Sermons Preached on Several Occasions Volume 2, Sermon 15
The Fifteenth Sermon.
MATTH. IV. 9.
And he saith unto him, All these things will I give thee, if thou wilt fall down and worship me.
FROM what hath been said concerning this point several things may be inferred.
1. We may hence infer, how foully and dangerously the Church of Rome errs, whose Doctrine and Practice in this matter is most opposite to the Scriptures, and most derogatory to the Honour of God. For they teach, (and practice accordingly) that Prayers are to be made unto Saints and Angels; that the Host or consecrated Bread in the Eucharist or Sacrament is to be worshipped: They teach and defend the lawfulness of making Vows to Saints, and the Adoration of Holy Relicks. Thus they rob God of that Honour which peculiarly belongs unto him, and bestow it upon the Creatures. For these their impious Practices, at least for some of them, they have by many learned men been charged with Idolatry, as gross Idolatry as that which was found among the Heathen; from which heavy charge they have never yet been able sufficiently to free themselves by all their nice distinctions and subtilties.
2. We may hence infer, how necessary, and every way justifiable our departure from the Church of Rome was, and how unjustly they charge us with Schism upon that account. If we had still continued with them, and professedly held communion with that corrupt and apostatical Church, we must either have been guilty of Idolatry, or Hypocrisy; of Idolatry, if we had really owned and heartily closed with all the Corruptions of that Church in Doctrine and Worship; or of Hypocrisy, most gross and palpable Hypocrisy, if externally professing to own and approve of their Corruptions and Superstitions, we had secretly disowned and disclaimed them in our Hearts. Under these difficult circumstances, what could we safely, and with a good Conscience do, but separate our selves from them, and renounce Communion with them? And here we may appeal to all unprejudiced persons to judg between us, who are guilty of Schism; whether we who were necessitated and enforced to withdraw from them, or they who drove us out of their Communion, and compelled us to leave them, by imposing those things upon us as necessary and indispensable terms and conditions of our Communion with them, which we could not without Sin assent unto, and admit of. The case is plain, they are the Schismaticks who made the breach, and caused the separation; and this did they, and not we.
3. We may also hence infer, how great a mercy 'tis, and with how much thankfulness to be acknowledged, that we are at liberty, that our Church is purged from the corruptions of that unsound and diseased Church; and that we are delivered from those snares in which our Consciences must have been intangled, and from all that guilt which we must inevitably have contracted and lain under, if we had still continued to hold Communion with it. O may we never either by our unthankfulness for so great a deliverance, or by the unanswerableness of our lives to the liberties and privileges which we of the Protestant Religion enjoy, provoke God to suffer us again to be brought under that heavy Yoke of worse than Egyptian Bondage. And may all the destructive Counsels of wicked Achitophels that would again enthral us, ever prove unsuccessful and abortive, as through the unspeakable Goodness of God they have hitherto been.
But after all this, it will here be said, That we injure them in misrepresenting both their Doctrine and Worship. The principal instances from whence we would fasten the heavy charge of Idolatry upon them, are these Three: Their Worshipping the Host, as they call it, or the Consecrated Bread in the Sacrament: Their Worshipping Images, and their praying unto Saints and Angels. Now they think they have enough to say for their justification in reference to all these, and for absolving themselves from the charge of Idolatry. As to the first, their Worshipping the Host or Consecrated Bread in the Sacrament; They say, that they holding the Doctrine of Transubstantiation, verily believe that, after the Consecration of the Elements of Bread and Wine, the bread is really turned into the Body of Christ, and the wine into his blood, and so they worship not the bread, but the Body of Christ, or Christ, who being God, is the proper object of Divine Worship. To this we answer, That this doth not at all free them from the charge of Idolalatry. They fancy that the Consecrated Elements are turned into the Body and blood of Christ; but we believe and know the contrary. We believe and know that the Doctrine of Transubstantiation is the most sensless, gross and monstrous error that ever infested the Church of Christ, as being full of so many plain contradictions and absurdities, that 'tis to be admired that any man indued with the faculty of Reason, should ever embrace it. We believe and know the Elements of Bread and Wine, to be still bread and wine after the Consecration as well as before, and that the Consecration only alters the use, and not the nature of them: And they being the same in nature still, we know the