and chief gain, which is Christ both in life and death. Phil. 1. ●1. Paul was a wise Merchant, who esteemed all things as dross and dung in comparison of Christ. So were the Disciples, saying, Master, we have left all and followed thee. John 6.63. So were the Martyrs, whom the world accounted simple fools, in following Christ, with the loss of life and all. Happy is that soul, and filled with sound and saving Wisdom, that comes to Christ with this resolution, Master, thou hast the words of eternal life, and whither shall I go? 3. Let us prefer in our election and choice, things of higher nature, 3 Choose best things first. before things of inferior; for wisdom keeps a method, by which it ever subordinateth lower things to higher. This rule our Saviour prescribeth, Matth. 6.33. First seek the Kingdom of God, and his righteousness, and then the things of this life; First provide for heaven, and then for earth. By which rule of wisdom, 1 All profits and pleasures must give place to piety; for all is but piddling gain to godliness. 2 By this rule of wisdom, the special calling and trade of life must give place to the general calling, which is the trade of Christianity. 3 By this rule a Christian must choose to be rich in God and good works, rather than in the world; which because the Rich man in the Gospel neglected, he is called fool for his labour. Luke 12.10. 4 By this rule we must with David, Psalm 4. more affect one glimpse of God's favour and countenance, than all Corn, Wine, and Oil, that is, the most necessary and delightful profits in the World. 5 By this rule we must make more account of pardon of sins looked up in our breasts, than of the whole treasury of a Kingdom in our chests. 6 By this rule we must esteem a grain of grace above a million of gold. And 7 a poor godly man, above a wicked Prince, Eccles. 4.13. Better is a wise Child, than an old foolish King, which will not be admonished. 4 Fear God, and keep his Commandments; for this is the whole duty of man, 4 Fear God & keep his Commandments Eccles. 12.13. This is to apply our hearts to Wisdom; to set our hearts, to keep God's commandments, and do them. This is our Wisdom, Deut. 4.5. Who is a wise man among you, endued with knowledge? Let him by good conversation show his works in meekness of wisdom, Jam. 5.13. A Wise man will attend the mouth of the King, and will fear the danger of the Law: So a wise Christian will walk in the Law of the Lord, Psalm 119.1. and will be sure to keep him to this rule and warrant contained in the word of God, Gal. 6.16. And as a Wise man is careful to keep his Assurances and Evidences for the certainty of his Lands and earthly Livelihoods, and is loath to forfeit any of them by failing in any of the conditions: So it is the Wisdom of a godly man to keep the word safely in his heart, which assureth him of his estate in heaven, and which he is loath to forfeit by failing in the conditions and clauses of it. CHAP. VIII. Containing Rules of Wisdom concerning the Inner man; and first of the Mind, Thoughts, and Will. BEing to entreat of the Rules of Wisdom concerning man and the things of man, good order requireth that we b●gin with such as concern, first, Ones self; And secondly, others. They which concern a man's self, respect either the inner man, of the outward. The inner man in five particulars. 1 In his Mind. 2 Thoughts. 3 Will. 4 Conscience; And 5 Affections. Rules for the Mind. 1 To enlighten it. For the Mind, these rules of wisdom are necessary to be remembered. 1 To furnish it with necessary, profitable, and humble knowledge: The wise man's eyes are in his head, Eccles. 2.14. This is a wisdom to sobriety, Rom. 12.13. where also the Apostle condemneth curiosity and conceitedness, which wastes our time, and brings infinite idle questions, wherein men presume above that which is meet. The Prophet David professed he meddled not with things too high for him. Psalm 131.1. 1 Cor. 2.2. And the Apostle Paul desired after his conversion, to know nothing but Jesus Christ, and him crucified. As for humbleness in knowledge, Solomon saith, The way of a Fool is right in his own eyes, Prov. 1●. 15. and, A wise man in his own conceit is more hopeless than a Fool, Prov. 26.12, 16. Our rule therefore must be to grow up in wisdom, and as we grow in knowledge, so to grow in humility; for the more sound knowledge a man attains, the more shall he see in himself to humble him. 2 To deck. 2 To deck and adorn the mind with humility, holiness, modesty, shamefacedness, etc. 1 Pet. 3.4, 5. and Col. 3.12. As the Elect of God, put o● tender mercy, kindness, humbleness, and meekness, but above all things put on love, verse 14. Rules for the Thoughts. The second sort of Rules concerns a man's Thoughts. The general is in Prov. 4.23. Keep thy heart with all diligence; for it is slippery and deceitful, more than necessary to watch and suspect it, and to set time apart to check and reclaim it. But for the better keeping of thy thoughts in order, think on these particulars: 1 Give God the first thoughts. 1 Give God thy fi●st thoughts, that he may hold the chief part in thy heart, and this will sweetly relish th● heart, and by estranging it from worldly impediments, fit it, and keep it in preparedness for all good occasions, Psa. 108.1, 2, 3. David prepares his heart, and will awake early to praise the Lord: The way to walk safely and comfortably all the day, is first to reform that which is within. 2 Examine them whence they come, and whither they go. 2 Examine thy thoughts whence they come, and whither they go, and what they do in thee: By which means thou shalt banish a number of idle and wand'ring thoughts, which like roving vagrants, being worth nothing, come ●ver to steal something, either time or grace, and so shalt thou make and keep room for better. And do this betime, because the first motions of sinful thoughts defile a man; This rule is in 2 Cor. 10.5. to draw weapons against every strong imagination, that is exalted against the knowledge of Christ. 3 If thy thoughts concern the world, pull them back, keep them from the world, 3 Pull them from the world. save as much as needs must for the moderate maintaining of thyself and thine, lest heavenly thoughts be drowned and hindered, 1 Tim. 6.9. The reason is, because our hearts being earthly, do presently conceive a sweetness in earthly things, and are presently distracted from the love of the Creator, to the love of the creature. Now spiritual wisdom requireth, that we diminish the love of the creature, that we may increase our love of the Creator. But, if they will run upon the world, then turn the course of them a little, to consider the vanity and misery of this evil world; the painted vizor of the pleasures of it, the uncertainty of life, the deceitfulness of riches, how they be not ours, what evil and encumbrances we have received from the world, what fools they have made us in treasuring on earth, whose home and expectation is in heaven. 4 If thy thoughts concern thyself, or others, thy brethren, If they concern thyself or others, see they be humble. labour to think better of others than thyself; for thou seest no such thing in them as in thyself, Phil. 2.3. Let every one esteem better of another than of himself. Yea, the more thou seemest to excel others in gifts, the more humble labour to be. An hard rule and difficult to be practised; and therefore it is often commended to us, as Rom. 12.16. Make yourselves equal to them of the lower sort, and elsewhere. For this purpose, conceive not only what thou hast received, but what thou wantest, and what good things thou art without; and then with Paul, say, thou hast not yet attained to perfection. Phil. 3.12. 5 If they concern sin, be sure it be to ha●e it. 5 If thy thoughts concern any sin, be sure it be to hate and renounce, to bewail and mourn for it, in thyself, or others. For there is a sliness and subtlety in sin, which while we think of, it easily gaineth some tickling and consent, which at least hindereth that thorow-hatred that we ought to maintain against it. The third rule for the inner man concerneth the Will, namely, Rules for the will. that our care must be, there be but one will between God and us; for so hath the Lord taught us to pray, Thy Will be done. Concurrence of our will with Gods will. 1 Revealing. 2 Determining. 3 Prescribing. 1 Wherein soever God hath revealed his will to us, in that we must rest. 2 Whatsoever his will determineth of us, that we must account holy and just, whether with us, or against us. 3 Whatsoever his will prescribeth to us, whether obedience to the Law, or faith of the Gospel, we must hold ourselves fast bound in conscience unto it, let it seem never so cross to us, or contrary to his Law, as Abraha● ●●id in offering his son. 4 Whatsoever his will disposeth to us, 4 Disposing. prosperity or adversity, sickness or health, life or death, or whatsoever else; all is from a most wise hand, disposing every thing for the good and salvation of his Elect, and so should be entertained. Thus Eli said, 1 Sam. 3.18 Isa. 39.8. It is the Lord, let him do what is good in his eyes: And Hezekiah, The word of the Lord is good, even when it threatened the overthrow of his house and Kingdom. So David Psal. 39.9. I held my tongue, and said nothing, because thou Lord didst it: And Job, The Lord giveth, and the Lord taketh, Chap. 1. v. 11. blessed be the name of the Lord. CHAP. IX. Rules for the Conscience. THe fourth sort of rules for the inner man, concerns the conscience. Rules for the conscience. 1 Beware of a blind conscience. Joh. 16.2. 1 Beware of doing any thing with a blind Conscience. A blind man swallows many a gnat, and a blind conscience swalloweth any sin. This is a wicked conscience, to which no sin so great shall come, but a man shall think he doth God good service in it, as Christ speaks of them that would slay his Disciples. Why do Heathens persecute Christians, and Papists pursue Protestants even to death, but out of blind zeal and conscience, that they root out a false Religion? And whatsoever a man doth by an erroneous and seduced conscience, is sin; The rule of conscience to Heathens being the Law of nature, and to the Church, the Law written, even the whole word of God, as a pillar of cloud and fire to direct it in all the way to Heaven. Therefore let the Word of God dwell plenteously in you, in all Wisdom's, Col. 3.16. 2 Do nothing with a doubting conscience Conscientia nobis anima. Tertul. 2 Do nothing with a doubtful conscience; for whatsoever is done with a scrupulous conscience, is sin, and is not only an offence of God, but of the conscience too, which is as a little God within us; for it is not of faith, nor obedience to the known will of God, Rom. 14. ult. He that doubteth, is condemned, because his action is not of faith. Therefore verse 5. he saith, Let every man be fully persuaded in his mind. 3 Get a good conscience above all things. 3 Labour to get a good conscience above all things, Act. 23.1. I have endeavoured in all good Conscience till this day. A pure conscience by nature hath no man, but made pure by the blood of Christ sprinkled upon it by faith, in that he hath obtained full remission of sin, and by his blood also merited the Spirit of Sanctification, by which the conscience of the believer is daily cleansed. 4 Aim 〈◊〉 a pure conscience. 4 Labour to get a pure conscience in all things. A man by observing many things, may get himself good credit, but a good conscience must be in all the things of God. Joh. 1●. 28. The pharisees might not go into pilate's Judgement Hall, lest they should be polluted; and yet at the same time, they could dispense with their conscience, to crucify the Son of God, a sin defiling Heaven and earth, whiles the Sun was ashamed, and the earth trembled at it. The Papists may not eat flesh in Lent, their consciences will not suffer them; but to kill Kings, and blow up Parliament-Houses, their consciences give them good leave. Many Protestants will not steal, kill, commit the act of adultery; but their conscience can dispense with covetousness, unbridled anger, wantonness, filthy speeches, etc. But if God's word be the same, so must the conscience; and he that serves God as Paul did, in Pure Conscience, 2 Tim. 1.3. will do so at all times, in all places and things, and will avoid sin in his Closet as much as in most public meetings, yea, small sins as well as great. 5 Keep diligently the goodness and purity of conscience by two things. 5 It is great wisdom to keep things well, as to purchase th●●● therefore we must (if we would walk wisely) be as careful to keep good consciences, as to obtain them, and thereunto observe two things: 1 Daily take away matter of accusation, which is sin, by repentance. 2 Rather displease all men than thine own conscience, thy friends, thy family, thy rulers, nay, thy own self before thy conscience. So did Daniel and his fellows. So did Cyprian (as Augustine relates it) when the Emperor in the way to his execution said; Now I give thee space to consider whether thou wilt obey me in casting a grain into the fire, or be thus miserably slain? Nay (saith he) In retam sancta deliberatio non habet locum, there needs no deliberation in this case. The like we read in the History of France, in the year 1572. presently after that tragical and perfidious slaughter & massacre of so many thousands of God's Saints by treacherous Papists, Charles the ninth King of France, called the Prince of Condo, and proposed to him this choice, Either to go to Mass, or to die presently, or to suffer perpetual imprisonment. His noble answer was, that by God's help he would never choose the first, and for either of the two latter, her left to the King's pleasure, and God's providence. Thus a good conscience makes a good choice for itself, choosing any thing rather than to offend God. CHAP. X. Rules of Wisdom concerning the Affections. THe fifth sort of rules for the inner man concerneth the Affections, Rules concerning the affections. 1 Give God the chief affections and hath these particulars: 1 Delight thyself in the Lord, and make him thy chief joy, Psalm 37.4. For the object of our joy must not be carnal, but the Lord himself, apprehending him, as Gen. 17.1. El shaddi, Almighty to save, All-sufficient to supply, and a large portion, our Sun, our Shield, Grace and Glory, Psalm 84. Solomon having tried his heart with all other delights, came at last to a recantation; and so do all God's children, and say, Lord lift thou up the light of thy countenance upon us, Psalm 4. 2 Labour to affect all other things in God, and for God, nothing like him, 2 Affect all other things in God, and for God. much less above him, or against him, Psalm 34.8. Taste and see how good God is, that is, in all things labour to find the sweetness of God in all his creatures, and all his actions. A wise man will not insist in the gift, but look to the giver, whose love he prizeth more than the token of it. If any affection make us unfit to pray, or any way thrust us from God, it is carnal. 3 Let us labour to get our affections more to Heaven than earth, 3 Fix them more upon Heavenly things, than earthly. Matth. 6.24. Col. 3.2. Set your affections on things which are above, and not on things which are on earth; where we see plainly, that these two cannot both have the affections set on them, no more than two Masters served at once; as also, that it is not enough to affect heavenly things, but also with chief affection and care, in the first place. Hence is that ordinary rule, Verse 33. That spiritual things must be affected and asked simply, being simply good, but temporal with limitation, as being but conditionally good. 4 Fear the evil of sin more than the evil of punishment, 4 Fear evil of sin, more than of suffering. because the evil of sin is more evil. Sin is simply evil, and so is nothing else, no not the punishment of it. A wise man should rather choose Hell than God's offence; for there is nothing but sin which God hateth; and we ought to hate nothing so much; sin directly resisteth God's glory, but punishment makes for it in the manifestation of his justice. 5 Be affectionate one in the case and condition of another. 5 Commiserate the afflicted estate of our brethren. In case of spiritual misery, sin, weakness, humane frailty: Be tender hearted one to another, even as God for Christ's sake forgave you, Eph. 4.32. So Col. 3.12. Now Beloved, as the Elect of God, put on tender mercy, kindness, &c, one to another. And in the temporal miseries of our brethren, put on bowels of compassion, be not without natural affection, forget not joseph's affliction, Amos 6.6. but lend, give, cloth, feed, protect from violence, and turn not thine eyes from thine own flesh. The phrase (Bowels of mercy) shows that all our mercy must be from within, even from the tender compassions of the estate of our brother: And the same in Isa. 58.10. That we pour out our souls to the needy, that is, our souls must first be merciful, and then our mercies will be plentiful, which is noted in the word Pouring. CHAP. XI. Rules of Wisdom for the outward man, and first concerning his Calling. NOw we come to such rules of Wisdom, as whereby the outward man is to be ordered, that we may walk (both toward ourselves, and others) not as unwise, but as wise, and that by the Wisdom which is from above. And these rules concern. 1 His Calling, 2 His Estate. 3 His words, 4 His actions. Rules for the special calling. 1 Live in a lawful Calling. Directions to walk wisely in his course and calling, are these: 1 Seeing the Calling is a part of Christian obedience, and duty to God, a Christian may neither live out a Calling, nor in any Calling not warranted by God's word. For if God set us in our Callings, he promiseth both to be with us in them, and to give us good success, and to help us against the tediousness of them, Jos. 1.8. Therefore sanctify thy Calling, and every part thereof, 1 Tim. 4.5. 1 Show all good faithfulness in it. by the Word and Prayer. 2 In the whole exercise of our Calling, we must show all good faithfulness. 1 To God. Hab. 1.16 Deut. 8.18. 2 To ourselves. 1 To God, by depending on him, who hath made our Calling a chief means of our maintenance, and not sacrificing to our own Nets. For it is the Lord that gives power to get substance. 2 To ourselves, by walking diligently, and abiding in our Calling, that we may eat our own bread, and provide for ourselves and ours, and give to him that needeth, Eph. 4.28. For by idle and inordinate living, through the neglect of the Vocation, by God's just judgement men fall into the depth of sin, Drunkenness, Gaming, Whoredom, Thieving, and nothing comes amiss to an idle person. Besides, discredit, bad report, and poverty, come as an armed man upon such a one. Prov. 6.11. 3 To others. 3 To others, whether we be Masters or servants, as knowing that in our Calling we are to practise most Christian duties, as love to our brethren, patience, truth, fidelity, uprightness, as being ever under God's eye. 3 Be not busy in other men's Callings. 3 Another point of Wisdom in our Callings, is, not to meddle with other men's business, but follow our own close. 1 Thes. 4.11. Study to be quiet, and to do your own business. And every where the Apostle reproves busy bodies, who going beyond their own bounds, thrust their sickle into every man's harvest, and being out of their own places and business, intermeddle with that which no way concerns them. And these are disturbers of peace and civil tranquillity, kindling and blowing up contentions for lack of other work. The same rule is for women also, that they be not gadders, but housekeepers. Tit. 2.5. 4 In earthly business carry an Heavenly mind. Phil. 3.20. 4 In all earthly business, study to carry an heavenly mind. A Christian while he converseth in earth, must have his conversation in Heaven. And know, that in all the ways of this present life, he ought never to step out of the way to eternal life. Neither shall a man be a loser by this course, seeing we have an express promise, that if we seek God's Kingdom first and principally, these outward things should (so far as they are needful for us) without such carking care be cast upon us. 5 Intent most the most necessary duties of them. 5 As all duties of the Calling must be profitable in themselves, and for the public good, so the most profitable must be most intended, and specially performed. A Minister must read the Word, but must apply himself more to Preaching, as being more necessary. A Magistrate must execute Justice upon transgressors of men's Laws, but especially against open transgressors of Gods Law. Masters of families must provide for the bodies and health of their family, but especially for the good and salvation of their souls. CHAP. XII. Rules of Wisdom concerning a man's estate, and first for adversity. THe rules of Wisdom concerning a Christian man's estate, are these: One general Rule for all estates, is to think the present estate best for thee. First, General. Secondly, Special. The general rule for all estates, is this: Be prepared for any estate, contented in every estate, and assure thyself the present estate (whatsoever it is) is best for thee, though not ever in thy sense, yet in God's gracious and wise ordering of it. This lesson the Apostle Paul had well learned, Phil. 4.11, 12. I can want, and abound, I can be full, and hungry: I have learned in all estates to be contented. The special rules are either for prosperity, or for adversity. Rules for affliction. Concerning adversity and afflictions, these are the rules of Christian wisdom: 1 Consider thou art not placed here in the world by God, 1 God may as well be enjoyed in Adversity as Prosperity. to enjoy the pleasures of the World, but to enjoy God, which thou mayest do as well in affliction as in prosperity, and to cleave to him in his service, looking for nothing but afflictions, as a Pilgrim going to thy Country, the way whereunto, lieth through afflictions. This ground not laid, men count troubles a strange thing, 1 Pet. 4.11. and start at the mention of them, as the Apostles, Joh. 11.8. when they heard Christ speaking of going into Jury, where the Jews had lately sought to stone him. And note it to be a corruption of the heart, to be more grieved for thine own troubles, than the troubles of the Church, for private, than public evils. 