Works, Verse 11

Works · Verse 11

p. 233Verſ. 11. Then the Devil left him, and behold, the Angels came and miniſtred unto him.

HAving by the aſſiſtance of God now finiſhed the two former general parts of this whole Hiſtory, which ſtood in the 1 Preparation, and 2 The combate it ſelf: we proceed to the third and laſt, which is the iſſue and event of all, which affordeth us the ſweet fruit and comfort of all our Saviours former ſufferings from Satan, and of our labours and endeavours in opening the ſame.

In this iſſue two parts are to bee conſidered: 1 Chriſts victory. 2 His triumph.

His victory and conqueſt, in that the Devil left him.

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

In both which ſhine out notably the marks of his Divine power, which even in all his loweſt abaſements did diſcover it ſelf to ſuch eyes as could ſee it, and gave ſhew of a perſon far above all that his outward preſence ſeemed to promiſe: as for example: His conception was by the Holy Ghoſt: His birth as mean and baſe as might be, but graced with a Star, and the teſtimony of Angels: and his Circumciſion with Simeons. His Baptiſm performed by John in Jordan, but graced by his Fathers teſtimony, and the Spirits deſcent in a viſible ſhape of a Dove. His civil obedience cauſeth him to pay tribute, but hee ſends for it to a Fiſh. His perſon was called Beelzebub, but Beelzebub confeſſeth him to be the Son of God. At his Paſſion, what greater infamy than to be hanged between two Theeves? What greater glory than to convert and ſave one of them? At his apprehenſion, they that took him fell backward to the ground, Joh. 18.6. In death he trod upon Deaths neck: and being ſhut up in the Grave, he opened it. So here he is carried and recarried in the hands of the Devil, but as one weary of his burden, hee is forced to leave him on the plain field, and to give up the bucklers? becauſe a ſtronger than hee is come. This is the great myſtery of God manifeſt in the fleſh, 1 Timothy 3.16.

p. 234In the victory of Chriſt conſider three things. 1 The time when the Devil left him, Then. 2 The manner, hee departed from him. 3 How long hee left him, and that is in Luke, for a ſeaſon.

Then] This particle may have reference to three things, 1 When the temptations were ended, ſaith Luke, namely all thoſe which his Father had appointed him to indure at this time in the Wilderneſs. For as the Son of God knew how much to ſuffer, ſo Satan would not give over till hee had ſpent all his powder, and had exerciſed all his malice in theſe moſt helliſh Temptations, wherein hee uſed all his skill, ſtrength, and malice, if he might poſſibly in this ſeed of the woman overthrow all the Sons of men, and in the Head kill all the members. Whence wee may

Doct.Obſerve, The obedience of the Son of God, who ſtood out reſolutely, and departed not the field at all, nor expected any reſt, till all the Temptations for this time were ended. Chriſt could have confounded Satan in the beginning of the temptations, and ſo have freed himſelf from further moleſtation: but he continues, and abides all the trial to the end. And why?

Reaſon. 1 His love to his Father made him ſubmit himſelf to the loweſt abaſement, even to the death of the Croſs, and refuſe no difficult ſervice for which his Father ſent him into the World, of which this was a principal. The ſpeech of David was moſt proper to this Son of David, Behold, here am I, let the Lord do with mee, even as hee will. In his greateſt agony hee ſaid, Not my will, but thy will be done. For, he that loveth God, his Commandements are not grievous to him.

2 His love to his Church made him ſtand out the uttermoſt peril in this dangerous combate. Eph. 5.25. Chriſt loved his Church, foreign, and expoſed himſelf for it, and made himſelf liable to all wrongs and dangers for it, as a loving Husband ſteps between his Wife and danger.

3 Hee perſiſted in the Combate, to teach us to hold out after his example in temptation, and to expect freedome from temptation when wee have indured all, but not before. It is abſurd to expect the Victory before the field bee won.

4 To comfort us his members, in that hee hath broken aſunder all Satans forces, and blunted for us the edge and points of his moſt fierce temptations. For if this Serpent had had more poyſon and venome in him, if hee had a ſharper and more deadly ſting, no doubt our Lord ſhould have been aſſailed therewith, and out of doubt hee ſet all his ſeven heads on work how to caſt him down: But Chriſt out-ſtands all, and the Prince of the World ſound nothing in him.

Vſe 1. Learn from Chriſts example, willingly and cheerfully to obey God in the greateſt temptations and trials, even to the end of them. For, 1 Wee profeſſe wee are followers of Chriſt, and herein hee hath gone before us in example, which is of more force than many precepts. 2 Wee pray that there may bee but one will between God and us, Thy will be done. Theſe trials ſhall not bee alwaies; yet a little while, and he that ſhall come, will come: They bee not ſo long as the Devil will but as God hath appointed. 4 The Temptations of the godly are beſt at the end: Wee have heard of the Patience of Job (ſaith the Apoſtle) and what end God gave him. Bleſſed is the man that endureth temptation, Jam. 1.12.

Vſe 2. This alſo reproves ſuch as make more haſte for their peace than good ſpeed. They would have Canaan before the Canaanites be ſubdued, nay, before they ſtep into the Wilderneſs: whereas the Crown is not given before the ſtrife, but to thoſe that ſtrive lawfully. Who bee they to whom Chriſt promiſed a Kingdome, to eat and drink at his Table, and ſit on ſeats with him, but to thoſe that continue with him in temptation? p. 235Luk. 22.28. and Rev. 2. all is promiſed to him that overcommeth: and Be faithful unto the death, and I will give thee a crown of life.

Wee are in the Church militant, beſet with our enemies ſo long as wee live, and can wee expect victory without blows? or think wee our ſelves ſafe and free, when wee have ſtood out one skirmiſh, or two, ſeeing our enemies are alive, and ever renewing the aſſault? No: let us reſolve to the contrary with the Apoſtle, and ſay, I have fought a good fight, I have finiſhed my courſe, I have kept the faith, from henceforth is laid up for me a crown of glory, which the righteous judge ſhall give mee at that day. Wages are given at the end of a work, and an earneſt only in the beginning.

Vſe 3. Let us hence comfort our ſelves: for ſo ſoon as the temptation is ended, wee ſhall bee delivered. When Abraham had a bloody knife in his hand, and was ſtretching it out to kill his Son, Gen. 22.10. God bids him ſtay, hee had been tempted enough, now his comfort returnes, his Iſaac, his joy is preſerved. There is but an hour for the power of darkneſs, and after that comes light. Bee content when God eccliſpeth thy light, and thou ſeeeſt thy ſelf beſet with darkneſſe, wait a while, make not haſte, though the Lord tarry, hee hath not forgotten thee, nor his promiſe: the patient abiding of the juſt, ſhall not alwaies bee forgotten. Matth. 8.26. when the Diſciples had been long toſſed with waves, and the ſhip was full of water, and they expected preſent death, then Chriſt awakes, and rebukes the ſtorm, and there was a great calm: but hee had no ſooner rebuked the winds, but he rebuked their diffidence.

Vſe 4. Laſtly, as Chriſts temptation ſhews what condition wee are ſubject to, ſo his Victory aſſures us of ours, and ſhews what ſhall bee the end of our temptations. In mens battels the Victory is doubtful, here it is certain; in them the ſtronger for the moſt part overcomes, here the weaker, becauſe they are armed with the ſame power as Chriſt was. Here is a difference between the godly and the wickeds temptations: God leads the wicked into temptations, and then leaves them; hee leads the godly in, but he leads them out alſo.

II. Then the Devil left him] namely, when hee had been every way reſiſted, when hee could faſten nothing upon the Son of God, when neither penury and want, nor temptation to vain-glory, nor to Covetouſneſs could move him, then hee gives over. Whence obſerve, that,

Doct. The way to make Satan flye, is ſtrongly and ſtoutly to reſiſt him. Jam. 4.7. Reſiſt the Devil, and hee will flye from you: 1 Pet. 5.8, 9. Your adverſary the Devil goeth about as a roaring Lyon, ſeeking whom he may devour, whom reſiſt ſtedfaſt in the Faith: Eph. 4.27. Give no place to the Devil.

1 That which hath been in the head perfectly fulfilled, Reaſons. ſhall bee alſo fulfilled in the members, ſeing the reſiſtance of Chriſt was not only for himſelf, but for his members. Let no man ſay, It is true, the Devil is that ſtrong man, but Chriſt is ſtronger than hee, that binds him and makes him flye; but alas! what is that to me a weakling, who dare not look my enemy in the face? For as our Saviour comforteth his Diſciples againſt the malice of the world, ſo alſo may we be comforted againſt the malice of the Devil, John 16. ult. Bee of good comfort, I have overcome the world; which had been but a cold comfort to them, had not they ſhared with him in his own victory. Which is alſo infinite in power, and in time.

2 The promiſe of God is, that if wee reſiſt Satan, hee ſhall flye by vertue of which promiſe the Devil is overcome and put to flight, by the weakeſt member of Chriſt, manfully reſiſting him: for it is not the ſtrength or worthineſſe of our reſiſtance that can daunt the Devil, but becauſe God hath promiſed to tread down Satan under our feet, Rom. 16.19. therefore by reſiſting wee muſt tread upon him, not that our reſiſtance is a cauſe, but onelyonly a p. 236means, in which God gives Victory. God promiſed Iſrael the land of Canaan, and power to ſubdue all thoſe Nations then poſſeſſors of it; by vertue of which promiſe, if five Kings at once riſe up againſt Joſhua, hee muſt tread upon all their necks: it was not their power that did this, though they muſt uſe means, and raiſe all their power againſt them, but Gods promiſe: Say not in thine heart, By my own hand, or ſtrength, or wiſdome, have I taken this good land: no, it was becauſe God loved thee: It was the land of promiſe. So here.

3 Satan cannot but flye if hee bee reſiſted, becauſe hee is a conquered enemy, ſpoiled of his weapons which were moſt mortal: and not onelyonly conquered in Chriſt our head, but in us his members: for, to whom was that promiſe made, but to the Church, that the ſeed of the woman ſhould bruiſe the Serpents head? ſo as his head is broken to myſtical Chriſt, whole Chriſt both the head and the members; let him now nibble at the heel, and hiſs, and gape, and flye upon them, hee cannot hurt them, becauſe his ſting is taken away. Now what can conquered enemies do if they bee ſtill reſiſted, but flye?

4 The battel which wee fight is the Lords, wherein hee will not bee overcome: the ſtrength is the Lords, who is mighty in battel. What was the ſtrength of David to Goliah? but when hee comes againſt him in the name of the Lord, a ſmall and weak reſiſtance overthrows him. Our armour is the Lords; Put on the armour of God. And it is armour of proof: It were a diſgrace to his workmanſhip if it ſhould ever bee found ſlight or inſufficient. Our cauſe is the Lords, a contention for the faith: Fight the good fight of faith, which ſhall prevail againſt all the gates of Hell. Our Captain was never overcome, nor can bee, nor any one of his fellows: for they are all members of that body, whereof hee is the head; and can a Head able to ſave the Body, ſuffer it ſelf to bee diſ-membred of any one member? Our Aiders and Aſſiſtance that come in to help us while wee reſiſt, are the Angels, who have a charge to keep us in our waies, and give us ſtrength and victory: they bee too ſtrong for Satan and all his powers, and they bee more that be with us than they againſt us.

Object. But are not many of Gods Children not onelyonly ſore thruſt at, but even overcome 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 us, that the leſſe hee is reſiſted, the ſooner hee flies, and is leſs troubleſome?

Anſw. God in great wiſdome ſuffers Satan to moleſt his dear Children, and infeſt them with long and ſtrong temptations, and many times to foil them, and to renew his temptations, and the battel 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 battel, leſt they ſhould grow ſecure, Judg. 3.1. and to teach them battel: And Paul muſt bee buffeted by Satan, leſt hee ſhould bee exalted by the multitude of Revelations. 2 To make them more watchful of their Graces, and keep cloſe their Faith, Hope, Love, Patience, &c. as when Robbers, and Pilferers are abroad, men ſhut up and lock their goods within; ſo here. 3 To magnify his own glory, who manifeſteth ſuch power in ſuch weakneſs, and ſeaſonably ſets in for their ſafety and victory, when in their ſenſe they are utterly loſt.

But, 1 Satan never overcomes him that reſiſteth; hee may foil him, and beat his weapon to his head, Ne…l i… non vin…, n ſi qui vince…e no…u…t. Eraſmus.yea, hee may ſend him halting away with Jacob ſo long as he lives; yet at length hee ſhall overcome, if hee hold on his reſiſtance.

2 Satan indeed often aſſaulteth where hee is much reſiſted: for hee will p. 237ſtill renew the battel: Sometimes in ſtrong Chriſtians, whom the Lord preſſeth forth as the Leaders in his battel, for, ſtrength is for the war. Job reſiſted, but was ſtill aſſaulted, becauſe his meaſure of ſtrength was ſuch as was to bee a pattern to all ordinary men. Our Lord had reſiſted Satan once and again, but till now hee flies not, becauſe hee was to bee the General of the field, on whom all muſt look as an example, and for direction. But the iſſue is, that Satan ſhall flye at length; and the longer and ſtronger his temptations are, the more God glorifieth himſelf both in the victory of his ſervants, and confuſion of the Devil, as wee ſee in both the former examples.

Sometimes hee fiercely aſſaileth weaker Chriſtians, who are eaſilier pulled from their holds for want of knowledge, judgement, or reſolution: theſe hee thinks will bee tyred out with importunity, and hee hopes to force them to yeeld at length. And ſurely many weaker ones invite Satans temptations unawares, which toil them worſe than death, becauſe they are ſo flexible; Satan ſometimes hears them ſpeak in his own Language; Thou art an Hypocrite, a great ſinner above all men; ſometimes hee ſees them uſe his weapons againſt themſelves, and ſo give way to the Adverſary in ſtead of reſiſting, whereas ſtout and manful reſiſtance would ſpeedily procure their peace: ſometimes for want of judgement they are not able to diſtinguiſh of Satans ſins from their own, but carry themſelves as they would take upon themſelves the Devils reckoning. Alaſs! All this invites him, and makes him welcome. But here let the weakeſt Beleever know, that if hee reſiſt lawfully, hee ſhall carry away the victory, let his reſiſtance bee never ſo weak; and this ſhall make for Gods greater glory, and Satans greater confuſion, that hee is not able to ſtand out the field againſt the weakeſt of them, whom hee may ſeem to ſcorn. It was a great confuſion, that Satan was not able to ſtand againſt Chriſt himſelf: but that hee ſhall not be able to ſtand againſt a ſinner, a worm, which turns again in the name of Chriſt, is greater confuſion than the former.