Bread Consecrated can no more be the Object of Adoration or Divine Worship, than any other Bread. Now if they strongly fancy the Bread after Consecration to be turned into the Body of Christ, and that Body to be Hypostatically or Personally united to the Divine Nature or Godhead of Christ, may they hereupon fall down and worship it, and not be guilty of Idolatry? Then by the same reason, if they strongly fancied any other Creature to be God, they might lawfully fall down and worship it, and there would be no Idolatry therein. If this were true, then might the most gross Idolatry of the Heathens be defended. The Heathens believed the Sun and Moon to be Gods, and Worshipped them as such. Did their fancying or believing those Creatures to be Gods, free them from the guilt of Idolatry in Worshipping them? If so, then why doth God by the Prophet charge the Jews with Idolatry, because in imitation of the Heathen, they offered Cakes to the Queen of Heaven, for so they called the Moon, Jer. 7.18. and because they burned incense to her, and poured out drink offerings before her, Jer. 44.17. If there were no Idolatry in Worshipping a mere Creature, if we do but strongly fancy or believe it to be God, then why might not the Egyptians be excused from Idolatry who Worshipped Leeks and Onions, because they believed them to be Gods? This is so plain, and the Light of the Truth on our side so clear and convincing that divers of their own Learned men have acknowledged, That if the Doctrine of Transubstantiation should be an error, and there should be no Conversion of the Consecrated Elements of bread and wine into the body and blood of Christ, the Church of Rome would be guilty of Idolatry; one of them, Costerus by name, saith, they would be as gross Idolaters as the Heathens.
The 2d Instance of the Idolatry which we charge them with, is their Worshipping of Images, which we say is expresly forbidden in the Second Commandment. But here in Vindication of their Doctrine and Worship, they make use of several Pleas.
1. They say, that they Worship not the Image, but God by the Image; so as their Worship is not terminated in the Image it self, but in God who is represented by
2. That the Images forbidden in the Second Commandment, are only the Images of false Gods, or Idol Gods, and not the Images of the true God.
3. That the Images by which any man should intend to represent God perfectly are forbidden, and none else.
4. That though Images were forbidden to the Jews, in regard of their proneness to Idolatry, yet they are not forbidden to us Christians. These are the principal shifts which they have recourse unto for the justification of themselves. It would be very long and tedious to speak to all these largely and fully. A few words therefore to them in order, as I have mentioned them.
1. They say they Worship not the Image, but God by the Image, so as their Worship is not terminated in the Image it self, but in God who is represented by it.
A. To this I Answer, That granting what they say for themselves, yet doth not this excuse them from Idolatry. For is not this the very thing that as Idolatry is expresly forbidden in the Second Commandment? That God's intentions in that Commandment were to prohibit all sorts of Images, whether of himself or of any Creature, and that it is by that Law rendered absolutely unlawful either to make them to represent God by them, or to worship him by them, is evident from other Scriptures in which this Law is expounded, and the reasons of it are given, as well as from the very Letter of the Commandment. The plain Letter of the Commandment is so clear and so full against the use of all sorts of Images in the Worship of God, as nothing can be more. Of this prohibition a double reason is given.
1. Because at the giving of the Law in Mount Horeb, they saw no likeness or similitude, Deut. 4.15. when God in that glorious and dreadful manner gave the Law, he would have appeared to them in some likeness or similitude if he had intended to be so represented and worshipped by them. But seeing he then made himself known to them under no such visible shape or representation, they were thereby given to understand, that God would not be so represented or worshipped.
2. Another reason of the prohibition of Images to represent God by, is taken from the infinity and incomprehensibleness of his Nature, which cannot be represented to us by any thing that man's hands or art can frame, or by any Creature in Heaven or Earth. This reason is at large insisted on and amplified, Isa. 40.17, 18, &c. All nations before him are as nothing, and they are counted to him less than nothing, and vanity. To whom then will ye liken God? or what likeness will ye compare unto him? Where afterwards God by the Prophet goes on shewing the gross folly and stupidity of all those who would represent the insinite and incomprehensible God by any finite and visible shape. By all this we may easily perceive what the intent of the Second Commandment was, and upon what grounds it forbids the use of Images in the Worship of God. And so much concerning the weakness and insufficiency of their first Plea.
