Christs Combat and Conquest, Verse 11

Christs Combat and Conquest · Verse 11

p. 363VERS. 11. Then the deuill left him, and behold, the Angells came and ministred vntounto him.

HAuing by the assistance of God now finished the two former generall parts of this whole historie, which stood in the 1. preparation, and 2. the combate it selfe: we proceede to the third and last, which is the issue and euent of all, which affordeth vsus the sweete fruite and comfort of all our Sauiours former sufferings from Sathan, and of our labours and endeauours in opening the same.

In this issue two parts are to be considered: 1. Christs victorie: 2. His triumph.

His victorie and conquest, in that the deuill left him.

His triumph, in that the Angels came and ministred vntounto him.

In both which shine out notably the markes of his diuine power, which euen in all his lowest abasements did discouer it selfe to such eies as could see it, and gaue shew of a person farre aboue all that his outward presence seemed to promise: as for example: His conception was by the holy Ghost: His birth as meane and base as might be, but graced with a starre, and the testimony of Angells: and his circumcision with Simeons. His baptisme performed by Iohn in Iordan, but graced by his Fathers testimony, and the Spirits descent in a visible shape of a doue. H…s ciuill obedience causeth him to pay tribute, but he sends for it to a fish. His person was called Beelzebub, but Beelzebub confesseth him to be the Son of God. At his passion, what greater infamie then to be hanged betweene two theeues? what greater glorie then to conuert and saue one of them? At his apprehension, they that tooke him fell backward to the ground, Ioh. 18.6. In death he trode vponupon deaths necke: and being shut vp in the graue, he opened it. So here he is p. 364carried and recarried in the hands of the deuil, but as one weary of his burden, he is forced to leaue him on the plaine field, and to giuegive vp the bucklers, because a stronger then he is come. This is the great mysterie of God manifest in the flesh, 1. Tim. 3.16.

In the victory of Christ, consider three things. 1. The time when the diuell left him, then. 2. The manner, hee departed from him. 3. How long he left him, and that is in Luke, for a season.

Then] this particle may hauehave reference to three things: 1. When the temptations were ended, saith Luke, namely all those which his Father had appointed him to endure at this time in the wildernes. For as the Son of God knew how much to suffer, so Satan would not giuegive ouer till he had spent all his powder, and had exercised all his malice in these most hellish temptations, wherein he vsed all his skill, strength, and malice, if he might possibly in this seed of the woman ouerthrow all the sonnes of men, and in the head kill all the members. Whence we may

Doctr.Obserue the obedience of the Sonne of God, who stood out resolutely, and departed not the field at all, nor expected any rest, till all the temptations for this time were ended. Christ could hauehave confounded Satan in the beginning of the temptations, and so hauehave freed himselfe from further molestation: but he continues, and abides all the triall to the end. And why?

Reasons. 1.1. His louelove to his Father made him submit himselfe to the lowest abasement, euen to the death of the crosse, and refuse no difficult seruice for which his Father sent him into the world, of which this was a principall. The speech of Dauid was most proper to this sonne of Dauid, Behold, here am I, let the Lord doe with mee euen as he will. In his greatest agonie he said, Not my will, but thy will be done. For, he that loueth God, his commaundements are not grieuous to him.2 2. His louelove to his Church made him stand out the vttermost perill in this dangerous combate. Eph. 5.25. Christ loued his Church, foreign, and exposed himselfe for it, and made himselfe liable to all wrongs and dangers for it, as a louing husband steps betweene his wife and danger.3 3. Hee persisted in the combate to teach vsus to hold out after his example in temptation, and to expect freedome from temptation when we hauehave endured all, but not before. It is absurd to expect the victory before the field be wonne.4 4. To comfort vsus his members, in that he hath broken asunder all Satans forces, and blunted for vsus the edge and points of his most fierce temptations: p. 365For if this serpent had had more poison and venome in him, if he had had a sharper and more deadly sting, no doubt our Lord should hauehave beene assayled therewith, and out of doubt he set all his seuen heads on work how to cast him down: But Christ out-stands all, and the Prince of the world found nothing in him.

Learne from Christs example willingly and chearefully to obey God in the greatest temptations and trialls,Vse. 1. euen to the ende of them. For, 1. We professe we are followers of Christ, and herein he hath gone before vsus in example, which is of more force then many precepts. 2. Wee pray that there may be but one will betweene God and vsus, Thy will be done. These tryalls shall not be alwayes: yet a little while, and hee that shall come will come: they bee not so long as the deuill will, but as God hath appointed. 4. The temptations of the godly are best at the end: We hauehave heard of the patience of Iob (saith the Apostle) and what end God gaue him. Blessed is the man that endureth temptation, Iam. 1.12.

This also reprooues such as make more hast for their peace then good speed.Vse. 2. They would hauehave Canaan before the Canaanites be subdued, nay before they step into the wildernesse: whereas the crowne is not giuen before the strife, but to those that striue lawfully. Who be they to whom Christ promiseth a Kingdome, to eate and drinke at his table, and sit on seates with him, but to those that continue with him in temptation? Luk. 22.28. and, Reu. 2. all is promised to him that ouercommeth: and, Bee faithfull vntounto the death, and I will giuegive thee a crowne of life.

We are in the Church militant, beset with our enemie… so long as we liue, and can we expect victorie without blowes? or thinke we our selues safe and free, when we hauehave stood out one skirmish, or two, seeing our enemies are aliue, & euer renewing the assault? No: let vsus resolue to the contrary with the Apostle, and say, I hauehave fought a good fight, I hauehave finished my course, I hauehave kept the faith, from henceforth is laid vp for me a crowne of glorie, which the righteous iudge shall giuegive me at that day. Wages are giuen at the end of a work, and an earnest onelyonly in the beginning.

Let vsus hence comfort our selues:Vse. 3. for so soone as the temptation is ended, we shall be deliuered. When Abraham had a bloodie knife in his hand, and was stretching it out to kill his sonne, Gen. 22.10. God bids him stay, he had been tempted enough, now his comfort returnes, his Isaac, his ioy is preserued. There is but an p. 366houre for the power of darkenesse, and after that comes light. Be content when God ecclipseth thy light, and thou seest thy selfe beset with darkenesse, waite a while, make not haste, though the Lord tarrie, he hath not forgotten thee, nor his promise: the patient abiding of the iust, shall not alwaies be forgotten. Matth. 8.26. when the disciples had been long tossed with waues, and the shippe was full of water, and they expected present death, then Christ awakes, and rebukes the storme, and there was a great calme: but he had no sooner rebuked the winds, but he rebuked their diffidence.

Vse. 4.Lastly, as Christs temptation shewes what condition we are subiect to, so his victorie assures vsus of ours, and shewes what shall be the end of our temptations. In mens battels the victorie is doubtfull, here it is certaine; in them the stronger for the most part ouercomes, here the weaker, because they are armed with the same power as Christ was. Here is a difference between the godly and the wickeds temptations: God leads the wicked into temptations, and then leaues them; he leads the godly in, but he leads them out also.

II. Then the deuill left him,] namely, when he had been euerie way resisted, when he could fasten nothing vponupon the Son of God, when neither penurie and want, nor temptation to vaine-glorie, nor to couetousnes could mooue him, then he giues ouer. Whence obserue, that

Doctr.The way to make Satan flie, is strongly and stoutly to resist him. Iam. 4.7. Resist the deuill, and he will flie from you: 1. Pet. 5.8.9. Your aduersarie the deuill goeth about as a roaring lyon, seeking whom he may deuoure, whom resist stedfast in the faith: Eph. 4.27. GiueGive no place to the deuill.

Reasons. 1.1. That which hath been in the head perfectly fulfilled, shall be also fulfilled in the members, seeing the resistance of Christ was not onelyonly for himselfe, but for his members. Let no man say, It is true, the deuill is that strong man, but Christ is stronger then hee, that bindes him and makes him flie; but alas! what is that to me a weakling, who dare not looke my enemy in the face? For as our Sauiour comforted his disciples against the malice of the world, so also may we be comforted against the malice of the deuill: Ioh. 16. vlt. Be of good comfort, I hauehave ouercome the world; which had been but a cold comfort to them, had not they shared with him in his owne victorie. Which is also infinite in power, and in time.

p. 3672. The promise of God is, that if we resist Satan, he shall flie:2 by vertue of which promise the deuill is ouercome and put to flight, by the weakest member of Christ, manfully resisting him: for it is not the strength or worthines of our resistance that can daunt the deuill, but because God hath promised to tread downe Satan vnderunder our feet, Rom. 16.19. therefore by resisting we must tread vponupon him, not that our resistance is a cause, but onelyonly a meanes, in which God giues victorie. God promised Israel the land of Canaan, and power to subdue all those nations then possessors of it; by vertue of which promise, if fiue Kings at once rise vp against Ioshua, he must tread vponupon all their neckes: it was not their power that did this, though they must vse means, and raise all their power against them, but Gods promise: Say not in thine heart, By my owne hand, or strength, or wisdome, hauehave I taken this good land: no, it was because God loued thee: It was the land of promise. So here.

3. Satan cannot but flie if he be resisted,3 because he is a conquered enemie, spoyled of his weapons which were most mortall: and not onelyonly conquered in Christ our head, but in vsus his members: for to whom was that promise made, but to the Church, that the seede of the woman should bruise the serpents head? so as his head is broken to mysticall Christ, whole Christ both the head and the members; let him now nibble at the heele, and hiffe, and gape, and flie vponupon them, he cannot hurt them, because his sting is taken away. Now what can conquered enemies doe if they be still resisted, but flie.

4. The battell which we fight is the Lords,4 wherein he will not bee ouercome: the strength is the Lords, who is mighty in battell. What was the strength of Dauid to Goliah? but when hee comes against him in the Name of the Lord, a small and weake resistance ouerthrowes him. Our armour is the Lords: Put on the armour of God. And it is armour of proofe: It were a disgrace to his workemanship if it should euer be found slight or insufficient. Our cause is the Lords, a contention for the faith: Fight the good fight of faith, which shall preuaile against all the gates of hell. Our captaine was neuer ouercome, nor can be, nor any one of his fellowes: for they are all members of that body, whereof he is the head; and can a head able to saue the body, suffer it selfe to be dismembred of any one member? Our aidars and assistants that come in to help vsus while we resist, are the Angells who hauehave a charge to keep vsus in our wayes, and giuegive vsus strength and victory: p. 368they bee too strong for Satan and all his powers, and they be more that be with vsus then they against vsus.

Obeict. But are not many of Gods children not onelyonly sore thrust at, but euen ouercome in temptation? Nay, and doth not experience shew, that the more the child of God resisteth, the more Satan assaulteth him? And doth not another experience teach vsus, that the lesse he is resisted, the sooner he flies, and is lesse troublesome?

Answ. God in great wisedome suffers Satan to molest his deare children, and infest them with long and strong temptations, and many times to foile them, and to renew his temptations, and the battell day by day: 1. For their humbling and exercise; the Lord destroyed not all the Canaanites before Israel, but left some people to hold them battell, least they should grow secure, Iudg. 3.1. and to teach them battell: And Paul must be buffeted by Satan, least he should be exalted by the multitude of reuelations. 2. To make them more watchfull of their graces, and keep close their faith, hope, louelove, patience, &c. as when robbers and pilferers are abroad, men shut vp and locke their goods within; so here. 3. To magnifie his owne glory, who manifests such power in such weaknesse, and seasonably sets in for their safety and victory, when in their sense they are vtterly lost.

Nemo hic non vinc…t, nisi qui vincere noluit. Erasmus.But, 1. Satan neuer ouercomes him that resisteth; he may foile him and beate his weapon to his head, yea he may send him halting away with Iaacob so long as he liues; yet at length he shall ouercome, if he hold on his resistance.

2. Satan indeed often assaulteth where he is much resisted: for he will still renew the battell: Sometimes in strong Christians, whom the Lord presseth forth as the leaders in his battell, for, strength is for the warre. Iob resisted, but was still assaulted, because his measure of strength was such as was to be a patterne to all ordinary men. Our Lord had resisted Satan once and againe, but till now he flies not, because he was to be the Generall of the field, on whom all must looke as an example, and for direction. But the issue is, that Satan shall flie at length, and the longer and stronger his temptations are, the more God glorifieth himselfe both in the victory of his seruants, and confusion of the deuill, as we see in both the former examples.

Sometimes he fiercely assayleth weaker Christians, who are easilier pulled from their holds for want of knowledge, iudgement, p. 369or resolution: these he thinkes will be tyred out with importunity, and he hopes to force them to yeeld at length. And surely many weaker ones inuite Satans temptations vnawares, which toile them worse then death, because they are so flexible; Satan sometimes heares them speake in his owne language, Thou art an hypocrite, a great sinner aboue all men; sometimes he sees them vse his weapons against themselues, and so giuegive way to the aduersary in stead of resisting, whereas stout and manfull resistance would speedily procure their peace: sometimes for want of iudgement they are not able to distinguish of Satans sinnes from their owne, but carrie themselues as they would take vponupon themselues the deuills reckoning. Alasse! all this inuites him, and makes him wellcome. But here let the weakest beleeuer know, that if he resist lawfully, he shall carry away the victory, let his resistance be neuer so weake, and this shall make for Gods greater glory, and Satans greater confusion, that he is not able to stand out the field against the weakest of them, whom he may seeme to scorne. It was a great confusion, that Satan was not able to stand against Christ himselfe: but that he shall not be able to stand against a sinner, a worme, which turnes againe in the name of Christ, is greater confusion then the former.

3. Whereas Satan seemes quiet where he is least resisted, it is no maruell, his kingdome is not diuided against himselfe. What need a captaine bend his forces against a towne, which hath deliuered vp it selfe into his hand: What need he set bulwarkes and cannon-shot against those walls and gates which are willingly set open? When the strong man keepes the hold, all things are at peace. But a miserable peace it is, to runne from vnderunder the colour of the Prince of peace, to goe so peaceably and gently to the dungeon of eternall darkenesse.