3 Whereas Satan ſeems quiet where hee is leaſt reſiſted, it is no marvel, his Kingdome is not divided againſt himſelf. What need a Captain bend his Forces againſt a Town, which hath delivered up it ſelf into his hand? What need hee ſet bul-warks and Canon-ſhot againſt thoſe Walls and gates which are willingly ſet open? When the strong man keeps the hold, all things are at peace. But a miſerable peace it is, to run from under the colours of the Prince of peace, to go ſo peaceably and gently to the dungeon of eternal darkneſs?

Vſe 1. This may comfort the child of God, that hee ſhall out-ſtand all his temptations: it is not onelyonly poſſible for him to overcome the Devil, and put him to flight, but alſo certain. For, The juſt man falleth ſeven times a day, but riſeth again, Prov. 24.16. And why? 1 Becauſe Gods election is eternal, and unchangeable, and his foundation ſure. 2 Becauſe of Chriſts prayer, that our faith might not fail. 3 Becauſe the godly man hath built his houſe on a rock, againſt which the windes may blow, and the floods beat, but it ſhall ſtand: and hee is ſet into that head, who overcame the Tempter, that hee might overcome him alſo. 4 Becauſe of the promiſe that God will not forſake his Child overlong, but ſupply ſtrength for the combate, and give a gracious iſſue. And temptation prevails only when God addes not a ſecond grace, but ſtandeth afar off.

Object. But was not David overcome with temptation?

Anſw. Yes, juſtly, when hee remitted of his watch and reſiſtance; but this was neither totally nor finally. The reaſon is, becauſe God puts a man into the hands of the Devil two waies: 1 Abſolutely: 2 With limitation. Abſolutely, 2 Tim. 1.162 Tim 1:16as when his juſtice gives up a wicked man to bee wholly ruled p. 238at his will, and carried head-long to deſtruction. With limitation, when a man is put into his hand to prevail over him to a certain meaſure, as Job, and our Saviour to be in theſe temptations carried and moleſted, to a certain meaſure of time and vexation. Thus the Lord ſometimes for a time leaveth his own Children into the hand of Satan, ſo as he may tempt them, and prevail over them to the committing of fearful ſins, as we ſee in David and Peter, which ſins often blind and harden them, and damp their conſcience, that for a time they ſee no diſpleaſure of God, but lye ſecure and impenitent, as David well-nigh a year.

But all this deſertion of God was to a certain meaſure: at length the cloud was gone, the miſt diſperſed, the light returned, Satan reſiſted, and forced to fly away. And this is the ground of that prayer of David, and the Saints, Lord, forſake me not over-long: not fearing that the Lord would quite take away his grace from him (as the violent Lutherans teach) but that hee ſhould not with-draw his ſecond grace over-farre, or over-much: Which prayer is grounded on a promiſe of God, by vertue whereof wee may conclude, that the battel of Beleevers is not for the over-throw, but the exerciſe of their faith.

Vſe 2. This ſhould ſtir up the Chriſtian to cheerful reſiſtance, which is the condition of Satans flight.

Obj. Alas, he is a ſpirit, I am fleſh: which is great advantage. He is a legion, I am but one man, he can oppreſs me with number. He is a principality, as ſtrong as a roaring Lion, I am a weak Worm. Hee is ſubtile as a Serpent, I am fooliſh and unwiſe. Hee is cruel and fierce, how can I have any heart to reſiſt him?

Anſw. 1. There is in every Chriſtian a Spirit ſtronger than hee, Joh. 4.4.

2 There be more with us than with him, 2 Chron. 32.7. fear him not.

Satan potens, omnipotens Chriſtus, Callidus ſerpent & ſapiens, Chriſtus ſapientia.3 He is mighty, but what can a ſtrong man being diſarmed doe?

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

5 Hee is cruel, but what hurt can a Lion doe being in Chains, or a Grate?

Secondly, in thy reſiſtance ſtrive lawfully: How? Two ways, 1 By good means. 2 In a good manner.

Firſt, the means of reſiſting the Devil muſt not be ſuch as are of the Devils own deviſing, as Croſſes, Reliques, Holy-water, Exorciſms, nor ſeeking to Witches and Sorcerers, which is to caſt out the Devil by Beelzebub: but by means appointed by our Captain, who was beſt acquainted with this warre; as,

1 The Word of God, the holy Scriptures, by which Chriſt made the Devil fly, and ſo muſt we: 1 Joh. 2.14. I write unto you young men, becauſe yee are ſtrong, and the word of God abideth in you, and yee have overcome the Devil: which plainly ſheweth, that not by Spells and Charms of Scripture, but by the abiding of it in the heart, to rule and order the life, Satan is overcome. Satan is ſubtile, but the word giveth wiſdome to the ſimple, which overcomes his ſubtilty.

2 Faith in Gods promiſes, 1 Pet. 5.9. — whom reſiſt ſtedfaſt in the faith; Chriſt here ſets himſelf ſtedfaſtly in the word of his Father, and ſo conquers the Devil. The victory that overcomes the world, is by faith to lean on the promiſes of God. Faith keeps in ſight Chriſt our victorious Captain, and ſets the crown of life in our eye, which is laid up for them that are faithful to the death.

3 Prayer joyned with faſting and watching. Chriſt entring this combate armed himſelf with faſting, watching, and prayer, for many days together. p. 239David when Goliah drew near, took a ſtone out of his ſcrip, and ſmote him in the fore-head that he fell down: This ſtone that overthrows the helliſh Goliah, is prayer. While Moſes hands are lifted up, all the Armies of the Amalekites fly before Iſrael. And St. James in his Epiſtle tells us, that if wee would reſiſt the Devil, we muſt draw near God, chap. 4. verſ. 8. and never doe wee draw nearer God, than in effectual and fervent prayer. Let the Diſciples uſe any means without this, the Devil will not fly; whereof if they ask the reaſon, Chriſt tells them, the Devil is not caſt out but by faſting and prayer.

4 The practice of true godlineſs, and reſolution againſt all unrighteouſneſs. Righteouſneſs is called a breſt-plate, Epheſ. 6.14. which is not only that imputed righteouſneſs of Chriſt, but that inherent righteouſneſs of our ſelves, which is the ſtudy and endeavour in a godly life: and the Apoſtle James among other directions, in reſiſting the Devil, chap. 4. verſ. 8. giveth this for one, Cleanſe your hearts yee ſinners, and purge your hearts yee wavering minded: and the reaſon is good, ſeeing by every ſin and luſt being nouriſhed, Satan is let in, and the yeelding to any corruption is to give him ſo much ground, in ſtead of beating him out of our borders. He that is in a fight, abſtaineth from whatſoever would hinder him, 1 Cor. 9. and therefore from ſin, which preſſeth down, and hangeth faſt on. Let us meditate on that Law, Deut. 23.9 When thou goeſt out againſt thine enemies to fight, abſtain from every evil thing. For this weakens us, and turns God againſt us, and drives his good Angels from us.

5 Gods Spirit: Be ſtrong in the Lord, and in the power of his might: our own ſtrength will eaſily be turned againſt us, our own counſels cannot but caſt us down. God reſiſteth the proud, and aſſiſteth the humble. As therefore Moſes ſaid to Iſrael at the red ſea, being naked and weak, not knowing what to doe, ſo may we in this caſe, Stand still, fear not, behold the ſalvation of the Lord: Grieve not the Spirit, nor quench his motions, who is the Spirit of power, of wiſdome, of fortitude, and counſel, of ſtrength, and direction: and goe forth in the boldneſs of that Spirit, as Jer. 20.11. The Lord is with me like a mighty gyant, therefore mine enemies ſhall be overthrown, and ſhall not prevail, but ſhall be mightily confounded.

Secondly, the good manner of reſiſting the Devil that hee may fly, is this:

1 Reſiſt the firſt temptation, and break the Serpents head, daſh the heads of Babylons brood againſt the ſtones. Wiſe men will not let the enemy come near the walls, or the gates, much leſs into the Market-place. It is a great advantage to give the foyl at the firſt on-ſet. Give no place to the Devil, give ſin no room in thy heart, or if Satan inwardly ſuggeſt any, there cloſe it up, let it dye and never come out, as a man that hath a Serpent in a veſſel, ſtops it up, and there it dyes.

2 Reſiſt the leaſt evil motion, contemn not the leaſt temptation, for Satan can tell how by one grain of poyſon to kill the ſoul, and by one dead fly to corrupt a whole box of oyntment. The weakeſt man, yea or woman, is ſtrong enough to kill a ſleepy Siſera, The weakeſt temptation is too ſtrong for a careleſs and ſecure adverſary. Eve ſhould have reſiſted Satan in an apple, and Lots wife in a look. No ſin is ſo light and venial, that is not worth reſiſtance. For Satan can uſe ſmall ſins as the Fiſher uſeth ſmall hairs to hold the Fiſh as faſt, or faſter, than greater tackling, and ſecret ſins to doe more harm in the ſoul than open.

3 Reſiſt ſtoutly and manfully: if he pull one way, pull thou the other, for ſo doth he that reſiſts. If he tempt thee to pride, incline thou ſo much the more to humility. If he move thee to revenge, provoke thy ſelf to meekneſs and patience. If he tempt thee to earthlineſs, bend thou thy ſelf ſo much the more p. 240to heavenly-mindedneſs: and thus thou ſhalt beat him with his own weapons, and take off Goliahs head with his own ſword, and all his gain in tempting thee, ſhall be to ſet thee faſter and nearer unto God.

4 Reſiſt conſtantly to the laſt: though thou be ſore aſſayled, and ready to forſake the field, yet reſiſt ſtill though never ſo weakly. Conſider that Chriſt promiſeth a place on his Throne only to him that overcometh, Revel. 3.21. and that there is no ſafety in flying, no peice of armour appointed for the back, If thou beeſt greatly ſtraightned, ſend Satan to the ctoſs of Chriſt, there he ſhal receive an anſwer: but rather dye manfully than fly cowardly. By flying thou loſeſt the victory, by dying thou canſt not.

5 Reſiſt after victory, when Satan ſeems not to reſiſt; hold on thy harneſs, and expect the enemy when he ſeems abſent; perhaps her feigns himſelf foyled, when he is but renewing his aſſault, or as a Pirate hangs out a flag of truce to board us, or diſſembles a flight to draw us out of our holds, and then hath an ambuſhment againſt us; and this is his ſoreſt fight: or he will ſeem of yeeld the victory to them, whom he knows cannot tell how to uſe it, but either they will grow proud of it, or ſecure, and lay off their watch, and then, whom he could not in warre overcome while he was reſiſted, in their peace he ſpoyls them, when they think he needs no reſiſtance.

Vſe 3. This reproves the idle conceit of men, who think to be ſafe from the Devil without reſiſtance; as, 1 Many ignorant men, who will ſpit at the mention of the Devil, and bleſs themſelves from the ſoul Fiend, and yet are ſure enough in his power: theſe never knew what it meant to reſiſt the Devil; they want knowledge in the word, and are willingly and wilfully ignorant; they want faith, and never inquire after it: they live according to Nature, and the faſhion and cuſtom of the times, are ordinary Swearers, and Sabbath-breakers, and worldlings, and they think it was never well ſince there was ſo much preaching. And for the Spirit of God, if hee were not preſent to reſtrain them with common grace, it were no living near them; but for the renewing of the Spirit, to ſet them out of Satans power, and the corruption of their own ſins, hee is ſo farre from them, as they may ſay truly with Johns Diſciples, Acts 19.2. Wee know not whether there be an Holy Ghoſt or no. Alas, how pitiful is the ſtate of theſe men, who think Satan is fled from them, when hee is their only counſellour and familiar, ruling them at his pleaſure?

2 Many that think to reſiſt the Devil, but they are loath yet to diſeaſe either him or themſelves; yet a little while they will hold their ſins, they would fain provide for their wives and children, and riſe to ſuch an eſtate before they give up their covetouſneſs, uſury, deceitful and injurious courſes: they will leave their voluptuous and adulterous courſes, when they are old, that is, when theſe ſins muſt needs leave them; they will repent of their ſins when they dye, they would be loath to carry them to Gods Judgement with them; but ſo long as they live, their ſin ſhall live with them. Fye upon ſuch madneſs: Are old decrepit men fit for the field? Is a man upon his death-bed a fit man to maſter a Gyant? Shall a man ſo be-fool himſelf, as to think that then he can eaſieſt reſiſt the Devil, when his power is leaſt? No, no: Satan will now triumph and trample upon his ſpoyl; he knows well, that not one of ten thouſand lets his ſin live ſo long with him, but his repentance dyes with him alſo.

3 Others dream of a victory over the Devil, and they are ſafe, but they are not ſo ſtrict as not to yeeld ſome equal conditions to their adverſary, they care not to give a little place unto him. They are no great ſwearers by great oathes, but now and then they may forget themſelves, and ſay by God, or faith or troth, &c. Nor great gameſters that live by gaming, but now and then ſit out a number of hours together, to ſpend and paſs away their times.

p. 241Not great drinkers, but onelyonly give Satan advantages by running into ſuch Company and Houſes as they may bee provoked to drink a little more than they need. Nor open contemners of the word and Prayer, to ſpeak againſt it, and make their mindes known; but they cannot abide this ſtrictneſſe at home. Is not the Church the houſe of Prayer? Nor known Adulterers, they are honeſt of their bodies, but their eyes are full of Adultery, and their mouthes full of obſcene filthy ſpeeches, yet they ſay they think no hurt. This is to dally with the Devil, as friends at foils, that have caps on the points of their rapiers for fear of hurting one another. Here is no ſpirit ruling, but hee that rules in the World. The Devil flyes not for ſuch a reſiſtance.

III. Then the Devil left him.]

Namely, when Chriſt bad him be gone. Whence wee may note: that,

Doct, The power of Chriſt is ſuch, as all the Devils in Hell are not able to reſiſt. If Chriſt bid the Devil avoid, even then at his word hee muſt bee packing. Mark. 9.25. hee charged the unclean ſpirit to come out, and enter no more into the man, ſo as the Devils cryed for grief and anger: Mark. 1.34. a whole legion of Devils ſubmiſſively entreat him not to torment them. And this was not onelyonly ſo in it ſelf, but in the knowledge of all the Jews, who brought all that were poſſeſſed with Devils, and hee healed them: Matth. 15.28. the Canaaniteſh woman ſeeking to Chriſt for her Daughter, that was poſſeſſed, acknowledged thereby that his power was above all the Devils: and our Lord moſt notably in that ſtory manifeſted his power over them, who being abſent from the maid, and did not ſo much as ſpeak to the Devils, yet they obeyed his will, and could as little withſtand his power being abſent as preſent.