2 Lay up strength and comforts aforehand; As first, Humility, 2 Lay up strength and comfort aforehand. to overmaster and tame the pride and rebellion of our hearts, and to bring in contentedness to sweeten our troubles, and our labour will be well spent; for if we can relish the hardest part of our life, our whole life else will assuredly be more sweet and joyful. 2 Grow up in the knowledge of God, which will make thee rise up in much comfort, and will bring in comfort against that confused heaviness, distrust, and dangerous affections and passions, which else in trouble might beat us down, and off him. 3 Get assurance of faith, which will sweetly warm the heart in the sense of God's love in Jesus Christ; The fruit of which will be, first, To enable us to trust ourselves with God in any estate, and be assured the Lord is with us in fire and water, in the midst of the Valley of the shadow of Death. Secondly, to depend on him for strength; Psal. 23.4. for howsoever Satan would make us believe our affliction is greater than it is, or we are for it; yet we shall assure our hearts that the Lord hath measured it out for our strength, and not above. thirdly, 1 Cor. 10.13. to wait upon him for a good issue and seasonable deliverance, who hath promised to turn it to the best. This shall keep us from fainting, distrust, and despair. Rom. 8.28. 3 In all evils of punishment, take occasion to set upon the evil of sin, 3 In evils of punishment to set upon evil of sin. and revenge upon that; complain of it to God and men, murmur and grudge at nothing else. If affliction be sharper than ordinary, it is sure some sin or lust adds a sting unto it. But this rule mortifies sin and unruly passions, and will weaken the heart, and make a man say with the Church, Mic. 7.9. I will bear the wrath of the Lord, because I have sinned. 4 Make them no heavier than God maketh them, by impatience, 4 Make them no heavier th●n God hath made them. frowardness, and looseness of heart. God sometimes lays on a little finger, and the froward heart lays on the whole hand and loins, to make the burden heavier with faithless heaviness and distrust, which is but an addition of new and worse troubles than the former. How inconsiderately do many men load themselves with troubles too too light in themselves, and on the shoulders of wise men, who can make a virtue of necessity, and step over a number of rubs, which others stoop to remove, and infinitely toil themselves? How do many in smaller troubles, as discourtesy of neighbours, unruliness of children, unfaithfulness of servants, smaller losses and crosses in Family-matters, give place to unquietness, impatience, and passion, till their folly have (by seeking to case their burden) increased it from a dram to a talon? And now how unmeet are they for the service of God? How unprofitable in any Christian society? How sour and heavy in countenance, disguised in speech, Levius sit pationus Quicquid corrigere est nosas. Horat. and impotent in their behaviour? All which testify the frowardness of the heart, wherein had there been a dram of Christian wisdom and moderation, the passion had not swelled to the cause, much less so far exceeded it. 5 Make not haste from under any affliction; He that believes, makes not haste: 5 Make not too much haste from under them. Isa. 18.16. But labour for a right use of it, rather than the removal; attain once a right use, and doubt not of a good issue. Gold is not presently pulled out of the fire so soon as it is cast in, but must stay a while till it be purged. A Musician strains up a string, and lets it not down, lest the harmony and music be spoiled: So the Lord deals with his children, but never forgets mercy, Isa. 27.9. 6 Observe both the trials and the fruits. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. nor measure; nay, it is mercy so to measure them, as they may be purged by them. 6 Observe and mark thy troubles, and thy disposition in them; First, to grow up in wisdom and experience by them; thus thy sufferings will become wholesome instructions. Observe where thou wast most pinched, and wherein thou tookest the greatest comfort. Secondly, to grow up in an infallible hope of God's goodness, and a good issue for time to come. For this, observe Gods seasonable hearing of thy prayers, and the proofs of Gods help in most needful times, which shall be a strong means to keep thee from fainting, 1 Sam. 17.37. fears, and despairs for time to come. So did David in the case of the Lion and Bear, and through all the 23. Psalm. Thus the Apostle from observations of times past, gathers assurance for the time present, and to come, 2 Cor. 1.10.— Who delivered us from so great death, and doth deliver us, and in whom we trust, that he will yet hereafter deliver us. Thirdly, to be able to comfort others with such comforts as ourselves were upheld with in our troubles, 2 Cor. 1.4. Which comforteth us in all our tribulation, that we may be able to comfort them which are in affliction, by the comfort wherewith ourselves are comforted of God. Thus to the godly ariseth light out of darkness, sweet comes out of sour, and out of the eater meat. CHAP. XIII. Rules of Wisdom for Prosperity. Rules for prosperity. 1 Consider the danger of it. IN prosperity take these directions. 1 If riches increase, set not thine heart upon them, Psalm 62.10. For why shouldest thou, considering the danger? How easy it is to wax wanton, How hard for a rich man to be saved, How few by outward things are drawn to the love of heavenly, How many are ensnared and choked with them, How flitting and uncertain they be, How certainly we must leave them, or they us, and come to account for them. 2 Be suspicious of thyself. 2 In the carriage of thy prosperity be suspicious of thyself, thankful to God, and return the glory of it to him of whom thou receivest it. David, while he had liberty, easily strayed, Psalm 119.67. Thankfulness is God's tribute, Has aeterna fames consequitur dapes. Hos aeterna sitis,— Sen. which being denied him, he reenters on his own, Deut. 28.47. Because thou servedst not the Lord with joyfulness, and a good heart, in the abundance of all things, thou shalt serve thine enemies in hunger, in thirst, and in need of all things. So do many Prodigals. 3 Fear the cross before it come, and provide for it. 3 In thy calm, provide for a storm. The thing that I feared is come upon me, Job. 3.25. and, he waited for his change. It was an addition to the great plague of Babylon, Isa. 46.11. that evil should come on her, and she not know the morning thereof, Destruction shall come upon thee suddenly ere thou be ware. Luke 14.28. Therefore cast the costs of Religion and well-doing before hand. 4 Never account thyself prosperous, if it be not well with God's Church: 4 Think not thyself prosperous, if the Church of God be not. Good Uriah would not rest as long as the Ark of the Lord was abroad, and his Lord Joab in the field. As a good child being in health mourns and droops for the mother's sickness. David thought it not fit to dwell in seiled houses, and the Ark of God lie in tents: For the neglect whereof, 2 Sam. 7.2. the Jews are reproved, Hag. 1.4. Nehemiah, even before the King, was of a sad countenance, and sorrowful at heart, when he received evil tidings of Jerusalem, Chap. 2. verse 2. Hester and Mordecai joyed not in the greatest advancements, so long as the sentence against the Jews was unreversed. And Moses might have lived well, and at pleasure in Pharaohs Court; Heb. 11.25. but he chose rather to suffer affliction with God's people, than to enjoy such pleasures. 5 In thy prosperity consider the affliction and adversity of others. 5 In thy prosperity cast eye on others afflictions. The contrary hereof was the sin of the Princes of Israel living in prosperity, Amos 6.6. They lie on beds of ivory, and stretch themselves on beds, drink wine in bowls, and anoint themselves with oil, but none remembered the affliction of Joseph. The like of Dives his inhumanity towards Lazarus. Yea, some time it shall be wisdom to go into the house of mourning, Eccl. 7.2. which will strike a deeper impression; and to visit others in adversity; and mark their speeches, who embrace these outward pleasures with greatest and sharpest appetite, and thou shalt find the affliction far more bitter, and their sorrow in the loss so much the sharper, as the love was eager in enjoying their peace; and perhaps they will tell thee, they were never such gainers by all their prosperity, as they were losers by it, or gainers by that present affliction. CHAP. XIV. Rules to carry our speeches wisely, as those that aim at the Apostolical rule of Christians circumspection. 1. COncerning the ground of them: Labour to get a good heart, Rules for speeches. 1 Let words issue from a good fountain. Matth. 5.18. For out of the abundance of the heart the mouth will speak. The heart of the wise guideth his mouth wisely, Prov. 16.23. And, if the heart indite a good matter, the Tongue will be the Pen of a ready Writer, Psal. 45.1. Such as the heart is, such will be the speech: And therefore he that hath no care of his heart, cannot be a good and careful speaker. The Apostle requires gracious speech, Col. 4.6. but that must come from a gracious heart, as Psalm 37.30, 31. The mouth of the righteous will speak of wisdom, and his tongue will talk of Judgement; For the Law of his God is in his heart, and his steps shall not slide. And Prov. 31.26. She openeth her mouth with Wisdom, and the Law of Grace is in her tongue. On the contrary, a graceless heart cannot speak well, Prov. 10.20, 21. The heart of the wicked is little worth; the lips of the righteous do feed many; but fools shall die for want of Wisdom. The true reason why many mend not their bad speeches, is, because first they mend not their heart. 2 Concerning the matter of speech; Let the matter be choice. 1 Because all must be wholesome so much as we may, therefore choose the best matters to talk of, matters of Religion, faith, hope, and the way to salvation; for wisdom always chooseth the best. 2 If it be chosen or offered, it concerns either God or our neighbours, If it concern God, what. or ourselves. 1 If it concern God, or any part of his Name, Attributes, Word, or Works, we must speak most reverently, as those who are not worthy to take his Name into our mouths. The precept is, Leu. 19.12. Thou shalt not defile the Name of the Lord, but fear his glorious Name, Deut. 28.58. And they defile his Name, who in common talk, lightly, and carelessly use his Name, of God, or Lord, or any other of his titles, in ordinary speech: And they, who are ordinary or idle swearers, and cursers, and jesters in Scripture-phrases, who are far from trembling at his word, Isa. 66.3. and those that mock at sin and Gods judgements, and abuse or are unthankful for any of his mercies. 2 If our neighbour. 2 If the matter of thy speech concern thy brother's person, the rule is, to speak of the good thou knowest by him, behind his back; but of evil, not without calling, nor without grief, and before him, or to him, Tit. 3.2. Warn them that they speak evil of no man, but be soft, and showing all meekness to all men. Contrary whereunto is scoffing, deriding, cursing, railing, bitter and slanderous speeches, tending to the offence of any man; yea, if men's speeches may justly offend us, we must be soft and calm, showing all meekness, not rendering rebuke for rebuke, but passing by his sin, espy in his person the image of God worthy to be reverenced and loved. If thou speak of his sayings or actions, if they be evil, speak as little of them as may be, if they be doubtful, construe them in the best part; for love is not suspicious, but hopeth all things. 1 Cor. 13.7. Praise God for his good actions; and as for sins in him, deal plainly and truly with him, Leu. 19.17. Thou shalt not hate thy Brother, but shalt plainly rebuke him, and not suffer his sin upon him. We must not lie, dissemble, flatter, or soothe up any in their sins, which is a most ordinary sin against this rule of Wisdom. 3 If ourselves. 3 If the matter of thy speech concern thyself, speak modestly, without vanity or boasting, Prov. 27.2. Let another man praise thee, and not thine own lips. Nay, we should rather extenuate and lessen the good in us, if we must needs speak of it, as Paul, I am the least of the Apostles; 1 Cor. 15 9 and in another's person, I knew a man, etc. 2 Cor. 12.2. 3 Concerning the manner of our speech. First, because every man's speech by nature is corrupt, 3 The manner. 1 Savoury. therefore strive to make it gracious, and powdered with salt, Col. 4.6. that is, well seasoned and savoury, not savouring of the flesh and corruption, but we must drive out, or dry up the corr●ption of them, with the salt of grace. Against many, who powder their spe●ch with oaths, 2 Sincere. and curses, and filthy rottenness, or idle speeches savouring of the filthy sink and puddle within. Secondly, it must be just and sincere, The truth of our heart, Psalm 15.2. without dissimulation or lies, seeing God made the tongue to express the heart. A fearful thing it is, that most men's speeches are turned into mere compliment. 3 Most earnest in things heavenly. Thirdly, it must be more earnest, joyful; and comfortable when thou speakest of heavenly things, than of earthly; not jesting or foolish talking, but rather giving of thanks, Eph. 5.4. 4 The end of our speech, edification. 4 Concerning the end of our speech: It must tend to edification, Eph. 4.29. to feed many, Prov. 10.21. and minister grace to the hearers. It must bend itself still for God, the defence of good men and actions, and the disgrace of sin. Better no speech, than to no good end. And yet many in their light and idle speeches say, why, I hope I do no harm. Yea, but what good doth it? Shame will not let thee say, thou intendest edification. Therefore look well unto it. 5 Concerning the measure of our speech: First, We must not speak too little, 5 The measure. 1 Not too little. and omit gracious speeches when occasion is offered, as many dry and barren hearts and mouths, have not a word for God and goodness, that have words enough, and more than enough in any other argument; like Idols, Psalm 115.5. good things, that have mouths and speak not; or as if they were possessed with dumb spirits, and not suffered t● speak any good. Tell such a one of a good Farm or bargain, or natural things, and they savour and relish them well enough, whereas a good motion strikes them dumb, and makes them as Fish●s out of their element. Neither, secondly, 2 Not too much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. must our words be too many; for in many words are many sins. The fool multiplieth words, Eccl. 10.14. and Prov. 29.11. A fool poureth out all his mind: But he that hath knowledge, spareth his words, Prov. 17.27. and he that refrains his lips is wise, Chap. 10.19. It is folly to lay on more words than the matter requireth, and argueth impotency of mind, and carries a show or demonstration of passion, and excess of affection, or pride in speaking. 6 Concerning the season of our speech. 6 The season. All our words must be seasonable as well as seasone●, that is, fitted to circumstances, times, places, and person●. Wisdom will seek a season for good words: For there is a season wherein the prudent will keep silence. Amos 5. ●3. And how good is a good word in due season, Prov. 15.23. It is like apples of gold, and pictures of silver. Husbandmen observe seasons in sowing, and so must he that looks for an harvest of his speeches. Abigail would not speak to her Husband Nabal in his drunkenness, but when he had slept out his win●. Every man is not capable of every good speech, nor no man at all times alike. There is an unadvised openness, against which our Saviour by his example arms us, Joh. 2. ult. He would not commit himself to some, who are said to believe in him, because he know what was in man. Silence is best where no good can be done, as Christ was silent before the High Priest; and Rabshecah must not be answered. To meet a man in the heat of his passion with good words, is to meet a Bear rob of her whelps; but let the passion be calm, and then tell him how disguised and uncovered he was, he will perhaps believe it. CHAP. XV. Motives to look to our Tongue. 1 BEcause a good man cannot be an evil speaker; Motives to govern the tongue. if the speech be naught, the Religion is vain, Jam. 1.29. Lying and accusing is the devil's work. 2 Watching of good spe●ch keeps out evil words, which engendereth to evil. Take up David's resolution, Psalm 39.1. I thought I will take heed to my ways, that I sin not with my tongue; I will keep my mouth bridled, while the wicked is in my sight. And this is necessary, because the tongue is an unruly member, as fire▪ and by this means shall become our glory, James 2.6, 8. and our brother's shield. 3 God hath a time to call to reckoning the words that are thought but wind, Psalms 50.20, 21, even every idle word. Matth. 12.36. CHAP. XVI. Rules of Wisdom concerning our actions, that in all of them we may show forth Chrstian prudence and circumspection; and first in general. FIrst, Every Christian is to examine the work he is to do, whether he Rules for our actions in general. 1 Examine what thou art doing. be about a good work, whereof he may expect comfort, Gal. 6.3. Let every man prove his own work, and so he shall have comfort in himself. And good reason, for his work must be tr●●d afterwards▪ and therefore it is will some to try it before hand. This Trial stands in four thin●●. 1 Whether go d in the matt●●. Deut. 12.32 〈◊〉. 1.12. And the lam●●●● of examining it, is now, and shall be hereafter. This tria● stan●● in four things: 1 Whether it be good in itself, and in the matter of it; if i● be● lawful, if it be commanded. The rule for the goodness of any action is the word of God: What I command thee, that do only: Or else it will ●ee a●ked, Who required those things at your hands? And for the matter of our a●tions, we have a special rule, Phil. 4.8. Whatso for things are true, honest, just, pure; Whatsoever things pertain to love, and are of good rep●●t; if there be any virtue or praise, think on these things. And Rom. 12.17. and 1 Cor. 8.21. Prov● as things that are honest, no● only before the Lord, but a so before men. ● It g●●● in he manner. 2 Examine wh there it be good in the doer, undertaken by virtue or a special calling, and answerable to that ●●●y which himself ow●●● to God or man. God upholdeth t●e societ●●● of men by order, which is, when every man k●●p his own standing, and every one m●●● (〈◊〉 the several ●●ars) but every one in his own sphere, n●● troubling the motion of ●●●ner. S. public m●n should 〈◊〉 the public offi●●; and private m●n 〈◊〉 in private, but l●t the public alone. For Christ reproved Peter's curiosity, in ask What John should do, Joh. 21.21. And the 〈◊〉 of Scena wa●ted calling for an action that was good in 〈◊〉, and 〈…〉 were 〈◊〉 and w●●●ded of the Devil. Act. 19 15, 16. 3 If good in circumstances. 3 Examine whether it be good in the circumstances, s●asona●●● and convenient, or whether the season●●● not for some better action than that. For wisdom will intent of 〈…〉 the most necessary, and 〈…〉 most profitable. 4 If good in the ends. 4 Examine whether the 〈…〉 done, be good in the ●nds 〈◊〉 it, which especially are tw●, 1 G●● glory, 1 Cor. 10.3. Let 〈…〉 the glory of God. 2 The good and edification of our brethr n, 1 Cor. 14. 