Works

NOw we come by God's assistance, to the answer of our Lord to the D v •• third da •• . In which consider three things: 1 The denial and resistance, But Jesus answered, and said: 2 The manner of it, Avoid Satan: 3 The r • ason, For it is written, Thou shalt worship the Lord thy God &c.

First, our Savior would not yield to Satan's temptations: 2 nay he repel • it with great vehemence. 3 He hath just reason so to do.

I. Christ would not yield to the temptation, no not for a world.

Quest. Why, what hurt had been in it?

Answ. 1 He had taken the honor of God, and given it to Satan: whereas th • Lord hath said, I will give mine honor to none other. 2 He had consented to a Lye, viz. that the World was Satan's in possession and disposition. 3 He had partaked and abetted all that injustice and wrong which Satan would offer to all the inhabitants of the earth, if he had yielded, or accepted anything from him. 4 He had impeached his own right, and present possession of all things, whereof he was right beir, already invested by his Father. 5 Although the worship required was external, yet it was Divine; and so in giving it to Satan, it had been idolatrous, which had entangled the Son of God in sin, and unfitted him to the redemption of mankind. So as in respect of God, of Christ, of us, and the whole Church, it had been every way woeful and dangerous, as Satan, yea, our Lord well knew.

Doct. Hence we learn, From the example of our Savior Christ, to esteem and prefer God's glory above all the World. Christ could not be corrupted with Gold, nor Silver, nor Kingdoms, nor Glory, but as a good Physician sees all Diseases and Eye-sores, without contracting hurt to himself: the Glory of his Father in his eye, is an antidote to preserve him without infection. And no marvel, seeing he had formerly preferred the Glory of his Fathers mercy in man's salvation; above the glory of Heaven itself, which he left, and became a man of sorrows, and was numbered among the wicked to that purpose. Here is an example for us, which we cannot attain, but must look on a far off for our imitation, to come as near it as infirmity of flesh will afford us.

Moses, That man of God, so preferred the glory of God before the world, that he made a strange choice, viz. To suffer with God's people, rather than to enjoy the treasures and honors of Egypt, Heb. 11.24, 25. Nay, he was so set for God's glory, as he preferred it before his own part in the book of life, Exod. 32.32. Rather than thou shouldest not glorify thy mercy in thy people, and rather than thou shalt give the enemy cause to blaspheme, rather blot my name out of thy book, let me • have no part in Heaven. The Apostles also following the steps of our Lord, for God's glory, and the Gospels cause, did Glory in the Worlds contempt, and rejoiced that they were counted worthy to suffer for Christ. Act. 5.41. Paul bare in his body the marks of Christ, Gal. 6. v. 17. and was a prisoner, Eph. 3.1.

[Reasons] 1 God's glory is the chief good, and the utmost extent of all his own Counsels, and actions, wherein he manifesteth his Mercy or Justice, Rom. 9.22, 23. and so it ought to be of ours, 1 Cor. 10.30. Whatsoever ye eat, or drink, or whatsoever ye do, do all to the Glory of God. An earthly child honors his Father when he imitates him in good: so do we honor our Heavenly Father in this imitation. The first thing in God's intention, must be the first in ours.

2 The practice of this duty is a fruit of Faith, and a support of Faith, Heb. 11.24. By faith Moses refused to be called the Son of Pharaoh's Daughter. The consideration of God's faithfulness in promising and performing better things; makes these inferior things small in our eye: as Moses therefore preferred the rebukes of Christ before the treasures of Egypt, because he looked at the recompense of reward. And that the sight of God's glory, worthy to be set above all things, takes the part of faith to foil temptations, is apparent in our Text, by the practice of our holy Savior.

3 In the Lord's Prayer the first Petition is, that God's Name may be hallowed, set before the desire of daily bread, yea, before remission of sins, because all these are but means tending and serving to the main end of all, which is God's glory. All our good-spiritual and temporal, are, or ought to be means tending to that end.

4 God's Glory is the dearest of all things to himself, of which he is most jealous, and so ought to be to all his children, as we profess ourselves to be. And what can more rejoice the heart of a gracious and ingenuous child, than the honor and high respect of his Parent?

5 According to out estimation of God himself is our respect of his glory, and so much as we esteem his glory, so much we esteem himself. It is true that God's glory is eternal, and so abides in itself not capable of our addition or detraction, and God will be ever most glorious, though we never had been: neither need he our help to make him glorious. The Sun would shine in his brightness and glory, if all Creatures were blind and no eye saw it. But yet he will try how much glory we will ascribe unto him, and how we prize it, and how industrious we are to magnify and exalt it: not that he can get any good by it, but we ourselves reap the fruit: even as the fire is not hotter, because we stand by it, but we are hotter; so while we glorify God, not God but ourselves are become better and more glorious. God loveth his glory as he loveth himself; and we, as we love himself, so we love his glory.

6 This is the perfection of Christianity and Grace here, and of our glory and immortality hereafter, to prefer his glory above all the World. The Spouse (Cant. 2.18.) calleth Christ her best beloved, which he could not be, if she • loved anything better than him. And our Savior cashiereth him as unworthy to be his follower, that doth not at least in affection and full purpose, forsake Father, and Mother, and Wife, and Children, and Goods, and Lands for his sake. This perfection of grace the holy Martyrs attained, who rather than they would dishonor God in yielding the least show of Idolatry, refused the whole World, yea, their lives. And the perfection of glory in the life to come is, that nothing else occupy or distract us from being wholly taken up in the immediate glorifying of God, without either satiety or ceasing.