Now more diſtinctly to know this power of Chriſt, wee muſt underſtand that it is either twofold: 1 Of his eſſence, called foreign: or 2 Of his Office, called foreign. The former, is the omnipotency of Chriſt, as hee is God equal with the Father, and the Holy Ghoſt: for as his eſſence (us the Son) is the ſame, ſo is his power, an abſolute, creating, ſuſtaining, and commanding power, ruling all Creatures, and over-ruling in all things. The latter, is the power of his Office, as hee is Mediatour and King of his Church: and this power differeth from the former: 1 in that it is a power received, Matth. 28.18. All power is given mee in heaven and in earth: Phil. 2.9. God hath given him a Name above all Names: whereas Chriſts power, as God, is not received, but his own proper power being God.

2 That power is eſſential, infinite, and incommunicable to any creature: this is perſonal, communicated by diſpenſation of grace, after a ſingular manner, unto Chriſt, as God-man, and our Mediatour.

3 That power is immutable, unchangeable, everlaſting; this power ſhall after a ſort bee determined: for hee muſt give up his Kingdome to his Father, 1 Cor. 15.24. not that Chriſt ſhall ever ceaſe to bee a powerful head of his Church, nor that hee ſhall ceaſe to reign with his Father for all eternity: but look as the Father now doth not rule the Church, namely, as Mediatour, but the Son; ſo the Son ſhall not then rule his Church in the manner as hee now doth, as Mediatour, but in the ſame manner as his Father ſhall. Now hee rules and puts forth his power in fighting againſt his enemies, but then all his enemies ſhall bee trodden under his feet, and made his footſtool. Now hee manifeſteth his power in gathering a Church by the Word and Sacraments, but then all the elect ſhall bee gathered. Now at his Fathers right hand hee puts forth his power in making interceſſion for us, but then hee ſhall intercede no more … us. At the end of the World, hee ſhall declare his mighty power, in raiſing all the dead, and ſitting in judgement on them; but then there ſhall bee no more need of this power, p. 242when death ſhall bee ſwallowed up into victory, and a final ſentence is given on all fleſh. So as Chriſt ſhall not reign as now hee doth, but as his Father.

Whence it followeth, that the power by which Chriſt ſubdueth the Devils, is not onelyonly that eſſential power of his Divine nature, but the power of his Office, whereby even in our nature and fleſh, hee ſubdueth them. And this power may bee diſtinguiſhed according to the ſubjects, into two kindes: firſt, that power by which hee ſweetly ruleth the Church, as the head the members, or a King his Subjects: and this is either directive, or coercive. Secondly, that coercitive and judiciary power which hee exerciſeth againſt his enemies, wicked and ungodly men, as a King againſt rebells and foes to his ſtate and perſon. And this power is properly raiſed againſt the Devils and his inſtruments, againſt which they cannot ſtand.

Reaſons. 1 Chriſt was prophecied to bee the ſeed of the Woman that muſt bruiſe the Serpents head; which prophecy plainly ſhews, that Chriſt as Mediatour in our fleſh, muſt diſperſe all Satans forces planted againſt us; and for this end the Son of God appeared, to deſtroy the works of the Devil: and the work doth properly and ſingularly belong unto Chriſt, although the fruit and benefit of it by communication of grace flow unto the Church, as the body of Chriſt.

Object. But did not others beſide Chriſt command the Devils? Act. 8.7. when Philip preached in Samaria, unclean ſpirits crying came out of many: and Act. 16.18. Paul turned about, and commanded the unclean ſpirit to come out of the maid.

Anſw. 1 Chriſt did it by his own power, they by his. 2 The power of Chriſt is one thing, faith in his power is another; they did it not ſo much by power, as by faith in this power: whence S. Paul chargeth the foul ſpirit, In the Name of the Lord Jeſus Chriſt to come out: 3 Common men were able to diſcern a difference between Chriſts power and others in caſting out Devils: Mar. 1. and Luk. 4.36. fear came on them, and they ſaid among themſelves, With authority he commands foul ſpirits, and they come out; that is, by his power and divine authority, and not as other Exorciſts did. 4 Hee did work his as a perſon that was God, other his Diſciples as perſons with whom God was, working and confirming the doctrin with ſignes and wonders that followed, Mar. 16. ult.

2 All things are given him, and put under his feet. Joh. 3.35. The Father loveth the Son, and hath given all things into his hand. Heb. 2.8. Thou haſt put all things in ſubjection under his feet. And as if that were not plain enough, hee ſetteth in the next words a large Comment upon it. And in that he hath put all things in ſubjection under him, he left nothing that ſhould not be ſubject, only except him which did put all things under him, as it is 1 Cor. 15.27. So as it is plain, that excepting God himſelf, nothing is not ſubject to Chriſt as Mediatour.

Now this may bee enlarged by a ſpecial induction of all things. Angels are ſubjected to his word: 1 Pet. 3.22. — to whom Angels, and Powers, and might, are ſubject: with a reaſon, For hee is the Lord of the holy Angels, and ſet far above all Principalities and Powers, Eph. 1.21. Unreaſonable Creatures hear his word, and obey him: Luke 8.25. Who is this that commands the winds and the Seas, and they obey him? Diſeaſes obey him: to the Leper hee ſaith, I will, bee thou clean: and hee is clean immediately, Matth. 8. To the Lame man hee ſaith, Take up thy bed, and walk, and hee doth ſo, Matth. 9.6. Hee meets a blind man, Joh. 9.7. and bids him go waſh in Siloam, and hee comes again ſeeing. Yea, death it ſelf heareth, and departeth at his word, Joh. 11.44. At that word Lazarus came forth, bound hand and foot: and the time commeth, when they that are in the graves, ſhall hear the voice of the Son of p. 243God, and come forth. In one word, the Apoſtle aſcribeth to Chriſt, that he is able to ſubdue all things to himſelf, Phil. 3.21. All Creatures, all Enemies, ſin, Satan, the Grave, Hell, Death, Damnation, and whatſoever reſiſteth his glory in himſelf, or any of his members.

3 Chriſts Kingdome muſt bee ſet up againſt, and above all the Kingdoms of the World. Dan. 2.45. The little ſtone cut out of the Mountain without hands, breaks in pieces the Clay, the Iron, Braſs, Silver, and gold: that is, the Kingdome of Chriſt ſhall break all thoſe great Kingdomes; and the God of Heaven raiſeth a Kingdome to his Son, which ſhall never bee deſtroyed: And therefore for the upholding of this Kingdome, hee muſt bee inveſted with power, which neither the Tyrants of the World, nor the god of the World can ever prevail againſt. For never were all the Kingdomes of the World ſo oppoſed by the World and the Devil, as the poor kingdome of Jeſus Chriſt: but this power of Chriſt is as an hook in Nebuchadnezzars jaws, and a chain in which hee holdeth Leviathan, limiting him how far he ſhall exerciſe malice againſt the Church, and no further.

4 Chriſt as Mediatour was to perform thoſe works, which no other creature could ever do, and therefore was to bee indued with ſuch power as no other creature could bee capable of. Hence hee proveth himſelf to bee from God, Joh. 15.24. If I do not ſuch workes as no other man ever did, beleeve mee not. Where hee ſpeaks of his Miracles, which, in reſpect of the manner and multitude, never man did the like in his own name, nor ſo many. To which adde thoſe great works, of raiſing himſelf by his own power from the dead, Rom. 1.4. Of ſatiſfying Gods juſtice for mans ſin, a work above the reach of men and Angels. Of meriting eternal life for all the elect, which muſt bee an action of him that is more than a Creature. Of applying his merit, to which end hee muſt riſe from death, aſcend and make interceſſion. Of ſending his Spirit. Of begetting faith, and preſerving his people in grace received. Of leading them through Death and the Duſt into his own Glory. Theſe are ſuch things as all power of meer creatures is too weak for. All the Angels in Heaven cannot do the leaſt of them. All the Devils in Hell cannot hinder them. And hence Chriſt is ſtiled the Lyon of the Tribe of Judah, Michael, the mighty God, King of glory, &c.

Vſe 1. This may bee a terror to all Chriſt enemies: for ſuch is his power as ſhall make them all his footſtool. Do wee provoke him? are wee ſtronger than hee? 1 Cor. 10.21. Pſal. 2.9. thoſe that will not bee ſubject to the rod of his mouth, ſhall bee cruſhed with a rod of Iron. Therefore take heed of being an enemy to Chriſt, or his Word, or Servants: elſe thou ſhalt bee revenged even in that wherein thou ſinneſt; with the breath of his lips hee ſhall ſlay the wicked; one word of Chriſt, one lie ſhall turn them all into Hell. Is the power of Jeſus Chriſt ſuch in his baſe and low eſtate, as all the Devils in Hell are not able to reſiſt it, but if hee ſpeak the word they give place? how deſperately do wicked men go on in ſin, as if they were able to make their part good againſt him? Joh. 18 6. when Chriſt but ſaid, I am he, preſently his apprehenders fell to the ground. Rev. 17.14. they ſhall fight againſt the Lamb, but the Lamb ſhall overcome.

Ʋſe 2. This is comfort alſo to the godly, in that Chriſt as Mediatour in our fleſh is armed with power above all our enemies, ſo as nothing ſhall hinder our ſalvation: Not Satan: for the Prince of this World is caſt out; hee may have us in the Mountain, or on the Pinacle; but hee cannot caſt us down. Not ſin: Chriſt hath powerfully triumphed againſt it on the Croſs, hath fully ſatisfied for it, and perfectly applied that ſatisfaction to the forgiveneſſe of ſins. Not death: Chriſt hath powerfully foiled him in his own Den, and trampled on him, ſaying, O death I will bee thy death. Not Temptation: Chriſt ſits in Heaven as a merciful High Prieſt, tempted once as wee are, p. 244that hee might bee able to ſuccour them that are tempted. Not corporal enemies: Hee by his power ruleth in the midſt of his enemies. Laban ſhall not ſpeak a rough word, nor Eſau hurt Jacob, nor Saul hit David; for hee orders the thing otherwiſe. Not the grave: for wee have the aſſurance of a glorious reſurrection by the working of his mighty power, whereby hee is able to ſubdue all things, Phil. 3.21. Not hell it ſelf: Rev. 1.18. I have the keys of Hell and of Death. In one word, not any thing preſent, nor to come, nothing ſhall ſeparate between Chriſt and us: none ſhall pluck us out of his hands: for hee hath purchaſed for us, and maintaineth a mighty ſalvation, 1 Pet. 1.5.

Vſe 3. This teacheth us to ſubmit our ſelves to this power of Chriſt, or elſe wee are worſe than ſenſleſs Creatures, who all obey him, yea, than the Devils themſelves who did obey him. And then is a man ſubmitted to it, when is eyes are opened to ſee what is the exceeding greatneſs of his power in himſelf, beleeving as the Apoſtle prayeth, Eph. 1.19. Therefore labour to find Chriſts ſaving power in thy ſoul.

Queſt. How may I find it in my ſelf?

Anſw. 1 If thou canſt finde the work of faith in thee, a work of great power, a ſupernatural work, beyond, yea, againſt the ſtrength of nature. What a work of omnipotence is it to raiſe the dead? yet greater power is here, to bring in this life of God into him that is dead in treſpaſſes and ſins, reſiſting his own raiſing: for ſo the Apoſtle implyeth in that place, Col. 2.12.

2 If thou canſt finde in thee the work of ſanctification, which is a work of great power: 2 Pet. 1.3. according to his Divine power he worketh grace and glory. This ſecond creation of a man goes far beyond his firſt in power: There was nothing to begin with, no more is here; no life of God till God call the things that are not, as though they were: but there was a bare privation, here is a reſiſtance and rebellion, ſtiff necks, and hearts of adamant. Hence regeneration is called a creation, and the regenerate, new creatures: But a difficult work, which God works not alone, but God and man made one perſon, and not of nothing, for nothing, as the former, but of worſe than nothing, and for a price, even the precious blood of the Son of God.

Labour to find this change in thy ſelf by faith and holineſs. Chriſt did never more manifeſt his power, than by raiſing himſelf from the dead: and thou canſt not have a ſurer argument of Chriſts power prevailing in thy ſoul, than by getting daily out of the grave of ſin, and moving according to the life of God. So ſoon as Chriſt had called Lazarus out of his grave, hee bad looſe him and let him go; and if thou findeſt the bands of death, thine own ſins looſed, forſaking thy own evil waies, it is a ſign that Chriſt by a powerful word hath quickened 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 work of power in Chriſt is, to gather his Church out of all peoples and nations, and to bring them within one roof, though they were never ſo diſperſed and alienated from one another, and to knit them by faith to himſelf the head, by love one to another, and by his own diſcipline to conform them to his own government. It never coſt all the Monarchs in the World ſo much ſtrength and power to ſettle their Kingdomes and people in peace under them. Doeſt thou then finde thy ſelf brought into the number of Gods people? Doeſt thou love them entirely for Gods image and goodneſs? Art thou ſerviceable to every member, and that in the Head? Here is a power put forth that hath reconciled the Woolf and the Lamb, Iſa. 11.6, 7Isa 11:6Isa 11:7the Child and the Cockatrice. But it thou careſt not for Chriſts Ordinances and p. 245diſcipline, his Laws are too ſtrict, thou muſt have more liberty than hee affords, if thy affections be rough and ſtirring againſt Gods children, thou haſt not yet ſubjected thy ſelf to Chriſt.

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

5 A mighty work of Chriſts power is, to enrich his children with all neceſſary graces tending to ſalvation, and to lead them into the fruition of their eternal inheritance. It coſt Joſhua ſome labour before he could bring Iſrael into the good Land that abounded with good things: it coſt our JOSHUA more. Findeſt thou this fruit of Chriſts power, that thy face is ſet towards Heaven? and is it with thee as with thoſe that entred into that good Land, who taſted of the fruits aforehand? Haſt thou received the firſt fruits of the Spirit? Doeſt thou grow in grace? Doeſt thou with patience expect the promiſes, and begin the heavenly life already? Haſt thou hope, joy, love of God, zeal for God, conſtancy in the truth? for theſe are purchaſed by this power of Chriſt. Then here is a creating vertue put forth, a fruit of Chriſts mighty power, magnifie this grace of God, and hope for the accompliſhment and finiſhing of the ſame work by the ſame power, the which ſhall preſerve thee to ſalvation.