This may comfort the child of God,Vse. 1. that he shall outstand all his temptations: it is not onelyonly possible for him to ouercome the deuill, and put him to flight, but also certaine. For, the iust man falleth seuen times a day, but riseth againe, Prou. 24.16. And why? 1. Because Gods election is eternall, and vnchangeable, and his foundation sure. 2. Because of Christs prayer, that our faith might not faile. 3. Because the godly man hath built his house on a rocke, against which the windes may blowe, and the floods beat, but it shall stand: and he is set into that head, who ouercame the tempter that he might ouercome him also. 4. Because of the promise, p. 370that God will not forsake his child ouerlong, but supply strength for the combate, and giuegive a gracious issue. And temptation preuailes onelyonly when God addes not a second grace, but standeth a farre off.

Obiect. But was not Dauid ouercome with temptation?

Answ. Yes iustly when he remitted of his watch and resistance; but this was neither totally nor finally. The reason is, because God puts a man into the hands of the deuill two wayes: 1. absolutely: 2. with limitation. Absolutely, as when his iustice giues vp a wicked man to be wholly ruled at his will, 1. Tim. 2.16.1 Tim 2:16and caried headlong to destruction. With limitation, when a man is put into his hand to preuaile ouer him to a certaine measure, as Iob, and our Sauiour to be in these temptations carried and molested, to a certaine measure of time and vexation. Thus the Lord sometimes for a time leaueth his owne children into the hand of Satan, so as he may tempt them, and preuaile ouer them to the committing of fearefull sinnes, as we see in Dauid and Peter, which sinnes often blinde and harden them, and damp their conscience, that for a time they see no displeasure of God, but lie secure and impenitent, as Dauid well nigh a yeare.

But all this desertion of God was to a certaine measure: at length the cloud was gone, the mist dispersed, the light returnd, Satan resisted, and forced to flie away. And this is the ground of that prayer of Dauid, and the Saints, Lord, forsake me not ouerlong: not fearing that the Lord would quite take away his grace from him (as the violent Lutherans teach) but that he should not withdraw his second grace ouer farre, or ouermuch: Which prayer is grounded on a promise of God, by vertue whereof we may conclude, that the battel of beleeuers is not for the ouerthrow, but the exercise of their faith.

Vse. 2.This should stirre vp the Christian to chearefull resistance, which is the condition of Satans flight. Obiect. Alasse, he is a spirit, I am flesh: which is great aduantage. He is a legion, I am but one man, he can oppresse me with number. He is a principallity, as strong as a roaring lyon, I am a weake worme. He is subtile as a serpent, I am foolish and vnwise. He is cruell and fierce, how can I hauehave any heart to resist him?

Answ. 1. There is in eueryevery Christian a Spirit stronger then he, Ioh. 4.4.

2. There be more with vsus then with him, 2. Chron. 32.7. feare p. 371him not.

3. Hee is mighty,Satan potens, omnipotens Christus. Callidia serpens & sapiens, Christus sapientia. but what can a strong man beeing disarmed doe?

4. He is subtile, but in our Lord are treasures of wisedome, and he is made wisedome to vsus of God, 1. Cor. 1.30.

5. He is cruell, but what hurt can a lyon doe beeing in chaines, or a grate?

Secondly, in thy resistance striue lawfully: How? Two wayes, 1. By good meanes. 2. In a good manner.

First, the meanes of resisting the deuill must not be such as are of the deuills owne deuising, as crosses, reliques, holy-water, exorcismes, nor seeking to witches and sorcerers, which is to cast out the deuill by Beel-zebub: but by meanes appointed by our captaine who was best acquainted with this warre; as,

1. The word of God, the holy Scriptures, by which Christ made the deuill flie, and so must we: 1. Ioh. 2.14. I write vntounto you young men, because ye are strong, and the word of God abideth in you, and ye hauehave ouercome the deuill: which plainely sheweth, that not by spells and charmes of Scriptures, but by the abiding of it in the heart, to rule and order the life, Satan is ouercome. Satan is subtile, but the word giueth wisedome to the simple, which ouercomes his subtilty.

2. Faith in Gods promises, 1. Pet. 5.9.—whom resist stedfast in the faith; Christ here sets himselfe stedfastly in the word of his Father, and so conquers the deuill. The victory that ouercomes the world, is by faith to leane on the promises of God. Faith keeps in sight Christ our victorious captaine, and sets the crowne of life in our eye, which is laid vp for them that are faithfull to the death.

3. Prayer ioyned with fasting and watching. Christ entring this combate armed himselfe with fasting, watching, and prayer, for many dayes together. Dauid when Goliah drew neere, tooke a stone out of his scrip, and smote him in the forehead that he fell downe: This stone that ouerthrowes the hellish Goliah, is prayer. While Moses hands are lifted vp, all the armies of the Amalekites flie before Israel. And S. Iames in his Epistle tells vsus, that if we would resist the deuill, we must draw neere God, c. 4. v. 8. and neuer do we draw nearer God, then in effectuall and feruent praier. Let the disciples vse any meanes without this, the deuill will not flie; whereof if they aske the reason, Christ tells them, the deuill is not cast out but by fasting and prayer.

p. 3724. The practise of true godlines, and resolution against all vnrighteousnesse. Righteousnesse is called a brestplate, Eph. 6.14. which is not onelyonly that imputed righteousnesse of Christ, but that inherent righteousnesse of our selues, which is the studie and endeauour in a godly life: and the Apostle Iames among other directions in resisting the deuill, c. 4. v. 8. giueth this for one, Cleanse your hearts yee sinners, and purge your hearts yee wauering minded: and the reason is good, seeing by eueryevery sinne and lust being nourished Satan is let in, and the yeelding to any corruption is to giuegive him so much ground, in stead of beating him out of our borders. He that is in a fight, abstaineth from whatsoeuer would hinder him, 1. Cor. 9. and therefore from sinne, which presseth downe, and hangeth fast on. Let vsus meditate on that law, Deut. 23.9. When thou goest out against thine enemies to fight, abstaine from eueryevery euill thing. For this weakens vsus, and turnes God against vsus, and driues his good Angels from vsus.

5. Gods Spirit: Bee strong in the Lord, and in the power of his might: our owne strength will easily be turned against vsus, our own counsells cannot but cast vsus downe. God resisteth the proud, and assisteth the humble. As therefore Moses said to Israel at the redde sea, beeing naked and weake, not knowing what to doe, so may we in this case, Stand still, feare not, behold the saluation of the Lord: Greiue not the Spirit, nor quench his motions, who is the spirit of power, of wisedome, of fortitude and counsell, of strength and direction: and goe forth in the boldnesse of that Spirit, as Ier. 20.11. The Lord is with me like a mighty gyant, therefore mine enemies shall be ouerthrowne, and shall not preuaile, but shall be mightily confounded.

Secondly, the good manner of resisting the deuill that he may flie, is this:

1. Resist the first temptation, and breake the serpents head, dash the heads of Babylons brood against the stones. Wise men will not let the enemie come neere the walls, or the gates, much lesse into the market place. It is a great aduantage to giuegive the foyle at the first onset. GiueGive no place to the deuill, giuegive sinne no roome in thy heart, or if Satan inwardly suggest any, there close it vp, let it die and neuer come out, as a man that hath a serpent in a vessell, stops it vp and there it dies.

2. Resist the least euill motion, contemne not the least temptation, for Sathan can tell how by one graine of poyson to p. 373kill the soule, and by one dead flie to corrupt a whole boxe of oyntment. The weakest man, yea or woman is strong enough to kill a sleepy Sisera. The weakest temptation is too strong for a carelesse and secure aduersarie. Eue should hauehave resisted Satan in an apple, and Lots wife in a looke. No sinne is so light and venial, that is not worth resistance. For Satan can vse small sinnes as the fisher vseth small haires to hold the fish as fast, or faster then greater tackling, and secret sinnes to doe more harme in the soule then open.

3. Resist stoutly and manfully: if he pull one way, pull thou the other, for so doth he that resists. If he tempt thee to pride, incline thou so much the more to humilitie. If he mooue thee to reuenge, prouoke thy selfe to meeknesse and patience. If he tempt thee to earthlinesse, bend thou thy selfe so much the more to heauenly-mindednesse: and thus thou shalt beat him with his owne weapons, and take off Goliahs head with his owne sword, and all his gaine in tempting thee, shall be to set thee faster and nearer vntounto God.

4. Resist constantly to the last: though thou be sore assailed, and ready to forsake the field, yet resist stil though neuer so weakly. Consider that Christ promiseth a place on his throne onelyonly to him that ouercommeth, Reu. 3.21. & that there is no safetie in flying, no peice of armour appointed for the backe. If thou beest greatly straightned, send Satan to the crosse of Christ, there he shall receiue an answer: but rather die manfully then flie cowardly. By flying thou loosest the victory, by dying thou canst not.

5. Resist after victorie, when Satan seeemes not to resist; hold on thy harnesse, and expect the enemie when he seemes absent; perhaps he faines himselfe foyled, when he is but renewing his assalt, or as a pyrate hangs out a flag of truce to board vsus, or dissembles a flight to drawe vsus out of our holds, and then hath an ambushment against vsus; and this is his sorest fight: or he will seeme to yeeld the victorie to them, whom he knowes cannot tell how to vse it, but either they will growe proud of it, or secure and lay off their watch, and then, whom he could not in warre ouercome while he was resisted, in their peace he spoyles them, when they thinke he needs no resistance.

This reprooues the idle conceit of men,Vse. 3. who thinke to be safe from the deuill without resistance; as, 1. Many ignorant men, who will spit at the mention of the deuill, and blesse themselues from p. 374the fowle fiend, and yet are sure enough in his power: these neuer knew what it meant to resist the deuill; they want knowledge in the word, and are willingly and wilfully ignorant; they want faith, and neuer inquire after it; they liue according to nature, and the fashion and custome of the times, are ordinary swearers, and Sabbath-breakers, and worldlings, and they thinke it was neuer wel since there was so much preaching. And for the Spirit of God, if he were not present to restraine them with common grace, it were no liuing neare them; but for the renewing of the Spirit, to set them out of Satans power, and the corruption of their owne sinnes, he is so farre from them, as they may say truely with Iohns disciples, Act. 19.2. We know not whether there bee an holy Ghost or no. Alas, how pitifull is the state of these men, who thinke Satan is fled from them, when he is their onelyonly counsellour and familiar, ruling them at his pleasure?

2. Many that thinke to resist the deuill, but they are loath yet to disease either him or themselues: yet a little while they wil hold their sinnes, they would faine prouide for their wiues & children, and rise to such an estate, before they giuegive vp their couetousnesse, vsurie, deceitfull and iniurious courses: they will leaue their voluptuous and adulterous courses, when they are old, that is, when these sinnes must needs leaue them; they will repent of their sinnes when they die, they would be loath to carrie them to Gods iudgment with them; but so long as they liue, their sinne shall liue with them. Fie vponupon such madnesse: Are old decrepit men fit for the field? Is a man vponupon his death-bed a fit man to master a gyant? Shall a man so be-foole himselfe, as to thinke that then he can easiest resist the deuill, when his power is least? No, no: Satan will now triumph and trample vponupon his spoile; hee knowes well, that not one of ten thousand lets his sinne liue so long with him, but his repentance dies with him also.

3. Others dreame of a victorie ouer the deuil, and they are safe, but they are not so strict as not to yeeld some equall conditions to their aduersary, they care not to giuegive a little place vntounto him. They are no great swearers by great oathes, but now and then they may forget themselues, and say by God, or faith, or …oth, &c. Nor great gamesters that liue by gaming, but now and then sit out a number of houres together, to spend and passe away their times. Nor great drinkers, but onelyonly giuegive Satan aduantages by running into such companie and houses as they be prouoked to drinke a little more p. 375then they need. Nor open contemners of the word and prayer, to speake against it, and make their minds knowne; but they cannot abide this strictnesse at home. Is not the Church the house of praier? Nor knowne adulterers, they are honest of their bodies, but their eies are full of adultery, and their mouthes ful of obscene filthy speeches, yet they say they thinke no hurt. This is to dally with the deuill, as friends at foyles, that hauehave capps on the points of their rapiers, for feare of hurting one another. Here is no spirit ruling, but he that rules in the world. The deuill flyes not for such a resistance.

III. Then the deuill left him,]

Namely, when Christ bade him be gone. Whence we may note;Doctr. that,

The power of Christ is such, as all the deuills in hell are not able to resist. If Christ bid the deuill auoide, euen then at his word he must be packing. Mark. 9.25. he charged the vncleane spirit to come out, and enter no more into the man, so as the deuils cryed for griefe and anger: Mark. 1.34. a whole legion of diuells submissiuely entreat him not to torment them. And this was not onelyonly so in it selfe, but in the knowledge of all the Iewes, who brought all that were possessed with diuels, and he healed them: Matth. 15.28. the Canaanitish woman seeking to Christ for her daughter that was possessed, acknowledged thereby that his power was aboue all the deuills: and our Lord most notably in that storie manifesteth his power ouer them, who beeing absent from the maid, and did not so much as speake to the deuills, yet they obeyed his will, and could as little withstand his power being absent as present.

Now more distinctly to know this power of Christ, we must vnderstand that it is either twofold, 1. of his essence, called foreign: or 2. of his office, called foreign. The former, is the omnipotencie of Christ, as he is God equall with the Father, and the holy Ghost: for as his essence (as the Sonne) is the same, so is his power, an absolute, creating, sustaining, and commanding power, ruling all creatures, and ouerruling in all things. The latter, is the power of his office, as he is Mediatour and King of his Church: and this power differeth from the former: 1. In that it is a power receiued, Matth. 28.18. All power is giuen me in heauen and in earth: Phil. 2.9. God hath giuen him a Name aboue all Names: whereas Christs power, as God, is not receiued, but his owne proper power beeing God.

p. 3762. That power is essentiall, infinite, and incommunicable to any creature: this is personall, communicated by dispensation of grace, after a singular manner vntounto Christ, as God-Man, and our Mediatour.