2●. Let all be done to edifying; yea, ●●king their profit in some 〈…〉 own. Then 2 ●inding the action good, spoil it no● by ill handling. The right manner of doing a good action in three things. Secondly, I● by examination w●● 〈…〉 ●●tions good in themselves, 〈◊〉 us, in circumstan●●● and ●●ds, w●e must be careful 〈…〉 not good ●●●ons by ill handling, but in 〈…〉 do good action● well, a●d to 〈◊〉 matter, add a good manner of doing. Now the right manner of doing a good a●tion well, stand●●h three things; To undertake th●m holily: To do them sincerely: And to finish them humbly. The first i●, when we begin them with prayer; For as in all matter●, small, and great, we are to take counsel at God's mouth; so we are to beg lea●e and blessing at 〈◊〉 secretly to ourselves, without which n●thing is sanctified unto it. T●● second is, when we do things sincerely, as in God's sight, with a good 〈◊〉, and keeping good conscience, that a man if he b●● questioned in any 〈◊〉 may be able to say with Abimele●h, Gen. 2●. 5. With an upright heart aid I this thing: And whatsoever may befall him for well-doing, he may appeal to God with Hezekiah, Isa. 38.3. and say, Lord remember that I have walked u●rightly before thee. The third is, when in effecting all our b●st action's 〈◊〉 labour to see our defects and wants, and mourn that we ●●●ther do that w●e should do, not in the manner we should. Whereof there will be th●●● notable fruits: 1 This will breed and nourish humi●i●●. It will drive 〈…〉 Christ to get a covering. 3 It will make us ascribe all the glory of our actions to God, of whom we have not only all the power, but eve● the will and purpose, Phil. 2.13. For it is God that worketh in you both the will and the deed, according to his good pleasure. CHAP. XVII. Rules to carry works of Mercy wisely. IF our actions concern others, than they be works either of Mercy, Rules for works of mercy. 1 Mercy must p●●c●ed from faith and love. or of Justice. For works of Mercy much wisdom is required, and that is showed in these particulars: 1 See thy charity come from a good ground, namely, from a heart qualified with two graces: 1 Faith; For whatsoever is not of faith, is sin, Rom. 14.23. Thou must first give thyself to the Lord, and then to his Saints, 2 Cor. 8.5. Thy mercy must issue from the sense of God's mercy in Christ to thine own soul, apprehended by faith in Jesus Christ. Joh. 15.1. Bring forth fruit in this vine. 2 It must proceed from love. Works of mercy must come from the fountain of a merciful heart, Rom. 12.8. He that distributeth, let him do it of simplicity, that is, out of mere compassion, not out of any by a●d sinister respects. For if I feed the poor with all my goods, and want love, it profiteth me nothing, 1 Cor. 13. The reason is, because the Lord looks more at the affection, than the action. Whence many, not giving out of a tender heart, sympathising and fellow-feeling their brethren's misery, lose both th●ir gift and reward. What comfort or help is in that work of mercy, which i● wrung out by importunity, or by strength of law, or for shame, lest a man should be noted, or by terror of conscience, when a man would heal the gripes of a galling and accusing conscience, by giving away at his death a little illgotten goods to the poor, which were none of his to give, but to the right owners; or when out of desire of praise, or out of superfluity, when a man knows not else what to do with his wealth, but some must have it? If out of any of these respects, all is lost. 2 Concerning the right subject of works of m●rcy: Do good unto all, 2 The subject of mercy. ● In general, all Eccles. 11.1. but especially to the household of faith, Gal. 6.10. To all, viz. the poor that are no● able to recompense us; not looking for recompense of man, but casting our bread upon the waters, where th●re is no likelihood of ever reaping it again. And to all, even our enemies, who stand in need of us, and such as usually do, and will recompense our good with evil, Rom. 12.14 Matth. 5.44. And good reason; For first, all have our flesh, Isa. 58.7. For four Reasons. from which we must not hid our face. 2 All have God's image on them, which we must not refuse. 3 Hereby we shall b●e likest to God, who doth good to all, and to us being enemies; and attain the most difficult practice of the Law. 4 We shall hereby master the corruption of our own heart, which lusteth after revenge, and perhaps overmaster the malice of our adversaries, at least make them inexcusable. But especially to the household of faith: Because here is God's image renewed, ● In special the faithful. here is one of the blood and kindred of Christ: And if the good Samari●an was commended for mercy shown to a stranger, how much more will the Lord J●sus accept that which is done to one of those little ones that believe in him, as done to himself? Mat. 25.45. 3 Concerning the matter of mercy: 3 The matter of mercy. 1 To the soul. The greatest mercy we can show to any, is toward their souls which stands in instructing the ignorant, in counselling the weak, in forgiving offender's, in admonishing or correcting him that erreth, comforting distressed consciences, and confirming them that are in good ways. This therefore must be observed, in all corporal mercy to join spiritual, labouring in all the other, the good of this; and especially to pray for such mercies from God for them, as neither we nor other men can minist r unto th●m. And though that be to be done, yet the other also must not be left undone, but we must be merciful to the outward man of our brother, in giving, lending freely, clothing, feeding, visiting, 2 To the body. protecting from violence, etc. For this is mercy actual and accepta●l●, fitted to that rule, 1 Joh. 3.18. that we show mercy, not in word and tongue, but in deed, and in truth. This age aboundeth with mouth-mercy, which is good cheap, but a little handful were better than a great many such mouthfuls. 4 The measure of it, to our ability. 4 Concerning them measure of our mercy: We must be merciful in the highest degree that we can get our hearts unto, and be as like our heavenly Father in mercifulness as may be. This rule is, 1 Cor. 1●. 2. that every m●n lay up and distribute as God hath prospered him, that is, according to his ability: Gal ●. 7. For he that sows sparingly, shall reap sparingly. Doubtless men would not b●e so niggardly and sparing, if they knew, that what is mercifully bestowed, Manus pauperis. Chr●sti g z●phylacium. is safest kept; the bosoms, bellies, and mouths of the poor, is the best treasury to lay our goods in; and if we expected to reap after the measure of m●rcy at the last day, we would more liberally sow, Hos. 10.12. Yea, a poor man may be bountiful in a little, which was the commendation of the poor widow for her two mites, Luke 20. 5 The manner of showing m●rcy 1 Seas nably. 5 Concerning the manner of showing mercy: First, It must be don● seasonably and speedily when need is, Prov. 3.28. Say not unto thy neighbour, Go and come to morrow, if now thou have it with thee; For thou mayest be cut off from the opportunity, or that from thee; besides tha●, thou omittest a present du●y which is enjoined, Gal. 6.10. While we have time, let us do good. And life is very uncertain. Secondly, It must be done cheerfully: God loves a cheerful giver: 2 Cheerfully. 2 C●r. 9.7. N●t groaningly, or grudgingly, as if every penny were too much, as many pinch-pennies, who have pounds enough for any lust or pleasure, do part with pence to the poor Saints as from their joints or eyes. 3 Wisely. Thirdly, I● must be done wisely: True mercy is dispensed by judgement. It spares not where God will punish, as saul's cruel mercy: A glass for Magistrates, whose remissness can swallow any thing, and punish nothing, neither drunkenness, nor profanation of the Sabbath, nor swearing, nor inordinate walking. It is no mercy (out of extreme necessity) to relieve strong Rogues, wand'ring beggats, and able idle persons, but rath●r to punish and redress them; nor to keep hospitality for Drunkards, Gamester's, and riotous persons, but a good man is merciful, and measures his affairs by judgement, 4 Constantly. Gal. 6 9 Psalm 112.5. Fourthly, Mercy must be showed constantly, according to the precept. Be not weary of well-doing▪ Let not the springs of our compassion be ever dried up, as we would never have God weary of doing us good. 5 Humbly. Fifthly, We must not rest or rejoice in any work of mercy as meritorious, but in the acceptance and covering of it, saying when we have done all we can, We are unprofitable servants. CHAP. XVIII. Rules for Works and Actions of Justice: In first, The Ground: Secondly, Moderation. IN all our civil conversation with men, see that our external righteousness Rules for works of Justice. flow from inward pi●●y. G●d in the m●ral Law, hath coupled the two Tables as the upholders one of another, Thou shalt love the Lord thy God, and thy neighbour as thyself. We must love man in God, and for God. Christ 1 Concerning the ground. aimed at bo●h in the work of our redemption, that we should serve him in righteousness, as well as in holiness, all our days, Luke 1.75. Civil righteousness, abstracted from piety, is Pharisaical and unfruitful. Give to Caesar Caesar's, and to God Gods. 2 Concerning moderation of Justice: Never stand so upon strict justice, 2 Concerning moderati n of Justice. but that sometimes for peace we must departed from our right, according to the precept, Phillip 4. verse 5. Let your equal mind be known unto all men: And the practice of our Saviour Christ, Matth. 17.27. who needed not, nor could have been compelled 〈◊〉 pay toll; but to cut off occasion of offence and contention, he departs from his right● and pays it: he might have said▪ it is my right● and I will stand upon it, and will not los● my freedom: And m●n think they say well, if they demand but their right: But our Lord, for our example, departed from his right, and accounted the preservation of peace better than his own right. This rule is grounded upon the common law of nature, which seeks the common good, and is as careful of the neighbours good as his own. Contrary whereunto is that devilish and carnal speech, Every man for himself, and God for us all; and yet it is come into common practice, against all rules of nature and Scripture. CHAP. XIX. Rules of Wisdom for Justice, First, Commutative. Secondly, Distributive. Thirdly, Promissive. Fourthly, Retributive. COncerning Justice commutative, in contracts and bargains, some rules concern the seller and the buyer. 1 Justice commutative. The seller must not abuse or wrong the buyer, neither in the kind, nor quantity, nor quality of his commodity, concealing the defe●t, with that profane protestation, Caveat emptor: Nay the caveat is for the seller, who would not be deceived in his bargains with oaths, lies, tricks; and so is bound to do to others, 1 Thess. 4.6. Let no man oppress or defraud his Brother in any matter: Here th● holy Apostle condemns fraud by two reasons. 1 From the near conjunction we have one with another, he is our b●other, in flesh and in faith: 2 From the certainty of God's wrath, For the Lord is the avenger of all such th' ngs, Leu. 19.11. Ye shall not steal, nor deal falsely, nor lie one to another. And in Ezek. 22.12, 13. a fearful destruction is threatn●d against Jerusalem, for bribes, usury, fraud, and oppression. Where by the way, Usurers may do well to consider amongst whom the Lord there ranks them. The buyer also must not entertain the seller with words of dissimulation, vilifying the thing, to buy it beneath the worth, Prov. 20.14. n●r detain the price beyond the agreed time, as many do, whose care is to get into debt, and take up more commodity in one year, than they mean to pay in twenty; and when a●l is done, pay pounds scarce with crowns: A little more safe Thievery, than by the highway, never a whit more honest or just. In Justice distributive, never forget that golden rule, to do as we would be done unt●, Matt. 7.12. 2 Justice distributive. Whatsoever ye would that men should do unto you, that do ye unto them; for this is the Law and the Prophets; the Royal Law, Jam. 2.8. that is, the King's Law, and the chief of all Laws which concern our neighbours. Obje t. But here the Usurer hath a Text for himself, saying, I would willingly pay ten in the hundred if I had need, and therefore I may take so. Answ. 1 This must be ordered by Grace, and the word of God, not by men's blind and depraved judgement. 2 This general rule must guide us where we want a special word, which we have in the case of Usury. 3 It is false that thou sayest, thou wouldst not pay use, if thou couldst borrow freely; therefore if in thy need thou wouldst borrow freely, lend freely. Others having overreached their neighbours, say, they may and must make the most of their own, and they forced not their wares on them: But tell me, wouldst thou be overreached or deceived? or wouldst thou have another to make advantage of thy necessity or simplicity? I know thou wouldst not: Luke 10.37. ●o thou, and do the like. Concerning promissive Justice, in promises and covenan●●, he rule is this, 3 Justice promissive. That all lawful promises must be kept, suppose they were 〈◊〉 never ●●rashly, to persons never so bad, though to the very great hindrence of the party making them. I explain it thus: First▪ I say, a la●ful promise, nor such as Herod made to Herodias, Jucam●ntum non si 〈◊〉 non sum ●●qu●tatis. to give her john Baptists hea● in a pratter; for of such it is well said, Rescinde fidem, In turpi vo●●mura decretum, break thy word, and change thy determination; so did David in N●●●ls case. 2 Sam 25. But if it be lawful, thou must not be perfidious or slippery, as many like Ec●es can slip out of most fair and cauteious contracts for their own advantage. Object. What if I have done it rashly? Ans. Repent of thy rashness, but perform thy promise. Object. What, to a le●d fellow, or an heretic? Answ. Papists say no. A position that hath covered and coloured more horrible treachery and perfidiousness than ever was found among the heathens. Con. Constan. Fides non servand● cum haereticis. But Joshua when he was circumvented, and drawn in by lies and deceit, to make a rash covenant with the Gibeonites, strangers to the covenant of grace, did faithfully keep it: And when Saul many hundred years after did break their contract, he was plagued with sore famine, which could never be assuaged but by the death of his sons, 2 Sam. 21.6, 14. So in the Turkish History, the story of Ladislans, suddenly breaking the Truce made for ten years, with Amurathes the great Turk, by the counsel of Pope Eugenius, showeth in the event, the wickedness of that position and practice, by the effusion of much Christian blood, and the confusion of as many as had hand in that treacherous counsel. Object. But I shall be greatly hindered. Answ. Acknowledge thy cross, make a good use of it, but perform thy promises: Who shall dwell on God's Holy Mountain? He that sweareth to his own hindrance, and changeth not, Psam 15.4. Take heed of forfeiting Heaven for a little earth. 4 Justice retributive. Concerning Justice retributive, in borrowing and lending, Rom. 13.8. Own nothing to any man save love. Doth not nature teach us to give every man his due? And doth not grace teach us to deal justly? a main point of which justice is to pay debts. But our rule aimeth at two things: First, To keep out of debt as much as may be: Own nothing, and that is by avoiding the means of debt: As 1 To live above ones degree and ability, to neglect frugality and moderation. 2 Drinking, Gluttony, Wine, Tobacco. 3 Building, Purchasing, Wardrobe. 4 Suretyship and rash undertaking of others payments. 5 Gaming, Dicing, Whoring. 6 Usury. All which directly make against this rule of justice. Secondly, To get out of debt being in, and make due and timely satisfaction, and not as many, who force their Creditors to recover by Law, what was in love lent them. What is the general voice of men in their trades? but complaints of men's unfaithfulness, whiles many make no conscience of paying debts, others can pay some to keep their credit, or all to be trusted again, but few pay any of Conscience, because of the Commandment. Object. But I am not able to pay my debts. Answ. Then go and humble thyself to thy Creditor, Prov. 6.3. purpose and promise to pay all when thou art able. Object. So I shall utterly impoverish myself. Answ. 1. Is not a little with righteousness and peace with God and thy conscience, better than a great deal with iniquity? 2 Consider how God blessed a little to that poor Widow, that sold all to pay her debts, 2 Kings 4.7. her oil was increased, till she had enough for her creditors, and herself. CHAP. XX. Rules of Wisdom for our own necessary actions, in respect of their first, Order. Secondly, Subject. THe fourth sort of rules for actions, Rules for necessary actions. 1 Ground. Thou w●●● sent in●o this World f r necessary business. respecteth such as concern ourselves, and these are either necessary, or indifferent actions. We w●re sent in●o this world to do some necessary business, which we must intent, and not wa●e our time in impertinent things. The master that sent his servants into the Vineyard, sent them in to work. Do we think that God sent man into the World to sport and play for his recreation sake, or idleness, yea, or to eat and drink, and only to get what to maintain himself by? No, but for something beyond all these; else his end were not beyond the brute-beasts. Or can we think that God hath given men gifts of reason, understanding, judgement, and means of nature and grace, for the culture of all these, only to enjoy outward things, to feed their pleasure and appetite, which they might fully enjoy without all their gifts? No, but the master gave his servants talents to traffic withal, to make their Lord and themselves gainers. We must therefore acknowledge some thing to be absolutely necessary, unto which all other things are necessary but respecttively, and carry ourselves unto every thing accordingly. If we would know what that is, which is absolutely necessary, our Saviour tells us, Luke 10.42. One thing is necessary, namely, to know how a man may come into God's favour and be saved; and all earthly things are respectively necessary, so far as they conduce to this. To know the virtue of Christ's death and resurrection, is absolutely necessary; all things are to be counted but dross and dung unto this, Phil. 3.10. But in all necessary actions, 2 For the order, the most necessary things must be done fi●st the rule of Wisdom requires that the most necessary action be done first, and most, Eccles. 9.10. Whatsoever thy hand shall find to do, do it with all thy might. Nothing in the world is so necessary as to repent us of sin past, and the reason, for it is the present time, to day. Nothing so necessary as amendment of life for time to come, therefore do it now: Delays in all things are dangerous, in this, often deadly. And this most necessary business must be done most. Well said Augustine, Deficit in necessariis qui redundat in superfluis. August. h●e must needs fail in necessaries, who overflows in superfluities. How then can men answer the wasting of their lives and time in pleasures, recreation, eating, drinking, buying, selling, and seldom find in their hands the business which ten is unto eternal life? A good rule therefore it is, often to examine ourselves thus? What am I doing? And whether in all inferior things do I aim a● the chief? in ear-ring I must not forget the bread of life. In recreation and pleasure I must chief affect the pleasures of God's house. In buying and se●ling, I must specially help forward my purchase of eternal life. In my earthly calling, I must express the calling of Christianity. 3 For the subject: The most necessary actions of evil men are evil. This is the way to do the one necessary thing most of all. 3 Most necessary actions in evil men are evil; the best actions of the unregenerate are sins: And therefore it is most necessary to be a good man. The truth hereof appears, because a man may do what God commands, and omit and forbear a work prohibited, and yet sin in both: For example, Aristides practised justice most strictly, yet herein he sinned, because it was no work of faith. Alexander conquering Darius violated not the chastity of Darius his wife and daughters, but forbore this prohibited and sinful action; yet therein he sinned, because he forbore not of good conscience. But we must know, that this sin lieth not in the substance or matter of the work, which is materially good, but in the vice of the doer, and manner or end of doing: Neither are these sins in themselves but only by accident. CHAP. XXI. Rules for necessary actions, in respect of the means, and the order of the two Tables. 