Christs Combat and Conquest, Verse 6

Christs Combat and Conquest · Verse 6

p. 194VERS. 6. If thou be the Sonne of God, cast thy selfe downe: For it is written, &c.

NOw after those three former circumstances, which contained the preparation to this second temptation, we come to the temptation it selfe; which consists of the 1. assalt: 2. the repulse. The assault containeth, 1. the ground of it, If thou be the Sonne of God. 2. the matter and scope of it, cast thy selfe downe. 3. the argument inforcing it, For i… is written, &c.

IThe ground (If thou be the Sonne of God) is the same with the former: which sheweth, 1. Satans importunity and violence. 2. His subtilty: by often making question of it he will see if he can yet bring Christ to make it a questiō. 3. His malice against Christ, laying still his greatest forces against his faith, which was the greatest moat in his eye: dealing herein like an experienced souldier, who seeing a towne or fort in any hope to be wonne, will not away at first repulse, but will assay it againe and againe with new assalts. Whence we may learne, that,

Doctr.Satan will not sticke to vrge the same thing often, if thereby he may aduantage himselfe, or disaduantage vsus. With how many new messages and deuises did he vrge 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 meanes did Satan by himselfe, by Iobs friends, and his wife, seeke to withdraw him from his confidence in God, bringing a number of seuerall arguments, and all to prooue him an hypocrite? For that was the foot and burden of all their discourses.

Reasons. 1.1. It may be the circumstances of time o… place may yeeld him some aduantage, as here he thought the pinacle fitter then the wildernes: as Balaak thought the top of Pisgah more commodious perhaps for Balaam to curse Israel in, then the high places of Baal, 2Num. 23.14. compared with 22.41. 2. Sometimes our disposition is more secure and remisse, especially hauing outstood and ouercome a temptation; and then Satan comes againe, and p. 195by the same temptation (not finding vsus the same men) suddenly surprizeth vsus. Wherein he deales with vsus as Dauid with the Amalekits, who hauing tooke a great spoyle from him, and his wiues, they fell to eate, and drinke, and daunce; and lay scattered because of the prey: In this security Dauid comes vponupon them, and recouered all, and they lost more then they had gotten. So deales Satan with vsus; when we grow secure (after we hauehave preuailed) he winnes more then before we had got. 3. Sometime the thing,3 which Satan would winne from vsus, is so necessary, so excellent, as if he get not that, he can gaine nothing at our hands. This makes him renew the same assault, as here; the faith of Christ had beene a sweet morsell, and, if he gets not this, he gets nothing: So our faith is so precious, as he still aimes at it, because he knows if he ouerthrowes this, we are as branches without a root, withering and dead, souldiers without a sheild.

Looke for the same temptation againe and againe.Vse. 1. The fencer hauing had a shrewd wound, will not easily lie open in that part againe. The Citizens, who hauehave stood out a siege, will suruey the places most battered, where the enemy had his strongest hope of entry, and will most fortifie them against another time.

Where we are most tempted, know that there is some speciall grace to be kept or lost.2 A theefe will not hanker after an emptie chest: but if he know where Iewels or treasure is, he will haunt there.

Abandon all doctrine of doubting as Satanicall, which Satan is much and often in, both against Christ and his members:3 And no maruell, seeing doubting warreth against faith, by which only Christ is apprehended, and heauenly life and heat kept in vsus. But of this before.

Cast thy selfe downe]

Now followes the matter and scope of the temptation, and the IIdart it selfe which is throwne at Christ. The scope of Satan is, 1. To bring Christ to presumption, that seeing he will needs trust in his Fathers prouidence and care, he assayes if he can make him trust too much; and seeing he will be so confident, if he can bring him to vaine confidence: as if he should say, If thou, because thou art the Sonne of God, canst liue without bread; vponupon the same ground thou canst goe downe without stayres. And both Satans allegation of Scripture, and our Sauiours answer, shew that this was the principall p. 196aime of the deuill. 2. To fasten vponupon Christ vaine glorie as well as vaine confidence: as if he should say, Thou shalt hauehave great honour, and euerie man will beleeue, if thou by this miracle shew thy selfe the Sonne of God: to this purpose I hauehave fitted the place, where is greatest resort, and where the Sonne of God ought especially to make himselfe knowne: For where should the Sonne bee made knowne, if not at his Fathers house? Satan knew he had ouercome the first Adam by a temptation of vaine glorie, and now he assaulteth the second, Yee shall be gods: and, Thou shalt be knowne to be the Sonne of God, if by flying in the aire thou canst come downe without hurt. 3. To bring him to tempt God, and trie whether he be so powerfull as to saue him in such an attempt; whether so true of his word as to keepe him, and whether the Angels did diligently watch him, and beare him vp, as their commission was. 4. Satan intended directly to kill him, being a man-slayer from the beginning. For eueryevery way the dart intended his destruction, if he should cast himselfe down: for thus Satan thought, If hee cast downe himselfe, and kill himselfe, then he is not the Sonne of God, and so I shall gaine him: Or, if he cast downe himselfe, and not kill himselfe, 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 bestirre himselfe, seeking in Christs downefall, our vtter ruine, disgrace, and destruction. Strike off the head, all the members with that blow are slaine. The bent of all Satans temptations against the Head, is against all the members. Out of the same ground Sathan raiseth a cleane contrarie temptation to the former. In the former he mooues Christ to diffidence and despaire; in this to presidence and presumption. In the former he would hauehave Christ vse vnlawfull meanes; in this, to reiect all meanes, euen lawfull. In the former he perswades him to distrust where God had promised; in this latter, to trust where God had not promised. In the former, that bread was absolutely necessarie; here, that a ladder and meanes of going downe, were not necessarie at all: as if he should say, Thou sayest that God is able to vphold thee beeing his Sonne without meanes; goe too, let vsus see how true that is. If he can ordinarily and extraordinarily preserue thee, then, Cast thy selfe downe headlong from this pinacle: for beeing the Sonne of God, thou shalt be sure to be preserued safe without hurt.

Doctr.Whence obserue, that the deuill in tempting men, labours to bring them to extreames: and when he cannot preuaile in one, he p. 197would fasten on them the cleane contrarie sinnes. If he can get Christ, because he is the Sonne of God, either to contemne his Fathers prouidence, as in the former; or to presume on the same, as in this temptation, either will please him. 2. Cor. 2.10. the Apostle sheweth, that this is one of the wyles and stratagems of Satan, by cleane contrary waies to destroy the Church: either by too much lenitie, which let fall the censures of the Church, so as the incestuous person was not at all corrected; or when they began to vse too much rigour and seueritie, forgetting the rules of Christian meeknesse and charitie. And in the incestuous person himselfe, it will please him well, either that he goe on without all remorse of his sinne, and the Church not meddle with him; or that by the seueritie of the Church, he be swallowed vp of sorrow. In regard of both which the Apostle saith, Wee are not ignorant of his wyles. Act. 14.11.19. when Paul and Barnabas came to Lycaonia, to preach and publish the Gospel, obserue Satans wyle in the people▪ either they must receiue them as God, and sacrifice vntounto them out of blind zeale and deuotion, at which the Apostles rent their cloathes; or else they must take them and stone them, as they did Paul, and drew him out of the citie, supposing he had been dead, v. 19. Matth. 21.9. when Christ came riding to Ierusalem, multitudes flocked after him, spred their garments in the way, cut down boughes to strow therein, and cried Hosanna, he was the sonne of Dauid, the blessed one that came in the name of the Lord; the people said, it was Iesus, the Prophet of Nazaret, and all the city was mooued: But before night, Satan had them in another extremity: such was the enuie of the Scribes and Pharisies, that Christ was either glad to flie the city that night; or the feare of the people, that none durst entertaine and lodge him: v. 17. so he left them, and went into the towne of Bethania, and lodged there. And within few dayes after, all cryed, Crucifie, Crucifie.

1. This comes to passe, because Satan is contrarie to himselfe;Reasons. 1. according to his disposition are his wayes. Though he be the Prince of darkenes, yet can he transforme himselfe into an Angel of light, 2. Cor. 11.14. He appeared in the shape of a serpent to Eue, in the shape of a Prophet to Saul. Sometime this crooked serpent can deny Christ to be the Sonne of God, as here; and somtimes preach him so to be, Mark. 1.24.

2. His dexteritie and slynesse is another cause,2 whereby he can make one ground, and that a good and true one, to serue to reare p. 198vp two extreame euills, in such cunning manner as he was in hope to deceiue the wisedome of God himselfe thereby: for here out of Gods word, that Christ was his Sonne, he inferres two contrarie conclusions, both contrarie in themselues, and both contrarie to Gods word.

33. He knowes there is but one good and straight way to heauen, that the Lord hath commanded vsus to walke in that way without turning to the right or left hand, that he hath placed the vertue in the meane: and therefore he cares not in which extreame he can thrust vsus, so as we keepe out of that meane appointed. Hee hateth nothing but vertue and grace, which God loueth.

44. He knowing the propensitie and inclination of our corrupt nature, (which desires to know no meane, but is rather disposed to any vice in extremitie, then to rest in obedience vntounto Gods commandement;) fits vsus according to our inclination, and tasts vsus first in one extreame, then in another, and holds vsus there where wee best please our selues. Hence wee account extreames vertues.

55. Many are the by-wayes that lead to hell on all hands, there being but one truth: and the deuill carrieth such incessant malice to man, that he cares not in which of them a man come to hell, so he come at length.

Beware then of Sathans subtiltie, of his contrarietie and extremities.Vse. In matters of Gods worship, his scope is to make a man either profane, and cast off all care of religion; or if men will not be drawne from some deuotion, then he seekes to make them superstitious, in which extreame he holdeth the blinded and deuout Papists, who worship both false gods, and the true God with a false and vaine worship. Act. 17. the Apostle hauing charged the Athenians with superstition, he addes this reason, because he saw an altar to an vnknowne God. The same of those, who will worship God in deuises which he neuer commanded, and place it in things which indeed hinder it. And so some hate Poperie, but not prophanenesse. Satan aimes also at the Minister, to make him idle and negligent in preaching, and is well pleased with that, because where vision failes, people perish. But if he cannot hold a man in idlenesse, then he seeks to get him to preach, either of pride, or enuie, or flatterie, or for perferment, or vainely and vnsoundly; and then the more he preacheth, he likes him neuer the worse; or maliciously against good men, and good wayes, and then hee preacheth p. 199nothing else but what Satan (if he must needs preach) would doe.

In hearing the word, he would first hauehave men slacke of all conscience of doing or obeying, that hearing their Masters will, and not doing it, their stripes may be the more. If he cannot doe that, but sees a man make conscience of his wayes, then he will make him scrupulous, and make needlesse questions of eueryevery thing; and, to hinder his peace, he will make more sinnes then euer God made.

In iudging of ones owne estate, he will make a man beleeue that God neuer elected such a wretch as he, he neuer had truth of grace, all is hypocrisie, God neuer loued him; so many sinnes, so great falls, such vnworthinesse as neuer was in any child of God. On the contrarie, if faith withstand this temptation, then comes pride in stead of former deiection, and makes him thinke his election so sure, as though he take all vnlawfull liberties, he shall be saued; Oh the sonne of God cannot doe amisse, nor the Father hate him.

Sometimes to destroy boldnesse of faith he will suggest, that sinne is so great in such and such circumstances, as it cannot be forgiuen; now the heart is heauy and lumpish, and hath no chearfulnesse in God. But this being a little blowne ouer, he will bring the same man by degrees, to thinke what a foole he was; for his sinnes now are not so great, so dangerous, as others be, nor himselfe so great a sinner: and now the sadnesse of sinne being shaken off, he growes merry, and too too light, forgetting all his former heauines.

In the course of life, he gets beyond many in these extreame courses. In spirituall 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 deuill, and then Satan is in a contrary corner, he will hauehave them zealous; but not according to knowledge: If the Master will not send his seruants to plucke vp all the tares before haruest, they will stand no longer in the field of the Church, but grow resolute in schisme and separation.

In ciuill things, how many examples of men hauehave we extreamly couetous in their youth, but prodigall and voluptuous in extremity in their age; and so on the contrarie, and in diuers other instances?

p. 200Rules to auoid these extremities of Satan.

1. Looke we still to to the word, which pointeth vsus our way for the warrant of our actions, and the manner of doing them, and saith, This is the way, walke in it, Isa. 30.21. 2. Watch we the ficklenesse of our nature, which may be seen in the Barbarians, Act. 24.4.6. who accounted Paul a God and a murderer, at one time. 3. Consider we what it is that we are eagerly set vponupon, and suspect it, because our nature is to be in extreams, and Satans hand is likely in it to set it forward. Neuer are we so violent for Gods kingdome, as for the world.

Cast thy selfe downe.]

In the scope of this temptation, which was to presumption (for the allegation following would perswade him, that God would preserue him whatsoeuer he did, though he threw himselfe from the pinacle:) wee learne this point of instruction, that,

Doctr.Satan doth incessantly labour to draw men vntounto presumption, and vaine glory, as here he did the Head. And this presumption in a word, is nothing else but a vaine confidence, that we are this or that, or can doe this or that, without any word or ordinance of God. A vaine hope without warrant is the very beeing of presumption.