Use 1. Let us learn to be of the same mind with our Lord Jesus; in whom we have a worthy pattern of constancy and heavenly resolution, in that all the world and the glory of it could not move him, no not by a gesture to impair his Fathers glory. The Heathen man could say, if he would forswear himself for anything, it should be for a Kingdom. Absalom for a Kingdom would kill his own Father. Jehu for a Kingdom makes no end of Murthers: One saith of him, What was a basket full of heads to a Kingdom? 2 King. 10.8. Herod for a Kingdom kills all the male Children. Nay, it were to be wished, that only Kingdoms could draw men to mischief: for then should not Ahab murder Naboth f • r a field, nor Judas betray his Master for thirty pence, nor Christians and Protestants lie and swear, and forswear, and transgress for a piece of bread. How many executions have we for thirty pence, or thirteen pence? Which shows how degenerate men are from Christ, whom all the kingdoms in the world, not the greatest things in them could move in the least manner, and as it were indirectly, to dishonor his Father. Nay, what shall we say of them, that profess, they not no man else can trade, and buy, and sell, to live without some lies, and dissembling sometimes? These may carry the name of Christ, but the mind of Christ is far from them.

Others think, and say, What need men be so nice to stand upon so small scruples, as not to accept so good offers and promotions in the world, which have some condition or other annexed, which their Conscience cannot without offense swallow? What, may not he call a little evil good; and a little good, evil: that so he may raise his own estate, and do himself, and others much good? And thus he is everywhere accused of indiscretion. But to these we object Christ's example, who would not be moved with all the world to do that he was not warranted for in the Scripture. And for the imputation of indiscretion, we allege Moses example, who when he was at age (saith the text) refused to be called the Son of Pharaohs Daughter, and chose rather to suffer with the people of God. And to all such alledgers we say in one word, Either was Christ far wide in refusing so great an offer, or else are they.

Use 2. As we must prefer the glory of God above the world, so we must promote it by our best means: The Magistrate by procuring and stablishing that whereby God may be most glorified, not administering justice by affection or reward, or sparing Offenders by a cruel mercy, who should be made examples to others, or not encouraging the godly: All this dishonors God highly. The Minister must use his gifts, not for any private end, but for God's glory, as a good servant that gains all for his Master. And every private man must so carry his course of life, his trade, his speeches, as God may be honored in all things: his light in all things must shine, that our heavenly Father may be glorified: therefore in everything whether it will carry the commendation not only of truth and honesty, but of Christianity and religion.

To stir us up to this duty, see some motives:

1 All Creatures in their kind do glorify God, and keep their standing, the Sun, the Stars, the heavens declare the glory of God. Psal. 19.1. The Ox knoweth his owner, and the Ass the master of his crib, Isa. 1.3. The Crane Swallow, and Turtle know their times, Jer. 8.1. What a shame for Israel then not to acknowledge their Benefactor, but come so far behind the unreasonable Creatures? What a shame for Christians to come behind the Israelites, who partake in far greater mercies and means than they did?

2 Hereby we manifest ourselves to be the servants of God, in resisting the dishonor of God, and standing out for our Lord, against Satan, wicked men, hypocrites, whose whole desire is to obscure and darken the glory of God, and as far as they can with violence to tread it underfoot: Especially having vowed in our Baptism so to do. He is a Coward that seeing the readiness and alacrity of the enemy, is not by it provoked to stout resistance, especially standing in a good cause, and sure of victory. Can a child endure his father to be dishonored and wronged by word or deed, and put it up? Can God's child, seeing a son honors his father?

3 Our time is but short, we are in our last conflict, the time of our full deliverance and introduction into heavenly glory is at hand, the Crown is in our eye, almost upon our heads already: and therefore let us encourage ourselves a while to be instant for the glory of God, which is our last scope and chief expectation: even as a Traveler that sees the Evening come upon him, is so much the quicker till he attain the place he desires; so we having the evening of our life approach, and our last hour, should set ourselves forward with more speed and alacrity towards our home, holding on our right way, which is the glorifying of God in all things.

4 We have a cloud of examples before us: 1 Of holy men, who have endured Martyrdom, and rejoiced in the flames, that they were worthy by their so exquisite torments to glorify God, as Christ told Peter, that by such a death he should glorify God. 2 Of holy Angels, who spend all eternity in magnifying God's holiness and glory: Isa. 6.3. one cries to another, Holy, holy, holy is the Lord: the whole world is full of his glory: and, Luke 2.14. Glory be to God in the highest heavens. And shall not we approach to the Angelical life, which is the happiest of all creatures? 3 Of the blessed Son of God our Head, whose whole life was nothing else but a seeking of the glory of his Father: And should not the members imitate the Head? Have we so many faithful guides in so dangerous a way, and should we be so cold and slow in the imitation of them?

5 Our glorification is individually knit to our glorifying of God: as, 1 Sam. 2.30. Him that honoreth me, will I honor. Yea Christ claims his glory on no other condition but this, but that he had glorified his Father on earth, Joh. 17.4. As among men, great benefactors are well pleased with small testimonies of thankfulness, where ability wants to perform much: so the Lord accepts our small obedience and study of glorifying him, that he plentifully remunerates it.

Means to come to glorify God in some good measure.

1 Pray for wisdom, and a sound judgment. Phil. 1.10. That ye may discern things that differ, being filled with the fruits of righteousness, to the glory and praise of God. For everything will not please and glorify God. 2 Renounce thy own glory in doing things. Joh. 8.49, 50. How can ye which receive honor one of another, seek the honor that cometh of God? Certainly Christ sought not his own praise, but the praise of him that sent him. 3 Observe God's wisdom in his Word and Works; his Power, Justice, and Mercy; his benefits and corrections on thyself and others; in all things praise him: He that praiseth me, glorifieth me, Psal. 50.23. 4 Honor God in an honest and Christian conversation: gracious speeches, and an unspotted life, honor the Gospel: hereby stop the wicked's mouths, and glorify God, 1 Pet. 2.12.