3. That power is immutable, vnchangeable, euerlasting; this power shall after a sort be determined: for he must giuegive vp his kingdome to his Father, 1. Cor. 15.24. not that Christ shall euer cease to be a powerfull head of his Church, nor that he shall cease to raigne with his Father for all eternitie: but look as the Father now doth not rule the Church, namely as Mediatour, but the Sonne; so the Sonne shall not then rule his Church in the manner, as he now doth, as Mediator, but in the same manner as his Father shall. Now he rules and puts forth his power in fighting against his enemies, but then all his enemies shall be …roden vnderunder his feete, and made his footstoole. Now he manifesteth his power in gathering a Church by the word and Sacraments, but then all the elect shall be gathered. Now at his Fathers right hand he puts forth his power in making intercession for vsus, but then he shall intercede no more for vsus. At the ende of the world, he shall declare his mighty power, in raising all the dead, and sitting on iudgement on them; but then there shall be no more need of this power, when death shall be swallowed vp into victorie, and a finall sentence is giuen on all flesh. So as Christ shall not raigne as now he doth, but as his Father.

Whence it followeth, that the power by which Christ subdueth the deuills, is not onelyonly that essentiall power of his diuine nature, but the power of his office, whereby euen in our nature and flesh, he subdueth them. And this power may be distinguished according to the subiects into two kinds: first, that power by which he sweetly ruleth the Church as the head the member…, or a King his subiects: and this is either directiue or coerciue. Secondly, that coercitiue and iudiciarie power which he exerciseth against his enemies, wicked and vngodly men, as a king against rebells and foes to his state and person. And this power is properly raised against the deuills and his instruments, against which they cannot stand.

Reasons. 1.1. Christ was prophecied to be the seed of the woman that must bruise the serpents head: which prophecie plainly shewes, that Christ as Mediatour in our flesh, must disperse all Satans forces planted against vsus; and for this end the Sonne of God appeared, to destroy p. 377the workes of the deuill: and the worke doth properly and singularly belong vntounto Christ, although the fruit and benefit of it by communication of grace flow vntounto the Church, as the body of Christ. Obiect. But did not others beside Christ command the deuills? Act. 8.7. when Philip preached in Samaria, vncleane spirits crying came out of many: and Act. 16.18. Paul turned about, and commanded the vncleane spirit to come out of the maide. Answ. 1. Christ did it by his owne power, they by his. 2. The power of Christ is one thing, faith in his power is another; they did it not so much by power, as by faith in this power: whence S. Paul chargeth the fowle spirit, In the name of the Lord Iesus Christ to come out. 3. Common men were able to discerne a difference betweene Christs power and others in casting out deuills: Mark. 1. and Luk. 4.36. feare came on them, and they said among themselues, With authoritie he commaunds fowle spirits, and they come out; that is, by his power and diuine authoritie, and not as other Exorcists did. 4. He did worke his as a person that was God, other his disciples as persons with whom God was, working and confirming the doctrine with signes and wonders that followed, Mar. 16. vlt.

2. All things are giuen him, and put vnderunder his feete. Ioh. 3.35.2 The Father loueth the Sonne, and hath giuen all things into his hand. Hebr. 2.8. Thou hast put all things in subiection vnderunder his feete. And as if that were not plaine enough, he setteth in the next words a large comment vponupon it. And in that he hath put all things in subiection vnderunder him, he left nothing that should not be subiect, onelyonly except him which did put all things vnderunder him, as it is, 1. Cor. 15.27. So as it is plain, that excepting God himselfe, nothing is not subiect to Christ as Mediatour.

Now this may be enlarged by a speciall induction of all things. Angels are subiected to his word: 1. Pet. 3.22. —to whom Angells, and powers, and might, are subiect: with a reason, For he is the Lord of the holy Angells, and set farre aboue all principalities and powers, Eph. 1.21. Vnreasonable creatures heare his word, and obey him: Luk. 8.25. Who is this that commands the winds and the seas, and they obey him? Diseases obey him: to the leper he saith, I will, be thou cleane: and he is cleane immediately, Matth. 8. to the lame man he saith, Take vp thy bed, and walke, and he doth so, Matth. 9.6. He meetes a blind man, Ioh. 9.7. and bids him goe wash in Siloam, and hee comes againe seeing. Yea, death it selfe heareth, and departeth at his word, Ioh. 11.44. At that word Lazarus came forth, bound hand p. 378and foote: and the time commeth, when they that are in the graues, shall heare the voice of the Sonne of God, and come forth. In one word, the Apostle ascribeth to Christ, that he is able to subdue all things to himselfe, Phil. 3.21. all creatures, all enemies, sinne, Sathan, the graue, hell, death, damnation, and whatsoeuer resisteth his glory in himselfe or any of his members.

33. Christs kingdome must be set vp against, and aboue all the kingdomes of the world. Dan. 2.45. the little stone cut out of the mountaine without hands, breakes in peices the clay, the iron, brasse, siluer, and gold: that is, the kingdome of Christ shall breake all those great kingdomes; and the God of heauen raiseth a kingdom to his Sonne, which shall neuer be destroyed: And therefore for the vpholding of this kingdome, he must be inuested with power, which neither the tyrants of the world, nor the god of the world can euer preuaile against. For neuer were all the kingdomes of the world so opposed by the world and the deuill, as the poore kingdome of Iesus Christ: but this power of Christ is as an hooke in Nebuchadnezzars iaws, and a chaine in which he holdeth Leuiathan, limiting him how farre he shall exercise malice against the Church, and no further.

44. Christ as Mediator was to performe those workes, which no other creature could euer doe, and therefore was to be endued with such power as no other creature could be capable of. Hence he prooueth himselfe to be from God, Ioh. 15.24. If I doe not such workes as no other man euer did, beleeue mee not. Where he speakes of his miracles, which, in respect of the manner and multitude neuer man did the like in his owne name, nor so many. To which adde those great workes, of raising himselfe by his own power from the dead, Rom. 1.4. Of satisfying Gods iustice for mans sinne, a worke aboue the reach of men and Angells. Of meriting eternall life for all the elect, which must be an action of him that is more then a creature. Of applying his merit, to which end he must rise from death, ascend and make intercession. Of sending his Spirit. Of begetting faith, and preseruing his people in grace receiued. Of leading them through death and the dust into his owne glory. These are such things as all power of meere creatures is too weake for. All the Angells in heauen cannot doe the least of them. All the deuills in hell cannot hinder them. And hence Christ is stiled the lion of the tribe of Iudah, Michael, the mighty God King of glory▪ &c.

p. 379This may be a terror to Christs enemies:Vse. 1. for such is his power as shall make them all his foot-stoole. Doe we prouoke him? are we stronger then he? 1. Cor. 10.21. Psal. 2.9. those that will not be subiect to the rod of his mouth, shall be crushed with a rod of iron. Therefore take heed of beeing an enemie to Christ, or his word, or seruants: else thou shalt be reuenged euen in that wherein thou sinnest; with the breath of his lippes he shall slay the wicked; one word of Christ, one ite shall turne them all into hell. Is the power of Iesus Christ such in his base and low estate, as all the deuills in hell are not able to resist it, but if he speake the word they giuegive place? how desperately doe wicked men goe on in sinne as if they were able to make their part good against him? Ioh. 18.6. when Christ but said I am he, presently his apprehenders fell to the ground. Reu. 17.14. they shall fight against the lambe, but the lambe shall ouercome.

This is comfort also to the godly,Vse. 2. in that Christ as Mediator in our flesh is armed with power aboue all our enemies, so as nothing shall hinder our saluation: Not Satan; for the prince of this world is cast out; he may hauehave vsus in the mountaine, or on the pinacle, but he cannot cast vsus downe. Not sinne: Christ hath powerfully triumphed against it on the crosse, hath fully satisfied for it, and perfectly applied that satisfaction to the forgiuenesse of sinnes. Not death: Christ hath powerfully foyled him in his owne denne, and trampled on him, saying, O death I will be thy death. Not temptation: Christ sits in heauen as a mercifull high Priest, tempted once as we are, that he might be able to succour them that are tempted. Not corporall enemies: He by his power ruleth in the midst of his enemies. Laban shall not speake a rough word, nor Esau hurt Iaacob, nor Saul hit Dauid; for he orders the thing otherwise. Not the graue: for we hauehave the assurance of a glorious resurrection by the working of his mighty power, whereby he is able to subdue all things, Phil. 3.21. Not hell it selfe: Reu. 1.18. I hauehave the keyes of hell and of death. In one word, not any thing present nor to come, nothing shall separate between Christ and vsus: none shall plucke vsus out of his hands: for he hath purchased for vsus, and maintaineth a mighty saluation, 1. Pet. 1.5.

This teacheth vsus to submit our selues to this power of Christ,Vse. 3. or else we are worse then senslesse creatures who all obey him, yea then the deuills themselues who did obey him. And then is p. 380a man submitted to it, when his eyes are opened to see what is the exceeding greatnes of his power in himselfe, beleeuing as the Apostle prayeth, Eph. 1.19. Therefore labour to finde Christs sauing power in thy soule. Quest. How may I find it in my selfe? Answ. 1. If thou canst finde the worke of faith in thee, a worke of great power, a supernaturall worke, beyond, yea against the strength of nature. What a worke of omnipotence is it to raise the dead? yet a greater power is here, to bring in this life of God into him that is dead in trespasses and sinnes, resisting his owne raising: for so the Apostle implyeth in that place, Col. 2.12. 2. If thou canst finde in thee the worke of sanctification, which is a worke of great power: 2. Pet. 1.3. according to his diuine power he worketh grace and glory. This second creation of a man goes farre beyond his first in power: there was nothing to beginne with, no more is here; no life of God till God call the things that are not, as though they were: but there was a bare priuation, here is a resistance and rebellion, stiffe neckes, and hearts of adamant. Hence regeneration is called a creation, and the regenerate new creatures: But a difficult worke, which God workes not alone, but God and man made one person, and not of nothing for nothing, as the former, but of worse then nothing, and for a price, euen the precious blood of the Sonne of God. Labour to finde this change in thy selfe by faith and holines. Christ did neuer more manifest his power, then by raising himselfe from the dead: and thou canst not hauehave a surer argument of Christs power preuailing in thy soule, then by getting daily out of the graue of sinne, and moouing according to the life of God. So soone as Christ had called Lazarus out of his graue, he bade loose him and let him goe; and if thou findest the bands of death, thine owne sinnes loosed, forsaking thy owne euill wayes, it is a signe that Christ by a powerfull word hath quickned thee. Therefore put on S. Pauls minde, Phil. 3.10. who counted all things dung to know the vertue of Christ his death.

3. A mighty worke of power in Christ is, to gather his Church out of all peoples and nations, and to bring them within one roofe, though they were neuer so dispersed and alienated one from another, and to knit them by faith to himselfe the head, by louelove one to another, and by his own discipline to conforme them to his owne gouernment. It neuer cost all the Monarchs in the world so much strength and power to settle their kingdomes and p. 381people in peace vnderunder them. Doest thou then finde thy selfe brought into the number of Gods people? Doest thou louelove them entirely for Gods image and goodnes? Art thou seruiceable to eueryevery member, and that in the head? Here is a power put forth that hath reconciled the woolfe and the lambe,Isa. 1….6▪ 7.Isa 1:6Isa 1:7 the child and the cockatrice. But if thou carest not for Christs ordinances and discipline, his lawes are too strict, thou must hauehave more liberty then he affoards, if thy affections be rough and stirring against Gods children, thou hast not yet subiected thy selfe to Christ.

4. A mighty worke of power in Christ was, that he was able to foile temptations, and stand out against all hellish powers, so that the deuill found nothing in him: Now findest thou the power and strength of Christ in the spirituall combate? Doest thou chase Satan afore thee, and the whole band of his temptations? Wouldest thou refuse a whole world rather then sinne against God, or gratifie Satan and thy selfe with the least displeasure of him? All the power of Christ was set against sinne, and Satans kingdome: And if thou hast part in this power of Christ, it abolisheth sinne in thee, and strengthneth thee with full resolution against all sinne.

5. A mighty worke of Christs power is, to enrich his children with all necessarie graces tending to saluation, and to lead them into the fruition of their eternall inheritance. It cost Ioshua some labour before he could bring Israel into the good land that abounded with good things: it cost our IOSHVA more. Findest thou this fruite of Christs power, that thy face is set towards heauen? and is it with thee as with those that entred into that good land, who tasted of the fruits aforehand? hast thou receiued the first fruits of the Spirit? doest thou grow in grace? doest thou with patience expect the promises, and beginne the heauenly life already? hast thou hope, ioy, louelove of God, zeale for God, constancie in the truth? for these are purchased by this power of Christ. Then here is a creating vertue put forth, a fruit of Christs mighty power, magnifie this grace of God, and hope for the accomplishment and finishing of the same worke by the same power, the which shall preserue thee to saluation.

6. A mighty worke of Christs power was, the perfect fulfilling of the law. Whether doest thou partake in this power? art thou perfect in the way, sincerely obeying God in all his commaundements? doest thou subiect thy selfe to the law as the rule of thy p. 382law? doest thou aime at the perfection thereof? Christ loued his Father with all his heart, and his neighbour as himselfe, yea aboue himselfe: and if this power of Christ preuaile with thee, this will bee the scope and aime of all thy actions. For though the obedience of the law be not necessary to iustification, yet it is requisite to sanctification.