1. Sam. 4.3. Israel went to warre against the Philistims, and were slaine about 4000. men: but they would make another onset more warily (as they thought) then before: they would send for the Arke from Shilo to saue them; and when it came into the hoast, all Israel gaue a shout, that the earth rang of it, presuming that now they were safe enough: But all this was done of their owne heads, and without warrant; and therefore God discomfited them with an exceeding great slaughter of thirty thousand footmen; and the Arke (wherein they were so vainely confident) was taken, the Preists Hoph…i and Phineas slaine, Eli breakes his necke, and such a confusion there was, that the Arke neuer came at Shilo more.

Num. 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 vp to heauen, and there were sonnes of A…ak gyants, then the people murmured and distrusted: But, the sentence of the Lord passing against them, that they should wander forty yeares in the wildernesse, according to the forty p. 201dayes in searching, till that age were all wasted, none of which should come into the land, except Caleb and Ioshua, ver. 40. then they vp betimes in the morning, and they were readie against the word of God to goe; Moses forbids them, tells them God was not with them; yet 44. presumed obstinately to goe, and were pitifully consumed.

2. King. 14.10. Amaziah King of Iudah, hauing gotten a notable victory against Edom, presuming of Gods hand and help with him, but not asking God counsell, would also make warre against Israel, but vnhappily, as such attempts prooue; for he was ouercome, and Iehoash King of Israel tooke Amaziah, and broke downe Ierusalems wall, and spoyled the house of the Lord, and the Kings house of all the treasure there. Iosiah a good King, presuming of Gods assistance without his word, vndertooke an vnwarrantable warre against the King of Egypt: hee might hauehave 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 Kingdome in great trouble and confusion. 2. King. 23.

Now Satan is most vsuall in temptations to presumption,Reasons. 1. for these reasons. 1. He hath experience, how easily we are foyled with this kinde of temptations; how soone he foyled our first parents in the state of innocency; how good Dauid was ouerthrowne, presuming of his owne strength, when he forced Ioab to number his people. And those whom he could neuer shake with distrust, he hath quite ouerthrowne with presumption.2 2. Satan knowes, that of all temptations, this is most agreeable to our corrupt nature. It is pleasing to vsus, to conceiue of Gods mercy and power towards vsus in any course our selues affect: whereas temptations to despaire are irkesome, and grieuous to the flesh, and hauehave not ordinarily so much help from the flesh to set them forward as this hath; and therefore the deuill is sometimes, but not halfe so often in them. Againe, he knowes it goeth with our nature and streame, to presume of our owne goodnes, strength, and vertue. 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, euen they who professed they would die with him rather then deny him, left him and fled away, Matth. 26.33. &c. 3. He knowes, that presumption is an extreame of faith and hope, and doth no lesse extinguish faith then despaire,3 nay more often p. 202doth foyle it, seeing a man in despaire is more fearefull, more watchfull, but a presumptuous man is fearelesse, carelesse, and will easily thrust himselfe vponupon any aduenture, as fearing no sinne. 4. Satan knowes that presumptions are great sinnes, 4preuailing sinnes, Psal. 19.13. a tempting of the Lord (as the answer of our Sauiour implies) when we leaue his way and means, and will trie our own, a sinne which doth much prouoke God to displeasure: we see it in Peter, who fell fearefully aboue all the Disciples, because he was most presumptuous of all;Vbi d…xisti, sufficio, ibi defecisti: vbi tibi placuisti, ibi peri…sts. Aug. of whome Augustine saith, When thou beginnest to say, I hauehave enough, thou beginnest to fayle; when thou hast an ouerweening opinion of thy selfe, thou art vndone.

Quest. What may we thinke of Ionathans action, who himselfe alone with one man his armour-bearer, went out against a whole armie of the Philistims? Was it not a strange tempting of God, and a great disorder in time of pitched battell? 1. Sam. 14.

Answ. It may seeme so at first; but indeed it was not temerity in him: for 1. He was guided by a secret and strong instinct of Gods Spirit. 2. He had a generall promise, that so long as his people feared God, one should be able to chase a thousand, and two ten thousand; and therefore tooke no more with him then one, beeing fully assured that God would goe out with him, and fight for him against God and his enemies. 3. He set God before him, with whom he said it was not hard to saue with many or with few, v. 6. Besides, he knew they were Gods enemies, saying, Let vsus goe to the vncircumcised. 4. The euent was a singular deliuerance of God in that needfull time: for God sent a feare among the enemies, and an earthquake, &c. and armed Ionathan with such a spirit and power, that the enemies fell before him for feare, euen at the sight of him.

Obiect. But the instinct of the Spirit is strong and not doubtfull, as this was: v. 6. It may be the Lord w…ll be with vsus. Answ. The first instinct drew him to the place where he was to receiue a signe of confirmation from God; as v. 9.10. If they say, Come vp, we will goe▪ (a signe they were lazie:) If they say, …arrie till wee come, wee will not; that was a signe of their courage. And this was a certaine signe, which strongly assured him, v. 10.12. Quest. Is it lawfull now for any so …o doe? Answ No: it was a singular fact▪ not to be drawne into example, vnlesse a man can alleadge a new p. 203promise; seeing all the ordinary promises of Scripture ioyne the meanes and end together.

Wee must conceiue all this doctrine of Christs temptations aboue an ordinarie historie, not onelyonly relating a thing done,Vse. 1. but belonging also to vsus to make our vse of it, as of other Scripture. And hence let vsus learne to beware of these temptations to presumption, which are many wayes darted against vsus, both in things spirituall and temporall. I. In spirituall things: 1. When men cast aside the knowne word of God, they dare sweare, and curse, and blaspheme; they dare aduenture to breake the Sabbath, dare lie and be vniust, against their conscience; they dare doe any thing against the iustice of God, though they know his will to the contrarie: and all because they presume of Gods mercy, which in their conceit hath eaten vp all his iustice. But in Ioh. 19.11. Christ inlargeth the sinne of the Iewes and Iudas, because it was against their conscience, He that deliuered me, hath the greater sinne: he was warned, he heard my doctrine, saw my miracles, and so did you. And thou that knowest thy Lords pleasure; and darest goe against it, shalt knowe how fearefull a thing it is to fall into his hands. If thy conscience condemne thee, God is greater then thy conscience.

2. Others are perswaded that Christ died for all, & therefore they may be the bolder in their sinnes; grace hath abounded, what though sinne abound much more? Christ hath blood enough, and merit enough, what need they feare? But here is presumption without warrant. For in Christs death, before it can be fruitfull to vsus, there must be two things, 1. an actuall accomplishment, 2. an effectuall application to the soule in particular. Physicke, though neuer so soueraigne, if it be in the pocket vnapplyed, doth the patient no good: And if the death of Christ be applyed to thee, it worketh the death of thy sinne: Christ died to abolish sinne, and destroy the workes of the deuill.

3. Many others are carried along in their presumption, by a deceitfull supposition, that they can come out of their sinne, and repent when they list. But here is a vaine hope without warrant, or els bring me a word that promiseth repentance to morrowe, if this day thou neglect it; this is thy day, thou knowest not what the morrow may bring foorth. Now thou hast life, health, the word, ministerie, and memorie▪ perhaps this is the last day thou shal… enioy all these. Oh▪ but I hope to repe…t: But shewe thy p. 200duplicate page p. 201duplicate page p. 202duplicate page p. 203duplicate page p. 204warrant, els Satan hath thee in the bands of presumption. Besides, it is iust with God, that he who will not take Gods time, should neuer come to his owne. And dangerous it is to put our soules to aduenture till the last houre.

4. Others feed a conceit, that howsoeuer God deale with others, he will not grow into such displeasure with them, they are further in his bookes then so; as Satan here intimates, that Gods Sonne may doe what he list. But it is a practise of wicked men, to make couenants with death, and secure themselues that when the sword passeth through the land, it shall not come neere them, and to crie Peace, Peace, when the trumpet hath sounded war. Again, tell me thou that presumest so farre to sinne, art thou further in Gods books then Adam in Paradise, yea then the Angels in heauen? Doest thou excell in holinesse those Worthies of the world, Moses, Aaron, Dauid, Hezekiah? yet these could not escape when they sinned. Shall the whole world (sinning) be drowned, and shalt thou auoid the deluge? No, no, the highest mountaines in the world shall not saue theee: nay, if thou couldst climbe into heauen, the Angels were cast thence.

5. Others presume of the end, and flie ouer the meanes; hope for saluation, but neglect the meanes, the Word, Sacraments, and Prayer. Oh, but they vse meanes, they know God and their duty, as well as the best. But it is a presumptuous knowledge; they thinke they need no more, they professe they know God, but in their workes deny him, Tit. 1. vlt. Yea, they beleeue all the Articles of Christian faith, if wee beleeue them; but it is a dead and vaine faith, without works of piety and charity, such as shall professe great acquaintance with God in the day of iudgement, but to whom he shall say, Depart from me ye workers of iniquity. Yea, but they come to Church, and pray to God as others doe, and hope to be saued in their religion what euer it is, so long as they meane well: and what need men be so precise and curious? But these praiers are presumptuous and abhominable, if thou turne thine eare from hearing the law: and so long as thou liuest in thy lusts, and walkest not precisely with God in all his commaundements, (though thou fast, and pray, and afflict thy selfe neuer so much,) God will not heare, nor helpe. Therefore neuer presume of an haruest without a seede-time; as a man soweth, so shall he reape.

6. Others (and a common presumption it is) thinke themselues in the high way to saluation; their names are written in the booke p. 205of life, neuer to be rased out; they are beloued of God, and therefore they may do what they will, and leaue vndone what they list; they may enioy their pleasure and libertie, their saluation dependeth not vponupon their workes, but vponupon the election of God that shewes merciemercy. And thus out of a vaine presumption, they are idle and vnfruitfull in the worke of the Lord, and sometimes grow Libertines and scandalous, and still God is the same (they say) and loues them. But what can be a more euident note of Gods displeasure, then to be giuen vp to such a delusion? as if the goodnes of God would not lead his to repentance; or as if mercy were not with him to bee feared. But thou, out of the hardnesse of thy heart which cannot repent, treasurest vp wrath against the day of wrath.

II. In things of this life Satan preuailes exceedingly with this temptation of presumption.

1. When men conclude of Gods louelove by temporall things, all which are common to good and bad. By which sorcerie, when they are most cursed, they thinke themselues the happiest men vnderunder the Sunne. Whereas none knoweth louelove or hatred by any thing before him; and as God beginneth his louelove at things within, faith, feare, vprightnesse of heart, and the like; so must we beginne the knowledge of it. And if we compare Diues estate with Lazarus, Pharaohs with Moses, Simon Magus with Simon Peter, who said, Money and gold hauehave I none, we shall easily see what little ground the Scripture affoardeth for such presumptuous conceits.

2. Many of our great men venture to trauell into places of idolatrie, and think themselues strong enough against any such temptations as they meet withall: but, 1. Were there zeale indeed, there would be also a witnesse-bearing against such horrible idolatrie; whereas if they doe not act idolatry, they consent to those that doe. We read of some noble and Heroicall spirits, stirred vp by the motion of God, to disgrace and witnesse with their blood against that horrible idoll of the Masse. 2. It is a iust iudgement of God on many, who perhaps against their purpose, are catcht in the snare of Popery, and infected with the poyson of their heresies, because they are giuen vp to delusion for want of iust detestation of it.

3. Others are bold-hardy, to run into places infected with the plague without a iust warrant, or sufficient calling, onelyonly pretending the strength of their faith: which is temerity & rashnes, often p. 206paid home with much sorrow and bitternesse. Hath not God tyed his care ouer vsus, with our care ouer our selues? Hath not he in ordinary course tyed our safetie with the meanes? Act. 27. Except these abide in the ship, they cannot be saued: and so some vponupon boards, and other vponupon planks, came safe to land. Yet I condemne not that presence with infected persons, which charity and conscience requires: but in way of ordinarie visitation, it is as vnsafe for vsus to goe to them, as for them to come amongst vsus, and a tempting of God.

4. Some are so bold-hardy, as to venture vponupon the dangerous places, which are giuen by God to be possessed of the deuill, and (as if they were Exorcists) will adiure the deuill, and out-dare him: and this they thinke to be strength of faith. Which is indeed a folly, and extreame presumption, often repaied as it was in the sonnes of Sceua, Act. 19.16. who vndertaking to adiure the deuil, (wanting a calling, commission, and eueryevery thing but presumption) were driuen away, rent, and wounded. Others are of minde, they can neuer be bewitched, nor all the deuills in hell cannot touch them, their faith is so strong. But that is a presumption, seeing no man can absolutely assure himselfe he shall be free from Satanicall molestation. Christ could not be free, whose faith is as strong as thine.

Cast thy selfe downe.]

Here be in these words three things further to be considered: 1. the action, which the deuill would effect, the casting downe of Christ. 2. the agent, not the deuill, but Christ himselfe must doe it, Cast thy selfe. 3. Luke addes, from hence, where meanes of safety were.