2. They say, the Images forbidden in the Second Commandment are only the Images of false Gods, or Idol Gods, and not those of the true God.
But the weakness of this Plea is manifest from what hath been said against their first Plea. For if Images of false Gods only were therein forbidden, why then doth God in the 4th of Deuteronomy before mentioned enforce his prohibition of Images from this, because at the giving of the Law they saw no Image or Visible shape? Doth he not mean, that they saw no similitude or likeness, no shape or resemblance of himself, that is, of the true God? What else can be the import and meaning of that Argument? Again, Were they not the Images of the true God, which the Prophet speaks of, Is. 40. and proves to be vain and foolish inventions of men, idly fancying that God who is infinite and incomprehensible might be so represented? Were false Gods of that infinite and incomprehensible nature, that they might not be so represented and worshipped? Doth not God most plainly and expresly speak of himself, when he saith, To whom will ye liken God, and what likeness will ye compare unto him?
3. Another Plea of some of them, is, Bellarmine among the rest, That the Images forbidden in the Second Commandment are only those by which a man intends to represent God perfectly. A most pitiful and sensless shift. Who knows not, that 'tis impossible that the incomprehensible Nature and Essence of God should be represented fully and perfectly by any Image that can be made? So then, according to this gloss, the Second Commandment allows all manner of Images to be made and worshipped, provided that a man doth not think to represent God to perfection by them. If this only be the scope of the Commandment, then it seems it neither forbids the making nor worshipping of any Images, but mens wrong intentions therein.
4. The last Plea is, That the making and use of Images of God, was only forbidden to the Jews in regard of their proneness to Idolatry, but it concerns not us Christians.
But, 1. Doth not the reason of the Commandment, drawn from the incomprehensibleness of God's Nature, make it as unlawful for us Christians, as for the Jews? Is not the same reason of perpetual force?
2. Are we Christians out of all danger of being tainted with the sin of Idolatry? is there not in us also a proneness to that sin?
3. Doth not the Apostle in the New Testament make use of the same Argument, drawn from God's incomprehensible Nature, to shew the sin and vanity of such representations of God? Disputing against the Superstition and Idolatry of the Athenians did he not declare unto them, that they ought not to think the Godhead to be like unto Gold, and Silver, and Stone, graven by art and man's device, Acts 17.29.? And did he not condemn the Romans for having changed the glory of the incorruptible God into an Image made like to corruptible Man, and to Birds, and to four-footed Beasts and creeping things? Rom. 1.23. So then the representing God by Images was not only sinful in the Jews, but in the very Heathens, unto whom the light of Nature it self might have dictated better things, and have enabled them to frame conceptions of God more suitable to the Divine Perfections. How much more sinful then is it in Christians, who by the clearer light of the glorious Gospel may attain to be much better acquainted with the Nature of God than either the Heathens or the generality of the Jews were? In a word, our Saviour by that one Divine Oracle which he uttered, John 4.24. God is a spirit, and they that Worship him, must worship him in spirit and in truth, hath said enough to dash in pieces all Images of God, and to confute the gross Superstition and Idolatry of all such as worship God by them. If we allow him the sole Prerogative of prescribing and appointing the way and manner of his own worship, as 'tis most reasonable that we should allow it him, the determination of this point is short, plain, and easy; God hath declared that he will not be represented or worshipped by Images, and therefore we may not do it, what carnal reasons and pretensions soever we may have for it.
So I have done with the Second Instance.
3. Another instance of the Idolatry which we charge them with, is their praying unto Saints and Angels. That Prayer is one special and principal part of that Divine Worship which is due to God alone, cannot be denied. Thereby we own those things in him and ascribe those things to him which are properly and incommunicably belonging to God. We own him to be every where present, to take notice of and hear our Prayers: We own him to be the searcher of the heart, that perfectly understands how we inwardly stand affected, and whether we offer up unto him only words and external forms of Prayer, or Prayers indeed, that is to say, the secret desires of our hearts. By Prayer, we acknowledg and give him the glory of his Wisdom, Power, Goodness, Mercy, and Truth: We acknowledg him to be the Author and Bestower of all good things: We acknowledg our subjection to him, and our dependance on him, and that we cannot subsist without him If there be all this in Prayer, as in effect there is, how can we without robbing God of his Honour, make our prayers, and direct our supplications to any else? Is any Creature in the World capable of all this Honour? Are they not all, the very best of them, in the same condition with our selves in relation to God; Are they not all as dependant on him, as we are? Have they not their Being, their Subsistence, their Preservation, all their good things, from him? Have they any thing but what they have received from him? And do they retain what they have any longer than 'tis his good pleasure to continue them the possession and enjoyment of it?