4 For the means. The best action may not be thrust on by evil means Rom. 3.8 NO action is so necessary as it must be thrust on by evil means. We must not do the least evil for the greatest good, which was Lot's sin, to procure good by evil; neither yield to a less evil, to prevent a greater, in evils of sin. In civil things, it is a most necessary thing to preserve life; but not with a lie, usury, sabbath-breaking▪ or going to Witche●: Life is not so necessary, as without separation to cleave to that which is good. In spiritual things to preach the word is so necessary, 1 Cor. 9.26. as Paul cries, Woe unto himself if he do not, because the flock of God depends upon him: But if I may not preach, unless I wound my conscience, by compounding with heretics, and blending truth with error; I must never preach, but leave the care of the Church to God, who without my lie, will provide for the good of it. Thus Elijah fled and left his Ministry, because he could not exercise it, unless he would have received Baal's ceremonies, and flattered with the Baalites: And if he had not thus forsaken his place, he had forsaken the Church. Great Athanasius choosed rather to leave his Church, than to yield any thing to the Arrians. Act. 20.29. Saint Paul knew, that after he went from Ephesus, grievous Wolves would come in, not sparing the flock: And yet because he could not stay to preach, unless he would have restored some pharisaical observations; and unless for peace sake, he would have yielded to the rites and image of Diana, he left the place, because he must not do the greatest good by any evil means. Never let any think to thrive, by means which God hath accursed, and upon which himself cannot pray for a blessing. For the order of the two Tables. All necessary actions must be done according to the order of the Tables, ever esteeming the duties of the first Table, more necessary than they of the second. This is Christ's own rule, Matth. 22.38. This is the first and great Commandment, Duties of the first table must be done first. and the second is like to this, both in respect of the necessary binding, and of the end; for even these are a worship of God, if they be performed in faith, and for his commandment sake. Wherefore else did the Lord deliver two Tables, whereas he might have put all into one, but that he would prefer and claim the first place to duties that immediately concern his worship? From whence Divines gather that rule of Antinomy and truth, that when the two Tables are opposed, and both call for necessary duties, which both cannot be done at the same time, the second Table must give place to the first, as Act. 5.25. It is meet to obey God rather than man. Magistrates must be obeyed; but the first Table derogates from the second▪ when both cannot be observed. So in the New Testament, Parents and friends are to be loved; but if they be not hated for Christ, when both cannot be loved together, one cannot be Christ's Disciple. But here be three Caveats: Three caveats. 1 That a special commandment is more necessary, and dispenseth with all the Ten: And it is a principle, that all commandments of both tables run with one exception, If God command not otherwise, Thou shall not kill, nor steal, unless God command Abraham to kill his son, and the Israelites to rob the Egyptians. Thou shalt make no graven image, unless God command Moses to make a Brazen Serpent. Thus observations of immediate commandments give all Sovereignty to God, who is to be simply obeyed and acknowledged above his Law. 2 Moral duties must take place of all ceremonies: The rule of Divines is, that charity dispenseth with ceremony, according to that, Matth. 12.7. I will have mercy, and not sacrifice, because mercy is moral, and sacrifice ceremonial. So Abimelech gave David the Shewbread, which was not lawful, but in the case of necessary mercy. And it was superstition in the Jews, that they would rather suffer their City to be taken, Matth. 12.11. than fight upon the Sabbath day in their own defence. God allows an Ox to be pulled out of a ditch, Exod 12.16. and led to water, and allows a necessary provision for the body, unto which even Sabbath duties must give place. 3 Necessity (we say) hath no law, but that is to be understood in man's laws, when some sudden case falleth out, so as the inferior cannot have recourse to the Lawmaker, that then he may interpret the law himself, and break the letter of it, to follow the reason and intent of it; as in case of the murder of a thief. But in the Law of God, one only case doth dispense with it, and that is when necessity so altereth a fact, as it taketh away from it all reason of sinning: As for example; it is not lawful to marry one's sister, but in the beginning of the world extreme necessity altered this fact, and gave dispensation. So it is not lawful to take away that which is another's but extreme necessity makes it lawful, because it is not another's any longer, seeing the Law of nature itself maketh some things common in such extreme necessity. On the Sabbath we must hold ourselves strictly to God's worship, but if an house be on fire, we may leave it without sin. Note the equity of that Law, Deut. 23.24, 25. CHAP. XXII. Rules of Wisdom for necessary actions in respect of the scope and binding of them. ALL necessary actions, as they must begin with God's will, 1 Scope. God must be the end of all our actions. so they must end with his glory. The end and scope of all our actions must be God. 1 Because he made all things for himself. 2 He is the Alpha and Omega, the beginning from whom all is, and the end for whom, and unto whom all must be referred. 3 If in all indifferent things Gods glory must be aimed at, mu●h more in necessary: But so it is in indifferent things, as eating, drinking, etc. 1 Cor. 10.31. and Rom. 14.6. He that eateth, eateth to the Lord, or aught so to do. 4 The very Heathens had a glimmering hereof, professing that they were not born for themselves, but partly their friends, partly their Country, and partly God. But the Scripture speaks more plainly, that we own all ourselves too God. Something indeed we own to our neighbour, but that is in, 2 Binding necessity duties must be d ne, whatever follow. and for God. In the necessary duties of Religion, or our calling, we must hold ourselves bound to do them, whatsoever follow. Two things commonly hinder us herein, which we must arm ourselves against. The first is fear of men's Judgements, faces, offence, and censures; but we must tread this underfoot, if we have a comman●●m●●t and calling to do any thing, as Paul did, 1 Cor. 4.3. I pass little to be judged of any man: Neither feared he any persecution or trouble, so he might finish his course with joy. Jeremy must make his brow of brass, to speak the word of the Lord, Chap. 1. vers. 17. A Christian must prepare to pass through good report, and bad report, and to count neither liberty nor life dear unto him. Daniel would open his window, Daniel 6.10. and pray as he was wont, even when his life was sought after. Secondly▪ events of action's do often and much trouble us: For remedy whereof ob●●ve two rules. 1 That of the Wise man, Eccles. 11.4. He that observes the wind shall not s●w: It is a fo●lish Husbandman, who for sight of a cloud, forbears either his seed time or harvest: So for sowing works of mercy, he that sticks in doubts, and saith, I may be poor, or old, long diseased, full of children, or persecuted for the Gospel, and must provide for one, neglects his seedtime by looking at winds and clouds. So many a carnal gospeler saith, If I should go so often to Church as some, and be so forward in Religion, I should lose much profit, and incur much rebukes and reproaches. Therefore secondly, we must learn to leave events and successes to God; for it is not in man to direct his steps, God disposeth as he pleaseth. The Saints of God are often frustrate of their godly purposes, as David in purposing and preparing to build an house for the Lord. But first, they lose nothing, if they do their du●y. Secondly, God's overruling hand will dispose all to the best; therefore there let them rest. CHAP. XXIII. Rules for actions indifferent: first, In general. A Great part of man's life is spent in the doing of natural and indifferent actions, which in themselves are neither good nor evil, but as they are used: And being so common and ordinary, many sins creep into them, because we take ourselves free and lose to do as we list in them; which conceit grows out of ignorance of God's wisdom, who by his word hath tied u● as strait in the use of them as in things most necessarily enjoined. For there is no action in which we must departed from God. Object. They are therefore indifferent, because they are neither commanded, nor forbidden, and therefore as they be free, so be we also in them. Answ. Although there be no word commanding or forbidding, yet there is a w●rd directing and ordering in them, as we shall see in some general rules concerning them all, General Rules concerning all indifferents. 1 The most in different must be by God. 1 W●rca●●. 2 Leave. and in special rules applied to some particulars. The general rules concerning them all, as meat, drink, apparel, recreation, i● uses, marriage, and the like, are these: 1 The most indifferent action that is, must be used by warrant and leave from God: Warrant is from the word, leave is by prayer; and thus must every creature of God be sanctified by the Word and Prayer, 1 Tim. 4.5. Our meat, our apparel, our houses, our recreations must all be undertaken and used. First, by the warrant of the word; for else it cannot be done in faith, Former by the Word. Rom. 14.23. and whatsoever is not of faith, is sin. The word must direct me in this particular, as meat, apparel, recreation, that it is lawful in itself, and to me, or else I sin in it. Sec n●ly, by prayer; for we must lift up our hearts, Latter by Prayer. at least in the use of them all: 1 In invocation for an holy use, suspecting all our ways, and our inclinations to corrupt ourselves in every thing. 2 In thanksgiving for our liberty in all the creatures, that were justly forfeited, and God's blessing; in them. This neglected, 1 We have the creature, Reas. but want the bl ssing have bread, but not the staff of bread; have money, but not a bag to hold it; , but no warmth; marriage, but not the comfort of it; and so in the rest. 2 We do not distinguish ourselves from the brute beasts, who live by things before them, and never look above them to the giver. 3 We have no title recovered in any of them, but they all remain unclean, as was signified in all the unclean beasts, as all other had been, but that they were permitted by special leave, without which we are but usurpers. 4 God is not acknowledged the Author of our life and liberties, and so is deprived of his honour and homage, which no Lord among men will endure, in such as hold the least copy under them. The most indifferent action that is, must be done for God, that is, 2 The most indifferent must be done for God. to the glory and honour of God; whatsoever we eat or drink, etc. 1 Cor. 10.31. For while we take our part in the comforts of the creatures, God will not lose his part of them, that is, his glory by them. Doth my eating and drinking make me heavy and unfit for the service of God, to perform it with cheerfulness? here I have sinned in a lawful thing; for God looks to be served with cheerfulness and a good heart, in the abundance of all things, Deut. 28. v. 47. Doth my apparel tend to pride up, and advance myself? This is a sinful use of a lawful thing, wherein I should glorify God. Do my recreations and sports not only justle out my duties of Christianity, of reading and meditating, and private prayer; but engross my time, so that I neglect my special calling? Herein I use my liberty unlawfully, and turn it into a wicked licentiousness: Recreation was never ordained by God to be an occupation, but only an help unto it. 3 The most indifferent action that is, must be used in love, 3 The most indifferent must be used in love. 1 N t offending others. as well as in faith, to edification, as well as in sanctification. This general rule is in 1. Cor. 14.26. Let all things be done to edifying, Rom. 14.21. It is evil to eat with offence▪ and it is good, neither to eat fl●sh, nor to drink wine, nor to do any thing whereby thy brother stumbleth, or is offended, or made weak; and Paul would never eat, rather than offend a weak brother. In case of offence, indifferent things lose their indifferency, and become sins, and must not be done, be they never so small, never so profitable, never so powerfully enjoined by authority, because an higher authority of God, bids is nor offend our brother; the conscience of our brother must be more tender unto us, than our own peace and preferment. Dan. 1. ●. Daniel and his fellows refusing the King's meat, might seem very unwise, and too strict, for so small a thing to lose the King's favour and their own advancement: but it was not frowardness in them, nor disobedience to the King, but conscience and obedience to God's commandment in a case offensive to themselves and others: so they would not do the least evil for the greatest good. So, is this garment lawful to me, and offensive to other of God's children? Then have I no liberty in it. Is this eating or drinking, or Tobacco-taking lawful to me, and may it offend in circumstances? I must avoid occasion of offence. Is this sport and recreation lawful in itself, and to others▪ but is it offensive in me a public man, a Professor, a Preacher? Wisdom teacheth to refrain it. So the Apostle saith, All things (that is, indifferent, of which he there speaks) are lawful, but all things are not expedient. 2 But building them up. N●w as we must be far from offending any, so our endeavour must be to build up our brethren, and ourselves in the use of every indiffernt action. Quest. How may that be? Answ. When in the civil use of them we add some spiritual meditation, as Christ when he spoke of bread, stirred the people to meditate on, and labour for the food that abideth to eternal life: So in eating and drinking we should sometime think of feeding on Christ, the true bread and water of life; in putting on our , of putting on Christ as a garment; in putting them off, of putting off the old man, and the lusts thereof: In Marriage, of the contract between Christ and the faithful soul; in our journeys abroad and return home, meditate with the Apostle Paul, of our being from home and at home wi●h the Lord, etc. Thus shall we cherish and refresh our souls with our bodies. 4 The most indifferent must be used in sobriety. 4 The most indifferent things must be used in sobriety and moderation: And this is. 1 When we use them as helps, not hindrances to our Calling, general or special, but our hearts are kept by them in a fitness unto both. This is our Saviour's rule, Luke 21.34. Take heed that your hearts be not oppressed with surfeiting or drunkenness or the cares of this life, that that day come unawares. 2 When we exceed not in them our ability and degree, but square ourselves to the most sober of our age and condition: The neglect of which rule makes the feast of churlish Nabal, like the feast of a King, and brings soft apparel out of King's houses into very Cottages, to the great confusion of all degrees, so as every man is out of order; the servant more gallant than his Master or Mistress, Scholars arrayed in unseemly sort like Soldiers, the Gentleman like a Nobleman, and the Carter like a Courtier, and every Degree, many degrees beyond itself. 3 When we hold them indifferent not in our judgement only, but also in affection, keeping the command of these, and be sure they command not us, 1 Cor. 6.12. All things are lawful for me, but I will not be brought under the power of any thing: And 2 Cor. 7.30. We must rejoice in the creature, as not rejoicing; use it as not using; buy, sell, and have a wife, is not having. This is to affect indifferent things indifferently. Contrary whereunto is that excessive desire and use of any creature, which makes our servants our Masters, and puts us out of possession of them, that we may be possessed by them, as when riches have our hearts, and we have not power to command them to any good use; the Heathen disclaimed this slavery, Divitiae mea sunt, non ego divitiarum. Sense. My riches are mine (said Seneca) not I my riches: Would God Christians would say so much, to whom grace offers better things. So when a man or woman have enslaved themselves to any creature, and made it a Tyrant and Commander, as insatiable Drunkards, who can no more be without strong drink or wine, than the fish without water, or themselves without air. The Mule (they say) must have the bag hang by his mouth, and these must have the bottle or pot at their elbow continually. Others that so addict themselves to that bewitching weed Tobacco, above all season, set more thoughts upon it than they bestow upon God, bestow more time on it by ten parts in one day than upon God's service, yea, than upon any profitable Calling, bestow more charge upon it than upon all pious and charitable uses, through the year; yea serve it, as their God night and day, and all to turn their bodies into Chimneys, their blood into Sut, their best and radical humour into smoke. This is an intemperate and sinful use of a creature, in itself good, if physically used: For we condemn not drink, when we condemn drunkenness, but the drunken use of it. Neither can these dry Drunkards more justify their sin than the moist, nay far less, seeing the one is ordained for common use, so is not the other. But without comparing them together, it is a great sin to be a slave either to a Pot, or to a Pipe. 5 In all indifferent actions, we must endeavour so wisely to pass them, 5 For no indifferent, forgo better things th●n they; as, 1 Time. as we d● not for them lose any thing better than they; such as are, 1 Time: Men must not cast away much time in them. We should eat out as little time with our meat as we may, much less play away our time. Women must be conscionable to spend as little time as may be in arraying and trimming themselves, for time is better than apparel. Neither for wealth must we exchange our time, but that we reserve special times for better ends: For all the wealth on earth will not buy an hour of time. 2 Our good name is better than any indifferent thing, 2 Good name. and aught to be more precious than the sweetest ointment: We must not eat and drink to be counted Gluttons and Drunkards; nor play in excess, to be counted Dicers and Gamesters, which are infamous names, and such persons were banished out of the Heathens Commonwealth; nor so apparel ourselves as to be accounted proud, garish, and wanton; nor build, to be accounted vain and prodigal; but prefer our good names before the use of these. 3 Our goods and portion of wealth which God hath given us, 3 Estate. are better than the excessive use of any of th●se, and we must not waste our goods more than is fit for our estate. Men have no warrant to venture great sums of money upon a few casts at Dice, or Bowls, or other sports. We are not Lords of our goods, but Stewards, and must be drawn to an account for them. Religion will teach a man good husbandry, and though it allow not only a necessary and convenient expense, but also for honest delight and pleasure, in meat, drink, apparel, recreation, building etc. yet it allows no prodigality, except in the case of godly and charitable uses, to the poor members of Christ. Oh how rich should some mean men be in good works, if they had given that to the poor which they have lost in p●ay? And who can say but one is far better, far more comfortable than the other? 4 Our virtues and graces are far better than any indifferent thing, 4 Virtues. and therefore we must not lose these for the other. Against which rule they sin who in meats and drinks lose moderation, sobriety, and temperanc●; and they who in apparel lose their humility and lowliness; and they who in recreation lose their patience, meekness, love and peace; and they who in Marriage lose their chastity and holiness, etc. By all which Rules we see, h●w godliness takes not away the use of God's creatures (for it only gives liberty in them) but orders the use thereof, that they may be used in the just measure of their goodness, and give place to better; and restrains us no further than so, as the Calling be not exceeded, nor the Rules of moderation violated. CHAP. XXIV. Special Rules for Meat and Drink. NOW for the special Rules of things indifferent, because I must not suffer this Discourse to grow so large as it would; omitting all other things indifferent, there be three things, as most common, so more specially to be treated of: 1 Meat and drink. 2 Recreation. 3 Apparel. For all which the word of God is plentiful in the Rules of Christian Wisdom, and Direction. I. Rules for Eating and Drinking. Rule● f●r eating and drinking. 1 Necessity. First, For the lawfulness of it: 1 It is necessary to nourish and strengthen us in our duties, and repair strength decayed. 2 It may also serve for delight; for God hath given us leave liberally to use the creatures, not only bread to strengthen the heart, but oil to make his face glad. 3 God hath afforded us leave to feast together, and invite one another, for the maintaining and cherishing of Christian love, and mutual fellowship, as we see in Jobs children, which was nor unlawful; and the Primitive Churches had their Agapa's and Love-feasts, of which the Scripture makes mention, Act. 2.46. 2 Propriety. Secondly, For the Propriety; We must eat and drink our own, the sweat of our own brows, not other men's. Many cut large pieces in other men's loaves, I mean that which they know is not theirs, but other men's, if all debts were paid. This is an high kind of injustice, 2 Thess. 