7. Another worke of Christs power was, that it set him free from all corruption and infirmities, which he vndertooke for vsus without sinne. Labour to finde this power of Christ in thy soule, daily freeing thee from the corruption of thy sinne, and daily infirmities. If the Sonne set you free, ye are free indeed: not onelyonly the raigne of sinne is thrust downe, but the corruption of sinne is lessned. Dauid desired the Lord to giuegive him againe his free Spirit, Psal. 51.10, 11. he well knew, that where the Spirit of the Lord is, there is libertie, that is, not onelyonly a redemption from damnation by our iustification, but from corruption and vaine conuersation by our sanctification.

8. Christs power was mighty in ruling and ordering his owne powers and faculties; his vnderstanding was able to see God perfectly, his will onelyonly iust, right, and wise, neuer bowing from the will of his Father, Not my will, but thy will be done. His memory could neuer forget any good thing, but he retained his whole duty euer before him. His affections were ordered according to right iudgement. His appetite neuer exceeded the bounds of sobriety and moderation. His speach was gracious, his actions all exemplary, no spot in him from top to toe. And this same power of Christ is in some measure manifest in all his members: this power enlightneth the mindes of beleeuers, formerly blinde, to see God in part, and perswadeth the will, and boweth it to obey Gods will, which before was captiuated to the will of the deuill: it inspireth godly desires and gracious resolutions, and strengthens the memory to retaine good things, beeing before as rimy as a siue: it guideth and altreth the affections, making the beleeuer to louelove good things, and good men, and whatsoeuer sets forward Gods glory, and to hate zealously the contrary. Christs power in the soule, orders the appetite to sobriety in the seasonable and thankefull vse of outward mercies, makes a man speake the language of Canaan, and his whole course sauour of Christ.

Whence it is plainely concluded, that ignorant persons, malicious persons, libertines, intemperate drunkards, gluttons, filthy p. 383talkers, swearers, loose in their behauiour, open enemies to this power of Iesus Christ, not submitting themselues to the rod of his mouth, shall be laid vnderunder his rod of iron.

This teacheth vsus to goe on fearelesly in good duties,Vse. 4. seeing this power of Christ is with vsus, and for vsus. He is of power to protect vsus against enemies and dangers. Of power to strengthen, vsus in our duties; when we are weake and feeble he will perfect his power in our weaknesse, 2. Cor. 12.8. Of power to make vsus inuincible in our suffrings, Phil. 4.13. I can doe all things through him that inableth mee. Of power to reward our least labour of louelove vndertaken for him. Of power to answer our prayers, and to doe aboundantly aboue all we aske or think. Of power to performe all his gracious promises, which shal be made good to vsus in due time. Of power to supply vsus with all good meanes in his seruice; he can giuegive wealth, and make the latter ende better, as he did to Iob: the diuine power giueth all things pertaining to life & godlines, 2. Pet. 1.3. Of power in death it selfe to keep that which wee commit vntounto him till the last day. Of power to rebuke diseases, and command death, and after death to raise our bodies to eternall life, beeing cloathed with corruption, and wrapped with deaths garments: 1. Cor. 6.14. God hath raised vp the Lord Iesus, and shall raise vsus also by his power.

Lastly,Vse. 7. this doctrine assureth vsus of our perseuerance in grace begun, Christ by his power layes such fast hold on vsus: no seducer is able to deceiue the elect, nor plucke them out of his hands: for the weaknesse of God is stronger then men, 1. Cor. 1.25. and when we cannot comprehend him so fast as we would, he comprehends vsus, and preserues vsus by his power to saluation, 1. Pet. 1.5. Neither doth this doctrine maintain any security but the security of faith, which is euer attended with the feare of God, and feare to sinne.

The SECOND thing in the victory of our Sauiour is the IImanner of Satans leauing him: foreign, saith S. Matthew; Saint Luke more plainely, foreign, which implyes a bodily departure and sensible, as we hauehave formerly shewed his presence to be.

Quest. What kinde of departure was this? it seemes to bee a willing and voluntary subiection to Christ: he bids him depart, and he is gone. Answ. Indeed it seemes obedience, but it is nothing lesse then true obedience: for, 1. He came of his owne motion, but went away by Christs, who spake a powerfull word, which p. 384he could not, nor durst resist. 2. He goes when he can stay no longer, his commission for this time was now expired, his liberty was restrained, the temptations were ended, God permits him now no further, and now he leaues the Sonne of God: and so lest he Iob in the same reason, when he had vexed him as much as hee could obtaine leaue to doe. 3. Satan could not change his wicked nature, in leauing Christ he leaues not his malice against him, only he leaueth the exercise of it for the present. 4. He returnes againe afterward, and sets vponupon our Sauiour with new assaults, which is a plaine argument he went now against his will.

Doctr.To doe that which God commaundeth, and to leaue vndone that which he forbiddeth, is not alwaies a signe of true grace. The deuill is commaunded to giuegive ouer tempting of Christ, and he giueth ouer; is commaunded to be gone, and he goeth; yet this is no argument of true grace; and that which is incident vntounto the deuil, cannot be a signe of grace in any man, but as there is a forced and fained obedience in Satan himselfe, so in all his instruments, which proceeds not from any true grace, let them flatter themselues in it neuer so much. Cain offers sacrifice as well as Abell, and brings a show of obedience, but his heart beeing filled with murderous thoughts, was void of all grace. Balaam was commaunded not to curse the people of God, and he professed, that if Balaac would giuegive his house full of siluer he would not doe it; as if he had made great conscience of Gods commandement, but it was much against his will: for hauing receiued an answer from God, not to curse them, he would not be answered, but went againe and againe to know the minde of God, not content to rest in that answer, with which he was not pleased. And after that, he giueth Balaac wicked counsell, to send his people to Sittim to offer to their idolls, where Israel was likely to fall in louelove with women, and so commit fornication with them; by which he brought the curse of God amongst them, whereby numbers of them were destroyed. Here was a seeming obedience, without any grace in the heart.

Exod. 8.19. Iannes and Iambres and the rest of the enchanters of Egypt, stood out in resisting Moses and Aaron so long as they could, and then gaue ouer; but not of any conscience, but because in the plague of the lice they saw the finger of God, against which they could not preuaile. The like was the obedience of the Iewes, when they desisted from persecuting the Apostles, Act. 5.35. because Gamaliel a doctor of the Law perceiued, that they did fight p. 385against God. Adde hereunto the example of Iudas, who after his sinne of betraying his Lord, made a faire shew of repentance, confessed his sinne, restored the mony, bewayled and iustified his Master; but all this without all grace in his heart; for he went away and hanged himselfe.

1. A man onelyonly by repressing and restraining grace,Reasons. 1. may both doe many things which God hath commanded, and leaue vndone what God hath forbidden; as Haman refrained himselfe from Mordecai, Est. 5.10. though his heart was full of wrath, chap. 3.5. Many other things might hinder him from the present execution of his rage against Mordecai, as that Mordecai was as in a Sanctuarie, the Kings gate, that he was the Kings seruant, that it was better to reserue him to a shamefull death, and effect it by a kind of forme of law, then to embrue his owne hands in the blood of the Kings seruant, and so endanger himselfe. But the cheife cause is Gods restraint of wicked mens furie, that they cannot execute what they can determine against his Church, though he vse sundrie meanes to restraine them. Nay further, a wicked man may be restrained from some euills, which the child of God may fall into: he affects an outward forme and credit, and glorie of an outward profession sometimes, and to attaine this ende in which he notably deceiues himselfe, he cannot enioy the pleasures of sinne with greedinesse; not because he conscionably hateth these sinnes, but he is bridled with the credit of his profession.

2. Obedience proceeding from true grace is so qualified,Reason. 2. as neither Satan nor any wicked man is capable of it: For,Conditions of sound obedience, …. 1. It is an effect of the louelove of God, and of goodnesse. Deut. 30.20. Choose life by louing the Lord, and obeying his voice, and cleauing vntounto him: Ios. 122.5. Take heed to the commandement and law, which Moses the seruant of the Lord commaunded you, that is, that yee louelove the Lord your God, and walke in all his wayes, and keepe his commaundements, and cleaue vntounto him. LoueLove excludes all coaction and constraint. Now wicked men resembling their father the deuill, cannot louelove God nor goodnesse, but notwithstanding all their pretences, are haters of God, and enemies of righteousnes; they care not for his fauour aboue life, they louelove not his presence, nor to be with him, nor his image in his child, nor his will in his word, nor his house, nor his holinesse to resemble him, nor his glory, but are more troubled at the losse of a graine of their honour, then all his.

2. This obedience is a daughter of faith: for without faith it is p. 3862impossible to please God: whereas wicked men hauehave nothing aboue corrupt nature, much lesse such a supernaturall endowment as faith is, which so vniteth vntounto Christ, as it makes him more precious then all the world.

33. It proceedeth from a man wholly renewed and changed: such good fruit must come from a good tree; which is the work of sound grace onelyonly. 1. The vnderstanding is enlightened to discerne betweene good and euill, according to Gods word. 2. The will is sanctified and made willing. 3. The heart is purified by faith, and made a good treasurie, to send out good speaches and actions. 4. The conscience is purged, and being perswaded of the louelove of God in Christ, it seekes to preserue it selfe good and pure, and in all his waies out of conscience indeauours in the good that God requires, and auoides the euill which he forbids. 5. The affections are renewed, and are sweetly perswaded by Gods Spirit to hate all euill, and cleaue to that which is good, to greiue they can do no more glory to God, but are at their best very vnprofitable. But wicked men are neuer a whit changed, but are all impure, euen their minds and consciences, and out of the abundance of the heart the tongue speaketh, the hand worketh, neither can a bitter fountaine send out sweet waters.

44. Sound grace within sendeth forth an obedience which is chearefull; 1. in the vndertaking: louelove makes labours light, and nothing is hard to a good will. 2. in the manner of doing, it is not forced but lead, ruled by the word, rather then ouerruled by power; it layes by all dialogue, dispute, murmuring, and desire of dispensation. 3. in the measure of doing, it will endeauour in all the commandements, and all duties: no man so wicked, but he can doe many things, as Herod, but he cannot yeeld to all. 4. in continuance and conclusion of that he doth, it holdeth on in doing things purely for a good end, for Gods glory, and not by fits and starts, but perseueres to the ende, and the crowne of the worke. In all which a wicked man comes short, for whatsoeuer is forced or fained must be heauily entred on, and more heauily ended: besides, whatsoeuer is from such an one, is ioyned with raigning sinne, which hales and tugges him backward, and toyles him out before he be halfe way in any good worke.

Reason. 3.How oftē doth the Lord reiect the sacrifices of the wicked, their oblations, their fasts, their prayers, their temporary, yea miraculous faith, their almes and charitie, yea their confessing and preaching p. 387of Christ, as in the last iudgement? all which had they bin fruites of sound grace, they had been acceptable. But God lookes not so much to the matter of the worke as the person working, the manner of working, and the end of the action.

Well, as Sathan goes away when he can stay no longer, and so his obedience is forced,Vse. 1. so doth sinne from most men when they can keepe it no longer; and so that which seemeth obedience in them, is no better then the deuills obedience in this place. 1. Many refraine many sinnes for feare of hell, and the curse of God, they dare not hold their sinne any longer, whereas they are as much in louelove with it as before: as Moses his parents kept him so long as they durst, before they exposed him to the waters: so dearely louelove men the children of their owne corruption. What thanke is it for a robber or fellon, to leaue robbing and stealing for feare of hanging? if there were no law, nor Magistrate, he would to his owne calling againe, because he is no changeling. So what thanke is it for a man to auoid sinne, because of damnation? here is no feare of God, but feare of euill; no louelove of God, but selfe-louelove. And yet this is the restraint of most men, whom conscience no whit bridleth. Why do men abstaine from open wronging of men, by robbing, stealing, murthering? they will say, for conscience. But then the same conscience would keep them from all secret deceit, lying, and cousenage: and then the same conscience would keep them from all other sinnes also, as swearing, drinking, dicing, carding, gaming, pride, wantonnesse, and the rest. A good conscience in one thing, is a good conscience in all. 2. The like is the obedience of many sinners, that are still in league with their sins. Many filthy vncleane whoremungers and harlots hauehave left their sinne, but it is because it hath left them, they hauehave broken their strength, and either age or diseases in their bodies hinder them; oh now they will pretend conscience. But they can as filthily speake, and as merrily remember their madde prankes, as euer they acted them; they want onelyonly a bodie, no mind, will, or affection, to commit ouer the same things againe. Many prodigals hauehave left their sinne, because their wealth hath left them, and pouertie feeds vponupon them. Many quarrellers & swaggerers hauehave left off such furious courses: why? perhaps they hauehave got some maime, or mischeife, or perhaps they feare whether they doe so againe safely or no: and this is all the conscience that hath calmed and quieted them: but what obedience is this? Is that an obedience to God, for a dicer or gamester p. 388to forbeare play (or rather, as it is, his theeuing) when he wants money to stake?

3. In Gods seruice, what makes men come to Church, to heare, and pray? EueryEvery man saith, Conscience. Yea, but good conscience workes powerfully vponupon the will: what then meanes the vnwillingnesse of men, and heauinesse, who are so farre from apprehending their weeke-occasions, as if they aske their owne hearts, they must tell them, that on the Sabbaths of God, were it not for feare of law and shame of men, (both which are often forgotten) they would not come at all. Here is obedience much like the deuills, because they are of the deuills teaching. The like of many seruants and childrens obedience, whose comming to Church to heare their dutie, is meerely forced by the compulsion of Masters and Parents, and hath as little comfort in it as the deuills obedience.