6 A mighty work of 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 Commandements? Doeſt thou ſubject thy ſelf to the Law as the rule of thy Law? Doeſt thou aym at the perfection thereof? Chriſt loved his Father with all his heart, and his Neighbour as himſelf, yea above himſelf: and if this power of Chriſt prevail with thee, this will bee the ſcope and aym of all thy actions. For though the obedience of the Law bee not neceſſary to Juſtification, yet it is requiſite to Sanctification,

7 Another work of Chriſts power was, that it ſet him free from all corruption and infirmities, which hee undertook for us without ſin. Labour to finde this power of Chriſt in thy ſoul, daily freeing thee from the corruption of thy ſin, and daily infirmities. If the Son ſet you free, you are free indeed: not only the reign of ſin is thruſt down, but the corruption of ſin is leſſned. David deſired the Lord to give him again his free Spirit, Pſal. 51.10, 11. he well knew, that where the Spirit of the Lord is, there is liberty, that is, not only a redemption from Damnation by our juſtification, but from corruption and vain converſation by our ſanctification.

8 Chriſts power was mighty in ruling and ordering his own powers and faculties; his underſtanding was able to ſee God perfectly, his will only juſt, right, and wiſe, never bowing from the will of his Father, Not my will, but thy will be done. His memory could never forget any good thing, but he retained his whole duty ever before him. His affections were ordered according to right judgement. His appetite never exceeded the bounds of ſobriety and moderation. His ſpeech was gracious, his actions all exemplary, no ſpot in him from top to toe. And this ſame power of Chriſt is in ſome meaſure manifeſt in all his members: this power enlightneth the minds of beleevers, formerly blind, to ſee God in part, and perſwadeth the will, and boweth it to obey Gods will, which before was captivated to the will of the Devil: it inſpireth p. 246godly deſires and gracious reſolutions, and ſtrengthens the memory to retain good things, being before as rimy as a five: it guideth and altereth the affections, making the beleever to love good things, and good men, and whatſoever ſets forward Gods glory, and to hate zealouſly the contrary. Chriſts power in the ſoul, orders the appetite to ſobriety in the ſeaſonable and thankful uſe of outward mercies, makes a man ſpeak the language of Canaan, and his whole courſe ſavour of Chriſt.

Whence it is plainly concluded, that ignorant perſons, malicious perſons, Libertines, intemperate Drunkards, Gluttons, filthy talkers, Swearers, looſe in their behaviour, open enemies to this power of Jeſus Chriſt, not ſubmitting themſelves to the rod of his mouth, ſhall bee laid under his rod of iron.

Uſe 4. This teacheth us to goe on fearleſly in good duties, ſeeing this power of Chriſt is with us, and for us. He is of power to protect us againſt enemies and dangers. Of power to ſtrengthen us in our duties; when we are weak and feeble he will perfect his power in our weakneſs, 2 Cor. 12.8. Of power to make us invincible in our ſufferings, Phil. 4.13. I can doe all things through him that inableth me. Of power to reward our leaſt labour of love undertaken for him. Of power to anſwer our prayers, and to doe abundantly above all we ask or think. Of power to perform all his gracious promiſes, which ſhall be made good to us in due time. Of power to ſupply us with all good means in his ſervice; hee can give wealth, and make the latter end better, as he did to Job: the Divine power giveth all things pertaining to life and godlineſs, 2 Pet. 1.3. Of power in death it ſelf to keep that which wee commit unto him till the laſt day. Of power to rebuke Diſeaſes, and command Death, and after death to raiſe our bodies to eternal life, being cloathed with corruption, and wrapped with deaths garments: 1 Cor. 6.14. God hath raiſed up the Lord Jeſus, and ſhall raiſe us alſo by his power.

Vſe 5. Laſtly, this doctrin aſſureth us of our perſeverance in grace begun, Chriſt by his power lays ſuch faſt hold on us: no ſeducer is able to deceive the elect, nor pluck them out of his hands: for the weakneſs of God is ſtronger than men, 1 Cor. 1.25. and when we cannot comprehend him ſo faſt as wee would, he comprehends us, and preſerves us by his power to ſalvation, 1 Pet. 1.5. Neither doth this Doctrin maintain any ſecurity but the ſecurity of faith, which is ever attended with the fear of God, and fear to ſinne.

The Second thing in the victory of our Saviour is the manner of Satans leaving him: foreign, ſaith St. Matthew; St. Luke more plainly, foreign, which implies a bodily departure and ſenſible, as we have formerly ſhewed his preſence to be.

Queſt. What kind of departure was this? it ſeems to be a willing and voluntary ſubjection to Chriſt: he bids him depart, and he is gone.

Anſ. Indeed it ſeems obedience, but it is nothing leſs than true obedience: for, 1 He came of his own motion, but went away by Chriſts, who ſpake a powerful word, which he could not, nor durſt reſiſt. 2 He goes when hee can ſtay no longer, his commiſſion for this time was now expired, his liberty was reſtrained, the temptations were ended, God permits him now no further, and now he leaves the Son of God: and ſo left he Job in the ſame reaſon, when he had vexed him as much as he could obtain leave to doe. 3 Satan could not change his wicked nature, in leaving Chriſt hee leaves not his malice againſt him, only hee leaveth the exerciſe of it for the preſent. 4 He returns again afterward, and ſets upon our Saviour with new aſſaults, which is a plain argument he went now againſt his will.

Doct. To doe that which God commandeth, and to leave undone that which he forbiddeth, is not always a ſign of true grace. The Devil is commanded to p. 247give over tempting of Chriſt, and he giveth over; is commanded to be gone, and he goeth; yet this is no argument of true grace; and that which is incident unto the Devil, cannot be a ſign of grace in any man, but as there is a forced and feigned, obedience in Satan himſelf, ſo in all his inſtruments, which proceeds not from any true grace, let them flatter themſelves in it never ſo much. Cain offers Sacrifice as well as Abel, and brings a ſhew of obedience, but his heart being filled with murderous thoughts, was voyd of all grace. Balaam was commanded not to curſe the people of God, and hee profeſſed, that if Balac would give his houſe full of ſilver he would not doe it; as if hee had made great conſcience of Gods Commandement; but it was much againſt his will: for having received an anſwer from God, not to curſe them, he would not be anſwered, but went again and again to know the mind of God, not content to teſt in that anſwer, with which he was not pleaſed. And after that, he giveth balac wicked counſel, to ſend his people to Sittim to offer to their Idols, where Iſrael was likely to fall in love with women, and ſo commit fornication with them: by which he brought the curſe of God amongſt them, whereby numbers of them were deſtroyed. Here was a ſeeming obedience, without any grace in the heart.

Exod. 8.19. Jannes and Jambres, and the reſt of the Enchanters of Aegypt, ſtood out in reſiſting Moſes and Aaron ſo long as they could, and then gave over; but not of any conſcience, but becauſe in the plague of the Lice they ſaw the finger of God, againſt which they could not prevail. The like was the obedience of the Jews, when they deſiſted from perſecuting the Apoſtles, Acts 5.35. becauſe Gamaliel a Doctor of the Law perceived, that they did fight againſt God. Adde hereunto the example of Judas, who after his ſin of betraying his Lord, made a fair ſhew of repentance, confeſſed his ſin, reſtored the mony, bewayled and juſtified his Maſter; but all this without all grace in his heart; for he went away and hanged himſelf.

1 A man only by repreſſing and reſtraining grace, Reaſons. may both doe many things which God hath commanded, and leave undone what God hath forbidden; as Haman refrained himſelf from Mordecai, Heſt. 5.10. though his heart was full of wrath, chap. 3.5. Many other things might hinder him from the preſent execution of his rage againſt Mordecai, as that Mordecai was as in a Sanctuary, the Kings gate, that he was the Kings ſervant, that it was better to reſerve him to a ſhameful death, and effect it by a kind of form of Law, than to embrue his own hands in the bloud of the Kings ſervant, and ſo endanger himſelf. But the chief cauſe is Gods reſtraint of wicked mens fury, that they cannot execute what they can determine againſt his Church, though hee uſe ſundry means to reſtrain them. Nay further, a wicked man may be reſtrained from ſome evils, which the child of God may fall into: he affects an outward form and credit, and glory of an outward profeſſion ſometimes, and to attain this end in which he notably deceives himſelf, he cannot enjoy the pleaſures of ſin with greedineſs; not becauſe he conſcionably hateth theſe ſins, but hee is bridled with the credit of his profeſſion.

2 Obedience proceeding from true grace is ſo qualified, Conditions of ſound obedience …our.as neither Satan nor any wicked man is capable of it. For, 1 it is an effect of the love of God, and of goodneſs. Deut. 30.20. Chooſe life, by loving the Lord, and obeying his voice, and cleaving unto him: Joſh. 22.5. Take heed to the Commandement and Law, which Moſes the ſervant of the Lord commanded you, that is, that yee love the Lord your God, and walk in all his waies, and keep his Commandements, and cleave unto him. Love excludes all coaction and conſtraint. Now wicked men reſembling their Father the Devil, cannot love God, nor goodneſſe, but notwithſtanding all their pretences, are haters of God, and enemies of righteouſneſſe; they care not for his favour above life, they love not his preſence, nor to bee with him, nor his Image in his Child, nor p. 248his will in his word, nor his houſe, nor his holineſſe to reſemble him, nor his glory, but are more troubled at the loſs of a grain of their honour, than all his.

2 This obedience is a daughter of faith: for without faith it is impoſſible to pleaſe God: whereas wicked men have nothing above corrupt nature, much leſs ſuch a ſupernatural indowment as faith is, which ſo uniteth unto Chriſt, as it makes him more precious than all the World.

3 It proceedeth from a man wholly renewed and changed: ſuch good fruit muſt come from a good tree; which is the work of ſound grace onelyonly. 1 The underſtanding is inlightened to diſcern between good and evil, according to Gods Word. 2 The will is ſanctified and made willing. 3 The heart is purified by faith, and made a good treaſury, to ſend out good ſpeeches and actions. 4 The conſcience is purged, and being perſwaded of the love of God in Chriſt, it ſeeks to preſerve it ſelf good and pure, and in all his waies out of Conſcience indeavours in the good that God requires, and avoids the evil which hee forbids. 5 The affections are renewed, and are ſweetly perſwaded by Gods Spirit to hate all evil, and cleave to that which is good, to grieve they can do no more glory to God, but are at their beſt very unprofitable. But wicked men are never a whit changed, but are all impure, even their mindes and conſciences, and out of the abundance of the heart the tongue ſpeaketh, the hand worketh, neither can a bitter fountain ſend out ſweet waters.

4 Sound Grace within ſendeth forth an obedience which is cheerful; 1 In the undertaking: love makes labours light, and nothing is hard to a good will. 2 In the manner of doing, it is not forced but lead, ruled by the word, rather than over-ruled by power; it laies by all dialogue, diſpute, murmuring, and deſire of diſpenſation. 3 In the meaſure of doing, it will indeavour in all the Commandements, and all duties: no man ſo wicked, but hee can do many things, as Herod, but hee cannot yield to all. 4 In continuance and concluſion of that hee doth, it holdeth on in doing things purely for a good end, for Gods glory, and not by fits and ſtarts, but perſeveres to the end, and the crown of the work. In all which a wicked man comes ſhort; for whatſoever is forced or feigned muſt bee heavily entered on, and more heavily ended: beſides, whatſoever is from ſuch an one, is joyned with reigning ſin, which hales and tugs him backward, and toils him out before hee bee half way in any good work.

3 How often doth the Lord reject the ſacrifice of the wicked, their oblations, their faſts, their prayers, their temporary, yea, miraculous Faith, their almes and charity, yea, their confeſſing and Preaching of Chriſt, as in the laſt judgement? all which had they been fruits of ſound grace, they had been acceptable. But God looks not ſo much to the matter of the work, as the perſon working, the manner of working, and the end of the action.

Vſe 1. Well, as Satan goes away when hee can ſtay no longer, and ſo his obedience is forced, ſo doth ſin from moſt men when they can keep it no longer; and ſo that which ſeemeth obedience in them, it is no better than the Devils obedience in this place.

Vſe 1. Many refrain many ſins for fear of Hell, and the curſe of God, they dare not hold their ſin any longer, whereas they are as much in love with it as before: as Moſes his Parents kept him ſo long as they durſt, before they expoſed him to the waters: ſo dearly love men the children of their own corruption. What thank is it for a Robber or Felon, to leave robbing and ſtealing for fear of hanging? If there were no Law, nor Magiſtrate, hee would to his own calling again, becauſe hee is no changeling. So what thank is it for a man to avoid ſin, becauſe of damnation? here is no fear of p. 249God, but fear of evil; no love of God, but ſelf-love. And yet this is the reſtraint of moſt men, whom Conſcience no whit bridleth. Why do men abſtain from open wronging of men, by Robbing, Stealing, 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 ſins alſo, as ſwearing, drinking, dicing, carding, gaming, pride, wantonneſs, and the reſt. A good conſcience in one thing, is a good conſcience in all.

2 The like is the obedience of many ſinners, that are ſtill in league with their ſins. Many filthy unclean whoremongers and harlots have left their ſin, but it is becauſe it hath leſt them, they have broken their ſtrength, and either age or diſeaſes in their bodies hinder them; oh now they will pretend Conſcience. But they can as filthily ſpeak, and as merrily remember their mad pranks, as ever they acted them; they want onelyonly a body, no minde, will, or affection, to commit over the ſame things again. Many Prodigals have left their ſin, becauſe their wealth hath left them, and poverty feeds upon them. Many quarrellers and ſwaggerers have left off ſuch furious courſes: why? perhaps they have gotten ſome maim, or miſchief, or perhaps they fear whether they can do ſo again ſafely, or no: and this is all the conſcience that hath calmed and quieted them: but what obedience is this? Is that an obedience to God, for a Dicer or Gameſter to forbear play (or rather, as it is, his theeving) when he wants mony to ſtake?

3 In Gods ſervice, what makes men come to Church, to hear, and Pray? Every man ſaith, Conſcience. Yea, but good Conſcience works powerfully upon the Will: what then means the unwillingneſſe of men, and heavineſſe, who are ſo far from apprehending their week-occaſions, as if they ask their own hearts, they muſt tell them, that on the Sabbaths of God, were it not for fear of law, and ſhame of men (both which are often forgotten) they would not come at all. Here is obedience, much like the Devils, becauſe they are of the Devils teaching. The like of many ſervants and Childrens obedience, whoſe comming to Church to hear their duty, is meerly forced by the compulſion of Maſters and Parents; and hath as little comfort in it as the Devils obedience.