II. The manner of this answer of Christ; Avoyd Satan] which differeth somewhat from Christ's other answers, being more plain and sharp than they, as appeareth, 1 In the title he gives him, Satan. 2 In the commandment, Avoyd. First, he calls him Satan, which is the third name given him in this History: for he had before been called a Devil, that is a false accuser, and a Tempter, and now he is called a Satan, signifying an adversary or enemy: 1 To God directly: 2 To man, both in his person, whom he often possesseth and vexeth, Mat. 4.24. and also in his estate, which he doth often endamage and impoverish, as we see in Job.

And Christ doth now so term him, 1 To show him that he takes better notice of him than before: for he called him by no name before, though he was called by the two former terms by the Evangelist. 2 That we should see further into his nature, the more to beware of, and detest him. 3 To show us how we may detect an adversary, and smell a Devil; namely, when he sets against and opposeth the grounds of religion. 4 To teach us that he is no friend, that offering us wealth and honor, would draw us from God and religion. The greatest kindness here is the greatest cruelty.

Avoyd] 1 This is a word of indignation, as we say to a Dogg, avant: for Christ was much offended and angry against this temptation, when he saw and heard Satan so impudent and blasphemous. So Christ gives this as a reason of the same speech to Peter, Avoid Satan; for thou art an offense unto me. Christ shows indignation, because Satan shows his blackness. 2 It is a word of rebuke and castigation of Satan's importunity and impudency, who would not be satisfied at the first and second assault, but still renews more hellish and horrible temptations. Thus Luke expresseth it, Hence behind me, as one not worthy any longer to behold his face. 3 It is a word of dismission, or sending him packing, and carries in it the force of a Commandment. An Heretic (saith the Apostle) after once or twice admonition avoid, Tit. 3.10. Thus deals our Savior with Satan here, who is Haereticorum haereticissimus: An Arch-Heretic: as a great man talking with a wrangling fellow, whom no reason will persuade, commands him away, he will hear him no longer.

Quest. Why was our Savior so angry at this temptation above the former, wherein he exercised Meekness and Patience?

Answ. 1 His Wisdom knew how far he was to bear Satan at this time, and how much to suffer from him, and then how his mouth must be stopped, which Meekness and Lenity would never do: there is no hope to win or overcome a Devil with kindness, nor to shake him off that way; nay, rather this will more invite on his malice, he will go so far as he is suffered. 2 Christ thirsted after man's salvation; and his love to us and our redemption, made him so angry with the Devil, who sought by all means to hinder it: for had he been defiled with sin, the work of redemption had availed us nothing. 3 To note the hatefulness and detestation of that sin of Idolatry, whether it be covert or open, that if our dearest friends should solicit unto it, even the Wife of the bosom, we should pursue them to death, and so show our deadly hatred against it, Deut. 13.1.6. 4 The two former more concerned himself, but this concerned his Fathers Glory directly: he hears him claiming all to be his, quartering the Arms and Royalties of God, making himself a God, and challenging worship due to God: this he could not bear: his tenderness and zeal to his Fathers glory, would not endure so vile a creature to carry away, no not to challenge any part of his worship.

Doct. God's causes must ever more affect us than our own. How full of lowliness and meekness was our Lord and Savior in all his own causes? He did not strive nor cry, neither was his voice heard in the streets: He would not break a bruised reed, nor quench a smoking flax, Isa. 42.3. Matth. 12.20. When he was reviled, he reviled not again: When he was called Glutton Drunkard, a friend of Publicans and sinners, Matth. 11.19, 28. instead of returning rough Language, he calleth, saying, Come unto me all ye that are weary and heavy laden, and I will case you. He was led as a sheep to the slaughter, and opened not his mouth: when they accused him of capital things, knowing that his answers would not be taken, he answered not a word. Now he was in his own cause. But when he takes his Fathers cause in hand, how doth he clothe himself with zeal, which even consumes him? Joh. 2.15. in purging his Fathers house, he lays about him, and whips out the abusers of that holy place. Moses in his own private cause was the meekest man upon the earth; being contumeliously worded by Miriam and Aaron, he presently pardons it, and prayeth for Miriam, and gets her cured of her leprosy. In Exod. 32. that froward people was ready to stone him: yet when God begins to be angry with them, he forgets all, and prays God rather to put his name out of his book, than not to pardon their sins. But, seeing the calf, his calm spirit is vanished, and he breaks the Tables of stone that were in his hand. The Apostle Paul everywhere provokes Christians to meekness, patience, and laying aside of revenge, and stirringness of spirit in private causes: yet ( Act. 17.16.) when he saw the idolatry of the Athenians, his spirit was stirred up in him.

1 The Religion which we profess, [Reasons.] should bind us unto God most straightly: therefore Augustine noteth the word either à religando, or à relinquendo, that where religion is, it will leave all for God. And hence is self-denial enjoined, as a necessary preparation, to him that will profess Religion.

2 God's Glory is preferred by himself above all his Creatures, as being the end of them all; and therefore must so be of us, even above ourselves: for of him, and through him, and for him are all things. We see in the Common-wealth how the instruments of public Justice, if any service be commanded from the King, must lay aside their own business and ease, and execute the Kings pleasure before their own. Such a good servant for his Lord was Paul, saying, My life is not dear unto me, so I may finish my course with joy.

3 Our Lord Jesus hath more affected our cause than his own: what an infinite love shown he in descending from his glory, to work the great and painful work of our redemption? what infinite misery did he sustain to help us out of it? what an happiness forsook he to recover us to that which we had forsaken? what a dear price did he pay for our ransom, when we were lost? Is it not fit now, that we should be earnest in the cause of such a friend? May not he well disdain, that anything in the World (never so much concerning us) should be preferred before him, yea, or equalled with, or loved without him.