But, say the Papists, This we are all agreed in as well as you; and therefore we direct not our Prayers to Saints and Angels, as if it were in their power to do that for us which peculiarly appertains to God. We only pray to the Saints and Angels to pray unto God for us; and why may we not as lawfully desire the glorified Saints in Heaven to pray for us, as the Saints on Earth?
To this I answer:
1. That there is no truth or ingenuity in this Answer. 'Tis notoriously known, and their Rosaries and Breviaries, their Forms of Prayer allowed by their Church, and constantly made use of by their Votaries, undeniably prove it against all contradiction or gainsaying, that they beg of the Saints and Angels protection in their Dangers, and Deliverance in their distresses, comfort in their troubles, safeguard against their spiritual Enemies, and safe conduct to Heaven. Is there no more in all this than to desire the Saints to pray for them?
2. If it were true that they only desire the Saints to pray for them, as they most falsly and disingenuously affirm, what assurance have they that the Saints in Heaven can take knowledg of their Prayers? They must have the knowledg of our particular desires here on Earth, by special Revelation from God. Now what is there in Scripture that assures us, that as often as we beg their Prayers in our particular circumstances here below, God presently makes known to them what our Desires are? Is there in the whole Scripture any the least intimation thereof? What a blind, superstitious, absurd, and sensless Practice is it to offer up so many suits to them, who, for ought we know, are wholly ignorant of what we here do!
Hitherto concerning our Saviour's Reply to this third Temptation. Now followeth in the last place, the issue of this and all the Temptations with which the Devil at this time assaulted him, in the 11th Verse: Then the Devil leaveth him, and behold, Angels came, and ministred unto him. Here are two things:
1. The more immediate issue of Christ's Temptations, in the former Clause of the Verse: Then the Devil leaveth him.
2. The more remote issue of them in the latter Clause: And behold, Angels came and ministred unto him.
First, of the former of these, the more immediate issue of our Saviour's Temptations:
Then the Devil leaveth him;
Then; that is, after he had ended all his Temptations, as we have it more fully, Luke 4.13. after he had tried his utmost skill, and set upon him with all those sorts of Temptations by which he thought he was most likely to prevail. And thus it often seems good unto the most wise God, not only to suffer his Children to be tempted, but to permit Satan to make trial of them several ways, and to pursue them with variety of Temptations, and those of the most horrible nature. Before Satan leaves them, he spits out all his venom, and vents all his rage and malice against them before he hath done with them. Into great plunges, and sore perplexities are they many times brought, and long are they this way exercised before they see an end of their troubles. We have had frequent Examples of those who have for many years been upon all occasions buffeted by Satan; and there hath been scarce any kind of Temptation but they have first or last been exercised with. Now while it pleaseth God to keep them under this Discipline, and to permit Satan thus to molest and disquiet them, this consideration may be a great stay and support to these weatherbeaten and distressed Souls, that nothing befals them but what hath oft befallen the dearest of God's Children; yea, that Christ himself hath drank of the same Cup before them.
Again, then the Devil leaveth him; that is, after that Christ also had fully answered all his Temptations, and at length given him a sharp rebuke, commanding him to be gone.
Hence we learn, that tho the Devil be resisted stoutly and manfully; yet he may not presently withdraw, and desist from giving us any further trouble. He may often renew his assaults, and come on again, tho he hath been worsted more than once and twice, His malice provoketh and thrusteth him forward to make fresh attempts, even where in regard of the resistance he hath met with, he seems to have small hopes of prevailing. If he cannot overcome us, 'tis some kind of satisfaction to his malice to be able to give trouble and disturbance to us.
Wherefore let no tempted Soul be discouraged, though it seem to have resisted Satan's Temptations with small success, and to little purpose. 'Tis something to withstand the Enemy, and keep him from breaking in upon us, tho we cannot immediately raise the siege, and beat him off. Tho Satan still continue his Batteries against the Soul, yet if we couragiously resist him, he shall never take it; and when he hath done all that he can, and yet obtaineth not his purpose, his Retreat after so many assaults will at length be so much the more shameful and ignominious.