4 The like is to bee ſaid of late Repentance at the time of death: when the ſinner hath held his ſin ſo long as hee can, then hee would bee rid of it. Indeed his ſin leaves him, but not the curſe of it: but hee is ſo far from leaving it, as were hee to live over his daies again, hee would put as much life into his ſin as ever before. Late repentance is ſeldome true, ever ſuſpicious. Why do many rich men never do good while they live, but live as unprofitable and hurtful, as ſwine till they come to the knife; but then when death is binding them, they will give ſomewhat to good uſes, to the Poor, for a Sermon, &c. Why? what moves them? Conſcience, they ſay. But it is an accuſing Conſcience, crying out, againſt their oppreſſion, uſury, wrong, cruelty, and deceit; and now this wicked Conſcience would ſtop its own mouth, by offering to God ſome trifle of that hee hath robbed. For were it a good conſcience, why doth hee not leave ſome part of his wealth for God, before it wholly leave him? Were it a free-will-offering, why comes it ſo late? why doth hee not good, while hee hath time? Gal. 6.10. Surely, God likes a living Chriſtian: for any man will bee a Chriſtian dying. Neither is it thank-worthy to give that which a man cannot keep. And commonly ſuch gifts do more good to others than the giver himſelf. Which is not ſpoken to hinder men from doing good at their deaths, but to provoke them to do good before that time. And yet better late, than never.

Let us examine all our obedience by this ground, and bee ſure that it differ from the obedience of Devils and wicked men. And that by theſe p. 250rules: 1 God loves truth in the inward parts, and refuſeth all that obedience which follows not ſanctification of the Spirit: duties without muſt flow from graces within. Examine now thy inward change: wee are his new creatures, created to good works: joyn that in thy actions which the Devil divorced, the inner man with the outward▪ the ſubjection of the ſoul with the obedience of the body.

2 Examine thy love in thy obedience, that becauſe the love of God conſtrains thee, thou doeſt what hee commands, and whether thou preferreſt the Commandement of God, which is ever-joyned with his glory, above all the World, and thy obedience above thy profit, credit, caſe, pleaſure, mens favour or diſ-favour, whether thou canſt obey God againſt all theſe. This was Abrahams love to God in ſo difficult a Commandement, as the killing of his Son. But Satan here went away, not for love of God, but for fear, and being forced.

3 Examine thy manner of obeying, whether it bee a willing and ready obedience. If I do it willingly (ſaith the Apoſtle) I have a reward: and Rom. 6.17. Yee have obeyed from the heart, or heartily. And ſuch obedience, 1 Repineth not as giving God any thing too much, though the deareſt things of all. 2 Deviſeth no excuſes, as Saul when hee did but half the commandement, pretended ſacrifice, and the peoples inſtance. 3 Seeketh no delaies: I made haſte, and delayed not to keep thy righteous judgements, Pſal. 1 19.

4 Doeſt thou obey in all the Commandements? 1 The commandement of faith in the Goſpel, as well as the actual obedience of the Law? for one is as acceptable as the other. 2 Obeyeſt thou the Commandement as well of doing good, as of abſtaining from evil? for, the Devil here abſtains from this evil of tempting Chriſt, but can never do any good: hee joines not theſe Commandements in his practice, as Gods Spirit doth in his precept, Iſa. 1.16, 17. 3 Makeſt thou conſcience of the leaſt commandement as well as of the greateſt? for, all of them have a ſtamp of God upon them: makeſt thou conſcience of ſmall oaths, vain words, roving thoughts? 4 Doeſt thou obey conſtantly? for, love is ſtrong as death, and much water cannot quench it. But alaſs! much obedience is like that of Davids falſe friends, Pſal. 18.44, 45. ſtrangers ſhall bee in ſubjection to me, but they ſhall ſhrink away.

For a ſeaſon.] Luk. 4.13.

III. The THIRD point followeth to bee conſidered, namely, how long Satan left our Lord; not for ever after, but for a while: and ſurely he ſtayed away but a little while. For if wee look into the holy ſtory, wee ſhall ſee the whole life of Chriſt almoſt to bee a continual temptation, and how Satan from time to time, partly by himſelf, and partly by his Miniſters, aſſayled him. This we ſhall ſee how ſundry waies Satan moleſted him and tempted him, 1 in his miniſtery, 2 his life, 3 his death.

1 In his miniſtery, hee was tempted both in his Doctrin and Miracles. For his Doctrin: the Scribes and Phariſees often ſought to catch advantages againſt him, as in the caſe of the Bill of divorce, Mat. 19.1. and of the woman taken in adultery, Joh. 8. which by Moſes Law ſhould bee ſtoned; but Maſter what ſayeſt thou▪ The Sadduces alſo tempted him in the caſe of the woman that had ſeven Husbands, whoſe ſhee ſhould bee in the reſurrection, Matth. 22.23. And the Lawyer concerning the great Commandement of the Law, verſ. 35. As for his Miracles the ſeal of that Doctrin, they tell him to his face that he cast out Devils by Beelzebub, Mat. 9.34. & 1.2.24.

2 In his life and civil Obedience. The Phariſees take Counſel together how they might entangle him in his talk about paying tribute to Caeſar, Matth. 22.15. And when hee ate meat in Matthews houſe, Matth. 9.11. they asked▪ why hee did eat meat with Publicans and ſinners, and therefore p. 251hee was one of them. Simon the Phariſee ſeeing Mary Magdalen annointing Jeſus his feet with pretious ointment, and waſhing them with tears, and wiping them with her hairs, 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 lye in wait for him, and take up ſtones to ſtone him, and rail upon him, with moſt deſpightful words, calling him Beelzebub, a Samaritan, a glutton, a looſe companion, running up and down with noted ſinners? in all which Satan was the chief agent.

3 But above all other temptations thoſe were moſt fierce and furious, with which hee was afflicted, torn, and tormented about the time of his paſſion, and on the Croſs. For then, as himſelf witneſſeth, the Prince of the World came upon him with all his train, Joh. 14.30. hee came in himſelf, and whole Legions of wicked Angels with him, as the Apoſtle plainly implyeth, Coloſſ. 2.15. Hee ſpoiled Principalities, and Powers, and triumphed over them on the Croſs. Now or never Satan muſt win the field, this is the laſt act, Chriſt was never ſo beſet with miſery, Satan never had him at ſuch an advantage before; now Gods whole wrath is upon him, and now the Devil and his Angels ſet upon him ſo ſore, that in his Agony in the Garden hee ſweats drops of water and blood, and on the Croſs hee cries out, My God, my God, why haſt thou forſaken mee?

Thoſe were more ſecret temptations of Satan and his inſtruments: but let us ſee with what helliſh darts they pierced him openly upon the Croſs, not to ſpeak of thoſe which hee endured all the time hee was in examination, condemnation, and leading to execution. For,

1 They hang him between two theeves, as an arch-rebel, and of all ſinners the greateſt, and dart againſt him the ſame temptation with that in all this Hiſtory, that hee was not the Son of God, If thou be the Son of God, come down from the croſs: certainly God would not let his Son hang there, but thou art a deluder, an arch-ſeducer of the people.

2 They tempted him with fear of death, Matth. 27.42. hee ſaved others, himſelf hee cannot ſave; this is a wiſe Saviour indeed, hee cannot eſcape death in whoſe hands hee is ſure enough, and even overcome already of death, and yet hee will bee a Saviour.

3 They tempted him with utter rejection from God, as the moſt damned reprobate that ever was, Hee truſted in God, now let him deliver him if he will have him: but hee can neither deliver himſelf, nor God will have none of him, hee abhors him, and will caſt him preſently to Hell. Theſe and a number of the like was our Saviour moleſted and tempted withall, ſecretly and openly, even then when the wrath of his Father ſeiſed upon him. So as truely the Evangeliſt might ſay, that Satan left him but for a ſeaſon.

Doct. Chriſtian life is but an entercourſe of quiet and trouble: ſometime Satan leaves Chriſt, but hee comes again and renews his temptation: ſo it is with the members, who have much war, but ſome peace, many troubles, but ſome breathing-time. This truth wee will a while diſcover both in the ſtate of the whole Church of God from time to time, as alſo in ſome particular members thereof.

What a night ſeemed to oppreſs the Church in the cradle, when wicked Cain ſlew righteous Abel, ſo as all religion and true worſhip ſeemed to bee deſtroyed in all Adams poſterity, having onelyonly Cain left? But ſhortly after God gave Adam a Seth, in whom the Church was reſtored and preſerved, and pure religion propagated. In Henochs time how was the worſhip of God prophaned, when the Sons of God married the daughters of men, which was the cauſe of the flood? but afterward it was reſtored by Noah and Sem, and by him continued to Abraham. Now the Church, as it was in the Ark, ſo was p. 252it like the Ark of Noah, againſt which the waters had a time to increaſe and a time alſo of decreaſing.

What a night of trouble was the Church in, all the while it was in Aegypt a ſtranger for four hundred years, eſpecially when they were oppreſſed with burdens, and had their infants drowned in the river? but a change came, God ſent and ſaved a Moſes, by whom hee will deliver his people, but ſo as they muſt be acquainted with this continual enterchange in their eſtate: they muſt be no ſooner delivered out of Aegyps, but be chaſed into the bottom of the Sea, but there God makes them a way: and no ſooner out of the Sea, but into the Wilderneſs, and from thence the good Land takes them: and in that good Land they never reſted in one eſtate, but ſometimes had the better of their enemies, and ſometime for ſin their enemies had the better of them, as all the Hiſtory of the Judges witneſſeth.

In the time of the Kings, how was the Church troubled and waſted, in the time of Ahab and Jezabel, when all Gods Prophets were ſlain, and true religion was quite troden down? But what a ſudden change was there? even when things were at the worſt, did the Lord bring a ſtrange alteration by Elijah, who ſlew all the Prophets of Baal, and reſtored true religion. How great miſery ſuffered the Church in the time of Manaſſeh and Ammon? but how happily was it changed by the piety of good Joſiah, in whom God made his people more happy than formerly miſerable? But who would have thought but that the Church had been utterly waſted in the ſeventy years captivity, wherein it 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 hindered by Cambyſes his Son, God ſtirred up Darius who favoured the Church, and commanded the continuance and perfection of the work; but not without many viciſſitudes of ſtormes and calmes, even after their return, as appeareth in the books of Ezra and Nehemiah.

What a raging ſtorm was that, wherein our Lord and Head of the Church was put to death? now the whole Church lay bleeding and dead with him. But what a change was there the third day by his glorious reſurrection? In the Apoſtles daies, how was the Church waſted when Saul had letters from the High Prieſts to carry bound to Jeruſalem, whoſoever called on the Lord? but when hee that breathed out nothing but ſlaughter and threatning, was once converted, then the Church had for a whil… reſt and peace, Act. 9.31. After the Apoſtles, what a continual ſtorm aroſ… againſt Chriſtians, which laſted three hundred years under the ten monſters of men, thoſe bloody men, Nero, Domitian, Trajan, Antoninus, Severus, Max…minus, Decius, Valerianus, Aurelianus, and Diocleſianus, whoſe rage was ſuch, as a man could not ſet his foot in Rome, but tread upon the graves of Martyrs?

But after this night a fair Sun roſe up in the Eaſt, Conſtantine the Great, who chaſed before him that horrible darkneſſe, and brought a bleſſed calm. But this laſted not long, but his ſecond Son Conſtantius (far ſhort of his Fathers piety) with all his ſtrength ſet up and maintained that Arrian hereſy, which his good Father had condemned in the Nicen Council: by which as bloody perſecution ſprung up in the Church as ever was before, which laſted almoſt eighty years, until Conſtance the youngeſt Son of Conſtantine for up again the Nicen faith in the Weſtern part of the World, as Italy, Greece, Africk, Illiricum, and baniſhed the former poyſon. After this, what a black darkneſſe of Mahometiſme poſſeſſed the Eaſtern part of the World, under which it lies ſunk at this day? And as pitchy and palpable darkneſs of Antichriſt and Popery occupied the Weſtern part of the World. But what a light did the Lord raiſe up in the midſt of Popery, his zealous ſervant Luther, p. 253ſince whom, the light hath mightily prevailed, to the blaſting of Anti-Chriſt, and the conſuming of him upon his neſt? Yet not this without a cloud: for,

To ſpeak of our own Church: After the long darkneſſe, like that of Egypt, had prevailed and covered for many hundred years the face of our Countrey, it pleaſed God that the light of the Goſpel ſhould peep into our Land in the daies of King Henry the eighth, but yet much clouded, and oppoſed almoſt all his daies. In his Son Edward the ſixt, Englands Joſiah, it began to ſhine more brightly, and a more thorough reformation was undertaken. But this Sun-ſhine laſted not long, but in Queen Maries daies the truth was again caſt into the fire, and the bodies of Gods Saints pitileſly deſtroyed. God in mercy for his Elec…s ſake ſhortened thoſe daies, and raiſed up our late Queen Elizabeth, of bleſſed memory in all poſterities, who was ſemper cadem in the maintenance of the faith, and left Chriſt ſitting in his Kingdome, and the truth triumphing over Popery and Anti-Chriſtian falſhood, which by Gods mercy wee enjoy under our gracious King. This hath been the changeable eſtate of the Church from the beginning; and, cadem eſt ratio totius ac partium, the ſame truth diſcovers it ſelf in the particular members.

As for example. Abraham now a poor man in Egypt, preſently enriched and made heir of the Land of Promiſe; now rejoycing in his Iſaac, and a while after ſtretching out his hand to kill his only Son; who alſo herein was a notable type of the Church, now bound, and preſently looſed, and raiſed up after a ſort from the dead. Jacob was now afraid of Eſau, when he came in warlike manner to meet him, with four hundred men at his heels; but in a little ſeaſon God lets him ſee a ſuddain change, who had inclined his Brothers heart to do him no harm, againſt his often former purpoſes to ſlay him. Joſeph is now hated of his brethren, after a ſeaſon honoured of them: now ſold as a ſlave to the Iſmaelites, afterward made a governour 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. David ſometimes caſt down, and, God hath forgotten him; a while after ſo confident in God, that hee will not fear to walk in the vale of the ſhadow of death: ſometimes purſued by Saul as a traytor and rebel, ſometimes by Saul acknowledged his good Son, and more righteous than himſelf: and when Saul is dead and ceaſeth his perſecution, his own ſon Abſolons ſhall riſe againſt him, to depoſe him from his Kingdome. And Jobs meſſengers of evil tydings ſtill overtook one another. And to ſpare further examples, our own experience can teach us, that for the moſt part, wee have not rid our ſelves out of one temptation, but another inſueth; ſuch are our changes in this preſent eſtate. And why?

1 Satan goeth for a while from Chriſt himſelf, Reaſons. his holy fleſh in the time of his infirmity needing a breathing time, and a refreſhing; by which hee knows what wee weaklings have need of, and is become a merciful High Prieſt, to give us ſome reſt in the midſt of our conflicts, which elſe would bruiſe and break us.