4. The like is to be said of late repentance at the time of death: when the sinner hath held his sinne so long as he can, then he would be rid of it. Indeed his sinne leaues him, but not the curse of it: but he is so farre from leauing it, as were he to liue ouer his daies againe, he would put as much life into his sinne as euer before. Late repentance is sieldome true, euer suspicious. Why doe many rich men neuer doe good while they liue, but liue as vnprofitable and hurtfull, as swine till they come to the knife; but then when death is binding them, they will giuegive somewhat to good vses, to the poore, for a sermon, &c. Why, what mooues them? Conscience, they say. But it is an accusing conscience, crying out against their oppression, vsury, wrong, crueltie, and deceit; and now this wicked conscience would stop it owne mouth, by offering to God some trifle of that hee hath robbed. For were it a good conscience, why doth he not leaue some part of his wealth for God, before it wholly leaue him? Were it a free-will-offering, why comes it so late? why doth he not good, while hee hath time, Galat. 6.10? Surely God likes a liuing Christian: for any man will bee a Christian dying. Neither is it thanke-worthy to giuegive that which a man cannot keepe. And commonly such gifts doe more good to others then the giuer himselfe. Which is not spoken to hinder men from doing good at their deaths, but to prouoke them to doe good before that time. And yet better late, then neuer.

Let vsus examine all our obedience by this ground, and be sure p. 389that it differ from the obedience of deuills and wicked men. And that by these rules: 1. God loues truth in the inward parts, and refuseth all that obedience which followes not sanctification of the Spirit: duties without must flow from graces within. Examine now thy inward change: we are his new creatures, created to good workes: ioyne that in thy actions which the deuill diuorced, the inner man with the outward, the subiection of the soule with the obedience of the bodie. 2. Examine thy louelove in thy obedience, that because the louelove of God constraines thee, thou doest what he commands, and whether thou preferrest the commandement of God, which is euer ioyned with his glory, aboue all the world, and thy obedience aboue thy profit, credit, ease, pleasure, mens fauour or disfauour, whether thou canst obey God against all these. This was Abrahams louelove to God in so difficult a commaundement, as the killing of his sonne. But Satan here went away, not for louelove of God, but for feare, and beeing forced. 3. Examine thy manner of obeying, whether it be a willing and readie obedience. If I doe it willingly, (saith the Apostle) I hauehave a reward: and, Rom. 6.17. Ye hauehave obeyed from the heart, or heartily. And such obedience, 1. repineth not as giuing God any thing too much, though the dearest things of all. 2. deuiseth no excuses, as Saul when hee did but halfe the commaundement, pretended sacrifice, and the peoples instance. 3. seeketh no delayes: I made haste, and delayed not to keepe thy righteous iudgements, Psal. 119.

4. Doest thou obey in all thy commandements? 1. the commaundement of faith in the Gospell, aswell as the actuall obedience of the Law? for one is as acceptable as the other. 2. obeyest thou the commaundement aswell of doing good, as of abstaining from euill? for, the deuill here abstaines from this euill of tempting Christ, but can neuer doe any good: he ioynes not these commaundements in his practise, as Gods spirit doth in his precept, Isa. 1.16.17. 3. makest thou conscience of the least commaundement aswell as of the greatest? for, all of them hauehave a stamp of God vponupon them: makest thou conscience of small oaths, vaine words, rouing thoughts? 4. doest thou obey constantly? for, louelove is strong as death, and much water cannot quench it. But alasse! much obedience is like that of Dauids false friends, Psalm. 18.44.45. strangers shall be in subiection to me, but they shall shrinke away.

For a season.]

Luk. 4.13.

p. 390IIIThe THIRD point followeth to be considered, namely, how long Satan left our Lord; not for euer after, but for a while: and surely he stayed away but a little while. For if we looke into the holy story, we shall see the whole life of Christ almost to be a continuall temptation, and how Satan from time to time partly by himselfe, and partly by his ministers assayled him. This we shall see how sundry wayes Satan molested him and tempted him, 1. in his ministery. 2. his life. 3. his death.

1. In his ministery, he was tempted both in his doctrine and miracles. For his doctrine: the Scribes and Pharises often sought to catch aduantages against him, as in the case of the bill of diuorce, Mat. 19.1. and of the woman taken in adultery, Ioh. 8. which by Moses his law should be stoned; but Master what sayest thou? The Sadduces also tempted him in the case of the woman that had seuen husbands, whose she should be in the resurrection, Mat. 22.23. And the Lawyer concerning the great commaundement of the law, vers. 35. As for his miracles the seale of that doctrine, they tell him to his face that he cast out deuills by Beelzebub, Mat. 9.34. and 12.24.

2. In his life and ciuill obedience. The Pharises take counsell together how they might entangle him in his talke about paying tribute to Caesar, Matth. 22.15. And when he ate meate in Matthews house, Ma…. 9.11. they asked why he did eate meate with Publicans and sinners, and therefore he was one of them. Simon the Pharise seeing Mary Magdalen annoynting Iesus his feet with precious ointment, and wash…ng them with teares, and wiping them with her haires, said, Surely if this man were a Prophet, hee would know that this woman is a sinner, and not let her meddle with him. How often did they murmure at him, and lie in waite for him, and take vp stones to stone him, and raile vponupon him, with most despightfull words, calling him Beelzebub, a Samaritan, a glutton, a loose companion, running vp and downe with noted sinners: In all which Satan was the cheife agent.

3. But aboue all other temptations those were most fierce and furious, with which he was afflicted, torne, and tormented about the time of his passion, and on the crosse. For then, as himselfe witnesseth, the prince of the world came vponupon him with all his traine, Ioh. 14.30. he came in himselfe, and whole legions of wicked Angells with him, as the Apostle plainely implyeth, Coloss. 2.15. he spoyled principalities, and powers, and triumphed ouer them in the crosse. p. 391Now or neuer Satan must win the field, this is the last act, Christ was neuer so beset with miserie, Satan neuer had him at such an aduantage before; now Gods whole wrath is vponupon him, and now the deuill and his Angells set vponupon him so sore, that in his agonie in the garden he sweates drops of water and blood, and on the crosse he cryes out, My God, my God, why hast thou forsaken mee?

Those were more secret temptations of Satan and his instruments: but let vsus see with what hellish darts they pierced him openly vponupon the crosse, not to speake of those which he endured all the time he was in examination, condemnation, and leading to execution. For,

1. They hang him between two theeues as an arch-rebell, and of all sinners the greatest, and dart against him the same temptation with that in all this history, that he was not the Son of God, If thou be the Sonne of God, come downe from the crosse, certainly God would not let his Sonne hang there, but thou art a deluder, and arch-seducer of the people.

2. They tempted him with feare of death, Matth. 27.42. hee saued others, himselfe he cannot saue; this is a wise Sauiour indeede, hee cannot escape death in whose hands he is sure enough, and euen ouercome alreadie of death, and yet he will bee a Sauiour.

3. They tempted him with vtter reiection from God, as the most damned reprobate that euer was, He trusted in God, now let him deliuer him if he will hauehave him: but he can neither deliuer himselfe, nor God will hauehave none of him, he abhorres him, and will cast him presently to hell. These and a number of the like was our Sauiour molested and tempted withall, secretly and openly, euen then when the wrath of his Father seased vponupon him. So as truely the Euangelist might say, that Satan left him but for a season.

Christian life is but an entercourse of quiet and trouble: sometime Satan leaues Christ,Doctr. but he comes againe and renewes his temptation: so it is with the members, who hauehave much warre, but some peace, many troubles, but some breathing time. This truth we will a while discouer both in the state of the whole church of God from time to time, as also in some particular members thereof.

What a night seemed to oppresse the Church in the cradle, p. 392when wicked Cain slew righteous Abel, so as all religion and true worship seemed to be destroyed in all Adams posterity, hauing onelyonly Cain left? But shortly after God gaue Adam a Seth, in whom the Church was restored and preserued, and pure religion propagated. In Henochs time how was the worship of God profaned, when the sonnes of God married the daughters of men, which was the cause of the flood? but afterward it was restored by Noah and Sam, and by him continued to Abraham. Now the Church, as it was in the Arke, so was it like the Arke of Noah, against which the waters had a time to increase, and a time also of decreasing. What a night of trouble was the Church in, all the while it was in Egypt a stranger for 400. yeares, especially when they were oppressed with burdens, and had their infants drownd in the riuer? but a change came, God sent and saued a Moses, by whom he will deliuer his people, but so as they must be acquainted with this continuall enterchange in their estate: they must be no sooner deliuered out of Egypt, but bee chased into the bottome of the sea; but there God makes them a way: and no sooner out of the sea, but into the wildernesse, and from thence the good land takes them: and in that good land they neuer rested in one estate, but sometimes had the better of their enemies, and sometime for sinne their enemies had the better of them, as all the history of the Iudges witnesseth. In the time of the Kings, how was the Church troubled and wasted in the time of Ahab and Iezabel, when all Gods Prophets were slaine, and true religion was quite troden downe? But what a sudden change was there? euen when things were at the worst, did the Lord bring a strange alteration by Elijah, who slew all the Prophets of Baal, and restored true religion. How great misery suffred the Church in the time of Manassah and Ammon? but how happily was it changed by the piety of good Iosiah, in whom God made his people more happie then formerly miserable? But who would hauehave thought but that the Church had been vtterly wasted in the seuentie yeares captiuity, wherein it sate in the shadow of death? Yet it was happily restored by Cyrus. But when his godly decrees concerning the building of the Temple were hindred by Cambyses his sonne, God stirred vp Darius who fauoured the Church, and commaunded the continuance and perfection of the worke; but not without many vicissitudes of stormes and calmes, euen after their returne, as appeareth in the bookes of Ezra and Nehemiah.

p. 393What a raging storme was that, wherein our Lord and Head of the Church was put to death? now the whole Church lay bleeding and dead with him. But what a change was there the third day by his glorious resurrection? In the Apostles dayes, how was the Church wasted when Saul had letters from the high Priests to carrie bound to Ierusalem whosoeuer called on the Lord? but when he that breathed out nothing but slaughter and threatning, was once conuerted, then the Church had for a while rest and peace, Act. 9.31. After the Apostles, what a continuall storme arose against Christians, which lasted 300. yeares vnderunder the ten monsters of men, those bloody men, Nero, Domitian, Traian, Antoninus, Seuerus, Maximinus, Decius, Valerianus, Aurelianus, Dioclesianus, whose rage was such as a man could not set his foot in Rome, but tread vponupon the graues of Martyrs? But after this night a faire sunne rose vp in the East, Constantine the Great, who chased before him that horrible darknesse, and brought a blessed calme. But this lasted not long, but his second sonne Constantius (farre short of his Fathers piety) with all his strength set vp and maintained that Arrian-heresie, which his good father had condemned in the Nicen Councell: by which as bloody persecution sprung vp in the Church as euer was before, which lasted almost 80. years, vntill Constance the youngest sonne of Constantine set vp againe the Nicen faith in the Westerne part of the world, as Italie, Greece, Africke, Illiricum, and banished the former poyson. After this, what a blacke darkenesse of Mahometisme possessed the Easterne part of the world, vnderunder which it lies sunck at this day? And as pitchy and palpable darkenesse of Antichrist and Poperie occupieth the Westerne part of the world. But what a light did the Lord raise vp in the midst of Poperie, his zealous seruant Luther, since whome the light hath mightily preuailed to the blasting of Antichrist, and the consuming of him vponupon his nest? Yet not this without a cloud… for,

To speake of our owne Church: After the long darkenesse, like that of Egypt, had preuailed and couered for many hundred years the face of our countrey, it pleased God that the light of the Gospell should peepe into our land in the dayes of King Henrie the eight, but yet much clouded, and opposed almost all his dayes. In his sonne Edward the sixt, Englands Iosiah, it began to shine more brightly, and a more thorough reformation was vndertaken. But this sunne-shine lasted not long, but in Queene p. 394Maries dayes the truth was againe cast into the fire, and the bodies of Gods Saints pitilesly destroyed. God in mercy for his elects sake shortened those dayes, and raised vp our late Queene Elizabeth, of blessed memorie in all posterities▪ who was semper eadem in the maintenāce of the faith, & left Christ sitting in his kingdome, and the truth triumphing ouer Poperie and Antichristian falshood, which by Gods mercy we enioy vnderunder our gracious King. This hath been the changeable estate of the Church from the beginning, and, eadem est ratio totius ac partium, the same truth discouers it selfe in the particular members.

As for example. Abraham now a poore man in Egypt, presently enriched and made heire of the land of promise; now reioycing in his Isaac, and a while after stretching out his hand to kill his only sonne; who also herein was a notable type of the Church, now bound, and presently loosed, and raised vp after a sort from the dead. Iacob was now afraid of Esau, when he came in warlike manner to meet him, with 400. men at his heeles; but in a little season God lets him see a sudden change, who had enclined his brothers heart to doe him no harme, against his often former purposes to slay him. Ioseph is now hated of his brethren, after a season honoured of them: now sold as a slaue to the Ismaelites, afterward made a gouernour of Potiphar a Princes house: now accused by his Mistresse, and cast into prison, but after fetched out by Pharaoh, and made ruler of all his Princes, and the whole land of Egypt. Dauid sometimes cast downe, and, God hath forgotten him, a while after so confident in God, that he will not feare to walke in the vale of the shadow of death: sometimes pursued by Saul as a traytor and rebell, sometimes by Saul acknowledged his good sonne, and more righteous then himselfe: and when Saul is dead and ceaseth his persecution, his owne sonne Absalom shall rise against him, to depose him from his Kingdome. And Iobs messengers of euill tydings stil ouertooke one another. And to spare further examples, our own experience can teach vsus, that for the most part, we hauehave not ridde our selues out of one temptation, but another ensueth; such are our changes in this present estate. And why?