4 Do we know that God himself is the chief good, and should not we cast our eyes beyond ourselves, sinful lumps and heaps of dust, that all the springs of our affections might run into this main? Shall we bestow the pitch of our affections upon lower things (as earthly-minded men do) when we may satiate them with God himself, and the things of his glory?

5 There is no loss in neglecting ourselves for God, but great advantage: for his eye is upon us to be a speedy, faithful, and royal rewarder of us. The preferring of our Lord's cause above ourselves, is the preferment of ourselves in the end. He that loseth his life for my sake (saith Christ) shall find it. And therefore as Caesar's eye made his Soldiers prodigal of their blood; so God's eye upon us should make ourselves small in our own eyes, that his glory may be maintained and reserved wholly to himself. Moses preferred God's honor before his own: for he looked for the recompense of reward.

Use 1. The Use hereof belongs to such as are specially set forth to set up God's causes. The Magistrate is not now a private man, to seek himself, or to set forward his own designs, or to show his heat in his own private causes, but to prefer God's causes before all men's, his own or others. David a King, how calm was he in his own case, when Shimei traitorously railed upon him, and Abishai would have fetched his head, Oh no (said he) God hath bid him rail, &c? But when God's cause was in hand, Oh then, away from not ye wicked: and, I will have no wicked person in my house, I will timely destroy the wicked from the house of God. Good Nehemiah neglecteth his own allowance, and departed from his own right for the people's sake, chap. 5. but cha. 13. how zealous is he for God? he will not let God lose his right: not one whit of the Sabbath must be allowed to any use but Sabbath-duties. Such a courage for God and the Truth, ought the Magistrate to have, as neither for fear of men, nor any man's favor or affection, he neglect anything which God would have him do, especially for the house of God, and the Offices of it. Alas, how many Magistrates are of Gallios mind, to think religion but a matter of words, as if God made them governors of men only, but not of Christians? keepers of the second Table to preserve Peace and Justice, and not of the first to preserve Piety and Religion? and if they be so, why are not Blasphemies, and horrible Oaths, and innumerable profanations of the Sabbath severely punished? why are not Popish and profane persons compelled to come into the house of God? Shall a pilferer of a trifle of a man's goods know, that the Magistrate bears not the Sword in vain, and shall not he that robs God of his Glory, by Cursing, Swearing, contemptuous breaking of the Sabbath know the contrary?

The calling of a Minister is more specially to promote the causes of God, which therefore must affect him above all his own respects. How earnest was Christ in his Fathers work, when his Parents came to seek him at twelve years old? he rebuked them for interrupting him; whereas in all private converse he gave them reverence, Luk. 2. When his Disciples brought him meat, he neglected that also, saying, It is my meat and drink, to do the wilt of my Father. And if preferring God's causes will not suffer us to respect ourselves, much less will we be hindered by others: we cannot tune our songs to men's ears, but must deal faithfully and plainly, though we displease men. How zealous was Christ against the Hypocrisy of the Scribes and Pharisees, Matth. 23. though it created him much envy and malice? When he saw the invincible hardness of Heart in his hearers, how did he mourn in his spirit, and looked angerly about him? Mark. 3.5. Surely if we go about to please men, or set up ourselves in the World, God's causes will affect us slenderly: Therefore it shall be our happy portion to set the top of our ambition the glory of God, and in our judgments and practice, prefer the winning of souls before the winning of the World.

Use 2. Let every man learn to consider what business God hath put in his hand to do, and not be hindered in that; for that is God's work. God's cause, upon which depends some part of God's glory. And whatsoever he may glorify God in, for which he can warrant his calling, let him set that forward, and let no respect hinder him: let him not suffer God to be dishonored in his family, nor where he can hinder it: let the spirit of patience swallow a number of private and personal wrongs; but, when God comes to be wronged, let him stir up the spirit of zeal and courage.

Use 3. Here many are reproved, who fail against this Doctrine: as, 1 Men that follow nature, abandoning religion, hot and fiery in their own quarrels, not a word can be sooner uttered against them, but they are ready to draw, and to stab: Their own names may not be mentioned without all due respect: But for God's causes and quarrels, let others look to that. How h • t was Cain in own cause? but so much the cooler in God's causes and service. Haman, how busy in his own private quarrel to bring Mordecai to death, yea, to destroy the whole Church, had not his gallows caught himself? Oh beware by these examples of more zeal in thine own cause, than in God's; in thy own name; than in God. 2 Such Ostriches as can digest any high contempt of God, without indignation or reproof, and can suffer men to swear and curse by God and Christ, his blood, wounds, and tear him to small pieces. It would be thought disloyalty to hear the Kings Majesty's name or title contumeliously spoken of, and not bring the party to condign punishment. It was an old Law among the Romans, that if any man did swear by their God Janus, it should be death, unless the Senate approved it, or it were made before a Priest: why? that it might be either punished or reproved. It were well if we had such a Law amongst us. 3 When care of our own houses eat up the care of God's house: Things shall be neat and convenient at home, no care how God's house lies. When base trifles are preferred before God's Word, and the good settling of it; as stage-plays and interludes. When God's Sabbaths and time must give place to our callings, or recreations, or are passed away in God's Worship, more heavily than holy days, or work-days. Here is a man affected more with his own sin, than the highest causes of God's glory.

III. The reason of our Savior's denial: For it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve.

Our Savior had sharply reproved Satan's impudence in his bold onset this third time; but yet because it is not sufficient to thrust off an adversary with heat of words and sharp reproaches, unless there be added also a direct answer and satisfaction to the matter in hand: he therefore most fully answereth by the Scriptures, even the Devil himself, not contenting himself by his power to repel him, which Satan now beginneth to feel, unless also by the power of the Word he convince him, and thereby award the dart, and break the temptation into pieces.