3.12. not to eat our own bread. 3 Measure. Thirdly, For the Measure: We must eat and drink according to the call of Nature or honest and moderate delight, to make us, and keep us in a fitness to godly duties of hearing, reading, praying, etc. All that eating and drinking whereby men make themselves, heavy, sleepy, unwieldy, and unfit for good duties, is sinful; for this is not a refection, or refreshing, but a destruction, or oppression of nature. 4 Affection. Fourthly, For our Affection; We must eat and drink with moderation of affection, not to sit at it, as though we had nothing else to do, as many who bring themselves under the power of the creature, such as cannot be without the Pot at their mouth, or without the Pipe at their nose; men of whom the Apostle speaks, that corrupt themselves with the creatures, losing sobriety, modesty, chastity, health, and reason itself. Here is an utter perverting of God Ordinance, who hath given us his creatures to refresh and help ourselves by them, but men instead thereof, hurt and destroy themselves by them. 5 Time. Fifthly. For the time; We must not so eat and drink, as we eat up also too much time; for so we hinder ourselves in our Callings, which we ought specially to further, Redeeming the time, Eph. 5.16. Numbers set down to eat and drink, and in feasting and feeding their bodies, never feel the passage of three or four hours; whereas to sit out a Sermon one hour long is very tedious; so little care have most men of feeding their souls. 6 Sweetness. Sixthly, In eating, desire to taste the goodness and sweetness of God himself in his creatures; else have we no better use of them than the brute creatures. Say to thyself, O Lord, how sweet and good art thou in thyself, who canst put such sweetness in thy creature? 7 Communication. Seventhly, We should use good and savoury speech, as salt to our meat, to acknowledge God's bounty and goodness, to praise him, and to edify others. Our empty and barren hearts cannot tell how to wear out the time of feasting, but either in trifles, or inviting of others to eat and drink, who need rather bridles, than spurs. Quest. What, no other speech but of Scripture? How then should we be merry? Answ. It is true, That commonly all other speech but carnal, is unsavoury: But a Christian must consider, 1 That he eats and drinks before the Lord, and his speeches must become the presence of God, who heareth and expecteth that all the speech of Christians be better than silence. 2 All the speeches of Christians ought to savour of sobriety and wisdom, and the grace of the heart; for, whom call we to our tables but God's children by profession, who must be like themselves every where? 3 God hath given us leave to be merry, but with this only restraint, Be merry in the Lord; not against him, nor setting him out of sight, as those who never think themselves merry, but in rude and ungodly behaviours and speeches unbeseeming Christians. Plato and Zenephon thought it fit and profitable, that men's speeches at Meals should be written: And if Christians should so do, what kind of books would they be? Eightly, ● Meditation of four things. In our eating and drinking we must be careful to season our hearts with these, and the like Meditations: 1 How prone we are to know immoderate joy, and provoke God in our feasts. Job was suspicious of his sons, sent to them to sanctify themselves, and afterward himself sacrificed for them. 2 That we shall not want incitements or provocations of such as are invited with us, or otherwise to forget ourselves, which incitements we must watch against, and arm ourselves aforehand. I remember the story of Antigonus, who being invited to a place, where a notable Harlot was to be present, asked counsel of Menedemus what he should do: He bade him only remember that he was a Kings Son. Good men may be invited where none of the best may meet them; the best counsel is, to keep in mind that they be Kings Sons, God's Children; and a base thing it were to be alured from their profession, by the ungodly. 3 To consider in our eating and drinking our own end, and mingle our feasting with a meditation of death: As Joseph had his Tomb in his Garden, to season his delight with meditation of his end. Alas, this feeding and feasting, is but a little repair of a ruinous house which must go down. The Egyptians had a Skeleton or carcase brought into their feasts to the same purpose: So do thou, set thine own carcase before the eye of thy mind, and it will moderate thee in the pampering of it. 4 Consider how many poor ones want some of thy superfluity. It is a great sin of great men, to drink wine in bowls, and eat the fat, and to forget the affliction of Joseph, Amos 6.6. Therefore Neh. 8.10. Eat the fas, and drink the sweet, and send part to them for whom nothing is prepared. Say with thyself, Who am I to be so full, when many are hungry? That I should abound, when so many want? How am I indebted unto God to be thankful; and shall I requite his love with such unkindness, as to grow wanton, idle, and forgetful of him when he is most mindful of me? Must I eat and drink to rise up to play? No, I must bestir me in such duties, wherein I may express much love, for much love. CHAP. XXV. Rules for the right ordering of ourselves in our sports. THese concern, 1 The matter and kind of our sports and plays: 2 The manner of using them aright. 3 The right ends. First, Rules for sports. 1 Matter of them, not 1 Holy things. 2 Nor unholy. The matter of our sports must be in things which our consciences tell us are lawful or indifferent. Therefore, 1 Holy things, as phrases of Scripture, must not be played with, Thou shalt fear the holy Name of God, not delight thyself in swearing. 2 Sinful things are not to be matter of our sport; As 1 To make a man drunk, or swear, or to laugh at such persons; for this is a matter of sorrow to see God's Image so defaced: And David's eyes gushed out with Rivers of tears to see such spectacles. 2 Unlawful sports, as Plays and Interludes, which are the representations of vices not to be named among Christians; besides men's wearing of women's apparel, the incentives of lust, and fuellers of fleshly flames. Heathen Lawgivers have banished such out of their Countries. 3 Mixed dancing of men and women together, never read of in Scripture with approbation, and here in our Text noted to be the fruit of Idolatry, Riot, Drinking, and all other dissolute behaviour. Would God, the root, and tree, and all branches laden with such fruit, were quite stubbed up. The Heathens themselves condemned it: Nemo nisi aut ebrius aut infanus tripudlat. It was an ordinary speech among the Romans, None but either a Drunkard, or a mad man danceth. It were too long to infer the sentences of the Heathen. The general consent of Fathers, and the determinations of Councils made against this wicked and lascivious practice. Basil in a Sermon of his concerning Drunkenness, saith, God made our knees not to caper like Goats, but to bow to the worship of God, and our Lord Jesus Christ. And Viret. on the seventh Commandment, Chorca in circulo, centrum diabolus, circumferentia ejus Angels. Therefore let the Sons of Light detest such an unfruitful work of darkness; For what is there here but lust of the flesh, and lust of the eyes? What is here else, but carrying fire in the bosom, and walking upon coals, and how can a man avoii burning? This practice agrees neither with the gravity of the man, nor the shamefacedness of the woman; nay, the very sight of it in a woman, is known more to overwhelm a man than strong drink, as we may see in Herod, Mar. 6.22. 4 Unlawful games are such as the Laws of the Land make unlawful, which bind the conscience in things indifferent: Now among unlawful Games, the Laws reckon Dicing, and so doth the Law of God, because it hath no good report in it, no praise, no virtue, Phil. 4.8. and then it cannot be indifferent. And the like may be said of all those Plays, the ground of which is lot, seeing a lot is an Oracle and declaration of God's will, a part of his Name, more solemn than any Oath, and must not be vainly used, or for recreation. Object. It is no lot, we use it for no such end. Answ. That is no matter; the Jews cast lots for our Saviour's garments, the nature of lots remained, though the good end was neglected. Object. God's providence overrules all other games. Answ. In other lawful Games that depend upon wit, strength, or skill, our own infirmity, or want of skill, may be blamed in all imperfection: But here because the ground is a lot, wherein we have no cunning (unless by cogging and cheating which very Roisters condemn) nothing can be accused but God's immediate direction: Let men consider whom they dishonour, when they say, What luck, what chance is this? Lyranus in his praeceptorium, by nine Reasons proveth the unlawfulness of playing with Dice. The Heathens themselves condemned it even in their Princes; as Suetonius in the life of Augustus' reports, that it was his greatest blemish, that he was at leisure to play at Dice. Chilo being sent from the Lacedæmonians to Corinth, upon an Ambassage, and finding the Senators of that City at Cards and Dice, would perform no part of his Message, saying, He would not so much dishonour the Lacedæmonians, as that they should either make or meddle with such persons. Were such Games infamous among Heathens? How unworthy then are they among Christians? Secondly, As sports and plays must be indifferent in their nature, so also in their use; and that is when we confine ourselves to the lawful manner of using them. 1 The persons must have two qualities; 1 They must be pure, 2 The manner. For to the pure all things are pure and to none else. Secondly, They must be weary, and need refreshing; for God alloweth not the most lawful sports, till the body and mind stand in need; till then, we must be busy in better things. 2 All sports must be sanctified by the word and prayer, 1 Tim. 4. Prayer before, and Thanksgiving after, because we are in more danger to forget ourselves herein, than in any thing else; in that we unbend ourselves from our ordinary business, and think we may take more liberty than usual. A strange lesson to Gamesters. 3 All sports must be joined with the fear of God, Rejoice with trembling, which suffers not a man to pour out himself to pleasure. 4 All must be joined with moderation agreeing to the time, person, and place. A man must not be a lover of pleasure, set upon sport, as some, who are given over to sport, never weary, all the week long is too little. The Apostle commands, to rejoice, as not rejoicing; that is, to be so moderate and retired, as not to over-value sports, nor to set our affections on them, as those who have other things to do. So observe due circumstances: Some at Cards and Dice turn night into day, and sit up all night and day, longer than they could for ten times more money be bound to any good business. Some wickedly encroach on time allotted to God's service, some part of the Sabbath day, and other times; Some keep from Church, and some run from Church with their Games in their mouths: Others bestow upon them too much time which should be employed in the calling, either general or particular, and so much indamage themselves thereby. The Mower's rifle is good to be set to his Sith when it is blunt; But if he doth nothing but what still, he spoils the Sith, and hinders his work. Therefore let us moderate ourselves in our sports, according to the most sober of our age, degree, condition, and sort of life, and use them with such as are both godly and wise, who may rather watch over us that we offend not, rather than draw and provoke us so to do. 5 We must not exchange any virtue or good thing with our delight and sport (as before we noted) because every thing that is good, even the least, is better than any indifferent thing: And therefore: 1 We must not by sports hinder our Callings, but fit ourselves to them. 2 We may not clog ourselves with them, because they ought to speed out way in our spiritual course and race. Take heed they become not the Devil's birdlime, in which while we wallow, we are disabled to mount aloft in heav●nly meditations. 3 We may not lose our patience, our meekness, our love, as they that scorn, quarrel, saint rm, and rage like Heathens, against luck, chance, or fortune: yea, swear and curse, if never so little crossed, as they that never heard of Religion. 4 We may not lose our goods, or waste our substances, or play away more than without any doubt or scruple of conscience we may bestow upon honest delight, the necessary maintenance of other things and necessary contribution to the Ministry, and the poor first liberally provided for. 5 We may not lose our good name, which is a precious thing, as to be counted Gamesters, Dicers, common Bowlers, or idle persons, or a companion of them, or by obscene, scurrilous, or uncomely words or actions, carry the brand of a rude and disordered Mate. 6 We may not lose our mastery over our sports, to let them have us at command; For he that thus loves pastime, shall be a poor man, Prov. 21.17. Now we come to the right ends, 3 The right ends of sports. which in our sports we must set before us, if we would not sin. 1 The end of sports must not be to pass the time, which we ought to redeem, 1 Negative. and not let pass without gaining something by it better than itself. Nor to maintain idleness, as men that cannot else tell what to do with themselves, for this is as ill as idleness; for idleness is not only not working, but a doing of trifles, and that which we dare not bring into our account to God. A pitiful thing, that Christians having so much to do, and so much means, and so many calls to their business, should find nothing so fit as Cards, and Die●. 2 The end of our sports must not be to purchase our neighbour's money, or to help ourselves by his hindrance. And I would know, by what right of God's word I can hold my Neighbour's money which comes into my hand without labour love gift, or just contract. If it be not mine by justice distributive or commutative, it cannot be mine by God: But no law of God or man, hath ranked Wagers in either; Nay, the Civil Law compels none to pay that which is lost; or if he have paid, he may recover it within fifty hours. 2 Affi ma i've But the right ends of sports are these: 1 Gods glory: Nothing can be lawful wherein some glory is not won to God, in whatsoever we do. 1 Cor. 10.31. And therefore such sports as do not enable us to cheerfulness in the duties of Religion, and Christianity, fail in this end. 2 All our earthly joys must help forward our spiritual joy in God, and the eternal joys of his Kingdom; If they come in comparison with them, or will step up to hinder us therein, they are to be contemned. Our chief joy must ever be placed in the Lord, and our chief affections must be reserved for that fullness of joy which is at God's right hand. First seek the Kingdom of God, even in these, and above these: How doth he so, who spends more time in these than in that? Yea more by a thousand degrees, if we would measure the time of his sports, by the time of godly desires, and Religious duties? 3 The preservation of our own health, and not to impair the health of our souls or bodies, as many by their watching to play, destroy their health, and call numbers of diseases upon themselves, and oftentimes untimely death. In this use alone can all recreations become good and comfortable unto us, although our corrupt nature is loath to be so confined. Object. If only these Recreations, in this manner, and these ends be lawful, you leave us none. Answ. Only these, in this manner, and ends are lawful; and yet we disallow nothing which God's word alloweth, which ought to govern all his people. God's word alloweth for the exercise of the body, the use of the Bow, 2 Sam. 1.18. of Music, Neh. 7.67. of Hunting, Hawking, Birding, and such sports, without swearing, disorder, and needless tormenting of the silly creatures. And for the exercise of wit, he alloweth honest Riddles, Judg. 14. and such Games as the ground of which is wit, or skill, as Chess, Draught●, etc. Besides, an heart that is sanctified, would inure itself to heavenly joys, and prefer them above carnal, and little affect those which lose persons so much dote upon. And to those who will be ready to object the use and custom of the world, and the practice of so many forerunning ages, I answer and conclude with the Apostles words, Rom. 12.2. Fashion not yourselves according to this world, but prove what is the will of God. Or if you will not walk by God's Rules, your sin shall destroy your own souls; Look you to your duties, I have endeavoured to do mine in discovering the same unto you. CHAP. XXVI. Rules of wisdom concerning our Apparel. HAving thus finished the Rules of Wisdom, concerning Meat, Rules for Apparel. and Drink, and Recreations, we come to such Rules as concern Apparel; and they are four: 1 The matter of our Apparel must not be stately and costly, 1 For the matter. which must be measured partly by the ability ourselves have, partly the condition of life we are in, and partly by the example of such as are sober, grave, and wise in our rank. Yea, even in the matter of our Apparel, our sobriety and modesty must appear; yea, our humility: Prima v●stis data est propter usum, non propter luxum. When God made Adam garments, he made them of skins, homely and base, that he might read therein his mortality, and that by his sin, he was become like the beasts whose skins covered him. 2 For the manner of our Apparel, it must not be strange, garish, 2 The fashion. affecting new fashions, which argues levity and new-fangledness, but such as becometh holiness, Tit. 2.3. and according to the sober custom of our Country and rank, Zeph. 1.8. I will visit King's Children, and those that wear strange Apparel; that is, such as in the form of fashion is wanton, curious, odd, savouring of pride, lightness, and singularity. A fearful threat, under which our whole Land lieth, which is a receptacle of all the fashions of all Countries, besides our own daily inventions of new fashions of monstrous Apparel, that were men and women's bodies as monstrous as their Apparel; they would be cast out of the company and account of men: And howsoever their bodies be, surely their minds be monstrous, and filled with vanity: And how just were it with God▪ seeing such persons will not fashion their to their bodies, to fashion them to their ? The Apostle wisheth us not to fashion ourselves according to the world; which Precept is so far out of date and use, that almost the fashions of all the world, and the vanity of all Countries, England the world's Ape. may seem to be arrived and landed in this Land of ours, that a man may read in Capital Letters upon men's Garments, the lightness, and lewdness that is within. 3 For the measure of it; Beware of excess in Apparel, 3 For measure which is a great sin, and carrieth with it, 1 Expense of Wealth, which might be better reserved to the use of the Church or Commonwealth, or covering the poor and naked Saints. 1 Excess in Apparel, a great sin. Reasons. All excess is commonly maintained with covetousness, injustice, or unmercifulness. 2 A note of a vain mind that glories in his Wardrobe, as if a Thief should boast of his bolts, or glory in his brand, or mark of Felony; for Apparel is the cover of our shame. 3 Waste of time, and idleness, in the too accurate and curious culture of the body, which should be spent either in adorning the soul, or following our ordinary Calling. 4 Oftentimes debts and unjust detaining of men's deuce from them. We have known great Rents soon turned into great Ruffs, and Lands into Laces. We have heard of some brave Dames, in such variety of fashions and colours, as if they had stood with a Pedlar's shop about them; and of some brave Gallants, that have carried some whole Manors upon their backs. But Mr. Latimer, in his time, a man of much observation, noted one commodity in his Leather coat, which he wore at the Court, when the Gallants mocked him, he told them, His was paid for, and so were not many of their Velvets and Satins. 4 Consider the ends and use of Apparel, and that is, 1 Spiritual; 2 Civil. Spiritual, 4 The kinds of Apparel. 1 Spiritual. many ways: 1 When by putting on, we see our misery, and in the nakedness of our bodies, the nakedness of our souls. 2 When we labour to put on Christ Jesus as a garment to cover us from the storms and tempests which our sins have raised against us. I counsel thee to buy of me white Garments of Innocency, Rev. 3.3. When by girding our Apparel to us, we labour to gird up our loins, and look for our Lord Jesus. 4 When by putting off our old Garments, we daily put off some relic of the old man. 5 When in adorning the body, we study to adorn the mind with humility, holiness, modesty, meekness, etc. Not make any superstitious use, or put Religion in Garments. 2 Civil, threefold. 1 Health. Civil, and that is threefold; 1 For Health; 2 For Honesty; 3 For Ornament. 