Reasons. 1.1. Satan goeth for a while from Christ himselfe, his holy flesh in the time of his infirmity needing a breathing time, & a refreshing; by which he knowes what we weaklings hauehave need of, and is become a mercifull high Priest, to giuegive vsus some rest in the midst of our conflicts, which else would bruise and breake vsus.

p. 3952. He goeth but for a season, because of his inuincible malice,2 who cannot affoard vsus a good houres rest, if he may hauehave leaue to disturbe vsus, because he maliceth our Lord and Sauiour with an inueterate and deadly malice; so that although he be in himselfe out of his reach, yet he still continues to tempt him (beeing in heauen) in his members vponupon earth. This deadly malice in his nature our Sauiour noteth, in Matth. 12.44. The vncleane spirit when hee is cast out, seekes to re-enter, and returnes againe, and where hee findes a fit house, he brings in seuen deuills worse then himselfe. He is diligent to watch our mischeife, and if he cannot preuaile at one time, he wil assay another.

3. God sees it good to stirre vsus out of our security, who are readie to expose our selues to temptation,3 especially after we hauehave out-stood a temptation, and neuer are we easier made a prey for Satan, then when the pride of heart tickles vsus, and so we growe secure, because we hauehave out-growne some temptation. If our estate of corruption did not necessarily require changes and armies of sorrowes, we should find the Lord not delighted in afflicting the sonnes of men: but he sees how prone we are to surfet of fulnesse; and as a field of corne, the rancker it is, the easier it is laid downe with eueryevery storme, and violent wind of temptation: and therfore he changeth hurtfull prosperitie with wholsome (though bitter) potions of afflictions, and like a good Physitian prescribes vsus a thinne diet, and abstinence after our surfet and excesse. 2. God sees these changes good for vsus, to season and stirre vp our prayers: In affliction we can seeke the Lord diligently: Isa. 26.16. Oh Lord, in trouble they hauehave visited thee, they powred out a prayer when thy chastening was vponupon them. He knowes his Church is neuer so fitly disposed to feruencie and efficacie in prayer, as when the crosse is on her shoulders; whereas in her peace she is sleepie, cold, negligent, rouing and remisse in her seeking after Christ, Psal. 55.19. 3. God sees these changes good for vsus, to lift vsus vp from this euill world: for were our prosperity not interrupted, we would doate too much vponupon the world, and would wish no other heauen then this vponupon earth: for, if we be so hardly and heauily gotten out of so miserable a world, as is full of sorrowes and heart-griefes, how hardly or rather impossibly should we get out of an vnchangeable earthly happinesse, though to enioy our heauenly inheritance? 4. God sees it good for vsus to bring these changes into our estate, & to entermixe with afflictions, comforts and breathings, to helpe p. 396our patience & perseuerance; for els all our sorrows would exceed our strength, if they were without intermission. The Lord wil not hauehave vsus swallowed vp of sorrow, & therfore doth so temper and blend our estate, as we be not quite tyred out with the instance of our skirmishes and conflicts, but after our skirmishes retyres vsus for a while, where we may breath & refresh our selues, and recouer our strength and fitnes for further seruice, whensoeuer our great commander shal imploy vsus. 5. God sees these changes good for vsus, that by them we might prize his mercies, to praise the giuer: doth not the night make the day more delightfull? would we so prize and praise God for health, if it were not sweetned with sickenes? Plenty is endeared by want, and an hony combe hath no sweetenesse to a full stomacke; whereas he that hath beene pinched with penurie and need, knowes what a benefit abundance is.

44. God for his owne great glory brings these changes into our estate, thereby manifesting, 1. his wisedome in vpholding his Church by contraries, which fight one against another, as the frame of the world standing on foure contrary elements. 2. his power, that bringeth to the graue, and backe againe, 1. Sam. 2.6. that supporteth his children to stand vnderunder so great burdens without fainting, thereby magnifying his omnipotent power in such weaknesse. 3. his goodnes, in suffring his children to be afflicted on eueryevery side, but not drowned in the waues of them; to be persecuted, but not forsaken; to be cast downe, but not to perish; yea to be killed, but not ouercome, 2. Cor. 12.9. and, 4.7. Nay, his goodnes is such as turneth all these changes to good, bringing good out of euill, sweet out of soure, life out of death, and his owne order out of earthly confusions. 4. his glory, in the strange and miraculous deliuerance of his Church in it most desperate estate, and in the powerfull ouerthrow of his enemies. And of all the persecutions of his Church it may bee said as of Lazarus his sickenesse, It is not to death, but that God may be glorified.

Vse. 1.Then let vsus not dreame of so stable a peace in our Church and land, as mens security eueryevery where hath seemed to lay hold of, looking at the peaceable disposition of our gracious King, at his hopefull successor, at our vnion among our selues, at our league with all other nations, at the continuance and vndisturbed estate and liberty of the Gospell for these 60. yeares. For, 1. God seeth not good to giuegive any Church on earth an vnchangeable estate: that is the Churches expectation in heauen.

p. 3972. Our peace hath brought in a generall securitie, profanenes, intolerable pride of all fashions and colours, beside modest and white, a deluge of drunkennes daily drowning the braines and soules of thousands, a wearines of this Mannah, a dangerous Apostasie from the first beginnings of the Gospell, and a falling back of many great ones into the professed idolatry of Antichrist, and in the most a contempt of religion, yea and of a formall profession that denies the power and life of godlinesse. Adde to these execrable swearing vnpunished, foule adulteries vnreuenged, or slightly punished, the Sabbaths of God horribly and generally violated and profaned, by games and practises vnlawfull vponupon any day. And now will God continue a peace to so vnthankefull a people, that doe put it to no other vse then to arme themselues against God, and fight against his grace and glory?

3. Consider how God dealt with his owne people: they had as long peace vnderunder Dauid and Salomon as we, as wise and excellent a King as euer was, beeing an eminent type of Christ; yet we see what long ease and peace brought him to, which was the ouerthrowe of his kingdome, and the renting of ten parts of twelue from him to his seruant: he was a King of peace as his name imported, had posterity, had made a league with all neighbour-nations; yet God beeing prouoked, brings a woefull change on him, and his land. So may it be to vsus.

4. Consider how God hath threatntd vsus of late years to bring in wofull changes, to remooue the Gospell, and giuegive away our kingdome, liberties, free-holds, and liues to strangers. Remember that admirable yeare of 88. and that no lesse admirable threatning and deliuerance in 1605. Forget not the raging and deuouring plague, in which there was no peace or safety to him that went in and out. Remember the furious fire in many great places of the land, burning vp whole townes and villages: the generall diseases and distempers in mens bodies, which hauehave beene as vniuersall as our prouocation hath beene: the change of our seasons, the breaking out of waters drowning the earth, the infection of the aire, many barbarous conspiracies against the life of so innocent and mercifull a King, and the hote conte…tions of many brethren in our owne Church. All which are remarke…ble signes of Gods displeasure, if not f…erūners of a lamentable cha…e. But he that considereth how all these things are forgo…en & worne away vnprofitably, without all wholesome vse o… reformation, canno… p. 398but thinke that the Lord (if timely repentance hinder not) will take some other course, and so speake as he will be heard: for the truth neuer fayles, which you hauehave heard at large; One iudgement is euer a forerunner of another, vnlesse repentance cuts them off. Oh that God would put it in the hearts of high and low to seeke the continuance of our happie peace, in our seasonable seeking of God by repentance, and not seeking still to prouoke him by wilfull impenitencie.

Vse. 2.Let vsus not expect an end of temptation and triall, while we are here below, seeing Satan goes away (in respect of temptation and molestation) but for a season. If Satan be gone, he will returne: yea although he cannot preuaile, he will not cease to be an enemy: and the longer our peace hath beene, let vsus thinke our change the nearer. None of Gods children, but the deuill is sometimes departed from them: but the experience of them all shewes, that hee neuer staied long away from any of them: and therefore let vsus bee wise, although Gods goodnesse hauehave kept him a great while from vsus, not thereby to grow secure, but as forecasting his comming againe, arme our selues for him. 1. Not mistaking our present estate, which is a pilgrimage, and not a paradise of ease and pleasure. 2. Considering, that euills foreseene loose a great part of their bitternes; and they are so much the weaker against vsus, as we are stronger by our prouidence and foresight of them. 3. Neither may we thinke much, that after one, or two, or three assaults, Satan hath not done with vsus, but comes againe, as he did against our Lord: for we seruants are not better then our Master, nor better then our fellow-seruants, who hauehave been often assaulted; as Dauid, first to adulterie, and after that to murder, and after that to pride in numbring the people, and after that Satan came againe and againe. And Paul was often buffeted by Satan, yea after hee …ad prayed thrice, he got no release, but a promise of sufficient grace. 4. Neither may we conceiue it strange, that after some sleighter temptations, we should be vrged with fouler: for Sathan commonly keepes his strongest till the last, as he did to our Lord. Many say, neuer were any so fowly tempted, nor so often as they: their flesh trembles, and their haire stands an ende, to thinke what foule temptations Satan suggesteth with great instance: But, can there be a fowler temptation then to worship the deuill himselfe? yet the Son of God was tēpted to it. Therfore resist as he did, and the sinne is not thine, but Satans, who shall be damned, but thou p. 399shalt be saued in the day of the Lord. Satan still commeth with more malice, and worst at last, contrarie vntounto God who is best at last.

In that Christian life is mixed with peace and trouble,Vse. 3. learne we not to fixe both our eies vponupon any present prosperitie, nor vse it as a perpetuity, but hold it as a mooueable, which passeth and mooueth from one to another. Wee hauehave now a sweet sense of God, but this may be ouercast, he may hide himselfe and we be troubled: we may now hauehave the ioy of our faith, and presently our soules be clouded with vnbeleefe, distrust, and dregs of infidelity. All Gods graces are still in fight, often foyled by their contraries. And for temporall things, our health is conflicted with sickenesse, our good name wounded with disgraces and defamations, our friends mortall, and were they not so, yet mutable, often becomming our greatest enemies; our wealth winged, and leaues vsus when we hauehave most need of comfort, our life it selfe commutable with death, which is the turning of vsus out of all that we loued dearest, excepting God himselfe. Let vsus therefore fixe our eyes vponupon those eternall good things, and that eternall peace, and that kingdome which cannot be shaken: For the things which are seene, are temporall, but the things not seene are eternall. And then, whatsoeuer I loose, it is but a mooueable, my inheritance is safe and sure.

Hence we may see how like wicked men are vntounto their father the deuill in their courses: Satan seemes to goe from them,Vse. 4. but it is but for a season, and so doe their sinnes, but for a season, by a counterfeit repentance: As we may see in two or three instances.

1. Some vponupon some good motions and exhortations by Gods word and Spirit, are strucke with some sense of their estate, their conscience is checked, and they resolue to take a new course, and perhaps enter vponupon it, as the deuill were quite gone: But hee comes againe, he went but for a season, and sets them as deep in their vsurie, deceit, gaming, and wicked fellowship as euer before: the dogge returnes to his vomit, and the sow to her wallowing in the mire: the euill spirit that seemed to be gone, is returned, and hath brought with him 7. worse deuills, because he found his house fit for him.

2. Some about the time of receiuing the communion are very deuout, will make a shew of religion, of prayer, of repentance, of charity, and louelove; they will not sweare much that day, perhaps not p. 400play, but read, and (it may be) sing Psalmes: A man would thinke (for so doe they) that the deuill is quite gone. But is is but for a season, their righteousnesse is but as a morning dew, their vnrighteousnesse returnes, and they become as disordered in their courses, as malicious in their liues, the next day, as euer they were before. A fearefull case, that with Iudas they receiue the sop and the deuill withall.

3. Others in the time of sicknesse are very penitent, will confesse all, promise amendement, plead for pardon, craue good praiers, and vow to God, if he restore them, to become new men and women; and now the deuill (they hope) is quite gone. But no sooner their sicknesse breakes, but the deuill comes againe, and brings all their former sinnes backe againe, and they are well contented against all their vowes, promises, and resolutions, to admit them into firmer fauour and league then euer before; and, beeing of neere kindred with Satan, will then goe away when they can stay no longer. The most hard-hearted Pharaoh can doe all this, to get out of Gods hands; but he must not so carrie it at length.

Vse. 5.Lastly, let vsus comfort our selues in our trouble: for this also is changeable: our Lord knowes we hauehave need of a refreshing, and we shall be refreshed: The rod of the wicked (yea of the wicked one) shall not alwaies rest on the lot of the righteous, least they put forth their hand to vanity. And although it may seeme hard, that Satan goes but for a season, yet is not this without much comfort: For although it were a great mercy for Satan not to come vntounto vsus, yet to come and goe away foyled, is a farre greater, as he doth from all the members of Christ, who in expectation of this ioyfull and seasonable euent, may encourage themselues to hold out with patience vntounto the end.

And behold, the Angells came, and ministred to him.]

In these words is laid the triumph of our Lord Iesus Christ after his victory, which is set downe not without a starre or note of speciall obseruation, Behold, beeing held ouer this point following for speciall purpose. For this particle noteth, 1. sometimes a strange thing, as, Behold, a virgin shall conceiue and beare a sonne. 2. a long desired thing and much expected, as Behold oh Sion, thy King commeth, &c. 3. an excellent thing now set before the eye, and present, as Ioh. 1.29. Behold the lambe of God that taketh away p. 401the sinnes of the world: and so it is a note of admiration. 4. a true and certaine thing: so it is set before many promises and threats. 5. it is euer a note of attention, and argues intention and weight in that matter where God… spirit hath prefixed it. It hath all these vses in this place, noting a strange triumph, such as neuer was met withall in all the monuments in all the world besides. It was but shadowed in that strange triumph sung to Dauid, 1. Sam. 18.7. when Dauid had returned from the slaughter of the Philistim, the women came out and sang by course, Saul hath slaine his thousand, but Dauid his tenne thousand: why? he slew but one man. True, but in that one enemie he did as much as if he had slaine ten thousand others. But here in one enemie, this sonne of Dauid, hath slaine his legions and millions, not of men but of deuills, not Philistims but hellish powers, which had defied the host of Israel. This note also calls vsus to behold as expetible, certaine and excellent a triumph, as all the notes of attention, which are in the Scripture, all the Selahs in the world are too little to gaine sufficient attention, or set out the greatnes of this diuine mysterie. It calleth vsus as the parenthesis of our Sauiour, Matth. 24.15. speaking of the certaine strange signes of Ierusalems ouerthrow, Let him that readeth consider; so, Let him that reads behold, that is, consider, meditate, remember, prize this great and most glorious worke of the Sonne of God. And it checketh and rebuketh our heauines, dulnesse, and want of affection, in the beholding and due regard of so materiall and comfortable a point of heauenly doctrine, so neerly concerning our selues.