Again, then the Devil leaveth him; then, when he plainly sees there is no possibility of prevailing, and when also he meets with a severe rebuke. The Devil may for a while disturb and molest you, but he shall not always do it; his hour of temptation may be a very long one, it may be drawn out to a great length, but in due time there shall be an end of it. God hath set him his time, beyond which he shall not be able to disturb your peace one minute of an hour longer. How far soever his leave for winnowing you may extend, your stout and constant resistance, and Christ's powerful rebukes, shall at length put him to flight.
Wherefore go on still to wait, and pray, and fight; I mean, to resist the Enemy of Souls; and be not weary of this course, for in due time you shall reap, if you faint not, Gal. 6.9. You shall reap the peaceable fruit of Righteousness, those spiritual benefits and advantages, those inward consolations and refreshings which are the usual issue of Trials and Temptations. Tho your heart may often fall you, and your Spirit begin to sink, yet lift up the hands that hang down, and the feeble knees: Yet a little while, and he that shall come (that shall come in to your effectual succour and relief against the Tempter) will come, and will not tarry.
But you will say, Why doth God so long permit many of his Children to be exercised this way? What are his Designs therein?
Answ. I answer, They are divers: Some of which have been formerly mentioned.
As, 1. That he may humble them. For Temptations discover their weakness and frailty, and draw forth the corruptions of their Hearts, which before were hid from them. This makes them see what is in their nature, and causeth them to loath and abhor themselves for it.
2. Hereby he makes them see their need of Christ, which, it may be, they were never so sensible of before. This makes them highly prize him, and earnestly long after him.
3. The trouble and disquiet, the anguish and perplexity accompanying Temptations, prepares them for after-comforts, renders them the more acceptable to them, and makes them the more thankful for them. The Light is then most pleasant to a man, when he hath been long shut up in darkness.
4. By long Temptations they attain a great deal of experience many ways. Experience of themselves, of their weakness and frailty in the hour of temptations, of their unbelief, of their proneness to call in question the truth of God's Promises, and to murmur against his Providence; of their proneness to make sinister and perverse Constructions of his dealings with them, and to represent him to themselves as their Enemy. Experience of the Malice, Rage, and Subtilty of the Devil, and the various Methods and Wiles he makes use of to ruin and destroy; or if that cannot be done, to sadden and deject, to trouble and disturb, to puzzle and intangle, to mislead and bewilder, to dishearten and discourage poor distressed Souls. Experience of God's Wisdom, Power, Goodness, and Truth, in supporting them under all their Temptations, in turning the malice of Satan to their spiritual advantage, and in giving at length a comfortable issue out of their trials.
5. By their Temptations he fits and qualifies them for advising, counselling, supporting, encouraging, and comforting others that are tempted. None are so fit to be helpful to others in their temptations, as those who having been tempted themselves, can speak from their own experience. Hence 'tis said, even of Christ himself, that having suffered, and having been tempted himself, he is able to succour them that are tempted, Heb. 2.18. By a man's own Temptations he gains not only skill and ability, but moreover tenderness and compassion, both which accomplish him for ministring relief to others in the like condition. In the 23d of Exodus, v. 9. God forbidding his people to carry themselves injuriously towards Strangers, saith, Thou shalt not oppress a Stranger; for ye know the heart of a Stranger, seeing ye were Strangers in the Land of Egypt. They that have been Strangers themselves, know the heart of a Stranger, they know the fears, and sorrows, and troubles which possess the heart of a Stranger: And they that have been tempted themselves, know the heart of the tempted, and therefore know how to apply themselves to administer suitable Counsels and Consolations to them with dexterity and tenderness.
6. By sore and long-continued Temptations, God weans the tempted from the World, and from the things thereof. For whatsoever outward comforts, contents, and satisfactions they had before in the World; whatsoever they took most delight in, lay nearest their hearts, and had the greatest interest in their affections, all that is now come to be of no account with them; they taste no sweetness in it, they find no more savour or relish in it than in the white of an Egg: Yea, their grievous Temptations do not only mar all their earthly Comforts, and make them unsavoury, but oft-times imbitter all the sweets of the World to them, and turn them into Gall and Wormwood. The things that were sometimes the desire of their eyes, and the delight of their hearts, now they cannot endure to look upon, they are the worse for the sight, of them.