Which must be our rule in dealing with vain and jangling adversaries; not to answer them according to their foolish disposition or provocation, not to be like them in frowardness or stifnesse, in heat and perverseness, but to answer them with words of Wisdom, with sound matter, and moderation, both to convince them, and beat down self-conceit in them; which is the meaning of those two Precepts, Prov. 26.4, 5. which seem contrary: but are easily reconciled by the due respect of persons, places, times, and other circumstances. Ever remember one rule, that no adversary (suppose the Devil himself) is to be answered by affection or passion, but by judgment and sound reason: Yea, if we have no hope to win our adversary, or do him much good, as Christ had none of the Devil, yet we must testify to God and his truth for the confirmation of ourselves and others.

The testimony alleged is out of Deut. 10.20. Thou shalt fear the Lord thy God: thou shall serve him: and Deut. 6.13. An universal and affirmative precept, by which every creature is bound to his Creator, and him alone, to perform Divine worship unto him. And it is aptly applied by Christ to this dart of Satan: For it implieth, 1 That he himself, as now standing in this conflict with Satan, is a creature of God as he is man, though otherwise as God he he equal to his Father. As man he is subject to the Law, and to this precept among the rest. 2 That Satan is not God, as he pretendeth by his unjust claims, nor any way equal to God. 3 That therefore neither must he being a creature, give the least divine worship from God, nor he that thus claims it, can by any means be capable of it. 4 That the Scriptures of God reserve unto God his due worship, and forbid that any creature shall share with him. Christ stands not to dispute whether the sight presented were a shadow or substance, nor whether he would give it him or no, but holds him to the Scripture, which upholds his Fathers right.

Quest. But why doth our Savior change, and add to the text of Scripture, as not regarding that terrible woe denounced against such as add or take away from the word and contrary to that, in Deut. 12.32. Here our Savior, 1 Changeth: Moses saith, Thou shalt fear: Christ saith, Thou shalt worship: 2 Addeth: for Moses hath not the word only, which is of Christ's putting to that text.

Answ. 1 Here is some difference indeed in words, but not in sense, and therefore it is no corruption of the Text, nor letting out the life of it, which stands not in the words, but in the true sense.

2 Our Lord both in great wisdom changeth the word fear into Worship, and just cause: for, 1 Moses useth fear, which is a general word, in which is contained all such Divine duties as godly men ought to perform unto God: and our Savior mentions one special, which is included in that general; which thing Moses speaks as well as he, in the general; as he that commands a whole, commands every part, inward and outward. 2 Hereby our Savior aptly meets with Satan's temptation, If thou wilt worship me; he useth the same word, not tying himself to Moses his words, but keeping the sense, but to Satan's word: and, 3 He noteth the nearness and undividedness of God's fear and his worship; as where the cause is, there will be the effect, so true fear and worship go together; where one is, there will be the other: and for this cause one is put for the other, not here only, but elsewhere, as Isa. 29.13. Their fear toward me was taught by the precept of men: Christ alleging it, Mat. 15.9. saith, You worship me in vain.

As for the word only added, which is not in the Law, it no way addeth any contrary or diverse sense to Moses, but only expoundeth or giveth a fit commentary to the text, and speaketh that plainly in one word, which Moses doth in more: as Deut. 2.13. Thou shalt fear the Lord thy God, and serve him, and walk after no other gods: which is all one with our Savior's, Thou shalt serve him only. As he that saith, The King is the supreme Governor, and none but he; saith in effect, The King is the only supreme Governor.

3 Christ and his Apostles had a privilege in alleging Scriptures without error, and were in • a •• ble expounders as well as alleadgers.

4 This alteration of words is made by Christ, to warrant us, that Scriptures alleged by teachers according to their right sense (although with alterations and additions) are to be taken as true expositions and allegations, we being not tied so strictly to words as to sense: For otherwise, all our Sermons and Expositions, which serve to beat out the true sense of Scriptures and apply it to several uses, might be condemned as idle additions to Scripture; which is blasphemous.

5 To warrant us, that Principles of Religion expounded by warrant of Scripture are truly interpreted, though the Scriptures in so many formal words express them not. As for example: In the Doctrine of Justification by faith, we say we are justified by faith only before God; here the Papists exclaim on us as accursed Heretics, because we read not the word only, in all the Scripture. But we read it in effect, and in true sense, Rom. 3.28. and, Ephes. 2.8. By faith without works; which exclusive is all one as to say, only by faith, as our Savior interprets the exclusion of other gods by the word only. As if I should say, I did such a thing without help; is it not all one as to say, I only did it? If Christ's interpretation be true and warrantable, so must ours in the point of justification. And if the Devil himself had not yielded to Christ's allegation, he might have said, Thou thrustest in the word only, and addest to God's Word, and therefore art not the Son of God. But the Papists deal more impudently with us, than the Devil did with Christ, who said no such thing, but yielded to evidence of truth, which they will not.

In the precept itself are three things: 1 The person: 2 The matter: 3 The object. 1 The peson, thou] the whole man and person, which consisteth of a body and soul: thou, any reasonable Creature that challengest God to be thy God. 2 The matter shalt worship and serve. Worship is twofold, Civil, or Divine.