Doctr. 1.All the trauell of the deuill, is, to cast downe Christ, and in him all mankinde. The estate of the Church is militant while it is here below, and the battell is maintained betweene Michael and his Angels, and the Dragon and his Angels, Reu. 12.7. and therefore as in a battell the contrary part by all the power and policie it can, seekes to cast downe and ouerthrow, not the captaine onelyonly, but all the aduersary power, and discomfite the whole hoste; so is it here.

To cleare this point, we must know there be three estates from whence Satan hath euer sought to cast men downe.

1. From the estate of innocency and grace created: Adam was no sooner set vp in this happy and glorious estate, but Satan cast p. 207him downe. And from this pinacle we are all cast down in him. The second Adam himselfe was sundry wayes assayed in these temptations and sundry others, to be cast downe also from the same most innocent estate: which had been the casting of vsus all not out of the earthly paradise with Adam, but a casting downe from heauen vntounto hell.

2. From the estate of regeneration and grace renewed. Satans continuall labour is, either to keepe men vnderunder condemnation from the state of grace, or to cast them downe (if it were possible) from that estate, to which they are by Christ restored. Hee worketh effectually in the sonnes of disobedience, by hardning their hearts, blinding their mindes, and leading them hoodwinkt at his pleasure to damnation: 2. Cor. 4.3. If our Gospell be now hid, it is hid to them that perish, in whom the God of the world hath blinded their mindes, that the light of the glorious Gospell, which is the image of God, should not shine vntounto them. And for the elect, he sets vponupon them false Prophets and seducers: he is incessant in most malicious tentations, by which he foyleth them often in foule manner: and if he cannot cast them downe from their estate in Christ, yet he often casteth them downe from the comfort of it, both by inward and outward sorrowes and persecutions. Reu. 12. the Dragon, when he cannot kill the woman, and her seed, he will cast out of his mouth waters like a flood to drowne them: and if that preuaile not, he will stirre vp warre with the remnant of the seed, which keep the commaundements of God, and hauehave the testimony of Iesus Christ.

3. From the pinacle of their outward estate or office, which they hold in the Church or Common-wealth: for so he did here with Christ; when he had gotten him to the pinacle, he thought to get him downe easily: at least he will doe his best to cast him downe, for he should fall with witnesse.

First, if hee see a man on the Pinacle of the Temple, a teacher in the Church, lifted vp aboue others in gifts or place, he will leaue no stone vnturnd to cast him downe: for he knowes, that (as if he had here cast downe Christ, he had cast downe with him all his members, so) if he can cast downe an eminent teacher, he casts downe with him as many as depend vponupon him. And here no teacher can secure himselfe, if he were in place aboue all the ministry of the New Testament: nay, the higher the pinacle, the more slippery and dangerous to fall. Iudas his place was an higher p. 208place then any ordinary minister of the new Testament stands vponupon: but yet how fearefully was he cast downe by the deuill, who put it in his heart, and preuailed first for the betraying of his Master, and then the hanging of himselfe? How did the deuill seeke to winnow as wheat the rest of the Disciples, that stood on the same battlements, who had as certainly beene cast downe, but for the power and prayer of their Master. Luk. 22.31.

How strongly may we cleare this truth, if we obserue one experience, which all the ages of the world hauehave confirmed? namely, that the deuill hath euer striuen to set men on the Pinacle of the Temple, to cast them downe, and the Church in them. How hath he by wicked meanes, as flattery, mony, and corruption, aduanced them into the highest places and pinacles of the Church, whom he might vse as his chiefe agents to ruinate and bane the Church; as the false Prophets in the old Testament, that would euer with the squirrill build and hauehave their holes open to the sunside, euer keep in with Princes, and sing sweetly to the present times; As also the false Apostles that would suffer nothing for Christ, but vnderunder a colour of preaching Christ, abolish Christ and his doctrine, taught and maintained by the true Apostles. How doth the Church complaine, that she was neuer so wounded as by the watchmen, who also robbed her, and tooke away her vaile from her? Looke into the records of 1500. yeares, and we shall not read almost of any persecutions of the Church, but raised and with all heate pursued by proud, persecuting, and Antichristian Bishops, who kept the cheife places in the Church. And euer since the Bishop of Rome hath bin by the deuil lifted vp into the highest pinacle of the Temple, his casting downe and fall into so many monsters of doctrine and manners, hath beene in this Christian world the ruine and downefall of so many as whose names are not written in the booke of life. All this comes to passe by the malice of the deuill, whose tayle drawes the third part of the starres of heauen, and casteth them to the earth, Reu. 12.4. Against these starres and lights of the world he bendeth his forces: If he can cast them downe to earthlines, or seruice of any lusts, he hath his desire.

Secondly, if he see a man vponupon the pinacle of his owne house, hee will (if he can) cast him downe thence, and for this purpose will lay his plots and obiects. Dauid walking in his battlements, was soone cast downe thence by the sight of Bathsheba. Especially if p. 209a man be a Magistrate or Gouernour, standing on the pinacle of authority, the deuill will cast him downe, if by any meanes he can: His example will cast downe a great many with him, he stands high, many eyes are vponupon him, and so many see him. If Rehoboam commit idolatry, all Iudah will sacrifice vnderunder eueryevery greene hill. If the Magistrate be fearefull, negligent, or any way noted for vice, those vnderunder him will take it for a licence.

The reasons, why Satan seekes thus restlesly to cast men down from eueryevery good estate, are these:Reasons. 1. Because himselfe is cast downe from heauen to hell. Reu. 12.13. when the dragon saw that he 1was cast out into the earth, he persecuted the woman. He would hauehave and hold eueryevery man vnderunder his owne condemnation. 2. Because of the extreame corruption of his nature, who is pleased with desire 2of hurt and mischeife, hating God and his image with deadly and perpetuall hatred, a murtherer from the beginning, Ioh. 8. that is, the first murtherer, and the author of murther, cleane opposed to God, who is the first goodnes, and author of all goodnes, life in himselfe and in his creature. It cannot be shewed, that euer God erected any good or excellent thing in the Church or Common wealth, but Satan out of the abundance of his wickednes, did one way or other seeke (euen in the beginning of it) the corruption or destruction of it. He presently destroyed Gods image in our first parents, presently corrupted Gods worship in Cain, and in the rest of the posterity of the Fathers before the flood, till all flesh had corrupted their wayes. When God had giuen his law and set vp his pure worship, he presently cast his people downe within 40. dayes before the calfe, and after before other idols of the nations, which was their destruction. So soone as euer Christ was called to his office, he must either cast himselfe downe from the pinacle, or cast himselfe downe to worship Satan, as we shall see in the next temptation. And as a serpent neuer vents any thing but poyson, so Satan neuer speakes in other language but the issue and effect is, Cast thy selfe downe. From this corruption of his nature, he is called foreign, the wicked one: and he that can fill his agents with wickednes (as Elymas was called the child of the deuill,Qu… efficit tale, illud ipsum est magis tale. because he was full of subtilty and mischiefe, Act. 13.10.) must needs be full himselfe.

Seeing then Satans whole drift is to cast vsus downe,Vse. note what a wonderfull mercy of God it is, that we stand and are vpheld, especially such as stand vponupon higher pinacles and places then other, p. 210against whom he redoubleth his forces. Yee stand by grace, saith the Apostle. It is not the goodnes of nature, yea if it were cloathed with innocency, that can support vsus, no if it were Angelicall: It is the grace and strength of our inuincible captaine, that we are not eueryevery moment cast downe into hell, seeing there wants neither skill, nor malice, nor diligence in our aduersary, no nor aduantage or inclination in our selues. Let vsus therefore acknowledge, that by the grace of God we are that we are, and say with the Apostle, 1. Tim. 1.12. I thanke God, which hath made mee strong.

Vse. 2.We must learne from this incessant industry of the deuill to cast vsus downe, to be so much the more watchfull against him.

Quest. How shall I doe this? Answ. By obseruing these rules. 1. Take heed thou suffer him not to lead thee to a pinacle:Rule. 1. for although our Lord and Sauiour, beeing filled with the Spirit, and led by the Spirit, gaue him leaue to set him on the pinacle, yet must not thou followe him thither, who art not so fenced or furnished. For he neuer sets any on a pinacle, but (as Christ here) to cast him downe. And then the deuill sets a man on the pinacle, when by wicked or base arts, a man riseth to wealth, or honour, or any publike place in the Church or Common-wealth: he will willingly lend his help and hand, thus to exalt and set vp men, but as the hang-man helps the theefe vp the ladder, to turne him off with a breake-necke. Haman was aduanced to great honour; but was it not to his greater ruine and downefall? Did not …e helpe vp Herod by pride and ambition, almost aboue the pinacle? when hee spake, Oh, it was the voice of God, and not of a man. But was it not to cast him downe lower then all his people, to be presently eaten with lice? He sends vp Nebuchadnezzar to the pinacle of his pallace, and that was great Babel which he had built for the honour (not of God, but) of his Kingdome; and by the might (not of God, but) of his owne power. But the issue was to be cast downe among beasts, and not a fit companion for Princes or his people, till he knew who the Lord was.

From Princes to Counsellers. Achitophel was on an high pinacle, when his counsell was accepted as an oracle of God: but the end was, that when it was despised, he should cast himselfe downe, and hang himselfe.

From them to their inferiours, but rich and great. Dauid sawe the wicked man in great prosperitie, on an high pinacle, strong, p. 211spreading like a greene bay tree: but suddenly he was cast downe, and he could not finde where he had beene. Psal. 37.35. The like of the rich man in the parable, Thou foole, this night shall they fetch thy soule, &c.

From these to great Church-men. Iudas was set in the Apostleship, Satan finding him there, cast him downe to hell, hee went to his place, so wofull a spectacle as beseemed the sonne of perdition, and the betrayer and murderer of the iust and innocent Sonne of God. How many examples of men hauehave we, who out of pride, and ambition, flattery and corruption, hauehave aduanced themselues into cheife places, and as the times called on them, against their consciences were cast downe into horrible practises against the Church, and after into wofull outward misery, as Cardinall Poole, Gardiner, Bonner, and the like. Compare their liues with their deaths.

Others raising themselues by multiplying, chopping, and engrossing of liuings, hauehave been cast downe from their gifts, their reputation, their profiting of the Church, from their sobriety and ciuility; and some from the outward wealth they so lay about them for so eagerly, and died beggers.

Other ordinary men are raised by Satan to a great state of wealth, as vsurers, oppressors, and vniust persons,—Lucri bonus est …dor ex re Qualibet.—Iuuenal. that thinke all sauour of gaine sweet, though it be neuer so filthy, on Gods Sabbaths, out of labourers liues and bellies. But Satan hath cast them downe already into the curse of God, and onelyonly the execution of the sentence awayteth them. Others stand vponupon the pinacle of pride, and Satan sets eueryevery man vponupon this pinacle 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 ate the forbidden fruit? that by lifting them vp in their own conceit, he might cast them downe from their happinesse? It was the same suggestion, which he would here fasten vponupon the Sonne of God: If thou wilt here cast thy selfe downe, all Ierusalem must needes confesse thee to bee the true and vndoubted Sonne of God, and honour thee accordingly.

Vse the meanes to be stablished in grace,Rule. 2. seeing all Satans labour is, to cast vsus downe from the grace of God. 2. Tim 2.1. My sonne, be strong in the grace that is in Christ Iesus. Traine thy selfe to humility; for God giues grace to the humble, and euer humbles his children that he may exalt them. Waters stand in vallies, not in mountaines. Ioseph was raised out of prison to be the second man p. 212in the kingdom. Dauid was by little and little raised, from a shepheard to a warriour, from thence to a Kings sonne, from thence to a Kingdome. Mordecai was first in danger of his life, and in great distresse, and afterward his head was lifted vp. This humility, 1. will not suffer a man to affect pinnacles, as seeing their danger, but content himselfe in a meane estate, which is safest: 2. it will make a man reioyce rather in Gods humiliation, then in Satans aduancing; the former tending to exaltation, the latter to ruine and downefall.

Rule. 3.As Satan is euer plotting to cast thee downe, so be thou euer raising thy selfe vp. 1. By meanes of the word, which is the staffe of a Christian, raising him in his falls, and strengthening him in his standing. 2. By prayer, which gets Gods hand with thee to vphold thee, so as the hand that must cast thee downe, must be stronger then Gods. 3. By heauenly conuersation, lift vp thy soule and affections daily, seeke the things that are aboue, minde heauenly things. Satan would not hauehave a man mount aboue the pinacle, nor will suffer him (if he can hinder) to get vp to heauen: therefore in regard of his malice, we must put more labour to this businesse. Our affections are like the leaden plummets of a clock, by their owne weight euer tending downeward, and Satan often hangs his weight vponupon them; and therefore we must eueryevery day be winding them vp. 4. By fostering, not quenching the motions of the Spirit.