2 Hee goeth but for a ſeaſon, becauſe of his invincible malice, who cannot afford us a good hours reſt, if hee may have leave to diſturb us, becauſe hee maliceth our Lord and Saviour with an inveterate and deadly malice; ſo that although hee bee in himſelf out of his reach, yet hee ſtill continues to tempt him (being in heaven) in his members upon earth. This deadly malice in his nature our Saviour noteth, in Matth. 12.44. The unclean ſpirit when hee is caſt out, ſeeks to re-enter, and return again, and where hee findes a fit houſe, hee brings in ſeven Devils worſe than himſelf. Hee is diligent to watch our miſchief, and if hee cannot prevail at one time, hee will aſſay another.

p. 2543 God ſees it good to ſtir us out of our ſecurity, who are ready to expoſe our ſelves to temptation, eſpecially after we have out-ſtood a temptation, and never are wee eaſier made a prey for Satan, than when the pride of heart tickles us, and ſo wee grow ſecure, becauſe wee have out-grown ſome temptation. If our eſtate of corruption did not neceſſarily require changes and a…mies of ſorrows, wee ſhould find the Lord not delighted in afflicting the ſons of men: but hee ſees how prone wee are to ſurfeit of fulneſs, and as a field of Corn, the rancker it is, the eaſier it is laid down with every ſtorm, and violent wind of temptation: and therefore hee changeth hurtful proſperity with wholſome (though bitter) potions of afflictions, and like a good Phyſician preſcribes us a thin dyet, and abſtinence, after our ſurfeit and exceſs. 2 God ſees theſe changes good for us, to ſeaſon and ſtir up our prayers: In affliction wee can ſeek the Lord diligently. Iſa. 26.16. Oh Lord, in trouble they have viſited thee, they poured out a prayer when thy chaſtening was upon them. Hee knows his Church is never ſo fitly diſpoſed to fervency and efficacy in prayer, as when the croſs is on her ſhoulders; whereas in her peace ſhee is ſleepy, cold, negligent, roving, and remiſs in her ſeeking after Chriſt. Pſal. 55.19. 3 God ſees theſe changes good for us, to lift us up from this evil world: for were our proſperity not interrupted, wee would dote too much upon the World, and would wiſh no other Heaven than this upon earth: for, if wee bee ſo hardly and heavily gotten out of ſo miſerable a World as is full of ſorrows and heart-griefs, how hardly, or rather impoſſibly ſhould wee get out of an unchangeable earthly happineſs, though to injoy our heavenly inheritance?

4 God ſees it good for us to bring theſe changes into our eſtate, and to entermixe with afflictions, comforts and breathings, to help our patience and perſeverance; for elſe all our ſorrows would exceed our ſtrength if they were without intermiſſion. The Lord will not have us ſwallowed up of ſorrow, and therefore doth ſo temper and blend our eſtate, as wee bee not quite tyred out with the inſtance of our skirmiſhes and conflicts; but after our skirmiſhes retires us for a while, where we may breath and refreſh our ſelves, and recover our ſtrength and fitneſs for further ſervice, whenſoever our great commander ſhall imploy us.

5 God ſees theſe changes good for us, that by them wee might prize his mercies, to praiſe the giver: doth not the night make the day more delightful? would wee ſo prize and praiſe God for health, if it were not ſweetned with ſickneſſe? plenty is endeared by want, and an honey-comb hath no ſweetneſs to a full ſtomack; whereas hee that hath been pinched with penury and need knows what a benefit abundance is.

4 God for his own great glory brings theſe changes into our eſtate, thereby manifeſting, 1 His Wiſdome, in upholding his Church by contrari…s, which fight one againſt another, as the frame of the World ſtanding on four contrary Elements. 2 His power, that bringeth to the grave, and back again, 1 Sam. 2.6. that ſupporteth his Children to ſtand under ſo great burdens without fainting, thereby magnifying his omnipotent power in ſuch weakneſs. 3 His goodneſs, in ſuffering his children to bee afflicted on every ſide, but not drowned in the waves of them; to bee perſecuted, but not forſaken; to bee caſt down, but not to periſh; yea, to bee killed, but not overcome, 2 Cor. 12.9. and 4.7. Nay, his goodneſs is ſuch, as turneth all theſe changes to good, bringing good out of evil, ſweet out of four, life out of death, and his own order out of earthly confuſions. 4 His glory, in the ſtrange and miraculous deliverance of his Church in its moſt deſperate eſtate, and in the powerful overthrow of his enemies. And of all the perſecutions of his Church it may be ſaid as of Lazarus his ſickneſs, It is not to death, but that God may bee glorified.

p. 255Vſe 1. Then let us not dream of ſo ſtable a peace in our Church and Land, as mens ſecurity every where hath ſeemed to lay hold of, looking at the peaceable diſpoſition of our gracious King, at his hopeful Succeſſor, at our union among our ſelves, at our league with all other Nations, at the continuance and undiſturbed eſtate and liberty of the Goſpel for theſe ſixty years. For, 1. God ſeeth not good to give any Church on earth an unchangeable eſtate: that is the Churches expectation in Heaven.

2 Our peace hath brought in a general ſecurity, prophaneneſs, intolerable pride of all faſhions and colours, beſide modeſt and white, a deluge of drunkenneſs daily drowning the brains and ſouls of thouſands, a wearineſs of this Mannah, a dangerous Apoſtaſie from the firſt beginnings of the Goſpel, and a falling back of many great ones into the profeſſed Idolatry of Antichriſt, and in the moſt a contempt of religion, yea and of a formal profeſſion that denies the power and life of godlineſs. Adde to theſe execrable ſwearing unpuniſhed, ſoul adulteries unrevenged, or ſlightly puniſhed, the Sabbaths of God horribly and generally violated and prophaned, by games and practices unlawful upon any day. And now will God continue a peace to ſo unthankful a people, that doe put it to no other uſe than to arm themſelves againſt God, and fight againſt his grace and glory?

3 Conſider how God dealt with his own people: they had as long peace, under David and Salomon, as wiſe and excellent a King as ever was, being an eminent type of Chriſt; yet we ſee what long eaſe and peace brought him to, which was the overthrow of his Kingdom, and the renting of ten parts of twelve from him to his ſervant: he was a King of peace, as his name imported, had poſterity, had made a league with all neighbour-nations; yet God being provoked, brings a woeful change on him, and his Land. So may it be to us.

4 Conſider how God hath threatned us of late years to bring in woful changes, to remove the Goſpel, and give away our Kingdom, Liberties, Freeholds, and lives to ſtrangers. Remember that admirable year of eighty eight, and that no leſs admirable threatning and deliverance in one thouſand ſix hundred and five; forget not the raging and devouring plague, in which there was no peace or ſafety to him that went in and out. Remember the furious fire in many great places of the Land, burning up whole Towns and Villages: the general diſeaſes and diſtempers in mens bodies, which have been as univerſal as our provocation hath been: the change of our ſeaſons, the breaking out of waters drowning the earth, the infection of the air, many barbarous Conſpiracies againſt the life of ſo innocent and merciful a King, and the hot contentions of many brethren in our own Church. All which are remarkable ſigns of Gods diſpleaſure, if not fore-runners of a lamentable change. But he that conſidereth how all theſe things are forgotten and worn away unprofitably, without all wholſome uſe or reformation, cannot but think that the Lord (if timely repentance hinder not) will take ſome other courſe, and ſo ſpeak as hee will be heard: for the truth never fayls, which you have heard at large; one Judgement is ever a fore runner of another, unleſs repentance cuts them off. O that God would put it in the hearts of high and low, to ſeek the continuance of our happy peace, in our ſeaſonable ſeeking of God by repentance, and not ſeeking ſtill to provoke him by wilful impenitency.

Vſe 2. Let us not expect an end of temptation and trial, while we are here below, ſeeing Satan goes away (in reſpect of temptation and moleſtation) but for a ſeaſon. If Satan be gone, he will return: yea, although he cannot prevail, he will not ceaſe to be an enemy: and the longer our peace hath been, let us think our change the nearer. None of Gods children, but the Devil is ſometimes departed from them: but the experience of them all ſhews, that he never ſtayed long away from any of them: and therefore let us be wiſe, although p. 256God… goodneſs have kept him a great while from us, not thereby to grow ſecure, but as fore-caſting his coming again, aim our ſelves for him.

1 N…t miſtaking our preſent eſtate, which is a pilgrimage, and not a paradiſe of eaſe and pleaſure. 2 Conſidering, that evils fore-ſeen loſe a great part of their bitterneſs; and they are ſo much the weaker againſt us, as we are ſtronger by our providence and fore-ſight of them. 3 Neither may we think much, that after one, or two, or three aſſaults, Satan hath not done with us, but comes again, as he did againſt our Lord: for wee ſervants are not better than our Maſter, nor better than our fellow-ſervants, who have been often aſſaulted; as David, firſt to Adultery, and after that to Murder, and after that to pride in numbring the people, and after that Satan came again and again. And Paul was often bulleted by Satan, yea after hee had prayed thrice, he got no releaſe, but a promiſe of ſufficient grace. 4 Neither may we conceive it ſtrange, that after ſome ſleighter temptations, we ſhould be urged with fouler: for Satan commonly keeps his ſtrongeſt till the laſt, as hee did to our Lord.

Many ſay, never were any ſo foulely tempted, not ſo often as they: their fleſh trembles, and their hair ſtands an end, to think what foul temptations Satan ſuggeſteth with great inſtance: But, can there bee a fouler temptation than to worſhip the Devil himſelf? yet the Son of God was tempted to it. Therefore reſiſt as he did, and the ſin is not thine, but Satans, who ſhall bee damned, but thou ſhalt be ſaved in the day of the Lord. Satan ſtill cometh with more malice, and worſt at laſt, contrary unto God, who is beſt at laſt.

Vſe 3. In that Chriſtian life is mixed with peace and trouble, learn wee not to fix both our eyes upon any preſent proſperity, nor uſe it as a perpetuity, but hold it as a moveable, which paſſeth and moveth from one to another. We have now a ſweet ſenſe of God, but this may be over-caſt, he may hide himſelf, and we be troubled: we may now have the joy of our faith, and preſently our ſouls be clouded with unbelief, diſtruſt, and dreggs of infidelity. All Gods graces are ſtill in ſight, often ſoyled by their contraries. And for temporal things, our health is conflicted with ſickneſs, our good name wounded with diſgraces and defamations, our friends mortal, and were they not ſo, yet mutable, often becoming our greateſt enemies; our wealth winged, and leaves us when we have moſt need of comfort, our life it ſelf commutable with death, which is the turning of us out of all that wee loved deareſt, excepting God himſelf. Let us therefore fix our eyes upon thoſe eternal good things, and that eternal peace, and that Kingdom which cannot bee ſhaken: For the things which are ſeen, are temporal, but the things not ſeen are eternal. And then, whatſoever I loſe, it is but a moveable, my inheritance is ſale and ſure.

Vſe 4. Hence wee may ſee how like wicked men are unto their father the Devil in their courſes: Satan ſeems to goe from them, but it is but for a ſeaſon, and ſo do their ſins, but for a ſeaſon, by a counterfeit repentance: As we may ſee in two or three inſtances.

1 Some upon ſome good motions and exhortations by Gods Word and Spirit, are ſtru…k with ſome ſenſe of their eſtate, their conſcience is checked, and they reſolve to take a new courſe, and perhaps enter upon it, as the Devil were quite gone: But he comes again, he went but for a ſeaſon, and ſets them as deep in their uſury, deceit, gaming, and wicked fellowſhip as ever before: the dogge returns to his vomit, and the ſow to her wallowing in the mire: the evil ſp…rit that ſeemed to be gone, is returned, and hath brought with him ſeven worſe Devils, becauſe he found his houſe fit for him.

2 Some about the time of receiving the Communion are very devout, will p. 257make a ſhew of religion, of prayer, of repentance, of charity, and love; they will not ſwear much that day, perhaps not play, but read, and (it may bee) ſing Pſalmes: A man would think (for ſo doe they) that the Devil is quite gone. But it is but for a ſeaſon, their righteouſneſs is but as a morning dew, their unrighteouſneſs returns, and they become as diſordered in their courſes, as malicious in their lives, the next day, as ever they were before. A fearful caſe, that with Judas they receive the ſop and the Devil withall.

3 Others in the time of ſickneſs are very penitent, will confeſs all, promiſe amendment, plead for pardon, crave good prayers, and vow to God, if hee reſtore them, to become new men and women; and now the Devil (they hope) is quite gone. But no ſooner their ſickneſs breaks, but the Devil comes again, and brings all their former ſins back again, and they are well contented, againſt all their vows, promiſes, and reſolutions, to admit them into firmer favour and league than ever before; and, being of neer kindred with Satan, will then go away when they can ſtay no longer. The moſt hard-hearted Pharaoh can do all this, to get out of Gods hands, but hee muſt not ſo carry it at length.

Vſe 5. Laſtly, let us comfort our ſelves in our trouble: for this alſo is changeable: our Lord knows wee have need of a refreſhing, and wee ſhall bee refreſhed: The rod of the wicked (yea of the wicked one) ſhall not alwaies reſt on the lot of the righteous, leſt they put forth their hand to vanity. And although it may ſeem hard, that Satan goes but for a ſeaſon; yet is not this without much comfort: For although it were a great mercy for Satan not to come unto us, yet to come and go away foiled, is a far greater, as hee doth from all the members of Chriſt, who in expectation of this joyful and ſeaſonable event, may encourage themſelves to hold out with patience unto the end.

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

In theſe words is laid the triumph of our Lord Jeſus Chriſt after his victory, which is ſet down not without a ſtar or note of ſpecial obſervation, Behold, being held over this point following for ſpecial purpoſe. For this particle noteth, 1 Sometimes a ſtrange thing, as, Behold, a virgin ſhall conceive and bear a ſon. 2 A long-deſired thing, and much expected, as, Behold, oh Sion, thy King commeth, &c. 3 An excellent thing now ſet before the eye, and preſent, as Joh. 1.29. Behold the Lamb of God that taketh away the ſins of the world: and ſo it is a note of admiration. 4 A true and certain thing: ſo it is ſet before many promiſes and threats. 5 It is ever a note of attention, and argues intention and weight in that matter where Gods Spirit hath prefixed it. It hath all theſe uſes in this place, noting a ſtrange triumph, ſuch as never was met withall in all the monuments in all the world beſides.