I. Civil, is a prostrating or bowing of the body, or any outward testification of an high and reverent respect of man. And this is due to men two ways. 1 Of duty, when men are to be reverently acknowledged for something wherein God hath preferred them before us, as for years, gifts, graces, authority: or such as are set over us, as Parents and Fathers of bodies and souls, of Church, and Country. And this is required by the fifth Commandment, and Rom. 13.1, 7. neither doth the Gospel and Christianity take away, but teach civility. And performed by the godly, both in speech, as Daniel said, O King; and Paul to Festus, O noble Festus: and also in outward behavior and gesture, as Jacob bowed seven times to Esau; and Joseph taking his Sons from the knees of his Father Jacob having blessed them, did reverence to his Father down to the ground, Gen. 48.12. David inclined his face to the earth, and bowed himself to Saul, who pursued his life, 1 Sam. 24.9. The like of Ruth to Boaz, chap. 2. and of Abigail to David, 1 Sam. 25.23. she fell on her face, and bowed herself to the ground, and fell at his feet. 2 Of courtesy, which is a fruit of humility, when a man to his equals and inferiors showeth reverence and respect; as Abraham to Lot, Gen. 13.8, 9. and to the Hittites his inferiors, cap. 23.12. he bowed himself before the people of the Land: Far unlike the surliness and stiffness of proud and conceited persons, who being void of all good nature, nurture, and religion, know not to bow to any, neither their betters in the way of duty, nor equals in way of courtesy.

Divine worship is twofold, 1 Inward, the sum of the first Commandment, standing in fear, love, and the like: 2 Outward bowing or reverence, the sum of the second Commandment. The former binds the soul, and the will, and affections, and the whole inner man: the later the outward man, to give God his worship and service, and to give no part of that to any other: For the word only, only mentioned in the latter branch, must be extended and referred to the former too. The latter of these is here meant: for the word properly signifieth to kiss or adore, by some outward gesture to manifest a veneration. 1 Because this was it which Satan required of Christ, namely, to fall down or bow unto him: but Christ aptly refuseth it. 2 This worship proceeds from an inward fear and apprehension of a Divine excellency and power, not communicable to any Creature, which Satan well know: for even by this bowing he would have Christ to acknowledge in him a power to dispose of all earthly things, which is proper to God.

And him only shalt thou serve.] By service is not meant the inward service of the heart: for the words in Deut. 6.13. Thou shalt fear the Lord, and serve him, will not bear it: the first thereof betokening the inward service, the second the outward, following the former as the effect the cause. Neither would our Savior invert the order, in setting the stream before the fountain. Therefore this word serve, serveth to expound the former, as an addition, signifying nothing else but the outward service of God; so that Christ here shows, that it is not enough to give God outward reverence, but that we must (as servants) perform duties according to his will: so the word signifies, being taken from servants, who perform service to bodily Masters in bodily actions.

3 The person to be worshipped and served is God only. Him only] whom we call the Lord our God, according to the speech of Samuel, 1 Sam. 7.3. Direct your hearts unto the Lord, and serve him only: for his glory will he give to no other.

Quest. Must we give outward worship to none but God? Must we not bow our knee, and uncover our heads, to our King and Rulers? Must we not rise up to the hoary-head? Levite. 19.32. Must we not serve one another in love? How then must we outwardly worship and serve God only?

Ans. We must not deny any civil worship to any man, to whom God hath made it due: but external religious worship must not be given to any Creature, man or Angel.

Quest. How may we know the one from the other?]

Ans. They differ greatly: 1 In the kind, one is servile, the other social; the former due to an absolute Lord and Commander, the latter due from one fellow-servant to another. This distinction is grounded in Revel. 19.10. where the Angel refused the worship done him by John, upon this ground, because he was a fellow-servant, and one of the brethren: for John being overcome with the greatness of the Angels glory and splendor, out of human infirmity ascribed to him more than civil honor, and mixed some religious worship with it, which only was due to God.

2 Another difference is in the intention of the mind in worshipping. Religious bowing is, when a man inwardly apprehends a Divine power proper to God, and incommunicable to the creature; or, when god-head or divine properties are conceived in the thing bowed unto. As for example: in falling down to an Image, uncovering the head, praying, &c. the mind now conceives a Divine power in the image of knowing ones thoughts, hearing, helping, and the like; at least that God hath tied his presence and grace to such a place where such an Image is set up. But the civil bowing to the King, or superior, or to the Chair of estate, is a mere token of civil subjection, without any conceit of deity in the mind, only because we see in them excellent gifts of God, or in place above in the Church, Common-wealth, or family. For the same gesture may be civil and spiritual, according to the intention of the mind of the worshipper.

3 The end distinguisheth them: the one is to exercise godliness, the other to express civility: the one 〈 in non-Latin alphabet 〉 , the other 〈 in non-Latin alphabet 〉 : one done as a man is a member of God's Kingdom, the other as he is in the rank of an earthly Kingdom. As for example: Kissing of the Popes feet, is a worship done to a man, and so seems civil; but, being tendered to him as to the Vicar of Christ, as one that can pardon sins, and cannot err, this religious end makes it a religious worship, and therefore none of his, being not offered to any other Prince or Emperor upon the earth.

4 Some difference may be taken from the common estimation of the thing worshipped, as if it be generally esteemed or reputed Divine, and deity ascribed to that which in itself hath it not: The Host (as they call it) is generally held to be Christ's very self: now for a man (suppose a Protestant, that knows it to remain very bread, and that no such deity or change is in it) to bow down before it, to uncover his head, or use gestures of adoration to it, is an external religious gesture, and is unlawful, although his intention be not to worship it, but because in common estimation he ascribes a kind of God-head to the creature as others do. And whereas adoration is a sign of subjection to the thing adored, and a note of inferiority in deed, or in will; by this gesture this person makes himself inferior to a Creature, and giveth worship and preeminence to that which in his knowledge hath neither life nor sense, which is senseless, and against common reason.