Thy selfe]

Quest. Why doth not the deuill cast Christ downe? Did hee want power, who had now carried and set him on that dangerous pinacle, or did he want will to throw him downe? Answ. There wanted no will in Satan any way to mischeife our Lord, to which purpose he strained all his wits in these temptations: but, 1. Hee wanted power and strength, being bound in chaines, and bridled by God, so as it is as farre as he can now goe, to tempt Christ to cast downe himselfe. His commission went no further then to carie his holy body to the pinacle, and there set it. 2. For him to hauehave cast downe Christ, and Christ to be a meere patient, had not furthered him a whit in his drift and scope: he intended to bring Christ to sinne, and if Christ cannot be gained to be an agent, or a voluntarie patient, he cannot sinne. Besides, he specially intendeth to bring Christ to the sinne of presumption, in throwing himselfe downe, which he could not effect by his casting him downe, p. 213vnlesse himselfe (bearing himselfe vponupon his Fathers protection) can be brought to cast himselfe downe. 3. Although afterward Satan had power by his instruments to put our Sauiour Christ to death, yet now he could not by casting him downe the pinacles doe it, no more then the people could, when they attempted to cast him downe the hill: for his houre was not yet come, he had not yet done that great worke, which he came into the world to doe, and the houre for the power of darkenesse was not yet. Hence he is a suiter to Christ to cast downe himselfe.

Satan can tempt and perswade vsus, but he cannot force vsus to sin:Doctr. 2. or, He cannot cast thee downe, vnlesse thou cast downe thy selfe. He setteth Christ on the pinacle, he cannot throw him downe, but perswades him to throw downe himselfe. He crammed not Eue with the apple, nor gaue it into her hand, but perswaded her to reach and eate it. He did not kill Saul himselfe, but perswaded him to cast downe himselfe vponupon …is owne sword. He did not put the halter about Iudas his necke, nor was his hangman, but was of his counsell, and made his owne hands his owne executioners: therefore it is said, Act. 1.18. foreign, factus praeceps, he threwe downe himselfe from an high place, not onelyonly of his office, but from off the tree whereon he hanged himselfe.

1. This comes to passe by Gods restraining power,Reasons. 1. which suffers not Satan to doe what he list: for then he would suffer no good thing or person vponupon earth, but destroy all the order and gouernment of God both in Church and Commonwealth: then should eueryevery man not be a wolfe onelyonly, but a deuill to a man. Hence he is faine to take out a new commission, and power from God for his seuerall designes, and cannot goe beyond the limitations of it, though the greedinesse of his pray be neuer so great. 2.2 No man is hurt but from himselfe,Dico peccatum non esse, si non propria voluntate pecc…tur: August. contra Fortun. Manich. and out of the voluntarie inclination of his owne minde vntounto euill; which Satan knowes well enough, and therefore he euer worketh on our corruptions, and cannot poyson vsus, vnlesse either he get vsus to drinke of his cup, or intoxicate vsus by our owne. 3. God hath made the will of man as a fountaine of all humane actions, whether naturall, ciuill, morall, or diuine:3 and herein hath giuen a man a kind of power vnderunder God ouer himselfe, by inuesting eueryevery mans will with this naturall propertie, that his will is free from coaction and force: for a man to say, the will can be forced, is to speake a contradiction,Volunta… …ogi non potest. Arist. and as much as to say, that the will in the same time and thing can be willing and nilling; p. 214which if it could be forced, were true.

To vnderstand this better, we must know, that there be only two wayes to mooue, change, or bend the will. First, from an internall agent or principle, and this is twofold: 1. God himselfe the author of all naturall faculties, in whose hand the heart of Kings, and all men, be to turne as he pleaseth, as the riuers. 2. The man himselfe to whom God hath committed this will, who hath power to dispose it to this or that obiect: as Adam in innocency had freedome in things diuine and humane, and now we his posteriry in the latter. Secondly, by externall moouers; and these are either, 1. the naturall obiect of the will, which is some good so apprehended in the vnderstanding, and strongly vrged vponupon the will; or 2. some passions, lusts, affections, and appetites, which incline the will this way or that.

Quest. How then is it said, that the deuill filled Ananias his heart to lie to the holy Ghost? Act. 5.3. and of Iudas, that the deuill entred into him, and put into his heart to betray his Lord, if he cannot mooue the will? Answ. It is not denied, but that something besides God, can mooue the will: but the question is, of the manner. God mooues it by his owne and absolute power, euen without our selues, and against our selues, as when he changeth an heart of stone into an heart of flesh. But other without vsus cannot mooue our hearts, neither by any proper power that they hauehave ouer them, nor yet without our selues first gained vntounto them; but then they mooue our wills, when they can either make vsus apprehend and vnderstand some obiect, or mooue passion or appetite, whereby to incline our wills. Thus the good Angels may and doe propound diuine truth and good vntounto our vnderstanding, and mooue our wills to embrace it and chuse it, but not alwaies with effect, because the power is not in them, but in our selues. A good Angell admonished Ioseph in a dreame, by which his will was bended to prouide for Christ and himselfe. Thus also the deuills and wicked Angells mooue the will, by working vponupon the phantasie and imagination; as in many Melancholike persons to hurt themselues and others: sometimes by setting good colours vponupon euill, so that the vnderstanding apprehending euill in the case and colour of good, may bend the will to it; as Peter in denying his Lord, thought it good and safe for the present: sometimes by raising vp passions, and working in them; as Saul in a passion to cast his speare to kill his good sonne Ionathan, a barbarous and p. 215vnnaturall fact; yet the deuill gained his will to it, hauing first raised a cloud of dustie passion to darken his vnderstanding: and the other Saul in his furie and hot mood to waste and persecute all that called on Christ: sometimes by stirring vp lust and concupiscence; as Dauid beeing enflamed with lust, the deuill working on this corruption, gained his will to those foule facts, which aboue all blemished him.

As for the examples alleadged, thus Peter saith, that Satan filled Ananiahs heart; not that he brought any new wickednes into his heart, but, that which he found he stirred vp, and perswaded his will to play that dissembling part; for he should carrie it away closely and cautelously enough. And thus the deuill put treason into the heart of Iudas: he knew him to be a couetous wretch, and had often watched him how he was deceitfull in the administration of his Masters money: now his affection beeing troubled, and stuft with couetousnesse, Satan vseth this as a means to perswade his will, for mony to attempt this foule and barbarous treason.

In all which we see, that our wills are not vnderunder the power of the deuil, who deales with vsus as wicked men, who when they perswade any euill, infuse none of their wickednes into vsus, but only by their speach stirre vp that which is in our selues, and perswade vsus thereunto.

4. It is not enough for Satans malice and cruelty to bring mischeife on the bodies of men, but the thing he aimes at is,4 to bring guiltines on their soules; as our Sauiour here, I doubt not but he would willingly hauehave killed him, if it had beene in his power to cast him downe, as it was to carrie him vp: but he had farre rather that Christ should doe it himselfe, and so hauehave an hand in his own death. In Iob Satan was not contented to cast him down in bringing misery vponupon his body and estate, but the thing he aimed at was Iobs casting downe himselfe by blaspheming God, that so he might bring guiltines vponupon his soule. And Satan knowes, that when he can bring a sinner to giuegive vp his will to his perswasion, his sinne is so much the more sinnefull, because to a voluntary sinne is added, 1. a deliberation: 2. an election of euill, and a preferring it before good: and 3. a willing execution of that which a corrupt vnderstanding hath embraced, and a corrupt iudgement and will preferred for some corrupt end.

5. Satans slinesse and vsuall subtilty in his temptations,5 shewes p. 216that his strength lieth in inward perswasion, and not in outward violence: He insinuates like a serpent, and pretends great good will, as here, Thou shalt shew thy selfe the Sonne of God; as though he in earnest sought the honour of Christ: and, as if he would hauehave bettred Adams estate, he said, Ye shall be Gods. He transformes himselfe into an Angell of light, and ordinarily deales with vsus as with Saul, who, when he saw the deuill himselfe, hee made him beleeue he saw Samuel Gods worthie Prophet.

Vse. 1.This doctrine serues to comfort vsus, considering the impotency of our enemy. He is a weake enemy, and cannot ouercome him who is not willing to be ouercome. He can egge vsus on to euill, compell vsus he cannot.Ad malum hortari potest, cogere non potest. Chrys. And as Christ said to Pilate, Thou couldest hauehave no power ouer mee, vnlesse it were giuen thee from aboue; so Satan can hauehave no power but from God, not ouer beasts, Matth. 8.31. not ouer wicked men: Ahab a wicked King could not be deceiued, nor set on to mooue a needlesse warre, till the Lord sealed Satans commission, 1. King. 22.21. And much lesse ouer the godly, as we see in Iob, till God said, All that he hath is in thine hands; till then, neither he nor any thing he had was in Satans power. Nay, not an haire of our head falls to the ground without the prouidence of our heauenly Father. And another sound ground of comfort is, that as he cannot hurt vsus without the will of our heauenly Father, so he cannot without our owne wills: for if he could, he would neuer be resisted in his temptations; whereas we see in Ioseph, Iob, and by experience in our selues, that some hellish temptations are by grace, and the watch ouer our hearts, repelled and resisted.

Vse. 2.Hence we see that nothing can doe vsus harme but our owne sin: death without sinne is but a gate to life, the deuill a great and cruell enemy, but nothing so dangerous as our owne sinne, this slaies vsus without him, he hurts vsus not without this. What reason hauehave we to be in louelove with sinne, while we professe we hate the deuill, who can doe vsus no such harme? Which must stirre vp our watch against our owne corruption: for if he plow not with our heyfer, he can get no aduantage.

Many hauing sinned lay the blame on the deuill, who (they say) ought them a spight,Vse. 3. or a shame. But as the Lord said to Cain, so say I to thee, If thou doest euill, sinne lyeth at thy doore: and, it is thy sinne, not the deuills. Obiect. Oh but he tempted mee. Answ. p. 217So he did Christ here: and hadst not thou cast downe thy selfe, he could not hauehave done. It was indeed the deuills sinne, that he beguiled the woman, and he had his iudgement for it: But it was her sinne that she was beguiled, and arraigned, and iudged by God for it. It is the theefes sinne to steale thy mony, and he shall be hanged for it: but if thou leauest thy mony without doores, and neuer lookest after it, it is thy fault and follie, and what couldst thou looke for else? The deuill is a slie theefe and robber: but he commits not his robbery as other theeues and Burglers, he will not breake open the doore, nor draw the latch; but, where he findes the doore open, and an house prepared and swept, there he comes and makes spoile, Luk. 11.25. And if a man know a ranke theefe, were he not worthy to be robbed that will open his doors, and giuegive him entertainment? Oh let not vsus extenuate our sinne, or lay the blame on the deuill, who cannot hurt vsus without our owne weapons. He cannot make vsus sweare, or curse, or drinke, or kill, or breake the Sabbath: All that he can doe is, to stirre vp our corruption, present obiects, stirre vp passion to trouble the iudgement, and perswade or sollicite. He can suggest, he cannot force. And therefore doe as Dauid, taking all the blame of our sinnes vponupon our selues: when the deuill stirred him vp to number the people, and hee came to see his follie, he thought not his sinne lesse, because Satan mooued him, but said, I hauehave done very foolishly: Alasse, these silly sheep what hauehave they done?

Take heed of Satans voice, which is euer to cast thy selfe down:Vse. 4. eueryevery temptation to sinne hath this voice in it, Cast thy selfe downe: and too too many heare and yeeld to the same. Some cast themselues downe, by casting themselues backe from God and his truth, forsaking the right way. Thus eueryevery Apostate hath cast himselfe downe, and hath need of that counsell, Remember from whence thou art fallen, and doe thy first works. Others cast themselues downe by falling into a puddle of base vncleannesse, as couetousnesse, drunkennes, swearing, lying, &c. vnbeseeming the place, name, and honour of Christians. Were it not too too base a deiecting of himselfe, if a Noble man should sort himselfe to lie in a barne among beggars; or any man to lie in a stie among swine? So for a Christian to demeane himselfe like a worldling, or Epicure, or Atheist, is as great a debasement. Others cast themselues downe into the pit of despaire, when any sorrowe or trouble extraordinarie presseth or pincheth them. If God cast them downe p. 218a little, they cast themselues downe immeasurably, as Cain, Iudas: nay, Gods seruants thinke sometimes, that God hath forgotten them, and will not remember seasonable mercy.

But doe thou in all temptations answer Satan thus; No Satan, I know thou canst not cast me downe, God (to whom the honour of it is due) be praised for it; and I will not cast my selfe downe: if God cast me downe,Psal. 119 71.Ps 119:71 I shall rise againe, who onelyonly can and will turne his humiliation of me to my exaltation.

From hence.]