But what must we behold? Two things: 1. the comming of the Angells vntounto Christ: 2. their ministring vntounto him.

In the comming of the Angells, note, 1. when they came, 2. to whom, 3. the manner of their comming.

I. When, in the first word, namely, when the deuill had left him, and not before. For, 1. The good Angells hauehave little ioy to be where wicked Angells and deuills are, especially whiles their commission stands in force to molest the children of God. 2. They were ready enough to attend vponupon their Lord, but Christ permitted them not for the time of temptation: 1. least their presence should hauehave driuen Satan away before the temptations had beene ended: 2. he had no assistance of man or Angell, but alone in the wildernes sustaines all the brunt of the temptation: hee must tread the wine-presse alone, as none must share with him in his conquest p. 402and victory. 3. Satans mouth must be stopt, who would hauehave said he had ouercome by their aide, if they had beene present. 4. the text saith not, the Angells came in to help him in the time of temptation; but, when the deuill had left him, they came to minister to him.

II. The person to whom they came, to him, now plainely manifest to be God and man; man tempted by the deuill like vsus in all things except sinne: God who had ouercome the deuill, and now riding in a chariot of glorious triumph: man in the hands of Satan carried and recarried at hi… pleasure; God to whom the Angells as ministers and the squires of his holy body, do homage and attendance.

III. The manner of their comming, foreign, they now came in vntounto him, standing before a farre off, as in warre when the enemies are scattered, the friends come in with ioy: for so it was when Dauid had foyled and slaine Goliah, the men of Israel and Iudah arose, and shouted, and applauded that noble victory. Quest. But how did they come in? Answ. 1. By moouing themselues from the place where they were, to that place where Christ was, and they were not before: for the same Angell cannot be in two places at once, because 1. his essence is finite, and therefore limited: 2. they are definitiuely in place, although not repletiuely: for the Angell is in a place onelyonly by applying his vertue to the place, by which vertue he rather containes the place, then the place him, as it doth bodies. But when a legion of wicked Angells are said to be in one man, it is necessary that spirits defined to be in one place cannot at the same time be without that place, till they be mooued thence into another. Good Angells are not in heauen and earth at once, much lesse eueryevery where.

Now whereas they are truely in place, and truely mooued in place, both without bodies, as also in assumed bodies, it would make much for the clearing of the Angels manner of comming to Christ, to know whether they came in a bodily shape, or without bodies at this time.

I answer: I doubt not (and yet I will not contend about it) but that they came in bodily shapes. Quest. HaueHave Angels bodily shapes to appeare in? Answ. No, not proper to their nature, beeing meere spirituall substances, without corporall matter, or physicall composition: But yet they hauehave bodily shapes, 1. ascribed to them by way of description, for our capacity: 2. assumed by way of dispensation, p. 403for our consolation.

I. For our comprehension; the Angells with two wings couer their face and feet: Isa. 6.2.Isa 6:2this signifieth that their nature is hid and remooued from the knowledge of man. And with twain… their bodies are couered, Ezek. 1.11. to signifie the same. And their hands are vnderunder their wings, by which is meant that their powerfull and secret operation also cannot be discerned with bodily eyes. Therefore hath the Scripture expressed their nature vnderunder diuerse shapes, and ascribed vntounto them many parts both of men and other creatures, in which we may see and vnderstand their worke and office: as Ezek. 1. Angells are described by foure beasts; not because they are no more in number (for, thousand thousands sit at his right hand) but because they doe the commandements of God in all the foure quarters of the world. These beasts hauehave foure seuerall faces: 1. the face of a man, to note that all of them are reasonable and vnderstanding creatures, as man is. 2. The face of lyon, to signifie that eueryevery Angell is strong, and powerfull, and couragious, as the lyon among the beasts. Psal. 103.20. Praise the Lord ye Angells strong in power. One of them is stronger then a number of men, yea then a number of deuills. 3. The face of an oxe, to note their patience, assiduity, and vnweariablenesse in their seruice and ministery, as the oxe is a beast most patient, and constant, and profitable in his paines. 4. The face of an Eagle, to note their swiftnes and alacrity, seeing a farre off many hidden things, as the eagle; flying strongly and swiftly, that is, vnresistably as the eagle; holding out, not fainting, but renewing their strength as the Eagle.

By the same Prophet they are described, chap. 10.22. by the shape of Cherubs; which were the faces of little faire boyes with wings, noting vntounto vsus vnderunder that resemblance their nature, to be void of deceit as a child, simple, innocent, not proud, or arrogant, not enuious or malicious. Hauing wings, to note their readines and expedition in their ministery: and these wings in their foure sides, to shew that their ministery extended to all the foure sides of the world.

II. By way of dispensation they hauehave often assumed bodies that were true, immediately created of God, not imaginary or phantasticall, as Marcion thought, whom Tertullian refuted, neither generated nor borne as mans body is, nor hypostatically vnited to the Angells as constitutiue parts, as our body is a constituting p. 404part of vsus; but taken vponupon them for the time of some speciall seruice, and laid downe againe, euen as we doe our apparell, to the end they might familiarly conferre and conuerse with men, till that speciall seruice were performed.

Thus did they visibly appeare vntounto Abraham, and Lot: thus was the Angell of God seene like a fourth man in the furnace, which the three children were cast into: and in this humane shape, I doubt not but they came and appeared to the Sonne of God in this place. My reasons are these: 1. If the Angells came often in bodily shape to the seruants and adopted children of God, why should they not much more to the naturall sonne of God, beeing cloathed with the same flesh? 2. We hauehave formerly prooued, that the deuill came in assumed bodily shape, the more to molest and terrifie the Sonne of God, and therefore the Angells came to him also in bodily shape, the more to comfort him. 3. The present estate of Christ required it, who was man, & subiect to many infirmities and therefore the Angells came corporally to comfort him. 4. The phrase of the text implies a more sensible and peculiar manifestation of them then before: as in his agonie an Angell appeared to him, foreign, Luk. 22. vers. 43.

In this comming of the Angells, note an happie change in the estate of our Lord and Sauiour: for in stead of the deuill his deadly enemie, come the Angels his friends and houshold seruants: in stead of one deuill many Angels; for all are his to attend him: in stead of sharpe hunger for forty dayes together, now he hath bodily food and comfort in a moment.

God may hide his comforts for a time, but at length they shall shine out vponupon his seruants,Doctr. as the Sunne from vnderunder a cloud. All the time of the temptation Christ was without food, without angels, nay he endured sharpenesse of hunger in his bodie, and of Satanicall vexation in his soule: now the Lord comforts him, not onelyonly in remoouing euill from him, but restoring to him his whole former peace, besides the glorie of a most victorious conquest. And the fame is his dealing with his seruants: Psalm. 73.1. Dauid beeing plunged exceedingly with a greiuous temptation of Atheisme; not whether there was a God or no, but whether this God were iust and mercifull, seeing things fell out so crosse to good men, and so prosperously to the wicked; at last breakes out into a setled resolution, Yet God is good to Israel. Hee was in the p. 405temptation as a man cast into the sea, souzed in one billow after another, at length he descries a shore, and with extreame toyle and perill he gets thither, and crawles vp, and saith, Yet I hauehave escaped drowning. Or as a man in a pitcht field, that in the thicke of his enemies had escaped many blowes and deadly thrusts, being set beyond the danger saith, Yet I am aliue. So the Lord, though in temptation he seeme to stand farre off, yet at last appeares with strength and comfort. The same Dauid beeing in great distresse a long time, hunted as a partrich by Saul, but strangely deliuered from him and Achish, concludes, Psalm. 34.19. that how great soeuer the troubles of the righteous bee, yet the Lord will at length deliuer them out of all. To this purpose Salomon saith, that though the iust man fall seauen times a day, namely, into affliction, yet hee riseth againe.

Abraham in his great triall saw nothing but sorrow and vexation for the losse of his Isaac: yet in the third day, when the case seemed desperate, God was seene in the mountaine; as if he had not seene God till he came into the mountaine. Whence his posterity vsed it as a prouerbiall speach, In the mount God will be seene: at the farthest he will be seen there, if not before. Iob assured himselfe, that after darkenesse hee should see light; and according to his faith, we see howsoeuer Satan set vponupon him, with all his might to blaspheme God, and his friends would needs prooue him an hypocrite; and which was worst of all, God not onelyonly stood a farre off from him, but came vponupon him and against him, a… one that stroue against the Almightie, and one that reprooued his Maker, chap. 39. vers. 35. Yet at length he steppes out for him, acquites him, and rebukes his friends, and accepts his seruant, and turneth his captiuitie, and giues him twice as much as before hee had, chap. 42.

1. Herein the wisdome of God ioyned with his power shineth forth: hereby the Lord knowes how to bring light into darkenes▪ Reasons. …Psal. 112.4. To the righteous ariseth light in darkenesse. No darkenes or misery can keep God and the comforts and strength of his spirir from his children. Yea hereby the Lord knowes how to bring light out of darkenesse, as once he did in the creation. Rom. 8.28. We know that all things are turned to the best, to them that louelove God. His wisedome and power turnes things, not onelyonly good into good, nor onelyonly afflictions and trialls, but euen their sinnes and infirmities, like a good Physitian that tempers poyson to a remedie, p. 406and of the vipers skinne makes a remedie to heale the vipers sting.

22. This is the godly mans priuiledge aboue wicked ones, to find God sweet to their soules, either in afflictions, or in the ending of them: 1. Because their persons (whatsoeuer their estate is) are accepted with God, whereas the other are reiected. 2. They are sealed with the earnest of Gods Spirit, and can goe vntounto God in feruent prayer, whereas the other want the Spirit, and cannot pray to be heard, Psal. 18.41. They cried, but there was none to saue them, euen to the Lord, but he answered them not. 3. They hauehave the grace of repentance, which remooueth sinne the cause of affliction, and are come out of Babylon though they liue in Babylon, beeing as so many Lots in Sodome. Whereas the other are impenitent, and neuer remoouing the cause, the effect lyes euer vponupon them, and growes eueryevery day heauier then other. 4. They hauehave peace of conscience, and can sing the new song to God and the Lambe, hauing a set of sweet musicke in their soules; and with peace they hauehave patience, supporting them vntounto Gods seasonable deliuerance. Whereas the wicked are as the raging sea, and hath no peace nor patience, but a senslesse vnfeelingnes of his estate; their hearts beeing either ignorant, ascribing all their smart to fortune, or constellations, or fatall necessitie, or secundarie causes, beeing not able to ascend so high as God the author, or descend so lowe as their owne sinnes, the iust meritorious causes of their euills; or hardened and feared, or senslesse, as Nabals, whose heart was as a stone dead within him.

3. It is one ende of Gods extreame humbling and afflicting his children,3 not to sinke or forsake them, but at the last the powerfull worke of God may be shewed on them, both for his glorie, and for theirs. The poore blind man (Ioh. 9.3.) carried his miserie a great while, from his birth to his mans estate, and yet our Sauiour witnesseth, that it was neither for his sinne, nor his parents, but that the worke of God might be shewed vponupon him, in the miraculous cure of him, when all the power of nature and art could do him no good. Lazarus was extreamely humbled, dead, buried, lying in the graue stinking: who would hauehave thought beyond Marie, that he should euer hauehave been raised till the last day? and yet our Sauiour saith, that euen that death of his was not vntounto death, but for the glorie of God. Yea, the Lord neuer bringeth any euill vponupon his children, wherein he intendeth not in the ende to shew them some great p. 407good: as, Deut. 8.16. The Lord tryed, humbled, and prooued his people in the wildernesse, that he might doe them good at the latter end: Iob. 23.10. Hee knoweth my way, and trieth mee: and what was the issue? I shall come forth like the gold. And the Apostle affirmeth, that the triall of our faith, which is much more precious then gold, shall bee found to our praise, and honour, and glorie, at the appearing of Iesus Christ, 1. Pet. 1.7.

4. God hereby manifests his care and faithfulnesse in his promises: for he hath promised,4 how euer he suspend his comfort for a time, to returne in due season: neither can his mercies come to an ende, nor himselfe leaue his mansion finally. Therefore it is that sometimes he foretells his children of euills to come, that they should not come suddenly on them, neither distrust his care in them, nor be ignorant of a good issue out of them. Sometimes he numbers them out, and tells how many, and how long they shall be: Dan. 9.25. There shall be seauen weekes, that is, 39. yeares: and there shall be 62. weekes, that is, 434. yeares, and then the Messiah shall come, &c. And alwaies he that setteth the setting of the stars, and the bounds of the sea, setteth much more the period of our troubles, and the furthest limits of his childrens trialls: which suppose they reach euen to death it selfe, they can follow them no further, but then is a rest from their labour, a reaping of the fruits of their suffrings, a ioyfull haruest of a sorrowfull seed-time, wherein the Lord meets them with a full and finall deliuerance, and putteth them in full possession of all his most glorious promises.