7. As by temptations God chastens men for their former sins; so he sometimes makes use of Temptations to prevent Sin for the future, which he sees they are in danger of running into. Thus the Messenger of Satan must buffet the Apostle to keep him humble, and that he might not be exalted above measure for the abundance of Revelations, 2 Cor. 12.7.
8. By the frequent incursion of Temptations, God makes the tempted more watchful every way, but especially over their hearts, over their affections, over their thoughts, imaginations and fancies, where the Devil usually most abuseth and disquieteth them.
By the frequent incursion of Temptation, he stirs them up to Prayer, and to a more diligent and conscientious attendance on the use of all means whereby they may be kept from sin.
9. By Temptations God weans them from the World, makes them more heavenlyminded; whereas before the World took up their hearts; the Pleasures, or Profits, or Honours, or the empty and insignificant Toys and Trifles thereof, were ever running in their minds. Now since they have been exercised with grievous Temptations, these things signify nothing with them, for they find that none of them can afford any comfort or relief to a tempted, afflicted, disconsolate Soul; none of these things are able to contribute any thing towards the quieting of a troubled Conscience, or the cure of a wounded Spirit. They find that they are things of another nature which they must be looking after, if ever they hope to meet with any effectual relief.
These great things being aimed at, and designed in our Temptations, cannot easily be attained; 'tis not a little exercise in the School of Temptation that will do it: It must be a long course of Temptations, which the Soul must be under for the acquiring of them, at least in any eminent degree. And they must also be Temptations of several sorts and sizes, that will serve to so many purposes, and answer so many ends as God aims at in the Temptations with which he exerciseth his People.
But besides what hath been said, there are other causes why some persons are more subject to Temptations than others, and why their Temptations are of much longer continuance.
1. Some are deeply Melancholick; that is their natural temper and complexion. Against these Satan hath a grrat advantage. Upon the dark Spirits of these persons he can more easily fasten his Temptations; and when he hath done it, they are not without much difficulty delivered and freed from those impressions which he hath made upon them. What they are once possessed of, they most tenaciously and obstinately retain.
2. Others are of a fearful and timorous disposition; and this also disposeth them to take impressions easily from Satan's Temptations, and to retain them long when they have taken them.
3. Others have made themselves the more obnoxious to Temptations, by having contracted the guilt of some horrid and heinous Sins, whereby they have laid themselves open to Satan. If Satan taking his advantage, hath driven these upon the brink of the dreadful precipice of despair, it may be very long before they can be recovered, quieted, and upon good grounds settled and established.
4. The gross ignorance of others in matters of Religion, and in what concerns their Souls, makes them both more subject to be abused by Satan's temptations, and less capable of being recovered and rescued out of the snare of the Devil, when once they have been taken captive by him.
So from the immediate issue of the Temptations with which the Devil assulted our Saviour, I come to speak of the more remote issue of them: Behold, Angels came, and ministred unto him. So we read Luke 22.43. that when he was in an Agony before his Passion, there appeared an Angel unto him from Heaven, strengthening him. Christ is the Lord of Angels; of whom 'tis said, Heb. 1.6. Let all the Angels of God worship him. They are all his Servants, most ready upon all occasions to attend him, and minister to him. And as they are ever in a readiness to do him service, so they are for his sake, and in obedience to his Commands, always most ready and willing to be imployed for the succour, relief, and comfort of such as belong to him; which, as 'tis a great honour to such poor, vile, and sinful Creatures as we are, so 'tis a great support, encouragement, and comfort to us, in all the dangers and distresses, trials and temptations which in this life we are subject to. Angels being Spirits, are of an invisible nature, and so the reliefs and succours we receive from them are not discernable by our bodily eyes; but we know not how much we are beholden to them, and how many of our deliverances, supports, and comforts, we are, under God, indebted to them for, and owe to their Ministration. Let us humbly and thankfully acknowledg the high favour which God vouchsafeth us, in imploying those glorious Spirits for our good; and that he is pleased to make them instruments of our preservation and protection, of our relief and comfort when we most stand in need thereof.