So Luke addeth: that is, from the battlement, which God had straitly enioyed as a meanes to keep men from falling, and to preuent danger. Deut. 22.8. When thou buildest a new house, thou shalt make a battlement on thy roofe, that thou lay not blood vponupon thy house, if any man fall thence. And this was the manner of the Iewes buildings, to build their houses not ridged as ours, but with a flat roofe, as most of our Churches be, and battlements about; and their roofes thus made, serued them to many good purposes; as Iosh. 2.6. Rahab brought the spies vp to the roofe of the house, and hid them with the stackes of flax which shee had spread vponupon the roofe. Act. 10.9. Peter beeing in Ioppa in Simons house a tanner, went vp vponupon the house to pray. Of this kind seemed that house of the Philistims, which Sampson at his death pulled down, vponupon the roofe of which, stood 3000 persons to behold while Sampson was mocked.

Doctr. 3.Satan seeketh especially to draw such to sinne, who hauehave most meanes against it. As Christ was not set on a pinacle, which had no staires to goe downe by, but where were staires; and hee must notwithstanding them, cast himselfe downe headlong. So dealt he with Adam in his innocencie, who hauing all perfections his soule and bodie were capable of, yet must he needs reach at the bettering of his estate: had Adam knowne any miserie yet, his sin had been so much the lesse, if he had been enticed vnwarrantably to mend his estate; but he did (as the parable speakes) set an olde patch vponupon a newe garment, which was both idle and disgraceful. And the meanes of his sinne, was as idle as the ende: for, had he not all the trees of the garden, and fruits of paradise to eate vponupon? and were not all els meanes enough to keep him from one forbidden fruit? If God had restrained all but one, he had not wronged him: he had furnished him with all strength against temptation, if he would hauehave vsed it: he had no manner of discontent in his estate: p. 219yet if he had been ouercome in that supposall, to hauehave enlarged without God his owne allowance, his sinne had not been in that degree, and so out of measure sinnefull, as the hauing of all these means made it. Who must denie our Sauiour Christ, but one of his disciples? who must betray him but another? both of them abounding with meanes to the contrarie, hauing beene aduanced by Christ into the high offices of Apostleship, to be next attendants of Christ, who heard his doctrine, saw his miracles, and were eie-witnesses of the integritie of his life, yea both specially warned by Christ of those particular sinnes, and Peter had professed to die rather then doe it.

1. The malice of Satan is such,Reasons. 1. as he is not content that men sinne, vnlesse he can bring them to aggrauate their sinne, and doe it as sinfully as may be: and therefore he is industrious to get men to sinne against the meanes. For this addeth weight to the sinne, and prouoketh Gods anger much more then another sinne. Examples we hauehave in Exod. 32.31. when Israel had made a calfe, Oh saith Moses, this people hauehave sinned a great sinne. It was great, 1. in the kinde, idolatry. 2. in the manner, beeing against such meanes: it was not many dayes before that, that Moses had receiued the ten commaundement…, which themselues heard deliuered in such thunder, lightning, and terrible voice, as made them professe what euer the Lord should commaund them by Moses, they would doe: and besides, the ten commaundements thus vttred and deliuered, Exod. 20. in the 22. verse a speciall addition was annexed, Ye shall make you no Gods, of siluer or gold, &c. They had immediately before receiued an extraordinary food by Manna, which then they enioyed: Moses was in the mount with God, to receiue more laws for their good: Aaron was with them to aduise them. But against all these and many more meanes, they worshippe a calfe, and so highly prouoke God, as after a great slaughter of men, 3000. in number, Moses hardly obtained pardon for the residue. Dauids sinne was so much the more heinous, in that he had many wiues of his owne,2. Sam. 12.1.2 Sam 12:1 as Nathan in the parable sheweth, and maketh himselfe to confesse. A rich man had many sheep and oxen, and the poore man had but one lambe, which ate his morsells with him, and slept in his bosome (which was Bathsheba in Vriahs bosome:) and the rich man refused to dresse any of his owne sheep, and slew and dressed the poore mans sheepe. Dauid himselfe hearing it, before he knew it to be his owne case, could p. 220say, As sure as the Lord liues, he shall die that hath done this: and Nathan said, Thou art the man, &c. And this sinne so prouoked the Lord, that the sword neuer departed from his house, and his repentance could not cut off that part of the sentence, but his owne sonne Absalom must defile his fathers wiues, in the sight of all Israel.

Hence it was also, that our Lord answering Pilate, aggrauated the sinne of Iudas, Ioh. 19.11. Hee that deliuered me vntounto thee, hath the greater sinne: he knewe he deliuered an innocent to death, hee was warned, he was a friend and familiar, his sinne was a great sinne, and so great as God tooke him in hand, and laid the burden of it presently vponupon his soule, and he found no ease but in hanging himselfe.

22. Sathan knowes these sinnes more trouble and wound the conscience then other, because this circumstance layes the sinne directly vponupon our selues, and takes away excuses; God was not wanting to preuent such; a man cannot say he could not remedie it, no good meanes was wanting to him, onelyonly he was wanting to himselfe and the meanes. And thus the Lord reasoneth with his people to bring them to the sight of their owne corruption, Isa. 5.4. What could I doe more to my vineyard which I hauehave not done?

33. Sathan knowes, that to sinne against meanes is a compound sinne, and like to a complicated disease, hardly cured: for besides the sinne, to which a man is drawne, there is, 1. a neglect of a mans owne good: 2. there is a base estimation of Gods great kindnesse in offering the meanes of our good; and consequently, God himselfe is despised in the meanes; yea, there is an vnthankefull reiecting of grace offered. And what is further to be done, but to leaue such a one as remedilesse?

44. Well knowes Satan, that God hath denounced and executed greater plagues vponupon these sinnes then other, where meanes were not present. He punished adulterie in the lawe with death, not simple fornication, because one had meanes to auoid the sinne, the other wanted it. So for theft, Prou. 6.30. If a theefe steale to satisfie his soule, because he is hungry, men despise him not; a restitution may be made, he must not die; comparing the sinne with adulterie, in which no restitution must be made, they must die the death. Capernaum, which was lifted vp to heauen in respect of the meanes of saluation, neglecting those staires, cast her selfe lower into hell then Tyrus and Sidon, which neuer had the like things p. 221done in them. Nay God, whose nature is to be mercifull, in this case takes pleasure, and delights himselfe in seueritie: Prou. 1.22. Yee hauehave despised all my counsell, and set my correction at nought, therefore will I laugh in your destruction.

This doctrine is of great vse through the whole life.

1. If where more meanes be to hinder sinne,Vse. 1. there sinne is aggrauated: how heauie be the sinnes of our age, who in the meanes are lifted vp aboue all the ages of 1500. yeares before vsus? Howe may the Lord complaine of vsus, as Hos. 8.10. I hauehave written to them the great things of my lawe, but they hauehave counted it a vaine thing? The meanes that we hauehave, doe set our sinnes in a farre higher degree then were the sinnes of our fathers. Theirs were in the night, ours in the day; theirs were ignorances in comparison, ours are presumptions, of knowledge and set purpose: theirs were errors and sinnes, ours are rebellions and obstinacie: they could scarce doe any other, we will not: their ignorance inuincible, ous affected. And as our means be greater, so our iudgement and account shall be straighter: for, to whom God giues more, of them he requires more, Luk. 12.48.

2. Content we not our selues, that we hauehave staires or meanes;Vse. 2. as many who say they come to Church, heare the word, receiue the Sacrament, hauehave some measure of knowledge, and be able to speake of religion: seeing the presence of the meanes brings Satan more fiercely vponupon thee, and threatneth thy greater danger, if thou growest not in soundnesse of Christianity by them. Consider whether the Scripture be not true, saying, 1. Not the hearers of the word, but the doers thereof shall be iustified. 2. Knowers of their Masters wil, and not doers of it, shall be beaten with more stripes. 3. Many seeme to be partakers of grace, who are peruerters of it, and turne it into wantonnesse, who are of old rolled or billed vntounto condemnation. 4. Many in the day of iudgement shall say and alleadge for themselues, We hauehave eate and drunke in thy presence, and thou hast taught in our streetes; to whom the iudge shall say, I tell you, I knowe not whence you are: depart from me ye workers of iniquity.

The Iewes had the ministery of Iohn, of Christ and his disciples, the Gospel of the kingdome preached, which was as Iaacobs ladder, to rise vp by the staires and s…aues of it vntounto heauen: but for all this, because they walked not worthy of these meanes, Christ tels them plainely to their faces, that Publicans and harlots p. 218duplicate page p. 219duplicate page p. 220duplicate page p. 221duplicate page p. 222should goe into heauen before them. And the same shall be said of eueryevery formall Christian, contenting himselfe with an outward shew of goodnes, and not answerable to the meanes he hath, without any inward, or constant change by them.

3. Let vsus beware of Satans wyle, neither to neglect means, nor yet to sinne against them.Vse. 3. I. In spirituall things, the meanes of saluation are staires to heauen: 1. If thou beest not a member of the Church, and abidest in the ship, thou canst not be saued, Act. 27.31. 2. If beeing ouerrunne with the disease of sinne, thou waitest not at the poole wherin and when the Spirit mooueth and stirreth the waters, thou canst not be cured, Ioh. 5.4. Refuse the word and Sacraments, thou perishest. 3. If God hauehave shewed thee, oh man, what is good, and what he requireth of thee, surely to do iustly, to louelove merciemercy, to humble thy selfe, and walk with thy God: if thou cast thy selfe off these staires into iniustice, vnmercifulnes, pride, and profanenesse, by this fall thou doest breake the neck of thy soule. So when the Lord affoards 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, sinne not against the word by which thou art to be iudged. 2. let the rod open the eare that was sealed, and correction be thy instruction: it is a note of blessednesse to be chastened, and taught in Gods law. The Lord is glad to adde this meanes to let in the former; and if men still fall backe more and more, the Lord casts such persons off.

So when he inwardly vseth either checks of conscience, or else the motions of his Spirit, sinne not against them: for, 1. the voice of thy conscience must thou heare one day, therefore suffer it not to goe on in accusing thee, but still it by casting out the core of sinne, that makes it so restlesse and painfull. 2. quench not the motions of Gods spirit: for this grieues him, and makes him goe away in displeasure, and then all thy sound comfort is gone with him.

II. In temporall things, sinne not against the meanes. He must eate that must liue, he must worke that will eate, sow to reape; he that would auoid a strange woman, must louelove his owne wife; all the souldiers and people in the shippe must come safe to land, but then must they not cast them into the sea, but abide in the shippe. Isa. 37.33. the Prophet in the Lords name tells Hezekiah, that Senacherib p. 223shall not enter into the city; but if hereupon Hezekiah, should hauehave bid them set the gates open, would not the Prophet hauehave told him he had betrayed the city? For a rich man to bee an vsurer, or an oppressor, is a greater sinne then it is taken for, because it is against the meanes: yet who are vsurers else? who oppressors else? who grinde the faces of the poore? who detaine the wages of poore seruants, but they? For a man to breake the Sabbath for gaine is a great sinne, as appeareth in the poore man that went out to gather stickes: but how great then is it in rich men who need not, hauing much meanes beyond the present necessitie? and yet they, or their seruants and workemen, must bee gathering stickes to burne themselues withall in hell. Who sees not the malice of the deuill here, who will hauehave the Lords day worldly and wickedly spent, wherein God hath set vp the speciall meanes to draw men from it?

For it is written,]

HAuing 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 vrging of it by a testimony of Scripture. Satan had perswaded the Sonne of God to a most foolish practise: would any mad man or foole cast himselfe downe from an high place, and pash himselfe all to peeces at any mans perswasions; and cannot now the Sonne of God, the wisedome of his Father, discerne danger in this motion? Satan is too blacke here, and laies his snare in vaine before the eye of that which hath wing. But to hide his blacknes, he drawes a faire gloue ouer a foule hand, and assayes to make the case without all danger or absurdity: he hath that to say, which the Sonne of God cannot refuse: he hath Scripture to perswade him; for no reason is comparable to this, to assure the Sonne of God, who must heare the word of his Father, that there is neither danger, nor vnreasonablenesse in this motion; nay, there is much good in it: 1. he shall shew himselfe to be the Sonne of God: 2. he shall shew his affiance in his Fathers word, which hath fully assured him of his Fathers protection: as if he should say, Thou beeing the Sonne of God, mayest without danger cast thy selfe downe hence; but doe not take it on my word, which perhaps thou mayest suspect, but take it on thy Fathers word: If that hath any truth in it, there is no danger in my motion: And because thou shalt not thinke that p. 224I speake without booke, it is written in thy Fathers booke; If I had a Psalter here I could shew it thee, that he hath giuen his Angells charge ouer thee to keep thee, that thou dash not thy foot against a stone: and though thou cast thy selfe downe, they shall beare thee vp, and saue the harmelesse. And if they should faile of their duty, thou beeing the Sonne of God, canst sustaine thy selfe by thine owne proper power and vertue.

Here consider two things, 1. the generall consideration of the allegation, It is written. 2. the speciall matter of it, He will giuegive his Angells charge ouer thee, &c.

Doctr.The deuill can and doth alleadge Scripture to further his wicked purposes: as here. In his tempting of Eue he made the ground of his temptation Gods word, Hath God indeed said ye shall not die? In the deluding of Saul, he tooke the help of Samuels prophesie, 1. Sam. 28.17. The Lord hath done euen as he spake by mine hand. So his instruments the false Prophets pretend the word of the Lord, as Hanani, Ier. 28.2.