Let the godly consider of their priuiledge, to prouoke their patience and constancy in their greatest trialls,Vse. 1. which cannot make them vnhappy. For, 1. the godly mans present estate is the best for him, be it what it can be: the furnace is the fittest place for gold. 2. His triall shall be turned to good, because God hath the disposing, tempering, and moderating of it. 3. His triall shall be but light and momentanie, not in respect of the present sense, but because the time of temptation shall be swallowed vp by the time of victorie. 4. The ende of it shall be happie: and all is well that ends well: here shall be a most blessed issue. And therefore let drossie Christians feare the fire, who are sure to be wasted in it, whilest the godly reioyce in tribulation, and with Dauid walke fearelesly in the valley of the shadow of death, because God who lead him in, was with him to lead him out.

p. 408Vse. 2.Let the godly iudge of themselues, not alwaies according to their present estate or feeling, which may occasion their feet almost to slippe, but looke to the happie end of their trialls. And though the smart continue long, yet let them be assured that the Lord keepes all their bones, so that not one of them shall be broken. Neither let vsus be weary and faint in our mindes: for although God seemeth not to heare vsus, yet he heares vsus well enough. And though hee seeme to stand a farre off vsus, it is but a delay, no deniall of our request. And though he seeme to neglect vsus, let vsus not neglect him, but hold on in the prayer of faith.

Let this serue as a ground of comfort & encouragement to vsus, that when with Israel we stand as it were on the sea-brinke,Vse. 3. beset with dangers, then we may be still, and expect the saluation of the Lord. For as the Prophet speaketh, (Hab. 2.3.) The vision is yet for an appointed time, but at the last it shall speake, and not lie: if it tarrie, waite; for it shall surely come, and shall not stay. Let vsus not make hast, nor limit the Lord in prescribing him a time and meanes, but leaue all that to his wisedome, leane vponupon his arme, relie vponupon his word, he hath a mind to doe vsus good, and that when it shall bee most for his glorie and our saluation. We are not yet perhaps in the deepe, nor at the mountaine, nor so destitute but we find some supports. But were the case with vsus as it was here with our Lord, if we were in the world, as in a wildernesse, our food nothing but stones, our companie wild beasts ready to deuoure vsus, no friend neare vsus, but the deuill tossing and tumbling vsus with his temptatitions, we should assuredly see the Lord extraordinarily prouiding for vsus, and working out for vsus vnexpected comfort: our extremity would be Gods opportunity. God sent not Moses to deliuer Israel from vnderunder Pharaoh, till their burdens were at the heauiest, and their oppressions intollerable. God might hauehave sent his Angell to preserue the three children from being cast into the fire, but he did not till they were in the flames; this was Gods time, wherein he was more glorified, his children more gloriously deliuered, and his enemies more mightily confounded, then if the Angel had come before. Euen so, when this land was like that fierie furnace, made seauen times hotter then euer before, to consume the bodies of Gods Saints in Queene Maries dayes, in the midst of those flames God sent that happy Queene (nowe a blessed Saint) to quench those fires, and deliuer our whole Church from that tyrannicall and Papall oppression. Thus the Lord himselfe p. 409waites, and stayes for the fittest time of our deliuerance; and so must we. Neuer shall the faithfull soule faile of a day of refreshing.

And ministred vntounto him.]

We hauehave spoken of the Angells comming: Now the last thing considerable in this history, is their ministery vntounto Christ; wherin are two things: 1. How they minister to him: 2. Why they minister.

I. 1. They ministred in adoring the Sonne of God, the onelyonly conquerour of the deuill, and honouring him as the victorious destroyer of the Prince, and commaunder of all hellish powers: For the Angells reioyced in Christs victory, in the deuills ouerthrowe, and the saluation of the Church of God. The goodnes of their nature carries them wholly to the glory of God, in all their actions and motions, and the good of the Church; as at the birth of Christ they sung, Glory to God on high, on earth peace, and good will to men. And there is no doubt but now vponupon this victory, they did much more honour him, and congratulate his glorious triumph.

2. They ministred to him in comforting him, beeing in his soule extreamely afflicted and molested with Satans temptations: for how could the Sonne of God but vtterly abhorre, and with fiery zeale detest such blasphemous temptations, as that he should not onelyonly distrust his Fathers prouidence, but euen fall downe and worship the deuill himselfe, with which temptations a sinnefull man yet in his corrupt nature, would be exceedingly distracted and disturbed? It is no doubt therefore, but as in his agonie before his passion, the Angells came to comfort him, so likewise in this conflict and perturbation so soone as they might, they came in to the same purpose.

3. They ministred to him in releeuing his body, which was now broken with hunger, and watchings, hauing already fasted 40. dayes and 40. nights; and brought him food to allay his hunger, spreading as it were a table for him in the wildernes. For, if they neglected not the seruant of God Elias in the wildernes, beeing ready to starue for food, but prouided him a meale, in strength whereof he went 40. dayes and 40. nights, 1. King. 19.5. much lesse would they neglect the Sonne of God, who was now in the same necessitie.

4. They ministred to him standing about him, and giuing attendance, p. 410waiting as it were at his table, and ready to be employed in any further seruice he had to commaund them: Psal. 103.20. Ye Angells readie to execute his will. Whence in Ezeck. 1.11. the Angells are described with wings stretched vpward, noting their propensity and readines to the commandements of Christ.

II. Why the Angells doe thus minister to Christ. Answ. Not for any necessitie of his (for 1. he was able to hauehave sustained himselfe, and held out for euer against the deuill: 2. hee was able to hauehave confounded the deuill: 3. he was able to hauehave created food in the wildernesse without them, which they could not doe: for, although they could fetch food elsewhere prouided, yet could they not create any,) but, 1. It was their dutie to attend him as their Lord, called the Lord of the holy Angells. 2. Christ would now vse their ministery, and did not helpe himselfe by miracle, as he might if he had pleased. But wee read not that hee vsed his power for himselfe or his Disciples: Himselfe beeing hungry and weary at Iaacobs well, he created not food, but sent his Disciples into the citie to buy bread: And when his Disciples were faint and hungry, they were faine to plucke eares of corne, and eate it: But yet he vsed not his miraculous power. For miracles were wrought for the edification of others, and commonly done in the presence of many, whose faith was to be strengthned, as the Disciples was in part already. 3. This was so for our instruction and consolation, that we also in our wants, standing in the Lords battells, may expect the presence and comfort of the Angells.

Doctr.The priuiledge of Christ, whereby he is exalted aboue all creatures, hence appeareth, in that the Angells minister vntounto him. Heb. 1.6. the Apostle prooues Christs diuinity, and eminency aboue all things, out of that testimony of the Psalme, And let all the Angells of God worship him. For, he must needes be greater then all, who must be honoured of all. Ioh. 1.51. Christ himselfe prooues himselfe the Sonne of God, because, notwithstanding he is the sonne of man: which plainely notes him to be, 1. a true man, and 2. a weake man: yet they should see the heauens opened, and the Angells ascending and descending vponupon him, as was figured in Iacobs ladder, Gen. 28.12. For Christ is the ladder and onelyonly way by which we ascend into heauen. It reached from earth to heauen, signifying his two natures, God of his Father in heauen, man of Iacobs loynes in earth. Angells ascending and descending, are the ministring spirits attending him: for in that phrase is meant their p. 411sending out, their emission, and commission to their office, descending to their worke, and ascending to giuegive account of it. Now according to this Prophesie of Christ, two of his Disciples sawe the heauens open vponupon him in his transfiguration, Matth. 17.1. 2. In his resurrection, those keepers of the sepulcher saw the Angell of the Lord that descended from heauen, and had roled away the stone from the doore, and sate vponupon it, so as they were afraid, and as dead men, Mat. 28.4. The women also saw the Angell and talked with him, that had attended him in his resurrection, ver. 5. And in his ascension all his Disciples saw the heauens opened vntounto him, and two Angells standing by them, who attended him, Act. 1.

1. The more honourable the attendants and ministers,Reasons. 1. the greater is the personage so attended. But our Lord hath not a guard of men about him, as the great Princes of the earth; but a guard of Princes, and not of Princes onelyonly, but of principalities and powers, rules, thrones, and dominations; and therefore hee must needes be a mighty God, aduanced aboue all creatures. 2. The Angels are in Scripture eueryevery where spoken of,2 as the excellencie of the creatures; so as when the highest praise of any thing is to be giuen, it is taken from the excellencie of Angels. Manna is called Angels food, Psal. 78.25. that is, if Angels should neede foode, they could not wish more excellent. 1. Cor. 13.1. If I should speake with the tongues of Angels, &c. that is, excellently. Yea, the most happie and glorious estate that our selues looke for after the resurrection, is hence extolled, that we shall be foreign, like Angels. Now all this aduancement of them, is not so much in respect of themselues, with whom we hauehave no commerce, but for the aduancement of Christ, the Lord of the holy Angels; and that in their glorie we may behold the glorie of Christ, to whom they are seruants. 3. The truth hereof was shadowed in the ceremoniall law, Exod. 25.20.3 The Cherubims (signifying the Angels) must lift their wings on high, as attending vponupon God, and their faces must be to the merciemercy-seate, which liuely resembled Christ, on whom their eies must be still cast, as the eie of the hand-maid to the hand of her Mistresse. And, chap. 26.31. the vaile of the Tabernacle which couered the most holy, (expressely signifying the flesh of Christ, which hiding his diuinity made way for vsus to heauen) must be made of broydered worke with Cherubims, not without Cherubims: for these noted the multitude of Angels seruing Christ, euen as man: for beeing in his lowest estate, and apprehended to the death, he giues this as a reason to Peter to put vp p. 412his sword, because, if he would, he might pray to his Father, and hauehave twelue legions of Angells to rescue him.

Obiect. But this seemes not Christs priuiledge to hauehave the Angells his ministers, seeing all the godly hauehave them ministring spirits for their good, Heb. 1.14. as Abraham, Lot, Elias, Daniel. Ans. True, they had, but this impeacheth not Christs honour, because they serue not vsus after the same manner they serue him: for 1. Their seruice is due to Christ as their creator and Lord; of dutie: to vsus, as creatures, of charge. 2. Their seruice to him is immediate as the Head of the Church, to vsus mediate onelyonly as members of the Head. 3. Their seruice is proper to him, and inuested in him, as his owne right: to vsus giuen by vertue of our communion with him. 4. To him as the author and preseruer of all the gifts and graces they hauehave; and equall it is, that whatsoeuer is excellent in any kinde, be wholly ascribed, to the author and giuer of it: to vsus onelyonly so farre as the owner hath put them in trust to employ those gifts for our good. Faith in Christ interests vsus in this ministery of the Angells, who louelove the members because of the head. They are his Angells, and so called by speciall propriety: Matth. 16.27. when the Sonne of man shall come in the clouds, and all his holy Angells with him, because by speciall prerogatiue they doe him homage and seruice: And our Angells by speciall commission and direction from him. 5. They neuer ministred to man, but for the honour of Christ. Reu. 22.9. Worship God.

Let vsus imitate the Angells. Doe they honour Christ by their ministery,Vse. 1. and shall we refuse his seruice? especially seeing …ee tooke our nature, and bound vsus straiter to him then the Angell…. They are most expedite and ready, hauing wings to flie withall: Let their wings speed vsus in his seruice. They are vnweariable in performing obedience, and shall wee be so heauy and shrinking, as to account eueryevery thing too much …hat wee doe for him? They are in all things ruled and mooued by his Spirit: Ezek. 1.20. whither the Spirit led them they went: Let vsus also giuegive vp our selues to the leading of his Spirit, not running of our owne heads in any busines, vnsent, without our warrant. They reioyce in all good things, and in Christs victory, the benefit of which redounds to vsus more then to them, and that men by the same are set out of the deuils power: And why do no… we more reioyce in this victory of Christ? why do we reioyce in euil, which is the deuils sin, in sinful courses and company? why doe we hate and scorne those, who most partake in this victory? How vnlike is this to the Angells?

p. 413If the Angells be seruants vntounto Christ,Vse. 2. then we see herein both his louelove to vsus, and our owne honour, who hath vouchsafed vsus his owne speciall seruants to attend vsus: For he hath not onelyonly charged them with the safety of Abraham, Iaacob, Lot, Elias, Daniel, and other extraordinary holy men, but their commission is generall: Psal. 91.11. they shall keepe thee in all thy wayes, that is, not onelyonly Christ himselfe, but eueryevery member of Christ: for this honour hauehave all the Saints. And what a comfort is it, that we so weake creatures, and so beset with spirituall and inuisible enemies, hauehave appointed to vsus by the Lord so many spirituall, inuisible, and more powerfull aiders, and assisters? What a comfort is it, that no temporall enemie can so soone wrong vsus in our persons, estates, or names, but the Angells of God are ready to turne it off, and keep off the perill, and then returne to God to complain of the wrongdoers? What a care should we hauehave not to forfeit our priuiledge, to keep vsus in our wayes, and walke warily because of the Angells, not greeuing them by sinne, nor driuing them from about vsus, whose protection vnderunder Gods is more safe then if we lay vnderunder shield and speare, Psal. 91.4. with 11. And if our Lord himselfe receiued comfort from them, how great may be our comfort from them?

Hence we are to ascribe the glory of power, Maiesty,Vse. 3. and kingdome vntounto our Lord Iesus, who if he be able to command all the Angells in heauen, much more all the deuills in hell, who are farre weaker then they: All power is his in heauen and earth. And now we are no longer to esteeme of him according to his base estate, in the wildernes, in the world, but according to his surpassing power manifested through all this history in vanquishing the deuill, and in receiuing the diuine honour from the most grorious Angells. To this great Michael, who euen without his Angells hath in pitcht battell ouercome the great red dragon and all his Angells, be ascribed all power, might, victory, and triumph, of all men, Saints, and Angells, in earth, and in the highest heauens, for all eternity. Amen. Amen.

FINIS.

foreign.