1 For Health and necessity, to defend us from the injury of weather, and to keep us warm: To this end God clothed Adam; and it is a curse to put on , and not to be warm, Hag. 1.6. 2 For Honesty in two Branches: 1 Decency. 2 Distinction. 2 Honesty; in Decency. First, Decency; For nakedness in the state of Innocency was a glorious Ornament, but presently after the Fall, shame and deformity came in; and therefore presently Adam sewed leaves together, and God made Coats to hid and cover that nakedness. Now Decency requires seemly and cleanly Apparel, nor sordid, base, and slovenly; and condemneth that affected nakedness of men and women, especially who wear their , so as they discover the nakedness of many parts of their body; whereas sin hath cast shame on every part, and calls for a cover over all but for necessity. Distinction. Secondly, Distinction of Persons, Sexes, Ages, and Callings. The man may not wear the woman's Apparel, nor the woman the man's, Deut. 22.5. Against which Law of Nature, and common honesty, how manly do women attire themselves, and how effeminately do men imitate women, as though both were willing to change Sexes? How undecent is it to see an old man in a youthful habit, to see a Minister in his Ruffians hair, Pickadillies, and fashion like some Soldier? To see a Peasant clothed like a Prince? As all sorts of men almost are confused in Apparel. Joseph when he was set over all the Land of Egypt, was distinguished from inferior Princes by his fine Linen, and golden Chain. In times past, soft Garments were in King's houses, but now that is no distinction of Courtiers. CHAP. XXVII. Concerning Ornament in Apparel: Wherein three Questions are resolved. 3 Ornament. THE third and last Civil use of Garments is Ornament; Where consider two or three Questions. Quest. 1. Whether be Ornaments Lawful to be used, seeing the Apostle commands women that their Apparel be not outward, with broidered hair, and gold, nor pearls, nor costly Apparel, which he opposeth to comely Apparel? 1 Pet. 3.3. 1 Tim. 2.9. Answ. They are; For the Apostle simply condemneth not the things themselves, which are the good creatures of God, nor all use of them in Ornament, which Rebeccah and Joseph being advanced, and all the Israelitish women, ware in Earrings and Bracelets, which was not their sin. Deut. 32. But he condemns in them, 1 The over-common and unseasonable use; for Ornaments are not fit for all persons and times, but must be used sparingly, not commonly, having respect to times and solemnity. They be for great, not for common men, neither for those every day: The rich man in the Gospel is condemned for going in fine purple every day. 2 He condemns the affected and excessive use of them; for they more affected the adorning of the body, than of the mind, to which the Apostle in both places calleth them: Whereas a Christian must chief provide for the adorning of the mind inwardly. 3 He condemns their offensive use of them, who did not use them as the sober and grave Matrons of their years and age; but being newly converted from the Heathens, still retained the Heathenish Ornaments, and would not, being Christians, be put down by the Heathens, but retained the former manner of adorning themselves. 4 He condemns their end in wearing these things, which was to set forth their bodies, and pride up themselves with their Ornaments; whereas all Ornaments must be used to God's glory, while we adorn his Temple, and not to draw men's eyes upon us. Quest. 2. May not a man wear long hair for Ornament? Answ. The Ornament of a man's head is short hair; long hair is an effeminate Ornament, 1 Cor. 11.14. Doth not nature itself teach, Against lock● and long hair in men. that if a man have long hair, it is a shame for him? but if a woman have long hair, it is a praise to her. Object. We may use other things for Ornament, and why not our hair? Answ. In Ornament we must look we be without offence, and that is, when we frame ourselves to the example of the grave and sober, who amongst us count the fashion of flaring Locks, Effeminate, and Ruffianlike. Again, in Ornament, as in every thing else, we must express godliness, modesty, and sobriety; whereas this fashion of men, is received as a badge of a sight mind, and an intemperate person. Object. The Nazarites did nourish their hair. Answ. That was by the special Law of their Profession, which Profession and Law, and all is now ceased. If thou wilt be a Nazarite, thou must drink no Wine, nor strong Beer; a hard law to many of our Locksters. That of Absolom doth not necessarily conclude against it, that his hair became his halter; yet it is not to be passed lightly: Compare his pride with his fall, and we may observe that God doth ordinarily punish us in that wherein we sin. Quest. ●. May not a woman paint her face, and mend her complexion? Answ. No, Against painting of faces & complexions. every one ought to be content with their own feature and complexion, and to devise artificial forms and favours to set upon their bodies or faces, is a most abominable practice. For first, They are not content with their form which God hath given in them either because they are proud, and would not be inferior to others in beauty; or because they are unchaste, and would by Art allure lovers when Nature hath failed them. 2 The form of it is a lie; it is no beauty, but a Picture of it, no sincerity, no truth in it. They dissemble themselves to be other than God made them. What truth may we expect within, when a man may read in their faces lying and dissimulation? How is this to abstain from the appearance of evil? 3 What a dishonour is it to God, that a wretched worm should go about to correct and mend his workmanship? How would a mean Workman take it, that a Bungler should offer to correct, or alter his work? 4 What an indignity is it to take the face of that which they say is a member of Christ, and make it the face of an Harlot? We read but of one in the Scripture that painted her face, 2 King. 9.30. and that was Jezabel, an arrant Strumpet, and called The Mother of Fornication. How much more unseemly was it in that Vicar of Christ Pope Paul the second, as Platina writes? 5 Our Saviour plainly tells us, Matth. 5. That we cannot make one hair white or black, that is, we have not power of our hair to make it, no not to colour it; and yet these will make as many white and black as they list. 6 If thou be ashamed of that face which God hath made thee, he will on a day be ashamed of that face thou hast made thyself. And dare a Christian carry a face in his life time, which neither God made at first, nor he dares appear withal in the Resurrection? Object. But I must please my Husband, and hold his heart to me. Answ. Will it not please him to behold the face that God made? or canst thou please him in bringing a strange beauty to cozen him withal, that he knows is not thine own? or if he take thee for beautiful when thou art deformed, wouldst thou be thus deceived in a Husband, for a fair woman to marry a painted Husband? Object. but I may cover a deformity in my body. Answ. Yes, but not by setting a new form upon thy face, nor by dissembling. Object. Doth not the Apostle say, 1 Cor. 12. We put covers on the members that are least honourable? Answ. 1. The Apostle speaks of not contemning the poorest Christian, under that similitude. 2 We cover uncomely parts, but with what? with to hid them, not with painting, stibium, white lead, purpurisse, or cheek-varnish. 3 If thy external form be not so beautiful, beautify it with grace, humility, the fear of God, and other Christian virtues. The Church's beauty is within, which God and his Angels, and good men respect in the person that is most deformed and contemptible. CHAP. XXVIII. Rules for our carriage towards all men in general. THE second sort of Rules concerning Man, and the things of men, respecteth our carriage towards other men; and that, 1 In general towards all: In special towards good, or bad. General Rules to carry ourselves towards all men. 1 Respect not all alike. The general Rules are these: 1 Wisely to distinguish between men, and not promiscuously respect all alike. 1 This is a point of wisdom, 1 Cor. 6.6. And 2 commanded us, Jud. 22. Have compassion on some, putting difference, others save with fear. Again, 3 Many precepts can never be observed without it: As first, in things respecting God, Cast not holy things to Dogs, Matth. 7.6. that is, such as are known to be wilful repellers of the truth, lest they profane them, and tear you. Secondly, In things of men, Do good to all, but especially to the household of faith. Thirdly, concerning ourselves, He that hateth, will counterfeit, though he speak favourably, believe him not, etc. Prov. 26.24, 25. Therefore labour to discern one from another. 4 There is great difference between an Israelite and an Egyptian, between a Jew, and a Samaritan; And we must observe the difference, wherein the Lord goes before us, who though he be patiented and good unto all, yet he is specially good unto Israel, even the upright of heart. Object. This is to anticipate God's judgement and censure. Answ. No, because our judge meant reacheth not to a man's final estate, but to the present only; For we may not judge beyond our eyes, nor yet against them: It is alike folly and wickedness to justify the ungodly, as to condemn the innocent. Against this Rule fail those general men, whom all fashions and companies please well enough, no matter whether Protestants or Papists, Religions, or profane, Drunkards or sober, swearers, or fearers of an oath; as the Jews, they put no difference between Christ and the Thiefs who were crucified with him, but only that Christ was the worst. Others put difference between the godly and others, such as between Jews and Samaritans, they will not meddle with a man truly fearing God, for a dish of water. But a fearful sign it is when grace is not acknowledged. 2 Although we must make account to live amongst all, 2 Must live by a●l, but s●●t with the b●st. yet our care must be to sort with the best; that is, we must embrace friendship with all so far as is poss●ble, Rom. 12.18. and so as we war not with God, but familiarity only with good m●n, who are but a few. Lightness of familiarity is indiscretion. Here the Rule holdeth well, ●o try before we trust; yea, a wise Christian must not commit himself to every one that seemeth good, by the example of Christ, Joh. 2.24. For 1 Much hypocrisy lieth at the root of men's hearts. 2 Satan hath taught many to transform themselves, and make Religion and good words a cloak for their own ends. 3 Never did the Devil more hurt to Christianity, than by false Brethren, who were sent in to spy their liberty. For even thy brethren, and the house of thy Father, even they have dealt unfaithfully with thee,— believe them not, though they speak fair to thee, Jer. 12.6. He that eateth bread with me (saith David) and he that dips his finger in the platte● with me, even he lift up his heel against me: And Christ saith, A man's enemies are they of his own household. 4 Solomon saith, An unfaithful man is as a broken tooth and a sliding foot, Prov. 25.19. 5 Christ would not commit himself to some that a● said to believe in his Name, because he knew what was in man. Many friends are like deep ponds, clear on the top and all muddy at th● bottom. And therefore a Christian must be well advised before he inwardly converse with another. Now if a man must be careful even in entertaining good company, how careless are men of themselves when they thrust themselves into evil company, which is more contagious than any sickness, mor● infectious than any pestilence? no age so catching of any disease, as every age is of deadly diseases of the mind in such poisoned air. Let no Christian that will be ruled by God's wisdom, presume to converse in any such company further than the limit of his particular Calling, or other just occasion and dealing is offered. 3 In our converse with all men; we must keep a determination, In all c●mpanies do good, or take good. either to do good unto others, or receive good from others, helping one another to life as occasion shall be offered, Heb. 10.24. Let us consider one another, to provoke to love and good works, Judas 20. Edify one another in your holy fa th'. Motives so to do: 1 How profi●abl● should we be, if our lips were ever feeding others, Reas. Prov. 10.20. And if our diligence were to draw understanding from others. Prov. 2.5. How should we abound in wisdom, and make our whole life fruitful? This would keep us in good trading, and return of godliness. 2 This is the right end and improvement of our gifts, for the good of the whole body, Rom. 12 6. 3 Here is an excellent work of love, which is called the Bond of perfection, which ties persons and virtues together, and perfects them by frequent actions. By conversation actually confute all wickedness. 4. In what company soever a man comes, his care must be that his life and conversation be a visible confutation of all ungodliness. daniel's piety confuted Idolatry, and Lot was a real reproof of Sodom. A Christians light must always shine, even in the darkness of the world, and against it. Should the life of a Christian be like the life of unbelievers, covetous, contentious, conceited, unjust etc. or should not the life of a wife Christian, vary from the multitude and common people, in judgement and practise? Did not Christ and his followers so? This Rule is opposite to that worldly wisdom, to swim with the stream, and to do as the most do, to avoid the note of singularity. But here, as in all the course of godliness; 1 We must become fools that we may be wise. 2 We must not avoid men's evil speaking, by running with them into the same excess of riot. 3 We must not take the example of many and great ones, but of Christ, the greatest and wisest of all: And Phil. 3.17. he ye followers of me, and look on them that walk so. These example's suit to our Rule. Love ●very man's person, no man's si●. 5 Christiani●y enjoins love unto all, even the worst, whose vices we must hate, their persons we must love; by which virtue all men have place in our prayers, in our mercy and compassion as occasion requires. This grace covers a multitude of sins in all; it beareth with infirmity, it forgives offences in all, Col. 3.13. forbearing, and forgiving one another. And therefore the Apostle wishes us, above all things to put on love. And to consider that motive, Col. 4.7. Every one is one of us, even the worst, in the natural and civil bond; one of us, if not in faith, yet in flesh; one of our Neighbours, or Congregation, or at least by the common bond of a Christian. Join with good conscience, good manners. 6 Religion requires courtesy as well as piety, good manners, together with good conscience; and therefore we must be courteous to all, 1 Pet. 2.17. & 2.8. Honour all men. And Rom. 12.10. In giving honour go one before another. Which honour is a good opinion conceived inwardly, and expressed outwardly, by reverend words and deeds. Christianity will make us have a low opinion of ourselves, and better of others, than of ourselves. Object. Some are so bad, or so base, as no honour or respect belongs unto them. Answ. None is so bad, but hath some honour on him, he is God's creature, he is a man, a Christian, and he may be a good man● a member of Christ, and certain reverence belongs to all this. Object. But how can superiors, in higher place, honour their inferiors? Answ. Many ways: 1 In action, by testifying their good opinion of them in words, gestures, or deeds, not the least contempt: And so Job ●ehaved himself, Chap. 31.13. 2 In affection, especially, when Superiors whom God hath by their place made receivers of honour, could out of an humble affection be well pleased, either to want it, or return it upon their inferiors if they might do it without offence, or might it stand with good order which God hath set in the Church and Commonwealth. CHAP. XXIX. Rules of walking wisely towards good men. 1 Rule, brotherly affection Heb. 13.1. THE first of these Rules is in respect of our affection, to love the godly with brotherly love. It is true indeed, all men must be loved, but here is required a more special love, as between brethren, of which Saint Peter saith, 2 Pet. 1.7. Join with godliness brotherly kindness, because they are of the same Father, and Family of God. The reason of this Rule is this: The nearer any man comes to God or expresseth him, the more right he hath into our affections for God's Image sake; and here is a straighter bond than that of Nature. The Apostle makes this a mark of God's child, to love the brethren, 1 Joh. 3.10. And David professeth, Psal. 16.1. That all his delight was in the Saints, the excellent on earth. And Rom. 12.10. Be affectioned one to another with brotherly love. And because this cannot be, Many things in God's children might draw our eyes unto them. except men see more in God's people than ordinary, therefore labour to see, 1 Their high birth and true nobility; Joh. 1.13. Not of blood, nor of the will of flesh, but of God. 2 Their kindred and alliance; they are Sons of God, brethren of Christ, who was not ashamed to call them brethren, Heb. 2.11. 3 Their high office and place, whom Christ the faithful witness, the first born from the dead, and the Prince of the Kings of the earth, hath loved and washed from their sins by his blood, to make them Kings and Priests unto God, Rev. 1.5. 4 Their beauty and glory, being covered with long white Robes of righteousness and holiness; such as Kings anciently were distinguished by, wherein they appear most lovely and graceful to God, Angels, and good men; nothing is wanting to their perfection of beauty, seeing they are complete in Christ the head of all power, Col. 2.10. 5 Their present wealth, and future expectation: Their goods are God the chief good, Christ given them of God for righteousness, the Holy Ghost sent unto their hearts for sanctification and consolation; eternal election, effectual calling, justification. And their future expectation is the City of God, the heavenly Jerusalem, which God hath prepared for them, Heb. 11.16. Now were it a wise course for a man to disaffect the chief favourite of his King? And are not Gods children Gods chief favourites? Were it a safe thing to hate the people of God, to disaffect them, to lower upon them, seeing the Lord observes what looks are cast down upon his children, as in Cain? How was Balaam slain by the Lord for desiring evil to Israel, though himself could do them none but by his wicked counsel? These are the last times, in which men are lovers of themselves, and of men only for their own advantage, 2 Tim. 3.2. they love them for their wealth, ease and pomp, not for God and his graces. 2 We must not only affect their persons, 2 Rule, Faithful communion. but also embrace a fruitful fellowship and society with them in the Gospel. This is the Apostles Rule, 1 Pet. 2.17. Love brotherly fellowship; And how glad was he for the fellowship of the Philippians in the Gospel? Phil. 1.5. Now the means of fruitful conversing with the godly, are these: First, To consider one another, Means of fruitful converse. what need the best have to be provoked and whetted on, especially in these evil and cold days, yea, such times as ●ip and blast piety, and the fear of God; Heb. 3.13. Exhort one another daily, lest ye be hardened through the deceitfulness of sin. Think what a fearful thing it is to fall from the grace of God, yea or the degrees of it; and would we suffer a brother to run into this danger? Secondly, Choose fit matter to confer of in company, either by calling to mind things heard, or by stirring up to profitable hearing, diligent proceeding, in-offensive walking, watchful speaking, and the like; or if need be, of Admonition, Exhortation, or Reproof, show thy love therein; full clouds will distil rain, light will shine abroad, and charitable knowledge is communicative. Thirdly, Be sure to perform these private Christian duties in good, and holy, and unrebukeable manner: As 1, Orderly, those beginnings which are fittest in gifts and place, as Elihu spoke in his turn. 2 Humbly, none seeking to speak beyond his skill and reach. 3 Wisely, watching the fittest time and best occasion. 4 Meekly and lovingly, without reasonings and murmuring, Phil. 2.15. none crossing others, but through love one forbearing another, advising in the spirit of meekness, and with offering to submit themselves in other cases to receive words of Exhortation and Admonition. 5 Conscionably, so as in all such meetings and conference every one be an helper to the truth, 3 Joh. 8. to find it out, not to obscure, or weaken it. By these means we shall have cause to rejoice in our Christian fellowship, as Jonathan and David, 1 Sam. 23.14. Fourthly, Observe the graces that are in others, for a pattern to ourselves, 1 Thess. 