Reasons. 1.The reasons why Satan alleadgeth Scripture, are these: 1. To hide his person, and to transforme himselfe into an Angel of light: here he counterfeits Dauids voice, nay, the voice of the Spirit of God, speaking in the written word. He would faine perswade Christ that he is a louer of the truth, and vnderunder a testimony of Scripture would hide his hornes.2 2. As hereby himselfe dissembles holines,Regula credendorum & agendorum. so he would colour the matter to which he tempts vsus, to be iust and lawfull: for is not that lawfull, which the word allowes;3 seeing it is the rule of faith and manners? 3. He frames himselfe according to the disposition of parties with whom he is to deale: Christ stood much vponupon Scripture, and would doe nothing without Scripture, and if he cannot draw him by Scripture he shall preuaile nothing; and thus he deales daily with tender consciences, he can bring them to any thing by a Scripture of his owne misshaping.4 4. This comes to passe by reason of his malice, 1. against the Scripture, which he seekes to abuse to a contrary end, seeing the Scriptures are written that we might not sinne, 1. Ioh. 2.1. 2. against the godly, to ouercome them with no other then their owne weapons: Christ had made the written word his shield, his sword, he will therefore assay with his owne weapon to wound him: and so he deales with his members. 5. Here is not onelyonly Gods permission,5 but his ouerruling power: for hereby the father of lies against his heart and nature, giueth witnesse p. 225to the truth, and strongly argues it to be the strongest weapon, that hath strongest power ouer the conscience.

Quest. How doth Satan alleadge Scripture? Answ. Hee is Gods ape; and as God, alleadgeth Scripture three wayes: 1. by his Spirit and inward motion, as to Abimelech in a dreame, Gen. 20.3. 2. by his Ministers and seruants, Angels or men. 3. by his owne liuely voice, as to Adam: So can Satan, 1. by suggestion. 2. by his Ministers, who transforme themselues as if they were the Ministers and Apostles of Christ. 2. Cor. 11.13.14.15. not onelyonly deliuering the word, but also truely. 3. by voice in some assumed body, as vndoubtedly he did to the first Adam, and here to the second.

Seeing then this wicked spirit can and doth alleadge Scripture against vsus,Vse. 1. it behooues vsus to trie the spirits whether they be of God or no, 1. Ioh. 4.1. not to beleeue eueryevery one that can alleadge Scripture; for so we might beleeue the deuill himselfe. 1. Thess. 5.22. our commaundement is to prooue all things, and hold onelyonly that which is good. Our president is in Act. 17.11. the Bereans, when they heard the Apostles, searched whether the things spoken were so. We take no coine without due tryall.

Quest. How shall I trie 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 eueryevery truth must be by Scripture:Dubium. and though Scripture seeme 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 vsus not be carried about as children with eueryevery winde of doctrine: how should we doe other? but follow the truth in louelove. Examine the places, circumstances, antecedents, and consequents, conferre with other Scriptures; to all which it must agree. 2. Follow and frequent the ministery, as not content with the knowledge of the Scriptures without the true vnderstanding of them:Non in legendo, sed in intelligendo. Hieron. for they consist not in the bare letters, but in the pithie sense, said the Father. And this true vnderstanding will help vsus to lay it to the analogie of faith, whereunto it must be agreeable, and will make our senses exercised in the word. 3. Adde hereunto prayer, which procureth the Spirit to lead vsus into all necessary truth. Dauid neuer ceased to pray to be taught, as we may see through the whole 119. Psalme. 4. Consider the end & scope of the Scripture alleadged. If it lead thee into an action condemned by the law of nature, or p. 226against other direct Scriptures, or principles of religion, it is of the deuill the father of lies: for Gods Spirit neuer alleadgeth Scripture but to lead vsus into the knowledge and practise of some truth. This is Moses his rule, Deut. 13.1. If a false Prophet rise vp, 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 zeale, if the end be to draw thee to superstition, idolatry, or Popery, beware of him, his scope discouers him. If a doctrine or Scripture be alleadged to nourish any fleshly delight, or to hold men in sinne, though the words be Gods, the allegation is the deuills: as, At what time soeuer a sinner repenteth, &c. and the theefe was saued at the last houre; and therefore, if thou canst say two or three good words at thy death, all shall be well: here is the deuill, saying It is written: for all Scripture truely cited by Gods Spirit aimes at mortification, and the furtherance of repentance. If a Scripture be alleadged and vrged to threaten and discourage such as feare God, and shew forwardnes in good wayes, or to animate the sinner, promising him peace and life, it is Satans allegation: for if Gods spirit alleadge Scripture, that word is good and comfortable to him that walkes vprightly, and the threats of the law are fit prouision for impenitent persons.

This teacheth vsus not to content our selues to know the Scripture,Vse. 2. and be able to speake of it, or to alleadge it: for the deuill knowes the word, and can alleadge it readily, yea he is expert in it. Many men deceiue themselues in their estate, and thinke themselues sure of saluation, if they can get a little knowledge of the Scripture aboue others: as though Satan could not alleadge it, or as though the wicked could not preach it, as Iudas did, or vngodly men professe it, who take the w…rd into their mouth, and hate to be reformed, Psal. 50.16.17.

But let vsus take heed we come not behinde the deuill himselfe, while we thus highly cōceit our selues:Vse. 3. for 1. Are there not a number of ignorant men, almost as ignorant as if the Scriptures had neuer beene written? and shall not the deuill condemne these, who hath gained so much knowledge in the word, which containeth not one word of comfort for him, but iudgement that makes him tremble? Yet these, whom they would make wise to saluation, and to whom they offer the ioyes and comfort of life eternall, are vtterly ignorant of them.

p. 2272. Many read the Scripture, but as Satan, not to informe or reforme themselues, nor to make themselues better, but both themselues and others farre worse, as not onelyonly heretikes and learned Papists, who bend all their knowledge to suppresse and hide the truth, but all such as by the Scripture seeke to maintaine their owne errors and sinnes, which they will not part with: And these are no better then the deuill.

3. Others will reade Scripture, and heare, and know it, but without all speciall application and grace in the heart, wherein they should differ from the deuill and wicked men, who know the word, but affect it not, doe it not, nay, cannot abide the speciall application of it to do them good: and this doth nothing but increase sinne and iudgement: sinne] Iam. 4.17. to him that knoweth to doe well, and doth it not, it is sinne, a great sinne, without excuse or cloake: Ioh. 15.22. iudgement] for such shall be beaten with many stripes.

4. Others bragge of their knowledge; they read the Bible, at least Dauids Psalmes, and they know as much as any Preacher can tell them. But stay, the deuill reades the Psalter as well as thou, and can quote Dauids Psalmes more readily then thou, he can read the Bible, he knowes as much, yea more then any Preacher can tell him: what sayest thou more of thy selfe, then the deuill can do of himselfe, and more truely? And what hast thou gained by all this challenge, but thine owne conuiction of great sinne, without excuse, but not without witnesse? Is not thy owne mouth thy iudge, who professest so much knowledge, and so little grace, louelove, practise? To sinne wilfully and presumptuously, against the light, is an extraordinarie conformity with Satan.

Rules of reading, and hearing the word religiously.

1. Consider the excellencie of the word aboue all precious things, and how dangerous it is to take Gods name in vaine; which is then, when the word is frustrate of his right end. 2. They are called holy Scriptures, foreign.not onelyonly in regard of that holy truth contained in them, but because they are instruments, by which the elect are sanctified and made holy, Ioh. 17.17. and therefore are neuer to be vsed without holy affection, nor without endeauour to grow vp in holines. 3. They are the word of faith: foreign.therefore we must mingle the word with faith, and lay vp the precepts and promises thereof to beleeue it. 4. The Scriptures being the rule of life, we must submit our whole man to the obedience & practise of p. 228it, with all sinceritie and constancie. Hereby we shall goe beyond the knowledge of the word in deuills and vngodly men.

NOW for the place it selfe, we must consider it two wayes; 1. As abused by Satan in his allegation. 2. As we find it holily set downe by the Spirit of God.

In Satans abuse of this Scripture, we may see many particulars: 1. He wrongs the words of God, when he vrgeth them spoyled of the right sense of the holy Ghost. 2. He peruerteth the right order of Gods spirit in his allegation: for whereas Gods spirit first suggests the word, and then frames the heart to obedience of it (for the propertie of the sheepe of Christ is, first to heare the voice, and then to follow, Ioh. 10.27.) Satan first will hauehave men to conceiue opinions, or attempt practises pleasing to him and themselues, and then afterwards seeke out some Scripture to iustifie them. Thus Iohanan and the captaines were resolued to goe into Egypt ▪ but sent for Ieremy to see if they might hauehave the word of God to goe with them, Ier. 42.3. compared with verse 20.3. He wrests the right end: for whereas all Scripture is written that wee might not sinne, 1. Ioh. 2.1. he abuseth this part of it to draw Christ to sinne▪ …nd whereas all the precious promises of God▪ should hold vsus in the awe and feare of God, this promise must occasion Christ to pr…sume vponupon an vnlawfull action. 4. He willingly mistakes the persons: for whereas that Psalme, and the great promises of it, hold true in Christ our Head, yet notwithstanding it w…s principally written for the godly members of Christ, and the adopted sonnes of God: neither can eueryevery thing in that Psalme be so fitly referred to Christ in himselfe, as in his afflicted members. Besides that, the Angels minister otherwise to Christ himselfe, then to his members: Christ by his owne power bea…es vp himselfe, and Angels, and all things, Hebr. 1.3. 5. He falsifies the text, by adding partly to the words, partly to the sense. To the words, he addes, least at any time, which addes no small strength to the temptation, including euen that time wherein he should bee iumping betweene the pinacle and the pauement. To the sense, thrusting his dart into the sense of the place, as if that place said so much in effect to him, Cast thy selfe downe ▪ which Chrysostome hath well obserued,Homil. 5. ex varijs in Matth. saying, Cast thy selfe d…wne, was not written, but was the poyson of the serpent, cunningly mingled with the sweet comfort of the Scripture. 6. He puts out and conceales that p. 229which most makes for Christ, and against himselfe, namely, those words [in all thy waies,] which most warreth against this headlong casting downe of himselfe: for it is not the way of a man to cast himselfe from such an height, but to seeke the staires, o… the ordinarie way. And these words were not vnawares omitted, but maliciously and purposely: for if Christ shall heare him speake of his wayes, and consider that this casting downe of himselfe pertained not to his way, one peice of his owne argument had ouerthrowne the whole. 7. In th… allegation he commits the fallacie of diuision, intending Christs ouerthrow, by disioyning the things which God hath coupled together: for whereas the words of that text in the right sense, consists of two parts, namely, 1. a promise of protection, and preseruation: 2. the condition of keeping a mans selfe in his wayes,Satanas promissionem obij it Christe, conditionem vero abijcit. Par. in locum. without which condition no promise of God belongs vntounto vsus (for godlinesse hath the promise of this life, and the life to come:) Satan reiects the condition wholly, and diuorceth it from the promise. This is Mr. Iunius his obseruation.

8. From eueryevery part and word of a most excellent text, he can vrge his most hellish temptation, and make all faire weather when he intends nothing lesse: as if he should say; If thou be the Sonne of God, cast downe thy selfe, I do assure thee, nay, the written word assures thee of protection and safety: for in such a Psalme, namely, the 91. verse 11. thou hast the word of thy Fathers promise: yea, in one promise, a number of promises: for, 1. If thou wilt knowe the parties that shall support thee, they bee Angels, creatures swift, mighty and powerfull. 2. If thou doubtest of their will, they must doe it, they can neither will nor chuse, it is their charge, they are commaunded so to doe. 3. If thou aske the manner how, they must beare thee vp, that if thou wouldst thou canst not fall. 4. If thou doubtest of their chearefulnesse, or willingnes, or diligence, there is no feare; for they must doe it as mothers or nourses (as the word signifies) who out of their tender louelove beare, and carie, 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 beare thee vp at all times. 6. To take away all suspition of feare from thee, they must saue thee not onelyonly from great danger, as breaking thy bones or necke, but from the least danger, thy foote, the lowest and basest part shall not stumble or be hurt, much lesse thy head, thy selfe.

p. 230Thus subtilly intending to hold with the hound, and run with the hare, Satan hath prickt out a place which seemeth forcible enough to perswade any reasonable man to his purpose. Hence note, that

Doctr.A principall wile of Satan, is, to assay (if he can by no meanes else) to ouerthrow men by the ouerthrow of Scriptures. Gen. 3.1. Hath God indeed said, ye shall not eate of eueryevery tree of the garden? It were strange and maruellous he should say so, seeing he knows it would better your estate. In this his first temptation, of all other he chuseth to make Gods word a meanes of their and our ouerthrow, thinking it not an easie thing to destroy Gods image in the soule, vnlesse he could first destroy the word of God out of their heart. 1. Sam. 28.15. when the deuill would delude Saul, …nd hasten his death, he layes the ground of it in Gods word, and taking on him the person of Samuel saith, The Lord hath done euen as he spake by my hand; abusing & alleadging that Scripture in 1. Sam. 15.28. The Lord will rent the Kingdome from thee this day, and hath giuen it to thy neighbour, who is better then thou. Mar. 1.23. the deuill comes to Christ, and tells him he knowes him well enough, Thou art Iesus of Nazareth, euen that holy One of God, that holy One that was promised, figured, and expected, euen that Redeemer and holy One of Israel, Isa. 41.14. euen that holy One foretold by the Angell, Luk. 1.35. And all this was by Scripture, to ouerthrow both Christ himselfe, and the faith of beleeuers, as though there were some secret compact and familiarity betweene him and them: and perhaps hence arose that speach, By Beelzebub he casteth out deuills.