5 A plain difference between Civil worship and Divine, is, that all Divine worship is absolute and immediate; which is plain in this instance: God in all his Commandments must be absolutely and simply obeyed, with full obedience, never calling any of them into question, never expostulating or reasoning the matter with God, seem they to us never so unreasonable. As Abraham against the Law Moral, and even against the Law of Nature, without all reasoning, riseth up early to kill his own son, when God bids him, who will be simply obeyed for himself. But all obedience to men is respective, to God, in God, and for God, and as far as God hath appointed them to be obeyed, and no further. God must be obeyed against the Magistrate, the Magistrate not against God, but so far as his Commandments are agreeable to God's. Man as man is not to be obeyed, but because God hath set him over us in the Church, Common-wealth, or Family.

Whence we see, that Civil worship hath his rise and ground in the worship of God; and what is the cause, that so little reverence is given to superiors, whether Magistrates or Ministers, Masters or Parents, in these dissolute and unmannerly days, but because God's worship decays, and is not laid in the hearts of inferiors, the force of whose Commandment would force reverence to superiors? What other cause is there, that inferior impudent persons of both sexes take such liberty (without all respect of conscience, truth, or manners) to chatter against God's Ministers and the Kings, towards both whom God hath commanded more than ordinary respect; yea with all bitterness to scoffed, rail, curse, threaten, with horrible, damnable, and incessant Oaths, more like Furies than men, even to their faces? but that God's fear is utterly shaken out of their hearts: and where God's fear is absent, how can we expect any fear of men? The Heathen Priests were honored, because Heathen gods were feared: which shall condemn Christians, among whom neither God's Priests and Ministers, nor the Ministers of the King, God's Vicegerent, and consequently, not God himself is feared and honored.

Doct. All religious worship, whether outward or inward, is due to God only. For inward worship, it is most express, Joh. 4.24. God being a Spirit, he must be worshipped in spirit and truth: And it might be proved in all the parts of inward worship; as 1 Love: Thou shalt love the Lord thy God with all thy heart, and all thy soul. 2 Fear: Isa. 8.13. Let him be thy fear and dread: Fear him that is able to cast both body and soul into hell. 3 Trust and confidence: Prov. 3.5. Trust in God with all thy heart. 4 Faithful prayer: Psal. 50.15. Call upon me in the time of trouble: and, How can they call on him in whom they have not believed? But of this there is little question. As for outward worship, if religious, all of it is his due only. Psal. 95.6. Come, let us kneel before him, and bow down to God our Maker: Whence it is manifest, that all the gestures and signs of religious worship, as bowing of the body, of knees, lifting up of eyes, or hands, and uncovering the head with religious intention, is not to be yielded to any but the true God.

1 A reason hereof is in the text, because he only is the Lord our God: [Reasons.] our Lord, of absolute command, and we his servants, whose our souls are, and our bodies also, to be at his beck in religious use, and none else: and our God, by the Law of Creation, and daily preservation, as also by the Covenant of Grace and Redemption: he hath not only created, but preserveth, ye redeemeth our souls and bodies also, and no Creature hath any right unto us, (as David saith.) Christ refuseth here to bow to the Devil, not only because he is a Devil, but because he is a Creature.

2 In our text we see, that Satan will yield God is to be served, but not only, he would have a little service too. Nebuchadnezzar would be contented God should be served, but he would be served too: if they would but fall down and bow to his Image, he desires no more. Let Christ be as devout towards his Father as he can inwardly, Satan desites no more but a little outward reverence. But the three fellows of Daniel tell the King, they will worship their God only: and Christ tells Satan the chief Idolater of all, that he must serve God only, even with external and bodily service.

3 If outward religious worship were due to any Creature, then to the Angels, the most glorious of all: but they have refused it, and devolved it only to God as his Prerogative. Judge. 13.16. Manoah being about to worship the Angel that appeared to him, the Angel hindered him, saying, If thou wilt offer any sacrifice, offer it to God. And Paul condemneth an outward humility in worshipping of Angels, Col. 2.18. Revel. 19.10, the Angel refused Johns worship: and chap. 22.8. when he fell down at his feet to worship him, being amazed, and perhaps not knowing whether he might not be the Lamb himself, of whose marriage he was speaking: and the reason in both places, why he refused even that outward reverence, was, 1 Taken from the Angels condition, he was but a fellow-servant. 2 Because it was proper to God, Worship God: who is there opposed to all Angels good and bad.

4 Idolatry may be committed only in the gesture, neither can we set our bodies (which ought to be presented as living and reasonable sacrifice • to God) before Idol-Worship without the crime of Idolatry: no external dissembled honor can be given to an image with safe conscience: for which cause Origen was excommunicated by the Church, for offering a little incease to an Idol, though he were forced thereunto by a sudden fear.

5 Some things must be had alone, and admit not of a second. No man can serve two Masters. One woman cannot have two husbands at once: her Husband is jealous of any partner or corrival. Now God alone is our Master and Husband, and therefore he alone must have religious honor.

This serves to confute the Popish doctrine and practice of their image and Saint-worship, and of giving (many other ways) God's peculiar worship clean away to the Creatures, not only bowing to images of wood, and stone, and metal, but invocating them, vowing unto them, offering gifts unto them, lighting candles before them, offering incense, dedicating days, fasts, feasts unto Saints departed, &c. Wherein they commit most horrible idolatry, against this express Commandment, which commandeth the service of the true God only. As we shall see further in these grounds.

1 No image may be made of God: Thou shalt not make to thyself any graven image of anything in heaven or earth: for, Thou sawest no image, only thou heardest a voice, Deut. 4.12. And what will ye liken me to, saith the Lord? Yet this was a rude people, and needed all the books that might be. Consequently, God is not to be worshipped in any Image. 2 He is dishon • ured when any corruptible thing is conceived to be like him, Rom. 1.23. 3 God is uncircumscriptible and infinite: therefore an Image of him is a lie. 4 God is everywhere present: therefore every Image is vain. 5 God's curse is on him that makes a carved image, and puts it in a secret place, Deut. 27.15. 6 God will not be worshipped in any Image, but of his Son, Joh. 5.23. All men must honor the Son, as they honor the Father. Let Imagemungers show us what Images God will be worshipped in besides Jesus Christ, the engraven form of his person, and we will worship as many Images as they can. 7 It is vain and very inconsiderate to make an Image, and worship it, the makers thereof want common sense, and are blockish as the Images themselves, as appears by the Prophets Ironical narration, Isa. 42.19. and 44.19. No Man saith in his heart, Half have I burnt, or eaten, or warmed myself withal, and shall I worship the other half as a God?