1 7. for our own provocation and imitation: Yea, spy and encourage the graces of God in the weakest and meanest Christian, so framing ourselves to that mark of a good man, who honours all that fear the Lord, Psal. 15.4. Neither let the strongest scorn to receive help from the weakest; Moses was content to be advised by Jethro, and David by Abigail; and note Paul's humility, Rom. 1.12. he hoped to come, and be comforted by their faith, as well as to help theirs. Fifthly, In the use of good company, beware of giving any occasion of scandal, or offence to any, Matth. 18.7, 8. leave no ill smell behind thee; avoid the note of pride, conceit, forwardness in speaking, frowardness, or stiffeness in thine own sense, 1 Joh. 2.10. He that loveth his brother, there is no occasion of stumbling or scandal in him. Motives thus to carry ourselves in good company. Motives to provoke us wisely to carry ourselves in good company. 1 Consider how in our company we are especially to watch, seeing in no part of our life we are sooner corrupted than in that, seeing in no part of our life we do so much discover ourselves, and seeing in no part thereof, we do either more good, or more harm, seeing we do nothing without witness, and should do nothing which we would not have exemplary. 2 As Satan lays snares every where, so also in our company one with another, not so much to bring the godly to such excess of riot, as he effecteth in wicked societies, where is swearing, gaming, drinking, railing, etc. but to make them unfruitful, and keep them from the good they might do; and so far prevaileth, as sometimes impertinent speech, sometime debate and detracting speeches arise, and the most tolerable speech is worldliness which stealeth away the heart, and the time; so as some who intended more good to themselves and others, carry away hearts smiting them, for not better employing that opportunity. 3 There is apparent loss, when we watch not to do or receive good, in company with good men. For godly men by reason of their Callings, and distance of places, seldom meet; and when they do, they lose the gain of that time in their special Calling; and it they get it not up in the furtherance of the general calling of a Christian, it is utterly lost. And what but this makes the mindfulness one of another sweet in their absence, when there was reaped so good fruit one of another in their presence? 4 By this wise and fruitful carriage of company and meetings of good men, Christians shall stop the mouths of such as are ever complaining of, and accusing Christian meetings to be scarce to any other purpose, but to detract, defame, slander, censure, to strengthen one another in faction, and the like. Or if such mouths will not be shut, yet the conscience of Christians may rejoice in the contrary innocency, and not be dejected by such false testimony. 3 Rule. In our speeches, let us be Proctors and Solicitors for the Saints, speak wisely and willingly of the good we know in our brethren, 3 Apology. and maintain the cause, person, and name of good men to our power. The sincerity of love between David and Jonathan was manifest, in that Jonathan defended David's innocency to Saul his Father, not only to the loss of his Kingdom, but the danger of his own life. Ebedmelech the Blackmoor spoke a good word for Jeremy, and was saved from destruction, when his Master Zedekiah was slain. Nicodemus even in the beginning of grace spoke for Christ, when the whole Council was against him. And how dangerous is it to devise and invent words against God's children, as David's enemies, to belie, or reproach them, to raise or receive slanders against them? If such as stand not for grace shall fall, then much more they that stand against it. How needful is this Apology for them, against the reproaches and scorns of this age? How earnestly would children speak for their parents, brethren, or kindred? Even so should it be here. It is nothing to speak for a man when others speak for him. 4 Rule. Concerning our actions towards good men, 4 Rule, Helpfulness. we should every way bestir ourselves to procure their good and welfare: We must to our hearts and affections join our hands, and help to do them good, yea, be ready to lay our hands under the feet of the Saints Gal. 6.10. Do good to all, but especially to the household of faith. Now in special, 1 We must prevent from them all the evil we can, Means of it. hinder them from sins, and from falling, hinder by all means reproach from their profession, and danger from their persons. 2 If thou findest a good man slipped into an infirmity, labour to cover it, make the best of i● as may be, Vaunt not thyself over him, but consider thyself, and by all good means cure it if it lie in thy power. 3 If thou find a good man stand in need of inward comfort, and cast down, help to raise him again: Christ was sent to speak a word of comfort to the weary, and every Christian hath received of his anointing. When David was in deep distress, his faithful friend Jonathan comforted him in the Lord his God, 1 Sam. 23.16. 4 I● thou knowest a good man helpless, and without outward comforts, thou must now show bowels of mercy and compassion, gladly receiving the poor Saints, communicating willingly and freely to their necessity, 1 Pet. 3.8. Love one another as brethren, be pitiful, 1 Joh. 3.17. He that hath this world's good, and seethe his brother's need, and shuts up his compassion from him, how dwelleth the love of God in him? To stir us up hereunto, consider these Motives: 1 Say with thyself, Motives to the former duty. What? am not I a member of the same body with him? Is not he of the same family and household of Saints? This is the Apostles argument, Especially do good to the household of faith. 2 What shall I gain, if by word or deed I shall make sad the hearts of good and godly men? Cain cast down he▪ looks, but God looks on it: Cannot Ishmael laugh at Isaac, but the Lord arraigns and condemns him of high persecution? Surely then cannot I carry the like indignities , 3 Do I read Meroz accursed, because she came not out to help the people of God, though she had no hand against them? Judg. 5.23. Surely I must not only have a hand against good men, but I must set my hand to help them, else is not my heart so right as it should. pilate's wife wished her husband to have nothing to do against that just man: But happy had Pilate been (who was not violent against Christ) to have been earnest and resolute for his deliverance; the defect whereof was his overthrow. And so it shall be heavy enough in the day of judgement, that wicked men's hands have not helped the godly, seeing the sentence shall not run because they had hurt them, but because they helped them not. CHAP. XXX. Rules how to walk wisely towards evil men; First, In general. THE general Rule is in Col. 4.5. Rules of wise walking towards evil men Walk wisely towards them that are without, that is, the Gentiles who were not converted, without the border of the Church; for even in the Church some are of God's domestics, some without as strangers that want faith as yet. And godly men must walk so much the more warily, not only because they have God's eye, and godly men's eyes on them, but even eyes of men y●t unconverted, who must n●t be cast back, or confirmed in their error, or hardened against the truth, but by all wi●e walking (if it be possible) won to the love and liking of it. Now towards all unbelievers, and unconverted men in general these particulars are worthy observation: 1 Avo●d all just causes of scandal. 1 That every Christian avoid all known evils and offences, by which evil men might be occasioned to abide out of the Church. The Law is, Thou shalt put no stumbling block before the blind: For this is a fearful judgement of God on men unconverted, they would willingly be blinded, and hardened in their natural estate. Now our Rule is, being ourselves pulled out of danger, to help others out also; nay, our light must reprove their darkness, their covetousness by liberality, their pride by humility, their impatience by patience, etc. 2 All unconverted men hate the light, and are prone to blaspheme the Gospel, 2 Stop mouths of evil men. and to reproach the holy profession of it. Wise Christians therefore must cut off occasions from them, and take heed of defiling their own nest, 1 Tim. 5.14. Give no occasion to the adversary to speak evil: And David prayeth, that none might be ashamed because of him. Ezek. 36.20. the Lord complains, that the Israelites among the Heathen polluted his Name, and made them say, These are the people of the Lord, and are gone out of his land. A lend child (saith Solomon) dishonoureth the whole house. Nay on the contrary, the meanest Christian in his place, by his wife and Christian walking, must adorn the profession of Christ: so the Apostle to Titus, 2.10. Servants must be no pickers, but show all good faithfulness to adorn the Gospel of the Lord Jesus. An holy course of life will make the Gentiles say, as they in Isa. 61.9. They are the seed of the blessed of the Lord. 3 Seek to win them. 3 All unconverted men esteem of doctrine by the life, and the profession by the practice of Professors; for they have no taste of the Doctrine in itself; and therefore in the carriage of our profession, we must apply ourselves if it be possible to win them. So the Apostle (1 Pet. 2.12.) wisheth the Jews to have their conversation honest among the Gentiles, that they might glorify God in the day of their visitation. And women are commanded, so to watch their whole behaviour, as their husbands might be won by their godly conversation. Private men must convert others by their private conversation. Motives. Motives so to do, are these: 1 Christians are on a Mount, set on a Scaffold, nothing they do, escapeth sight and censure; all is marked, they stand or fall not alone, but to many. 2 They have a light with them, which draws all eyes upon them, and discovers all. 3 The eyes of the wicked are not on others, but on them, to disgrace them and through them to smite Christ himself. 4 The will of God is, By well-doing to ●lance the ignorance of foolish m●n, 1 Pet. 2.15. 5 What a glory is it, to slaughter envy itself, to stop an open mourh, and clothe an adversary with his own shame; that he that would accuse us, must accuse the Sun of darkness when it shines. 6 Hereby we shall be conformable to Christ, whom when Satan came to sift, he found nothing in him: Wicked men shall say as Saul said to David, Thou are more righteous than I, etc. 1 Sam. 26.25. CHAP. XXXI. Rules how to walk wisely towards evil men, in special: And first for Scorners. NOw we come to special Rules concerning special sorts of evil men, of whom some are exceeding evil in themselves, some are evil also to good men. Of the former rank are scornful persons: Of the latter hurtful. For Scorners, observe these Rules. 1 If we know men to be so far naught, as they scorn goodness, Rules how to carry ourselves towards scorners. 1 Avoid them. good men, and good things, we must avoid their company, so much as we may. For what comfort can a godly man take in such company, where all good and godly communication must either be banished or derided? There is no hope of doing good, there is danger of taking harm. 2 If we be by occasion beset, 2 If cast into their company, observe five Rules. or cast into the company of profane brutish and scornful persons, then observe these Rules; First, Grieve thou wast not better directed, Psal. 120.5. Woe is me that I remain in Meshec, and dwell in the tents of Kedar. Secondly, Be sure though thou seest no place or opportunity of good, that thou hast no fellowship with them in any of the unfruitful works of darkness. If they will be no cleaner by thy company, be not thou defiled by theirs. If they will not consent to thee in good, consent not thou to them in any sin. Thirdly, Please them not by yielding to any sin, but give apparent tokens of dislike. Object. Why, May we not by yielding a little to them, draw them to us? Answ. No, but the way to win them, is a pure conversation with fear, 1 Pet. 3.12. much less may we flatter them in any evil. Mica●ah would not flatter with the King, though four hundred false Prophets did. Fourthly, Acknowledge thyself a child of Wisdom, which is justified of all her children: Suffer not God's glory to be trodden down by thy silence: Wisely break off fooleries, by savoury Riddles or Questions, as Samson, and in a wise and peaceable manner, change the matter, holding it a settled ground of Religion, not to relinquish piety, to keep peace with wicked men, Heb. 12.14. Fellow peace and holiness. No corruption of man must drive us from our station. Fifthly, So soon as we may, depart from them, Prov. 14.7. Depart from the foolish man, when thou perceivest not in him the lips of knowledge. And beware of falling into the like company again. Joseph wisely declined the company of his Mistress, when she daily spoke unto him, Gen. 39.10. and Dav●● would not return with Saul, when he perceived his wilfulness against him, 1 Sam. 26.25. CHAP. XXXII. Rules to carry ourselves wisely towards evil men, evilly affected to us. IF men be not only evil in themselves, but also to us, than it is either in evil purposes, or in evil practices against us▪ If they purpose evil, the● our Saviour's Rule is, Beware of men, Matth. Rules how to carry ourselves to our enemies. 10.17. for they will deliver y●● up to the Councils. By men, our Saviour means those whom in the former w●rds he calleth Wolves, that desire to make a ●●ey and spoil of the sheep of Christ, and in his Caveat adviseth, 1 Wisely to prevent the plots and trains of ungodly men, discreetly to prevent our own trouble so near as we can. 1 Wisely prevent their plots. How wisely did Jacob prevent the fury of his brother Esau? And as they watch to traduce us, so must we watch to cut off occasions of entrapping, Luke 6.7. The Scribes and Pharisees watched whether Christ would heal on the Sabbath day or no, to find accusation against him; our Saviour for all this omitted not to do good, but its doing it, by his question unto them, cut off, so far as he could, the matter of their malice, by clearing the lawfulness of it. So must we: And yet prepare stoutly to bear whatsoever the Lord measureth out by them. 2 Decline their fury. 2 Our Saviour would have us wisely decline their fury, not without cause provoking them. It is no wisdom to provoke an evil man: It is no good discretion to stir up a Lion, to take a Bear by the tooth, or a Dog by the ears. For they desire nothing more, than matter to stir up their corruption by. So Hezekiah commanded his servants not to answer Rabshecah one word. 3 Join with Serpentine wisdom, innocency of Doves. 3 Join with Serpentine wisdom, innocency of Doves, Matth. 10.16. Nothing more vexeth and vanquisheth an Adversary than innocency; no better breast plate than righteousness. But if a man had the innocency of Christ himself, the Adversary will watch advantages, and play upon a man's simplicity; therefore join Serpentine wisdom, as Paul did, Act. 23.6. he testified his innocency, and that with all good conscience he served God till that day: But what tell you Ananias of Dove's innocency? he commands to strike him on the mouth; the more innocent, the less endured, he fared the worse for that; and therefore he joins in season Serpentine wisdom: For, perceiving his greatest enemies to be Pharisees and Sadduces, he professeth himself a Pharisee, and the son of a Pharisee, and that he was brought in danger for the hope of the Resurrection which the Sadduces denied; and so casting a bone between them, and letting them by the ears, he escaped between them. 4 Out of their evil ●raw some good. 4 Out of their malice, we should draw our own good, so warily to carry ourselves towards them, as that we may find that of the Heathen true, An enemy often hurteth less, and profiteth more, than many friends. We must, both in their absence and presence especially, take heed we do not disadvantage ourselves. It was some disadvantage to Paul, when in the Council (although he was provoked, and unjustly smitten) he called the High Priest Whited wall, he was glad to excuse it by his ignorance. We may not be too bold, or too forward to speak in a good matter. 5 Having received wrong f am them, do three things. 5 If evil men have done us harm, and wrongfully molested and persecuted us, our Rule is, 1 In respect of them, to pity, pardon, and pray for them. If we do them good, we shall either overcome their evil with goodness, or heap coals on their heads. 2 In respect of ourselves, possess our souls with patience, and show meekness and moderation, and say as David in Shimes his railing, It may be the Lord will do me good for his cursing of me this day. 3 In respect of our duty, still to show an undaunted constancy, and resolution for the truth, and all good ways, 1 Pet. 3.14, 15. If ye suffer for righteousness, blessed are ye; but fear not, neither be troubled, but sanctify the Lord in your hearts, and be ready always to give an answer to every man that asketh a reason of your hope. Thus far of the Rules of Christian Wisdom; of which I may say with Moses, Deut. 4.5, 6. These are the Rules and Ordinances, keep them, and do them; for this is your wisdom. CHAP. XXXIII. Containing motives for Circumspect walking. BUt because this accurate and Circumspect walking is grown out of request, and men generally are too well contented to walk at adventure, and (as men that shoot at tovers) secure themselves in a lose and neglected course, and go on carelessly, as if there were no danger in wand'ring from God, and declining from the good way; Motives to the former Rules. we will use some Motives to provoke every Christian that tenders either God's glory, or his own salvation, to undertake this Christian course. 1 In regard of God; 1 Whose Commandment is, That all our ways be ordered aright, Prov. 4.26. and that the Saints walk worthy of the Lord, and please him in all things, Col. 1.10. 2 Whose Word must be our Rule, to which we must continually frame our whole course, and every part thereof: For first, The moral Law is a perpetual Rule, binding at all times without any intermission. 2 The Precepts of it are to make the Word our continual Counsellor, to bind it to us, not to let it departed, but to meditate in it night and day. And what is it less than Blasphemy to charge the Saints with folly, singularity, and a Saintish purity, in that wherein they were most acceptable to God? As David set the Lord before him continually; and when he professeth his great love to the Law, saith, That all the day long his meditation is in it, Psal. 119.79. Read we not, that the twelve Tribes served God instantly, night and day? Act. 26.7. and the Apostles were assured, they had a good conscience in all things, Heb. 13.18. Was this care (so incessant) commendable in them, and is the same godly care now grown a vice, an hateful practice or heresy? 3 Who being a God of pure eyes, will strictly stand for justice. And do we fear we can be too strict, who are to give account of every idle word, and roving thought, much more of every unwarrantable action? Are we not to pass a strict and strait judgement, wherein every secret shall be made open, and in which it shall be rewarded according to our works? And shall the Devil delude us, or the wicked world make us believe we need not be so straight-laced, as to say with David, I will look to my ways? Psal. 39.1. 4 Who if he ponder all a man's paths, how ought he himself to ponder them? For all the ways of a man are before the Lord, and he pondereth all his ways, Prov. 5.21. 2 In respect of ourselves; no watch or circumspection can be sufficient to us, whose natures are carried to evil as naturally as to our ordinary food. The whole frame of the heart of man is evil continually, as ready to receive any impression of temptation, as the dry tinder a spark of fi●●; and not only to receive such sparks, but to conceive them, and hatch evil, and hammer it out on the anvils of our hard hearts, like cunning Workmen. Whence it cannot be avoided, but that without our daily watch, sin must multiply and grow upon us, even over our heads, to a numberless number. 3 In respect of the wicked amongst whom we live, who are ready to take all advantages, and watch for our falls, both to harden themselves and reproach, through us, God's holy Religion. For if they can scorn and contemn the servants of God for well-doing, and Religious actions, how would these men of Gath and Askelon, these uncircumcised Philistims, triumph and glory in the falls of any of God's Worthies? Hence was the ground of our Saviour's exhortation to his Disciples, Behold, I send you as sheep among Wolves, and therefore be wise as Serpent. Matth. 10.16. Nay, we must not only by our circumspect ways stop their mouths, but convince themselves, and win them to the same holy profession with us, 1 Pet. 3.1, 2. 4 In respect of our brethren, who some of them are not yet converted, some are already called; both whom we offend and scandalise by our unwatchful walking, and so the Name of God is blasphemed, because of us that profess it, as the Apostle speaks of hypocritical Jews, Rom. 2.24. Hence are those many exhortations, Col. 4.5. Walk wisely towards them that are without, le●t you give them any just occasion of exception or stumbling, and 1 Cor. 10.32. Give no offence neither the Jews, nor Grecians, nor to the Church of God. And how circumspect had he need to be, that must walk inoffensively between the Jew and Gentile, seeing what was given to the one, seemed detracted from the other? Yet so much is required to walk even between the godly and profane, whose ways are diametrally contrary. 