Reasons. 1.1. Satan knowes that Scripture is the will of God reuealed, and hath sway in the conscience, as beeing inspired by the holy Ghost, as the onelyonly rule of faith and life; and if he can turki… the Scripture out of his right sense and shape, he peruerts iudgment, and holds the conscience in errour; and these errours are dangerous, and neare of kinne to obstinacy. For till the truth of God come to his place againe in the conscience, it will stiffen it selfe in errour euen to the death. So as by this stratageme Satan vsurpes the conscience, which is Gods right, and so leads men at his pleasure.

22. His malice sets him cleane contrary to God in his proceedings. God hath giuen his Scripture to saue men by, and therefore it is called, a word of saluation: now Satan would herein crosse p. 231the Lord, in peruerting the word to mens condemnation. The Scripture is in the Church as a law to the Common-wealth, to containe men in the compasse of faith and godly life; whence it is called Statutes, and precepts, and iudgements. But Satan seekes to enforce it as a law to thrust men from faith and obedience. The Scripture is a word of truth, of holines, of wisedome, eueryevery way resembling God the author: Satan therefore, beeing the greatest enemie to Gods image, is the greatest enemie to the Scriptures, and desireth to peruert them, by establishing by them errours, heresies, false doctrines, wicked and foolish opinions and practises.

3. His subtilty and pollicie is not inferiour to his malice: for,3 1. He hath a speciall slight and tricke of his owne, by pretending truth to impugne it, and with Scripture to fight against Scripture; which he hath taught his speciall factors, heretikes, and seducers: for why else did Christ forbid the deuill to witnesse to him, but that euen that truth he speakes, euer tends to destroy the truth? And in the text, why cites he the truth, but to draw Christ into an errour? 2. He will gaine to himselfe some credit by this practise: for seeing speaches and testimonies depend much vponupon the credit of the speaker, by his quoting of Scripture he would be taken as if the truth of Scripture depended vponupon, or needed his witnes.

4. Satan must doe thus, if he will preuaile against Christ,4 or his seruants: for Scripture in the true sense of it, is no patrone of sinne, nor euer stands on the deuills side.

Of all temp…tions beware most of them which come armed with Scripture:Vse. for hardlier can we espie the subtilty and danger of these, then those which are directly against the Scripture. And by temptations of this kinde, Satan mightily preuaileth in points both of doctrine and practise; which it shall not be amisse to giuegive some tast of, and in both we shall obserue how Satan doth not so much vse as abuse Scripture.

I. In matters of doctrine. 1. For the establishing of the Headship of the Church in the Pope, the ordinary Papists hauehave found a Scripture in Ioh. 21.16. where Christ saith, Feed my sheep. I answer: first, that place speakes not of any headship or spirituall gouernment, but of fee…ing by the word and Sacraments, which the Pope neuer doth: secondly, it is a commaundement not giuen to Peter alone, but to all the Apostles, who were equally Apostles with him, but applied to Peter specially, not to note any Primacie, p. 232but secretly to checke him for his threefold deniall, whereby he made himselfe vnworthy to be a Disciple. Obiect. But Peter saith he hath two swords, and therefore the Pope hath both spirituall and temporall iurisdiction. Sol. This is a place of Satans alleadging, when that which is spoken literally, is wrested into a figuratiue sense. And where Peter is commaunded (Act. 10.13.) to kill, and eat…, the Pope may kill, and slay, and eate vp 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 dreame of a sicke man: for the Pope, if he be Peters successor, must feed the sheep, not feed on them. But Bellarmine, who would make the world beleeue his wit is thinner, hath deuised a farre more sufficient place: 1. Pet. 2.6. Behold, I put in Sion a chiefe corner stone, elect and precious; that is, the Pope: In his preface to the controuersie, De Rom. Pontif. and lib. 4. cap. 5. But what may we thinke to reape from him, that dares beginne his controuersie with so high a blasphemy? and least we should thinke it fell inconsiderately from him, he takes it vp againe. For doth not both Paul and Peter teach, that this stone can be meant of none but of Christ, doth not both of them adde, He that beleeueth in him, shall not bee ashamed? must we now beleeue in the Pope? And who is this liuing stone that giues life to all that are built vponupon him, besides Christ himselfe? None can arrogate it to himselfe, or attribute it to another without high blasphemie. Therefore I conclude this point, boldly affirming that the deuill could not more impiously abuse this place, then hath blasphemous Bellarmine.

2. For the point of iustification by workes, is alleadged that place of Iames, 2.21. wherein they adde vntounto the text, 1. a false glosse, by workes of the law. 2. a false distinction, saying that they iustifie as causes; whereas we graunt, that as effects they iustifie, that is, declare a man to be iustified: so did Abrahams workes declare him to be iust: and this is not the iustification of the person, which is onelyonly by faith, but of the faith of the person, which is manifestly dead without them.

3. In that great sacramentary controuersie they alleadge, This is my body: wherein Satan hath taught them to abuse Scripture, in taking that literally which is figuratiuely spoken, as often to writhe that …nto a figure which is spoken literally: and whereas they exclaime against vsus for denying the words of Christ, as heretikes, we are far from denying Christs word…, but disclaime their p. 233false meaning, which destroyes the Scripture, seeing Scripture stands not in words, but in sense.

4. To establish the false doctrine of free-will, they furnish themselues with that place in Ier. 17.7. Blessed is the man that trusteth in the Lord, and whose hope the Lord is. But what doe they else but imitate the deuill, in cutting off that part of the text which makes against them? for in the next verse it followeth, The heart of man is deceitfull aboue all things, who can know it? shewing, that man in himselfe is vtterly destitute of all grace.

5. For the Iesuiticall tricke of equiuocation, or mentall reseruation, they hauehave Scripture and Example: Ioh. 1.21. they asked Iohn if he were a Prophet, he said, No, whereas he was one: for Zachary called him the Prophet of the Highest, and Christ said that there was not a greater Prophet then Iohn: therefore Iohn equiuocated. Answ. Whatsoeuer was the true meaning of the question, that Iohn answered plainely vntounto. If they meant to aske him if he were that singular Prophet, whom they fancied to come together with their Messiah, he truely answered, no. If he were any of the auncient Prophets, who were long before Christ, he truely answered in that sense, no. If he were a Prophet by his proper office, he truely answered, no. For howsoeuer he was by grace and power a Prophet, beeing sent of God to reprooue and conuert sinners; yet by ordinarie office he was no Prophet, neither did he prophesie.

But what is this to those mentall reseruations; Are you a Priest, Garnet? No, saith he, meaning not a Priest of Apollo, or Iupiter. Were not you in England at such a time? No, not as the Sunne in the firmament, or as a King in a Kingdome. A strange madnesse, that men professing knowledge & zeale, should so dally with lies and oaths: which tricks of theirs, were they iustifiable and sound, we should hauehave little vse of Magistracy or tribunalls, especially where matters are determined by mens oathes: he were a verie blocke that would suffer any thing to be fastened vponupon him. The murderer might sweare he neuer slew man, namely, with the iawbone of an asse, as Sampson did. The drunkard might sweare hee drunke neuer a droppe, if he can inwardly conceiue of water, or aqua …oelesti… ▪ or the Poets nectar, or what he can faigne. The adultr…e might sweare she was neuer tou…ht, if she can inwardly conceiue of any creature, as of a Bull, or a Swanne, as the Poets faigne of Pas…ph…e and Laeda. And were is lawfull to dally with p. 234God, and mens consciences, after this manner, we could pay them home in their owne kind: for suppose a man were in their Inquisition, and were asked if the Pope were Supreame ouer all Kings; if a man were disposed to equiuocate, be might say and sweare, yea; reseruing his secret meaning, not by right, but onelyonly in his owne proud and ambitious desire; and thus delude them.

II. In matters of practise, you shall hauehave no sinner but he hath a Scripture reached to him, to lie safe vnderunder in the holding of his sinne, but robbed and turned out of the right sense. The Atheist, that cares for no Scripture, yet hath one text for himselfe, Eccl. 7.18. B…e not iust ouermuch, nor ouerwise: and so he hath enough to cast off all care of knowledge, and conscience. The image-munger hath a text, to let nothing be lost: he hath a good vse for his images; if they cannot serue to worship, they may serue for ornament. The swearer hath a text in Ieremie, Thou shalt sweare in truth, righteousnesse, and iudgement: therefore he will sweare so long as he sweareth nothing but that which is true. The Sabbath-breaker hath his text, The Sabbath was made for man, and not man for the Sabbath. The murderer and adulterer thinke themselues safe, seeing they finde Dauid in both these sinnes, and yet commended of God. The drunkard hath his lesson, Drinke no longer water, but a little wine for thy stomacke, and often infirmities sake. The couetous person knows, that he that prouides not for his family, is worse then an Infidell, which through many mens wickednesse, is a ground of much couetousnesse. The lazie Protestant hath his text, We are saued by grace, and iustified by the blood of Christ freely: what can his workes doe? what need they? The idle person hath his text, Care not for to morrowe, let the morrowe care for it selfe. The vsurer hath his plaine place, Matth. 25.27.—that I might hauehave receiued my owne with vsurie. The theefe, hath the theefe on the crosse, repenting at the last. The carnall Gospeller cares not what sinne he venture on, because where sinne hath abounded, there grace hath abounded much more. The carelesse Libertine is predestinated to life or death, doe what he can, and doe not what he list, he cannot change Gods decree: and so he will doe what he list. The obdurate and hardned sinner saith, At what time soeuer a sinner repents, God will put all his sinnes out of his remembrance, and therefore he will not repent till he be dying. Lastly, the vniust person he hath his rule in the vniust steward, who was commended by Christ: who was indeed commended for his prouidence, not for his iniustice. In all these thou mayest hold p. 235this for a good rule, It is the deuills diuinitie, to confirme thy selfe in any sinne by whatsoeuer thou hearest or readest in Gods Booke; all which in Gods meaning is direct, and the onelyonly preseruatiue against all sinne.

NOw we are to consider this comfortable Scripture in the holy vse of it, not as we hauehave it wrested and mangled by Sathan, but as we finde it set downe by the holy Ghost, Psalm. 91.11. For hee shall giuegive his Angels charge ouer thee, to keepe thee in all thy waies: They shall beare thee in their hands, that thou hurt not thy foot against a stone.

In which words the godly are secured, and assured of safetie in danger, not onelyonly because the Lord himselfe is become their refuge and protection, as in the words going before, but in that to his owne fatherly care and prouidence, he hath added a guard of Angels: to whose care also he hath committed the godly. Wherein for explication, we will note these particulars,

1. What is the ministerie of the Angels, namely, to be the godly mans keepers.

2. Who sealeth their commission, He hath giuen them charge.

3. The limitation of it, In all thy wayes.

4. The manner, they shall beare thee vp in their hands.

5. The end, least thou dash thy foot against a stone. Which is a borrowed speach taken from mothers or nurses, who lead or carrie their tender children in their hands, that they stumble and fall not to hurt or endanger themselues.

The word Angell, is a name not of nature (for so they be spirits) but of office, ministring Spirits, to God, to Iesus Christ, and to Gods elect. His Angels] that is, the good and elect Angels, called his, 1. By creation: for they had not beeing of themselues. 2. By more immediate ministerie, they assist him, and stand before his face; whereas the wicked Angels are cast downe from heauen, from enioying his presence. 3. By grace of perseuerance: 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 whome all things in heauen and earth consist, Coloss. 1. vers. 17. that is, are preserued, sustained, and gouerned, whether visible or inuisible; and consequently a mediator of the Angels in respect of speciall p. 236grace of confirmation, by which they inseparably adhere to God, although in respect of that mediation which is restrained to redemption, the Angels hauehave no need of it.

Charge] This charge is not a generall commaundement ouer the Church in generall, but a speciall charge ouer eueryevery godly man, ouer thee. And the charge is directed to many Angels to keepe one man; for the word affoards vsus more comfort, then that Popish and vngrounded conceit, of eueryevery mans hauing his particular Angel.

Quest. Why doth God giuegive this charge to the Angels? or why doth he vse their ministerie? Answ. Not for any necessitie (for he by his word and becke doth sustaine heauen and earth, and without them can keepe his owne:) but out of his good will to vsus, hee declares his louelove and care of vsus, who hath so abundantly prouided for our safetie, and made farre more glorious natures then our selues our keepers.