It was but ſhadowed in that ſtrange triumph ſung to David, 1 Sam. 18.7. when David had returned from the ſlaughter of the Philiſtim, the women came out and ſang by courſe, Saul hath ſlain his thouſand, but David his ten thouſand: why? hee ſlew but one man. True, but in that one enemy hee did as much as if hee had ſlain ten thouſand others. But here in one enemy, this Son of David, hath ſlain his legions and millions, not ol men, but of Devils▪ not Philiſtims but helliſh powers, which had defied the Hoſt of Iſrael. This note alſo calls us to behold as expetible, certain and excellent a triumph, as all the notes of attention, which are in the Scripture, all the Selahs in the world are too little to gain ſufficient attention, or ſet out the greatneſſe of this Divine myſtery. It calleth us as the parentheſis of our Saviour, Matth. 24.15. ſpeaking of the certain ſtrange ſignes of Jeruſalems p. 258overthrow, Let him that readeth conſider; ſo, Let him that reads behold, that is, conſider, meditate, remember, prize this great and moſt glorious work of the Son of God. And it checketh and rebuketh our heavineſs, dulneſs, and want of affection, in the beholding and due regard of ſo material and comfortable a point of heavenly doctrin, ſo neerly concerning out ſelves.

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

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

I. When, in the firſt word, namely, when the Devil had left him, and not before. For, 1 The good Angels have little joy to bee where wicked Angels and Devils are, eſpecially whiles their Commiſſion ſtands in force to moleſt the Children of God. 2 They were ready enough to attend upon their Lord, but Chriſt permitted them not for the time of temptation: 1 Leſt their preſence ſhould have driven Satan away before the temptations had been ended: 2 Hee had no aſſiſtance of man or Angel, but alone in the wilderneſs ſuſtains all the brunt of the temptation: hee muſt tread the wi…e-preſs alone, as none muſt ſhare with him in his conqueſt and victory. 3 Satans mouth muſt bee ſtopt, who would have ſaid hee had overcome by their aid, if they had been preſent. 4 The Text ſaith not, the Angels came in to help him in the time of temptation; but, when the Devil had left him, they came to miniſter to him.

II. The perſon to whom they came, to him, now plainly manifeſt to bee God and man; man tempted by the Devil, like us in all things except ſin; God who had overcome the Devil, and now riding in a Chariot of glorious triumph: man in the hands of Satan carried and recarried at his pleaſure; God to whom the Angels as Miniſters and the Squires of his holy body, do homage and attendance.

III. The manner of their comming, foreign, they now came in unto him, ſtanding before a far off, as in war, when the enemies are ſcattered, the friends come in with joy: for ſo it was when David had foyled and ſlain Goliah, the men of Iſrael and Judah aroſe, and ſhouted, and applauded that noble victory.

Queſt. But how did they come in?

Anſw. 1 By moving themſelves from the place were they were, to that place were Chriſt was, and they were not before: for the ſame Angel cannot bee in two places at once, becauſe 1 His eſſence is finite, and therefore limited: 2 They are definitively in place, although not repletively: for the Angel is in a place onelyonly by applying his vertue to the place, by which vertue hee rather contains the place, than the place him, as it doth bodies. But when a Legion of wicked Angels are ſaid to bee in one man, it is neceſſary that ſpirits defined to bee in one place cannot at the ſame time bee without that place, till they bee moved thence into another. Good Angels are not in heaven and earth at once, much leſs every …

Now whereas they are truly in place, and truely moved 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. Have Angels bodily ſhapes to appear in?

Anſw. No, not proper to their nature, being meer ſpiritual ſubſtances, without corporal matter, or phyſical compoſition: But yet they have bodily ſhapes, 1 aſcribed to them by way of deſcription, for our capacity: p. 2592 aſſumed by way of diſpenſation, for our conſolation.

I. For our comprehenſion: Iſa. 6.2.Isa 6:2the Angels with two wings cover their face and feet: this ſignifieth that their nature is hid and removed from the knowledge of man. And with twain their bodies are covered, Ezek. 1.11. to ſignifie the ſame. And their hands are under their wings, by which is meant, that their powerful and ſecret operation alſo cannot bee diſcerned with bodily eyes. Therefore hath the Scripture expreſſed their nature under diverſe ſhapes, and aſcribed unto them many parts both of men and other creatures, in which we may ſee and underſtand their work and office: as Ezek. 1. Angels are deſcribed by four beaſts; not becauſe they are no more in number (for, thouſand thouſands ſit at his right hand) but becauſe they doe the Commandements of God in all the four quarters of the world. Theſe beaſts have four ſeveral faces: 1 The face of a man, to note, that all of them are reaſonable and underſtanding creatures, as man is. 2 The face of a Lion, to ſignifie, that every Angel is ſtrong, and powerful, and couragious, as the Lion among the beaſts. Pſal. 103.20. Praiſe the Lord yee Angels ſtrong in power. One of them is ſtronger than a number of men, yea than a number of Devils. 3 The face of an Oxe, to note their patience, aſſiduity, and unweariableneſs in their ſervice and miniſtry, as the Oxe is a beaſt moſt patient, and conſtant, and profitable in his pains. 4 The face of an Eagle, to note their ſwiftneſs and alacrity, ſeeing a faire off many hidden things, as the Eagle; flying ſtrongly and ſwiftly, that is, unreſiſtably as the Eagle; holding out, not fainting, but renewing their ſtrength as the Eagle.

By the ſame Prophet they are deſcribed, chap. 10.22. by the ſhape of Cherubs; which were the faces of little fair boys with wings, noting unto us under that reſemblance their nature, to be voyd of deceit as a child, ſimple, innocent, not proud, or arrogant, not envious or malicious. Having wings, to note their readineſs and expedition in their miniſtery: and theſe wings in their four ſides, to ſhew that their miniſtery extended to all the four ſides of the world.

II. By way of diſpenſation they have often aſſumed bodies that were true, immediately created of God, not imaginary or phantaſtical, as Marcion thought, whom Tertullian refuted, neither generated nor born as mans body is, nor hypoſtatically united to the Angels as conſtitutive parts, as our body is a conſtituting part of us; but taken upon them for the time of ſome ſpecial ſervice, and layd down again, even as we doe our apparrel, to the end they might familiarly conferre and converſe with men, till that ſpecial ſervice were performed.

Thus did they viſibly appear unto Abraham and Lot: thus was the Angel of God ſeen like a fourth man in the Furnace, which the three Children were caſt into: and in this humane ſhape, I doubt not but they came and appeared to the Son of God in this place. My reaſons are theſe: 1 If the Angels came often in bodily ſhape to the ſervants and adopted children of God, why ſhould they not much more to the natural Son of God, being cloathed with the ſame fleſh? 2 We have formerly proved, that the Devil came in aſſumed bodily ſhape, the more to moleſt and terrifie the Son of God, and therefore the Angels came to him alſo in bodily ſhape, the more to comfort him. 3 The preſent eſtate of Chriſt required it, who was man, and ſubject to many infirmities, and therefore the Angels came corporally to comfort him. 4 The phraſe of the text implies a more ſenſible and peculiar manifeſtation of them than before: as in his agony an Angel appeared to him, foreign, Luke 22. verſ. 43.

In this coming of the Angels, note an happy change in the eſtate of our Lord and Saviour: for in ſtead of the Devil his deadly enemy, come the Angels his friends and houſhold ſervants: in ſtead of one Devil many Angels; p. 260for all are his to attend him: in ſtead of ſharp hunger for forty days together, now he hath bodily food and comfort in a moment.

Doct. God may hide his comforts for a time, but at length they ſhall ſhine out upon his ſervants, as the Sun from under a cloud. All the time of the temptation Chriſt was without food, without Angels, nay he endured ſharpneſs of hunger in his body, and of Satanical vexation in his ſoul: now the Lord comforts him, not only in removing evil from him, but reſtoring to him his whole former peace, beſides the glory of a moſt victorious conqueſt. And the ſame is his dealing with his ſervants: Pſal. 73.1. David being plunged exceedingly with a grievous temptation of Atheiſm; not whether there was a God or no, but whether this God were juſt and merciful, ſeeing things fell out ſo croſs to good men, and ſo proſperouſly to the wicked; at laſt breaks out into a ſetled reſolution, Yet God is good to Iſrael. He was in the temptation as a man caſt into the Sea, ſouzed in one billow after another, at length hee deſcries a ſhore, and with extream toyl and peril he gets thither, and crawls up, and ſaith, Yet I have eſcaped drowning. Or as a man in a pitcht field, that in the thick of his enemies had eſcaped many blows and deadly thruſts, being ſet beyond the danger ſaith, Yet I am alive. So the Lord, though in temptation he ſeem to ſtand farre off, yet at laſt appears with ſtrength and comfort. The ſame David being in great diſtreſs a long time, hunted as a Partrich by Saul, but ſtrangely delivered from him and Achiſh, concludes, Pſal. 34.19. That how great ſoever the troubles of the righteous be, yet the Lord will at length deliver them out of all. To this purpoſe Salomon ſaith, that though the just man fall ſeven times a day, namely, into affliction, yet hee riſeth again.

Abraham in his great trial ſaw nothing but ſorrow and vexation for the loſs of his Iſaac: yet in the third day, when the caſe ſeemed deſperate, God was ſeen in the mountain; as if he had not ſeen God till he came into the mountain. Whence his poſterity uſed it as a proverbial ſpeech, In the mount God will bee ſeen: at the fartheſt he will be ſeen there, if not before. Job aſſured himſelf, that after darkneſs he ſhould ſee light; and according to his faith, wee ſee howſoever Satan ſet upon him, with all his might, to blaſpheme God, and his friends would needs prove him an Hypocrite; and which was worſt of all, God not only ſtood a farre off from him, but came upon him and againſt him, as one that ſtrove againſt the Almighty, and one that reproved his Maker, chap. 39. verſ. 35. Yet at length he ſteps out for him, acquits him, and rebukes his friends, and accepts his ſervant, and turneth his captivity, and gives him twice as much as before he had, chap. 42.

Reaſons. 1 Herein the wiſdom of God joyned with his power ſhineth forth: hereby the Lord knows how to bring light into darkneſs, Pſal. 112.4. To the righteous ariſeth light in darkneſs. No darkneſs or miſery can keep God and the comforts and ſtrength of his Spirit from his children. Yea hereby the Lord knows how to bring light out of darkneſs, as once hee did in the Creation, Rom. 8.28. we know that all things are turned to the beſt, to them that love God. His wiſdom and power turns things, not only good into good, nor only afflictions and trials, but even their ſins and infirmities, like a good Phyſician that tempers poyſon to a remedy, and of the Vipers skin makes a remedy to heal the Vipers ſting.

2 This is the godly mans priviledge above wicked ones, to find God ſweet to their ſouls, either in afflictions, or in the ending of them: 1 Becauſe their perſons (whatſoever their eſtate is) are accepted with God, whereas the other are rejected. 2 They are ſealed with the earneſt of Gods Spirit, and can goe unto God in fervent prayer, whereas the other want the Spirit, and cannot pray to be heard, Pſal. 18.41. They cried, but there was none to ſave them, even to the Lord, but he anſwered them not. 3 They have the grace of repentance, p. 261which removeth ſin the cauſe of affliction, and are come out of Babylon though they live in Babylon, being as ſo many Lots in Sodome. Whereas the other are impenitent, and never removing the cauſe, the effect lies ever upon them, and grows every day heavier than other. 4 They have peace of conſcience, and can ſing the new ſong to God and the Lamb, having a ſet of ſweet Muſick in their ſouls; and with peace they have patience, ſupporting them unto Gods ſeaſonable deliverance. Whereas the wicked are as the raging ſea, and hath no peace nor patience, but a ſenſleſs unfeelingneſs of his eſtate; their hearts being either ignorant, aſcribing all their ſmart to Fortune, or Conſtellations, or fatal neceſſity, or ſecundary cauſes, being not able to aſcend ſo high as God the Auhor, or deſcend ſo low as their own ſins, the juſt meritorious cauſes of their evils; or hardned and feared, or ſenſleſs, as Nabals, whoſe heart was as a ſtone dead within him.

3 It is one end of Gods extream humbling and afflicting his children, not to ſink or forſake them, but that at the laſt the powerful work of God may bee ſhewed on them, both for his glory, and for theirs. The poor blind man, (Joh. 9.3.) carried his miſery a great while, from his birth to his mans eſtate, and yet our Saviour witneſſeth, that it was neither for his ſin, nor his parents, but that the work of God might be ſhewed upon him, in the miraculous cure of him, when all the power of Nature and Art could doe him no good. Lazarus was extremely humbled, dead, buried, lying in the grave ſtinking: who would have thoughr beyond Mary, that he ſhould ever have been raiſed till the laſt day? and yet our Saviour ſaith, that even that death of his was not unto death, but for the glory of God. Yea, the Lord never bringeth any evil upon his children, wherein he intendeth not in the end to ſhew them ſome great good: as, Deut. 8.16. The Lord tryed, humbled, and proved his people in the Wilderneſs, that he might doe them good at the latter end: Job 23.10. Hee knoweth my way, and trieth me: and what was the iſſue? I ſhall come forth like the gold. And the Apoſtle affirmeth, that the trial of our faith, which is much more precious than gold, ſhall be ſound to our praiſe, and honour, and glory, as t… appearing of Jeſus Chriſt, 1 Pet. 1.7.

4 God hereby manifeſts his care and faithfulneſs in his promiſes: for hee hath promiſed, how ever he ſuſpend his comfort for a time, to return in due ſeaſon: neither can his mercies come to an end, nor himſelf leave his manſion finally. Therefore it is that ſometimes he fore-tells his children of evils to come, that they ſhould not come ſuddenly on them, neither diſtruſt his care in them, nor be ignorant of a good iſſue out of them. Sometimes he numbers them out, and tells how many, and how long they ſhall be: Dan. 9.25. There ſhall be ſeven weeks, that is, thirty nine years, and there ſhall bee ſixty two weeks, that is, four hundred thirty four years, and then the Meſſiah ſhall come, &c. And always he that ſetteth the ſetting of the Starrs, and the bounds of the Sea, ſetteth much more the period of our troubles, and the furtheſt limits of his childrens trials: which ſuppoſe they reach even to death it ſelf, they can follow them no further, but then is a reſt from their labour, a reaping of the fruits of their ſufferings, a joyful harveſt of a ſorrowful ſeed-time, wherein the Lord meets them with a full and final deliverance, and putteth them in full poſſeſſion of all his moſt glorious promiſes.