5 The way to heaven is full of snares, crosses, and dangers, by reason of our enemies, and therefore requires all our diligence either to avoid them, or else wisely to step over them. We can be very wary in the dangerours' ways of this world, to take direction or company, and armour, and the daylight to further us: And why not in this way to Heaven? Besides, it is a narrow way, and on high; all which makes it more perilous to decline from. How circumspect had he need be, that walks upon a narrow high rock, a thousand fathom from ground, especially where a little slip or error tumbles him down to dash him all to pieces? 6 Is there any time afforded us, wherein we may set lose our hearts to any unlawful liberty, or cast ourselves upon Satan's snares, as Peter did, in going into the High-priests hall, Matth. 26.71. or can we do so, and not be catched by the deceitfulness of sin? Stand we against such enemies as will not take advantages, who do nothing but seek them, especially when fear is set aside, which is the souls Watch man? And if men will take liberty, and be at their own hand, have they not full leave to fall often, lie long, rise hardly, and being up again, walk weakly, and not recover their cheerfulness many a day, if ever? And must they fear nothing so much, as lest they keep their watches, and preserve themselves from falls? Lastly, A man may pull down more in one day, than he can build in many: And experience shows, that a man is more weakened by one days surbet and negligence, than in an hundred, wherein he preserve the care of his health: Even so it is in the soul, the health whereof is kept in strictness of Diet, and observation of God's Rules. 7 Who knoweth not that Christianity is a trade which will not forward, if it be not close followed; an Husbandry, which the Professor shall never thrive by, if he be not of a diligent hand, wherein something must be done daily, or else the heart shall soon lie like the sluggards field, described by Solomon? It needeth therefore be hedged and fenced with the fear of God, and kept with all diligence, Prov. 23.17. 8 This alone is the way to attain true comfort, which no man can find, by allowing himself in any course which God alloweth not. This alone is to walk safely, Prov. 10.9. He that walks uprightly, walks safely: And what other means hath the Wiseman appointed to preserve from failing, than to take hold of instruction, and not leave her? This alone is the way to get peace peculiar to the Israel of God, to walk by Rule, Gal. 6.16. neither can a course not attended, stand with this Apostolical injunction of Christian Circumspection. CHAP. XXXIV. Answering Objections against Circumspect walking. ANd whereas our age aboundeth with men of profane minds and mouths, who would turn all this our glory into shame, and censure this speech of the Holy Ghost, which prescribeth a strict, precise, and accurate walking: (why, say they, what need men be so strict? and, shall no man come to heaven, but such as are so strict and curious?) and the whole world, almost, thinks it a most idle and needless course; we will therefore answer some Objections that are made against it. Object. 1. A great many have lived honestly and well, that were never so foolish and strict, I hope to serve God, and do no man harm, and what need more? Answ. 1. We must walk by Rule, not by example, except it be of the best, not of the most. 2 The Pharisees led a civil life, were outwardly very just, to the tything of Mint and anise, and very devout in their worship, and yet if our righteousness exceed not theirs, we can never enter into the Kingdom of heaven, Mat. 5.20. 3 The righteousness of God goes beyond all civil and outward righteousness; it is inward, in Spirit and truth; It cuts off not only outward acts of Murder, Uncleanness, Theft, etc. but inward motions of Hatred, Wantonness, Covetousness; It strikes at roots and branches, and hates the least and secretest evil, which civil righteousness makes no bones of. Object. 2. But this circumspect and strict walking is taken up but by a few, and those of the meanest; some men of great wisdom, place, and learning favour it not, but scorn and oppose it. Answ. 1. Christianity was ever hated by the most of the world, because of the Cross; the Church is black, because the Sun looks on her, Cant. 1.5. but comely to God and his Angels; and this makes few enter that way. 2 The Apostle directly meets with this Objection, 1 Cor. 1.27. Not many mighty, not many noble, not many wise; but God hath chosen a few poor people, Zeph. 3.11. and they shall call upon his Name. And why not many of those? Because they cannot so easily deny themselves and this evil world, which they must do that will be saved. 3 Let us not wholly cast our eyes upon the examples of the world now declining, and, at last, so at worst; but upon such as formerly have been set as eye-marks in the Scripture, and we shall find some, both great, and noble, and learned, going before us in strict and circumspect walking. The holy Patriarches, Noah, Abraham, Isaac, Jacob; godly and zealous Kings, David, Solomon, Josiah; the holy Apostles, who endeavoured always to have a clear conscience before God and all men, Act. 24.16. Yea, the most wise, noble, and learned that ever was, the Son of God, whose conversation was such as none could accuse him of sin. These are the cloud of witnesses, which we must follow in running the race set before us, Heb. 12.1. Object. 3. But what an impossible Commandment is this, and who can bear it? Can we be Saints in this world, thus to order ourselves in every thing? We are sinners, and must be sinners and cannot be thus strict as you require. We hope we generally mean well, and God (we hope) will supply the rest. Answ. 1. The scope of this plea is, to give over all, because they cannot attain all; which is but a false fire, by which the Devil discourageth many from the narrow way, and the narrow looking to their own way. For true it is, that we call with the Scripture for a keeping of all God's Commandments, always, and to live with God, and walk with him; but with Evangelical interpretation, which accepteth the will, desire, and endeavour to walk with God in every thing; which cannot but in some measure be found in a true believer, and cannot but in Christ be accepted, where it is true and hearty. Thus the Scriptures interpret themselves, 1 Chron. 28.7. If Solomon shall endeavour to keep my Commandments. etc. Hos. 6.3. We shall endeavour to know the Lord. What can God accept less, or a good heart tender less, than hearty wishes, where strength is wanting to please God in all things? 2 Let us by the strictness of the Commandment consider whence we are fallen, and see our impotency, and confess our failings, but not therefore allow ourselves in any evil, or venture on any sin which we might by this Circumsspection avoid, or remit our endeavour in respect of all God's Commandments. 3 For such as think it sufficient to mean well in general; Consider this, that as no Master is pleased, if his steward bring him in a general Bill of great sums spent, wherein he may hid much deceit, but sets down no days accounts, or week's bills of parcels; no more in the matter of heavenly treasure, is it enough to hid himself in general good meanings, but in every particular to avoid deceit and suspicion of it. And as it is with a Traveller in an unknown way, who will not go at random, nor count it a sufficient direction to be set Eastward or Westward, but he will ask every man of every Town, and take good heed of every mark, to pass him from one place to another; so in this our passage to heaven, we must keep our special directions, and walk with God in every thing, if we will happily pass unto heaven. Object. 4. But what need such daily and continual troubling of ourselves? What was the Sabbath made for, but for God's service? and we keep our Church as well as any; but for the weekdays we have Callings to follow, and cannot intent such things; and it were better if some of these nice fellows were more diligent in their Calling, as we be●. Answ. 1. Seeing the Rule by which we must walk, is to serve God i● holiness and righteousness all our days, Luke 1.75. we have no liberty to part the week between God and us. Neither must we put on holiness as an holiday garment, to put it off at night; neither may we be less holy on other days than on the Sabbath, howsoever we must exercise our holiness in the public worship of God on that day, and in the private worship, and in the personal Callings on the other days. 2 He is a good Christian that keeps a perpetual Sabbath, and is not only one on the Sabbath day. The trial of soundness is at home, Psal. ●01. 2. in the midst of a man's house, and not at Church, where the Phariseee is often above the Publican. 3 Thou hast a Calling on the weekday, in which thou must sweat and abide who ever thou art; but thou must not so play the good husband, as to become a worldling. Use the world as not using it, 1 Cor 7 31. as not affecting it; and acknowledge thy special and personal Calling to be subordinate to the general; for in the whole exercise of thy special Calling, thou must show forth thy knowledge, and religious keeping of a good conscience; once divorce these two, and never look for success on thy labours. Object. 5. But this is fit for Ministers and cloistered persons, who have given themselves to continual devotion, than for ordinary and common men, who are not acquainted with such novelties. Answ. 1. If all Christians be alike subject to sin, all have need to be continually alike fenced against it. If all have the same enemies, all had need stand upon their ground. If one man's heart be as wicked as another's, every man had need set a watch round about himself. And if any have more need than other, it is unlearned and simple persons, who want such means of helping themselves, as learned Preachers have. 2 As for the novelty of this Circumspect course, we must needs say it is so to such as are of Festus his suit, who thinks Paul learned even to madness, to call him to such strictness; or Gallio his Disciples, Act. 18. who being of no Religion, cannot be at leisure to give it hearing. But we have seen it to be no novelty to the Spirit of God, every where charging it upon us, nor to the godly guided by his Spirit, who can neither be idle, nor unfruitful in the work of the Lord. Object. 6. I like such as can be so strict, and I could wish so to be; but then I must part from the pleasure and joy of my life: For this continual watch and circumspection is full of melancholy and uncomfortable; it hinders neighbours from sports and merriments, breaks off good company, and makes the husband and wife often look heavily one upon another; and besides, I should lose some profits and customers, and wrong my estate by neglecting it. Answ. 1. This is a clean contrary judgement to God's Spirit, Prov. 3.17. Her ways are the ways of pleasures. God's wisdom ordering the ways of man, brings true joy and pleasure. For, is there no joy in God, in his word, Psal. 19 Joh. 16. which was wont to be as sweet as the hony-comb, nor in the Spirit of God, which is called the Comforter? Is it such a thing of heaviness to live with God? Alas! What is such an heart made of? 2 What delights do we call men from, but such as are carnal, foolish, perishing, and unlawful; is stolen waters so sweet and savoury to corrupt flesh, the forbidden fruit which a Christian should neither touch, nor taste, and happy he were if he never saw it? 3 There is no sorrow in godly life; but all the sorrow of God's servants, is, that they cannot be more godly. Lay this for a ground that God is thy chief delight, and no man may be so moderately joyful as thou. 4 For pleasant companionship, thou losest no good company, but exchangest for better; thou hast now fellowship with God, union with Jesus Christ, the inseparable presence of God's blessed Spirit, the attendance of the Angels, the communion of the Saints, the benefit of their prayers, comfort, and example. This is a pleasant thing for brethren in the faith to live together in unity. And what true joy is therein the company of Gamesters, Drinkers, Swearers, riotous, or idle persons, who are never merry, unless they be mad, and never glad, but when they have driven away the remembrance of God? 5 As for the loss of any part of thy estate, trust God on his word, Prov. 3.16. In her right hand is length of days, and in her left hand, riches and glory. Never did true piety weaken any man's estate; but godliness hath been the true and constant gain; this makes a small portion sweet and precious, and intails a blessing upon it, when it passeth into the hands of our posterity after us. CHAP. XXXV. Marks of a man walking Circumspectly. AND seeing most men beguile themselves with the goodness of their present course, and esteem a civil life, and external honesty, Marks of a circumspect walker. not only unblameable enough, but justifiable, and sufficiently commendable: Be it known to them, that if they examine not the goodness of their course by this Doctrine, they are far from God's approbation, whatsoever they may conceive of themselves. In which examination I will help them with a few notes and signs of a Circumspect person, by whose ways, as by a right line, they may both see the crookedness, and at length begin to straighten the obliquity of their own. 1 A circumspect man watcheth all occasions for his own good and advantage, and if they be offered, slips them no: So a circumspect Christian looks round about him, and thinks it not sufficient to take occasions of grace and well-doing, being offered, but will seek them. How might every moment of our lives make us more stored with grace than other, if we would seek occasions of good to ourselves? What a rich stock of grace might we have attained? How rich in good works? How should we have furthered our reckoning? 2 A circumspect man looks round about him, and so ordereth his many businesses, as one hinder not the other, but all may go forward, and so saveth one commodity, as another be not lost, or lie in hazard: So a circumspect Christian casteth his occasions; as, seeing every Christian duty is enjoined him, he hath respect to all God's Commandments. Duties of piety shall not justle out civil duties, nor civil duties eat out duties of piety; but as ●ne hand helps another, so one table shall further the other, one calling forward another; yea, he looks to the thriving of all his graces. He will walk very humbly before God, but so as he maintain his joy in God. His moderation shall not damp his zeal, his zeal shall not outrun his knowledge. His providence shall not lessen his faith, nor his faith destroy his providence. His love with men's persons brings him not into love with their sins, and his hatred of their sins, impeacheth not his love of their persons. His righteousness to men hindereth not his mercy, neither doth cruel mercy withstand or thrust down needful justice. Thus he is busy in maintaining all his graces, all of them being of great use, and all of them flowing from the same Spirit. 3 A circumspect man will be sure not to disadvantage himself by his words, but will speak to his own profit: So a circumspect Christians words make for his own best advantage: He will speak for God's glory, for good men, Gal. 4.6. and good causes. He will be sure to profit himself, and others with gracious and Religious speeches, and be silent where fruitful speech will not be heard. Exercise to good speeches, brings a dexterity and readiness of well-speaking, to which every Christian is exhorted, Col. 4.6. Let your speeches be gracious always, and powdered with salt, that ye may know how to answer every man. 4 As a wary and circumspect man proves a good husband for the world, so circumspect Christians are the best husbands for their souls: Such a one hath wisdom and will, to increase his estate of grace by every thing, and thinks himself then truly rich, when he thrives in the best Commodities. He conceives himself rich, not when he hath things about him to leave to his heirs, but when he hath his Wealth personally in himself, and for himself, such Wealth as he carries to Heaven with him. A circumspect Christian will not win the whole world with the loss of his own soul, which is nothing but to make his heirs happy in his own eternal misery. A circumspect Christian is not so careful to heap up gold, as good works in abundance, and by works of Mercy and Love, he makes himself Bags that wax not old, a Treasure in Heaven that can never fail, where the Thief cometh not, not the moth corrupteth, Luke 12.33. A circumspect Christian is not so careful for the soiling, tilling, and sowing of his ground, the mounding of his Pasture, the weeding of his Field, the pruning of his Trees, the feeding of his ; as in fencing the heart against Temptation, in sowing the Seed of God's Word, in weeding of Sin by the roots out of his Soul, in feeding and fostering of Grace. Here is a good Husband for himself: He hath that within himself that is better than all without him, and requires more tendance than they all. How improvident then are we in our general Calling, whiles we take not opportunities of good in public or private, but slip many Lessons, Sermons and comforts on the Sabbath, and on Week days? And whiles we will not offer a sacrifice of Alms, when God sets up an Altar before us? How do our special Callings eat out out care of the general, and are all in civilities, whiles for the thirst of Grace, we are altogether idle and unprofitable? How many vain and vile speeches, unfruitful, unsavoury, and hurtful, do our corrupt hearts send out, according to their own fullness, by swearing, slandering, lying, cursing, and the like? How bad husbands are men for their souls, whiles they have not a Horse, a Pig, Sheep, yea, scarce a Dog about their house, but is more tended, and better provided for than their souls? whiles they will scarce let any Dunghill lie about their house, so nasty as their souls? nor any patch of ground so neglected as their own hearts, that they grow like Neules and Brambles, to be cut up, and cast into the fire? THE TABLE. CHapter 1. The ground of the ensuing Treatise. Page 439 2 What Circumspect Walking is, and wherein it consisteth. ibid. 3 Of the next words of the Apostle, further explaining Circumspect Walking. Page 441 4 Proving strict walking, to be the wisest walking. ibid. 5 Describing some means to attain this Wisdom. Page 442 6 ●eading into the particular Rules of Christian Wisdom, with the general distribution of them. Page 444 7 Rules of Wisdom concerning God, and the things of God, are four. Page 445 8 Containing Rules of Wisdom concerning the inner man; and first of the Mind, Thoughts, and Will. Page 446 9 Rules for the Conscience. Page 447 10 Rules of Wisdom concerning the Affections. Page 449 11 Rules of Wisdom for the outward man, and first concerning his Calling. Page 450 12 Rules of Wisdom concerning a man's Estate; and first for Adversity. Page 451 13 Rules of Wisdom for Prosperity. Page 452 14 Rules to carry our speeches wisely, as those that aim at the Apostolical Rule of Christian Circumspection. Page 453 15 Motives to look to our Tongue. Page 455 16 Rules of Wisdom concerning our actions that in all of them we may show forth Christian prudence and circumspection, and first in general. ibid. 17 Rules to carry works of mercy wisely Page 457 18 Rules for works and actions of Justice: In first, The Gr●und; Secondly, Moderation. Page 458 19 Rules of Wisdom for Justice. First, Communicative. Secondly▪ Distributive. Thirdly, Promissive. Fourthly, Retributive. Page 459 20 Rules of Wisdom for our own necessary actions, in respect of their first, Order. Secondly, Subject. Page 461 21 Rules for necessary actions, i● respect of the means, and the order of the two Tables. Page 462 22 Rules of Wisdom for necessary actions in respect of the scope and binding of them. Page 463 23 Rules for actions indifferent; first, In general. Page 464 24 Special Rules for Meat and Drink. Page 467 25 Rules for the right ordering of ourselves in our sports. Page 469 26 Rules of Wisdom concerning our Apparel. Page 473 27 Concerning ornament in Apparel, wherein three questions are resolved. Page 474 28 Rules for our carriage towards all men in general. Page 476 29 Rules of walking wisely towards good men. Page 478 30 Rules how to walk wisely towards evil men; first, In general. Page 481 31 Rules how to walk wisely towards evil men in special; and first for scorners. Page 483 32 Rules to carry ourselves wisely towards evil men, evilly affected to us. ibid. 33 Concerning motives for Circumspect walking. Page 485 34 Answering Objections against Circumspect walking. Page 487 35 Marks of a man's walking Circumspectly. Page 489 FINIS.