But to return to the Text; when the Devil had ended his temptations, and at Christ's rebuke had left him, then Angels came, and ministred to him.
Here two things are observable,
1. That the Angels came not to minister comfort while the tempter was assaulting our Saviour; but after that he had done his work, and was gone. And thus is God pleased to deal with his Children; for most wise and gracious ends he hides his Face from them in the hour of temptation, withdraws the sensible influences of his gracious Presence from them, and reserves his comforts till afterwards. Wherefore let no tempted Soul be too much discouraged. Tho it be night with it for the present, yet the day will come and scatter all that darkness which 'tis incompassed with. Light is sown for the righteous, and gladness for the upright in heart, Psal. 97.11.
2. We may observe, That Temptations make way for, and end in comfort. And ordinarily the sorer and more grievous the temptations are that any man is exercised with, the sweeter and the stronger, the more durable and lasting are those consolations that attend them. This may teach us,
1. To wait for the issue and blessed fruit of all our trials and temptations patiently.
2. To observe the end of the Lord, as St. James speaks of God's dealings with Job, James 5.11. To observe, the issue of our Temptations, and the great advantages of them which redound to us in the Conclusion, how sad and disconsolate soever our condition may seem to be in the mean time. Whoso is wise, and will ponder these things, shall understand the loving-kindness of the Lord, Psal. 107.43.
FINIS.
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DR. Cave's Primitive Christianity; or the Religion of the Antient Christians in the first Ages of the Gospel. The 5th Edition.
Scriptorum Ecclesiasticorum Historia Literaria facili & perspicua Methodo digesta. Pars Altera: Qua plusquam DC. Scriptores Novi, Editi, MSS. Deperditi recensentur; Prioribus plurima adduntur; brevitèr, aut obscurè dicta illustrantur; rectè asserta vindicantur. Accedit ad finem cujusvis Saeculi Conciliorum omnium, tùm Generalium tum Particularium, Historica Notitia. Autore Gul. Cave.
Bp Wilkins of the Principles and Duties of Natural Religion. The 4th Edition.
Arch-Bishop Tillotson's 5th Volume of Discourses: Published by Dr. Barker: Proving Jesus to be the Messias, &c.
—His 6th Volume of Discourses; being upon the Attributes of God.
A Commentary on Genesis, Exodus, Leviticus, and Numbers. By Dr. Simon Patrick Ld Bp of Ely. In 4 Vol. Quarto.
☞ His Commentary on Deuteronomy is in the Press.
Dr. Fryar's New Account of India and Persia, being nineteen years Travels, from 1672. to 1691. in Fol. with Cuts.
The Fathers vindicated touching the Trinity, against a late Socinian Author.
The Judgment of the Antient Jewish Church against the Unitarians. By a Presbyter of the Church of England, 1699.
The Life of Arch-Bp Chichele: In which there is a particular Account of many remarkable Passages in the Reigns of Henry V. and VI. Kings of England. Written by Dr. Duck Chancellour of London, and Advocate of the Court of Honour.
BOOKS Printed for, and sold by Thomas Cockeril.
THE Works of Mr. Stephen Charnock on various Divine Subjects in Folio: In 2 Volumes.
The History of England the first Part: By James Tyrrel Esq; Folio.
Morning-Exercises at Cripplegate in 4to.
Morden's Geography in 4to.
Conformity of the Ecclesiastical Discipline of the Reformed Churches of France, with that of primitive Christians. By M. La Rozoque Minister of Quevelly near Roan; with his learned Commentary on each Article.
A Demonstration of the first Principles of the Protestant Application of the Apocalypse. By Drue Cresnor.
Ars Chirurgica; or a Compendium and Theory of the Practice of Chirurgery. By William Salmon; in two Books, in 8o.
An Essay on Projects.
Geography anatomized: or the compleat Geographical Grammar; being a short and exact Analysis of the whole Body of modern Geography, after a new and curious Method. By Pat. Gordon.
Memoirs of the Countess of Dunois, Author of the Lady's Travels into Spain. Written by her self before her Retirement.
A Preservative against Deism. By Nathaniel Taylor.
English Exercises for School-boys to translate into Latin. By John Garretson.
End of the text · John Conant, Sermons Preached on Several Occasions Volume 2 (1699)