To keepe thee] This custodie of the Angels standeth, 1. In obseruing and watching their persons, soules, bodies, and estates; and therefore are called watchmen, Dan 4.10. And I sawe a watchman, and an holy one come downe from heauen. 2. In propulsing and auerting euill: so here, There shall no euill come neare thee, for he will giuegive his Angels charge ouer thee. 3. In defending them in good, as Elizeus and his seruant beeing compassed with enemies. 4. In comforting them in trouble, as Hagar, Gen. 21.17. and Iacob, 32.1, 2. and Christ in this place.

In all thy waies] 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 infancie, the good Angels keep Gods little children, Matth. 18.10. In the way thorough the world they keep vsus, as the Israelites in the wildernesse, Exod. 33.2. In the way out of the world, their charge is to keepe vsus, as we may see in Lazarus, who when he died the Angels carried his soule into Abrahams bosome. In all our wayes, by day and by night, they keepe vsus so long as we are in our callings.

They shall beare thee in their hands] this is a borrowed speach: for Angels hauehave no hands, nor bodies: sometimes they assume bodies in their ministerie to others, but these bodies are not theirs, neither were they naturally and hypostatically vnited vntounto thm, but for the time created and assumed: but, from what beginning they were taken, or into what end after the ministerie they were resolued, p. 237it is idle to enquire. Here hands are ascribed to them as elsewhere wings, both improperly, one shewes the speedines of their motion, the other their fitnes and tendernes in our keeping: For their charge is not onelyonly to foresee danger and admonish vsus, but they must be actuall helpers, to beare vsus vp from ground, when we are ready to fall, and g… knocke, as a tender mother or …ourse, if they see the little child falling, will haste and catch it before the head comes to ground.

That thou dash not thy foote against a stone.] That is, that thou hur… not thy foot against any rubbe or occasion. Angels are nourses, we are as infants in spirituall matters, on eueryevery occasion ready to fall into sinne, and by it into all dangers, spirituall and temporall. Now the Angells keep vsus not onelyonly from hurt by others, but from bringing hurt on our selues, euen the least; they keep vsus from hurting our head, yea our foote. Obiect. But how doe the Angels performe their charge, when some of Gods children not onelyonly stumble, but fall spiritually, and bodily, and take great harme. Answ. The reason is, because no man keeps his way so diligently and vprightly as he ought. If we did neuer faile, God would neuer faile vsus, no more would his holy Angells; nay, such is their louelove, as they would not hauehave vsus to take the least hur… in the world, while we walke faithfully in the wayes and commaundements of God.

The Angells of God are the tender keepers of Gods children in Gods wayes, that no hurt can betide them, Gen. 32.5.Doctr. When Iaacob was in great feare of his brother Esa…, the Angell of God met him to comfort and defend him. When S…dome was to be destroyed, the Angels came to Lot to forewarne and hast him out of that wicked city. Psal. 34.7. The Angell of the Lord pitcheth his tents round about them that feare the Lord, and deliuereth them.

1. Because of Iesus Christ our Head,Reasons. 1. to whom they are subiect as to their Lord and head, who hath reconciled things in heauen and earth, Angels and men, Col. 1.20. In our selues and our owne vilene… we could not be endured by these blessed spirits, but now Christ becomes our Head, and for him they tend vsus as his members. 2. Their louelove to vsus is another ground of their custody of vsus,2 manifested in that they are compared to nourses: neither can they but louelove those whom they see God loueth▪ now they see God louing vsus so dearely, that he spare… no… his owne Sonne, but giues him to the death for vsus; and therefore they dearely louelove vsus and p. 238our good, they desire our saluation and promote it, they reioyce that our saluation is wrought, and are glad of our repentance, by which we lay hold on it. 3. And specially this charge and commandement of God is the cause hereof;3 so as now it is not out of curtesie, or the goodnes of their nature onelyonly, that they doe vsus good, but by vertue of this charge and commaundement of God, whom they louelove as their cheife good, and to whō they are bound in absolute obedience by the eternall law of their nature; so as although they are charged by god, yet are they not forced or coacted, but out of their perfect louelove of God they watch ouer our good.

Vse. 1.This doctrine affoa…ds a vse of great consolation: for when we consider our owne weaknes and impotencie on one hand, and the multitude, power, and pollicie of our enemies on the other, when we see a whole army of sinnes besieging vsus, and a whole legion of dangers behinde them to oppresse and swallow vsus; now this doctrine touching Gods prouidence in the ministery of Angells, will bee able to support vsus; when we shall consider, not onelyonly that Gods protection is as a wall of fire round about vsus, but that hee hath set and pitched his Angells round about vsus as a guard,Ordo gratiae praeponderat ordini natura. Th. Aqu. of whom we may say with Elisha for their multitude, They are m…re that are with vsus, then they that are against vsus; and for their power, they are called the Angells of God power, farre stronger then the wicked Angells and powers that are against vsus. And when we shall consider, that God hath giuen a charge, and that not to one or two Angels, but to the whole blessed company of them ouer eueryevery godly man, how can we but assure our selues, that we shall be defended and protected? If a man were to passe by shippe ouer a dangerous sea, full of gulfes, sands, rocks, and robbers, if the King should giuegive him …etters of safe conduct, it would much comfort him, and helpe him through his voyage: but if this King should send a great nauie to conduct him ouer, yea and should not onelyonly goe in his owne person, but call out all his men of warre to see him safely arriued, this were so comfortable as he could not wish more. But thus doth the Lord with his children, not onelyonly himselfe going with them through the world, but guarding them with his holy Angells, who willingly affoard their ministery, because of their louelove to man, but in respect of Gods word and charge much more willingly, that of Gods Angells they become our Angells, Matth. …8.10.

What an vnspeakeable comfort is it, that when we loose the p. 239watch ouer our selues many wayes, through sleep of soule or body, the Angells watch ouer our safety? Matth. 2.13. Ioseph was asleepe, and thought not of that danger which was euen vponupon him, by meanes of Herods cruelty: but euen in that sleep the Angell watched and admonished him by a dreame, both of the danger, and the meanes to escape.

How great a comfort is it, that when we see such difficulties betweene vsus and our desires, as we can neuer ouercome, then we hauehave Gods Angells present to doe it to our hands? Mark. 16.3. when the good women that came to embaulme Christs body, were very much troubled how to come to his body, and asked who shall roule away the stone, for it was a very great one; when they looked, they saw the stone rolled away, & it was done by the Angel, as Matth. hath it. Gods Angels roll away all stones and impediments, and make our way smooth to all good duties.

No lesse comfort is it, that when Satan beginnes to insult, and makes as if hee would trample vponupon vsus, we hauehave a stronger guard about vsus, any one of the Angells beeing as able to shut the mouth of this roaring lyon, as they were to shut the mouths of those hungrie lyons, 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 Angells, worth obseruing: 1. Their wisedome and prouidence in pitching about vsus, so as we lie open no where. Ex. 14.19. when Israel was gone out of Egypt, the Angell of the Lord who went before them to lead them out, now remooued and went behinde them, because now Pharaoh and his people pursued them. The power of the Angell was no lesse if he had staied before them as he was, beeing Christ himselfe, but for the comfort of Israel, and our instruction, the Angell changeth his place, and stoppeth betweene them and the danger. 2. Their vniting of themselues, and strength for our safety; one of them readily will help another in helping vsus: Dan. 10.13. one Angell beeing resisted by the Prince of the kingdome of Persia, Michael one of the cheife Princes came to help him: who whether he were an Angell, or (as it is more likely) the Prince and Lord of the Angells, euen the Angell of the great couenant Christ himselfe, it is eueryevery way full of comfo…t. 3. Their patience towards vsus, who if they should be gone from vsus a… often as we by sinne prouoke them, we should perish eueryevery moment. But as God is long-suffering, so hath he p. 240charged his Angells to be; and therefore they wait still for our returne, and reioyce in the repentance of sinners, Luk. 15.10. and abide in their charge and ministery still.

Vse. 2.Againe, this doctrine is a ground of manifold instruction.

1. Hath God affoarded vsus the ministery of Angells? then note the priuiledge and preheminence of Gods children, whose nature beeing assumed by the Sonne of God, giues it dignity aboue the Angells, who are the ministers of our humane nature in the head and members, Angells are indeed called the sonnes of God, but tha… is by creation. Christ neuer gaue them this honour to call them brethren. Nay, there is a nearer coniunction between Christ and vsus, then betweene Christ and the Angells, which coniunction doth priuiledge vsus with their attendance. 1. By reason of his conception and incarnation, taking on him the seed of Abraham, and not of the Angells, by which he becomes flesh of our flesh. 2. By reason of his spirituall contract, taking vsus to be one with himselfe, by which we become flesh of his flesh, and so nearely set into him, as the Angells 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, not by such spirituall vnion as is between Christ and the Christian.

Herein we may see the louelove of God in setting his Angells to be our keepers. The more noble, potent, numerous, and diligent the custody is, the more is the care and louelove of the thing kept. How great thanks therefore owe we vntounto our God, who notwithstanding he is daily offended with our sins, yet affoards vsus the ministry of hi… Angells? Who, and what am I, that God is so mindfull of me, that he should giuegive so many glorious creatures charge ouer mee, that he should giuegive me such a priuiledge, that euen the holy Angels (whose dwelling is in heauen, and see the face of God, who are all spirit and no flesh, who are free from all sinne and misery) should so narrowly attend mee a lump of earth, a peece of flesh, compassed with so many sinnes and miseries, as I can looke no way either before or behinde them? Dauid in the 8. Psalme burst out into the praise of God, when he considered that God had affoarded man the vse of birds, beasts, and fishes: O Lord, faith he, what is man that thou ar… so mindefull of him, and hast prefer…ed him ouer the workes of thy hands? How much more should we, when we see our happines by the ministery of the glorious Angells?

p. 2412. Let vsus learne hence to looke to our conuersation, because of the Angels, 2. Cor. 11.10. for they are our keepers and obseruers, they see all the good and bad we doe, and we doe nor speake any thing without many witnesses. Sinne makes God take away our hedge, Isa. 5.5. it greiues the Angels of God, and layes a man naked to all his iudgements. Shall we willingly offend them, from whom, vnderunder God, we receiue so great and daily comforts? If we did beleeue, or weigh this doctrine, we would not: but because we see not God, nor his Angels, we louelove neither, nor feare to offend either.

3. Let vsus beware of wronging the children of God, euen because they hauehave the protection of the Angels. To rise vp against any of them, is to rise vp against the Angels their keepers. Offend none of these little ones: for their Angels behold the face of their heauenly Father, and thou prouokest the Angels against thee. If the Sodomites rise vp against Lot, the Angels will saue him and destroy them. If Balaam will goe to curse Gods people, he shall hauehave an Angell against him with a sword drawne readie to kill him.

4. Learne wee to giuegive God the honour of our saluation and safety, when we hauehave auoided any danger, publike or priuate. It is not by chance, nor by our prouidence and policie, but Gods charging his Angels to saue and keepe vsus. Daniel did rightly ascribe his deliuerance to God, by the ministery of the Angell, chap. 6.22. My God (saith hee) sent his Angell, and shut the lyons mouth.

5. To be partaker of all this comfort, these meanes are to be vsed: 1. Become a godly man: Psal. 34.9. The Angell of the Lord pitcheth his tent round about them that feare the Lord: Hebr. 1.14. They are ministring Spirits to the heyres of saluation. 2. Hold on in a godly course, keepe thee in thy wayes, in the duties of thy calling, generall and speciall; for thus long the charge of the Angels stands in force. 3. Pray (not to Angels, but) to the God of heauen, to send his Angell before thee, to direct and assist thee in thy duties and waies. For what God hath promised, we must pray for: Gen. 24.7. Abraham tells his seruant, that God will send his Angell before him to take a wife for his sonne: and this Angell prospered his iourney, v. 40. And that this was the practise of the Church of Egypt, appeares by Moses his message to the King of Edom, Numb. 20.16. Beeing ill intreated in Egypt, we prayed to the Lord, and he sent p. 242an Angell, and brought vsus out of Egypt. I doubt not but this dutie, were it more faithfully practised, would bring home much more successe and comfort, then many men finde in their labour, who scarce knowe whence or how their prosperitie commeth vntounto them.

Obiect. If God should send his Angels in humane forme, and as familiarly to conuerse with vsus as aunciently they did with the Patriarkes, we should beleeue this doctrine: but now there is certainly no such thing. Ans. 1. Christ is now in heauen, where our conuersation ought to be by faith, rather then by the visible apparition of Angels. 2. The beginnings of the Church needed such heauenly confirmation, but now the word is sufficiently confirmed by the Sonne himselfe from heauen. 3. The Scriptures are perfect, and fully and plainly reueale vntounto vsus Gods will in euerie particular, as if the Angels should come and teach vsus daily. 4. The blessed Spirit is more abundantly giuen in our hearts, and supplyeth their absence in bodily shape and apparition▪ 5. We must labour to get the eyes of our soules open, and then we shall with Elishaes seruant see their comfortable presence, notwithstanding they take no bodies to appeare in.