Vſe 1. Let the godly conſider of their priviledge, to provoke their patience and conſtancy in their greateſt trials, which cannot make them unhappy. For, 1 The godly mans preſent eſtate is the beſt for him, bee it what it can be: the Furnace is the fitteſt place for gold. 2 His trial ſhall bee turned to good, becauſe God hath the diſpoſing, tempering, and moderating of it. 3 His trial ſhall be but light and momentany, not in reſpect of the preſent ſenſe, but becauſe the time of temptation ſhall be ſwallowed up by the time of victory. 4 The end of it ſhall be happy: and all is well that ends well: p. 262here ſhall be a moſt bleſſed iſſue. And therefore let droſſie Chriſtians fear the fire, who are ſure to be waſted in it, whilſt the godly rejoyce in tribulation, and with David walk fearleſly in the valley of the ſhadow of death, becauſe God who led him in, was with him to lead him out.

Vſe 2. Let the godly judge of themſelves, not always according to their preſent eſtate or feeling, which may occaſion their feet almoſt to ſtep, but look to the happy end of their trials. And though the ſmart continue long, yet let them be aſſured that the Lord keeps all their bones, ſo that not one of them ſhall be broken. Neither let us be weary and faint in our mindes: for although God ſeemeth not to hear us, yet he hears us well enough. And though he ſeem to ſtand afarre off us, it is but a delay, no denial of our requeſt. And though he ſeem to neglect us, let us not neglect him, but hold on in the prayer of faith.

V…e 3. Let this ſerve as a ground of comfort and encouragement to us, that when with Iſrael we ſtand as it were on the Sea-brink, beſet with dangers, then we may be ſtill, and expect the ſalvation of the Lord. For as the Prophet ſpeaketh, (Hab. 2.3.) The viſion is yet for an appointed time, but at the laſt it ſhall ſpeak, and not lye: if it tarry, wais; for it ſhall ſurely come, and ſhall not ſtay. Let us not make haſte, nor limit the Lord in preſcribing him a time and means, but leave all that to his wiſdome, lean upon his arm, relye upon his word, he hath a mind to doe us good, and that when it ſhall be moſt for his glory and our ſalvation. We are not yet perhaps in the deep, nor at the mountain, not ſo deſtitute but we find ſome ſupports. But were the caſe with us as it was here with our Lord, if we were in the world, as in a wilderneſs, our food nothing but ſtones, our company wild beaſts ready to devour us, no friend near us, but the Devil toſſing and tumbling us with his temptations, wee ſhould aſſuredly ſee the Lord extraordinarily providing for us, and working out for us unexpected comfort: our extremity would be Gods opportunity.

God ſent not Moſes to deliver Iſrael from under Pharaoh, till their burdens were at the heavieſt, and their oppreſſions intollerable. God might have ſent his Angel to preſerve the three Children from being caſt into the fire, but he did not till they were in the flames; this was Gods time, wherein he was more glorified, his children more gloriouſly delivered, and his enemies more mightily confounded, than if the Angels had come before. Even ſo, when this Land was like that fiery Furnace, made ſeven times hotter than ever before, to conſume the bodies of Gods Saints, in Queen Maries days, in the midſt of thoſe flames God ſent that happy Queen (now a bleſſed Saint) to quench thoſe fires, and deliver our whole Church from that tyrannical and Papal oppreſſion. Thus the Lord himſelf waits, and ſtays for the fitteſt time of our deliverance; and ſo muſt we. Never ſhall the faithful ſoul fail of a day of refreſhing.

And ministred unto him.]

We have ſpoken of the Angels coming: Now the laſt thing conſiderable in this Hiſtory, is their miniſtery unto Chriſt; wherein are two things: 1 How they miniſter to him: 2 Why they miniſter.

I. 1 They miniſtred in adoring the Son of God, the only conquerour of the Devil, and honouring him as the victorious deſtroyer of the Prince, and Commander of all helliſh powers: For the Angels rejoyced in Chriſts victory, in the Devils overthrow, and the ſalvation of the Church of God. The goodneſs of their nature carries them wholly to the glory of God, in all their actions and motions, and the good of the Church; as at the birth of Chriſt they ſung, Glory to God on high, on earth peace, and good will to men. And there is no doubt but now upon this victory, they did much more honour him, and congratulate his glorious triumph.

p. 2632 They miniſtred to him in comforting him, being in his ſoul extreamly afflicted and moleſted with Satans temptations: for how could the Son of God but utterly abhorr, and with fiery zeal deteſt ſuch blaſphemous temptations, as that hee ſhould not only diſtruſt his Fathers providence, but even fall down and worſhip the Devil himſelf, with which temptations a ſinful man yet in his corrupt nature, would be exceedingly diſtracted and diſturbed? It is no doubt therefore, but as in his Agony before his Paſſion, the Angels came to comfort him, ſo likewiſe in this conflict and perturbation, ſo ſoon as they might, they came in to the ſame purpoſe.

3 They miniſtred to him in releeving his body, which was now broken with hunger, and watchings, having already faſted forty days and forty nights; and brought him food to allay his hunger, ſpreading as it were a table for him in the wilderneſs. For, if they neglected not the ſervant of God Elias in the wilderneſs, being ready to ſtarve for food, but provided him a meal, in ſtrength whereof he went forty days and forty nights, 1 King. 19.5. much leſs would they neglect the Son of God, who was now in the ſame neceſſity.

4 They miniſtred to him, ſtanding about him, and giving attendance, waiting as it were at his table, and ready to be employed in any further ſervice hee had to command them: Pſal. 103.20. Yee Angels ready to execute his will. Whence in Ezek. 1.11. the Angels are deſcribed with wings ſtretched upward, noting their propenſity and readineſs to the Commandements of Chriſt.

II. Why the Angels do thus miniſter to Chriſt.

Anſ. Not for any neceſſity of his (for 1 He was able to have ſuſtained himſelf, and held out for ever againſt the Devil: 2 He was able to have confounded the Devil: 3 He was able to have created food in the wilderneſs without them, which they could not do: for, although they could fetch food elſewhere provided, yet could they not create any,) but, 1 It was their duty to attend him as their Lord, called the Lord of the holy Angels. 2 Chriſt would now uſe their miniſtery, and did not help himſelf by Miracle, as he might, if he had pleaſed. But we read not that he uſed his power for himſelf or his Diſciples: Himſelf being hungry and weary at Jacobs Well, he created not food, but ſent his Diſciples into the City to buy bread: And when his Diſciples were faint and hungry, they were fain to pluck ears of Corn, and eat it: But yet he uſed not his miraculous power. For Miracles were wrought for the edification of others, and commonly done in the preſence of many, whoſe faith was to be ſtrengthned, as the Diſciples was in part already. 3 This was ſo for our inſtruction and conſolation, that we alſo in our wants, ſtanding in the Lords battels, may expect the preſence and comfort of the Angels.

Doct. The priviledge of Chriſt, whereby hee is exalted above all creatures, hence appeareth, in that the Angels miniſter unto him. Heb. 1.6. the Apoſtle proves Chriſts divinity, and eminency above all things, out of that teſtimony of the Pſalm, And let all the Angels of God worſhip him. For, he muſt needs be greater than all, who muſt bee honoured of all. Job. 1.51. Chriſt himſelf proves himſelf the Son of God, becauſe, notwithſtanding he is the Son of man, which plainly notes him to be, 1 A true man, and 2 A weak man: yet they ſhould ſee the Heavens opened, and the Angels aſcending and deſcending upon him, as was figured in Jacobs Ladder, Gen. 28.12. For Chriſt is the Ladder, and only way by which we aſcend into Heaven. It reached from earth to heaven, ſignifying his two Natures, God of his Father in Heaven, man of Jacobs loyns in earth. Angels aſcending and deſcending, are the miniſtring ſpirits attending him: for in that phraſe is meant their ſending out, their emiſſion, and commiſſion to their office, deſcending to their work, and aſcending to give account of it. Now according to this Prophecie of Chriſt, two of his Diſciples ſaw the heavens open upon him in his transfiguration, Matth. 17.1, 2. In his reſurrection, thoſe keepers of the Sepulcher ſaw the Angel of the Lord that deſcended p. 264from heaven, and had rolled away the ſtone from the door, and ſate upon it, ſo as they were afraid, and as dead men, Matth. 28.4. The women alſo ſaw the Angel and talked with him, that had attended him in his Reſurrection, verſ. 5. And in his Aſcenſion all his Diſciples ſaw the Heavens opened unto him, and two Angels ſtanding by them, who attended him, Acts 1.

Reaſons. 1 The more honourable the attendants and miniſters, the greater is the Perſonage ſo attended. But our Lord hath not a guard of men about him, as the great Princes of the earth; but a guard of Princes, and not of Princes only, but of principalities and powers, rules, thrones, and dominations; and therefore hee muſt deeds bee a mighty God, advanced above all Creatures.

2 The Angels are in Scripture every where ſpoken of, as the excellency of the Creatures; ſo as when the higheſt praiſe of any thing is to be given, it is taken from the excellency of Angels. Manna is called Angels food, Pſal. 78.25. that is, if Angels ſhould need food, they could not wiſh more excellent. 1 Cor. 13.1. If I ſhould ſpeak with the tongues of Angels, &c. that is, excellently. Yea, the moſt happy and glorious eſtate that our ſelves look for after the reſurrection, is hence extolled, that we ſhall be foreign, like Angels. Now all this advancement of them, is not ſo much in reſpect of themſelves, with whom we have no commerce, but for the advancement of Chriſt, the Lord of the holy Angels; and that in their glory we may behold the glory of Chriſt, to whom they are ſervants.

3 The truth hereof was ſhadowed in the Ceremonial Law, Exod. 25.20. The Cherubims (ſignifying the Angels) muſt lift their wings on high, as attending upon God, and their faces muſt be to the Mercy-ſeat, which lively reſembled Chriſt, on whom their eyes muſt bee ſtill caſt, as the eye of the hand-maid to the hand of her Miſtris. And, chap. 26.31. the vail of the Tabernacle which covered the moſt holy, (expreſly ſignifying the fleſh of Chriſt, which hiding his Divinity made way for us to Heaven) muſt bee made of broydered work with Cherubims, not without Cherubims: for theſe noted the multitude of Angels ſerving Chriſt, even as man: for being in his loweſt eſtate, and apprehended to the death, he gives this as a reaſon to Peter to put up his ſword, becauſe, if he would, he might pray to his Father, and have twelve legions of Angels to reſcue him.

Obj. But this ſeems not Chriſts priviledge, to have the Angels his ministers, ſeeing all the godly have them miniſtring ſpirits for their good, Heb▪ 1.14. as Abraham, Lot, Elias, Daniel.

Anſ. True, they had, but this impeacheth not Chriſts honour, becauſe they ſerve not us after the ſame manner they ſerve him: for 1 Their ſervice is due to Chriſt, as their Creator and Lord, of duty: to us, as Creatures, of charge. 2 Their ſervice to him is immediate, as the Head of the Church, to us mediate only, as members of the Head. 3 Their ſervice is proper to him, and inveſted in him, as his own right: to us given by vertue of our communion with him. 4 To him as the author and preſerver of all the gifts and graces they have; and equal it is, that whatſoever is excellent in any kind, be wholly aſcribed to the author and giver of it: to us only ſo farre as the owner hath put them in truſt to employ thoſe gifts for our good. Faith in Chriſt intereſts us in this Miniſtery of the Angels, who love the members becauſe of the head. They are his Angels, and ſo called by ſpecial propriety: Matth. 16.27. when the Son of man ſhall come in the clouds, and all his holy Angels with him, becauſe by ſpecial prerogative they doe him homage and ſervice: And our Angels by ſpecial commiſſion and direction from him. 5 They never miniſtred to man, but for the honour of Chriſt. Rev. 22.9. Worſhip God.

Vſe 1. Let us imitate the Angels. Doe they honour Chriſt by their miniſtery, p. 265and ſhall we refuſe his ſervice? eſpecially ſeeing hee took our Nature, and bound us ſtraighter to him than the Angels. They are moſt expedite and ready, having wings to fly withall: Let their wings ſpeed us in his ſervice. They are unweariable in performing obedience, and ſhall wee bee ſo heavie and ſhrinking, as to account every thing too much that we do for him? They are in all things ruled and moved by his Spirit? Ezek. 1.20. Whither the Spirit led them, they went: Let us alſo give up our ſelves to the leading of his Spirit, not running of our own heads in any buſineſs, unſent, without our warrant. They rejoyce in all good things, and in Chriſts victory, the benefit of which redounds to us more than to them, and that men by the ſame are ſet out of the Devils power: And why do not we more rejoyce in this victory of Chriſt? why do we rejoyce in evil, which is the Devils ſin, in ſinful courſes and company? Why do we hate and ſcorn thoſe, who moſt partake in this victory? How unlike is this to the Angels?

Vſe 2. If the Angels be ſervants unto Chriſt, then we ſee herein both his love to us, and our own honour, who hath vouchſafed us his own ſpecial ſervants to attend us: For he hath not only charged them with the ſafety of Abraham, Jacob, Lot, Elias, Daniel, and other extraordinary holy men, but their commiſſion is general: Pſal. 91.11. they ſhall keep thee in all thy ways, that is, not only Chriſt himſelf, but every member of Chriſt: for this honour have all the Saints. And what a comfort is it, that we ſo weak Creatures, and ſo beſet with ſpiritual and inviſible enemies, have appointed to us by the Lord ſo many ſpiritual, inviſible, and more powerful ayders, and aſſiſters? What a comfort is it, that no temporal enemy can ſo ſoon wrong us in our perſons, eſtates, or names, but the Angels of God are ready to turn it off, and keep off the peril, and then return to God to complain of the wrong-doers? What a care ſhould we have not to forfeit our priviledge, to keep us in our ways, and walk warily becauſe of the Angels, not grieving them by ſin, nor driving them from about us, whoſe protection under Gods is more ſafe than if we lay under ſhield and ſpear, Pſal. 91.4. with 11. And if our Lord himſelf received comfort from them, how great may be our comfort from them?

Vſe 3. Hence we are to aſcribe the glory of Power, Majeſty, and Kingdome unto our Lord Jeſus, who if he be able to command all the Angels in Heaven, much more all the Devils in Hell, who are farre weaker than they: All power is his in heaven and earth. And now we are no longer to eſteem of him according to his baſe eſtate, in the Wilderneſs, in the World, but according to his ſurpaſſing power manifeſted through all this Hiſtory in vanquiſhing the Devil, and in receiving the Divine honour from the moſt glorious Angels. To this great Michael, who even without his Angels hath in pitcht battel overcome the great red Dragon and all his Angels, be aſcribed all power, might, victory, and triumph, of all men, Saints, and Angels, in earth, and in the higheſt Heavens, for all eternity. Amen. Amen.

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