Are not as good blocks as this everywhere? and as good stones in the pavement? Is not one as worthy to be worshipped as the other? How hath one deserved to be burnt, and the other to be reserved for Adoration? The same folly is in the Church of Rome: one piece of the Hoast they eat, another they set up to be worshipped, and want consideration to say, Was not the piece that is eaten, as worthy to be Worshipped as this? Is this better than that? So that that of the Prophet is verified of these Idolaters, They that make them are like unto them, even as blockish as the very blocks: which if they could reason, would surely say, Am not I as worthy to be worshipped as my fellow? am I baser than my equal?

Obj. 1 But they have gotten a late distinction, by which they put on a cloak to hide the filthiness of their Idolatry. Worship (say they) is either that high and great worship proper to God, which is called 〈 in non-Latin alphabet 〉 , or less and inferior Worship called 〈 in non-Latin alphabet 〉 , or service: the former they cannot without Idolatry give to Angels and Saints, the latter they may.

Ans. 1. But, 1 God cannot be deluded by a distinction of words, seeing the thing itself is Idolatry: let them call it what they will, to delude the World and themselves withal, the thing is as gross Idolatry as ever was among the Heathens, let them lessen it as they can, and call it a less worship, consisting in external reverence, and inferior to that which is given to the sampler. For so long as they bow to Saints (which they cannot for shame say is for civil reverence, unless they had eyes to see them) they go directly against the Commandment, which saith, Thou shalt not bow down to them. And the Lord hereby distinguisheth his true worshippers from Idolaters, I have reserved seven thousand which never bowed the knee to Baal. And so long as they invocate them, vow unto them, swear by them, knock their breasts before them, creep unto them, &c. do they think they have ears and hear not? nay, do they not ascribe the seeing of their hearts and wants, omnipotence and power to help them? Are they not in the midst of that woe of them that say to the wood, Arise; and to the dumb stone, Come and help us? And so long as they imitate the Heathen in erecting Temples, Altars, statues; in appointing them religious days. Feasts, Falls, several worships, &c. can they by an idle word put out all men's eyes, so as we can see nothing beyond civil worship in all this, because they call it douleia? what is there now in all God's worship, which they cannot do to them?

They say, we may not sacrifize to them, that is due to God only, but invocate them we may.

Answ. 1 A silly shift, as though all God's proper worship were in sacrifices. 2 What are Prayers but sacrifices of the New Testament? 3 What is it but to offer sacrifice to them, to offer them Candles, Incense, and the like?

2 The new-found distinction argueth their gross ignorance, both in the Scriptures, and in other secular learning, if not willful blindness; the words both of them in both being used for the same, and promiseuously ascribed both to God and men.

I. For the Scriptures. They may (say they) give douleia to men and Angels: but then may we give all the service due to the Lord Jesus to them, for under this word is it all comprehended, Rom. 16.18. They serve not the Lord Jesus, 〈 in non-Latin alphabet 〉 . And the Apostle condemns the giving of douleia to things which by nature are no gods, Gal. 4.8. 〈 in non-Latin alphabet 〉 . Act. 20.18. serving the Lord with all modesty, and many tears, 〈 in non-Latin alphabet 〉 : here is douleia proper to God, which their distinction makes peculiar to man. 1 Thess. 1.9. having turned from Idols, 〈 in non-Latin alphabet 〉 , to serve the living and true God. Col. 3.24. 〈 in non-Latin alphabet 〉 , for ye serve the Lord Christ. And might they not in the Scripture observe how the Angel refused douleia, Rev. 22.7. because he was 〈 in non-Latin alphabet 〉 , a fellow Servant? Yet they say it is due to Angels and Saints. And that latreia is not only taken in Scripture for Worship due to God, but for works belonging to men, is plain by Lev. 23.7. 〈 in non-Latin alphabet 〉 , Thou shalt do no servile work.

II. For s ••• lar learning, Ludovicus Vives a learned man of their religion, in his commentaries upon August • ne de civit. Dei, hath proved out of Soudas, Xenophon, and Ualla, that these two words are usually taken one for another. And yet upon this confused distinction, stands all the frame of their confused Idolatry at this day.

3 This distinction fighteth not only against antiquity, but against themselves. Jerome against Vigilantius saith, Nos non Angelos, non Archangelos, non Cherubim, non Seraphim colimus & adoramus. And Augustine epist. 44. Scias à Christianis Catholicis nullum coli morinorum, No Christian Catholic worshippeth any of the dead. And some of themselves, as Holcot and Durand, write, that no worship at all is to be given to an image, neither is it lawful to worship it. And yet Aquinas and others say plainly, that the Crucifix and Image of Christ must be adored with the same honor as himself is; yea, that honor, stayeth in the very image: which I hope is more than doule • a that is given to the image of Christ.

But enough of this idle distinction. They must, as the Midianites, fight against themselves and one another, that fight against God and his glory. And we must fight against them, and take part with our God for his right, and as soon join ourselves with Pagans and Infidels, as with Papists, one of their worships being every way as Idolatrous, as the other. I know there is difference in the persons whom they represent in the image, between Peter and Paul, and between Jupiter and Mercury: But in the thing there is no difference, divine worship given to an image of the one, being as hateful to God as that which is given to the other.

Object. 2 We worship not the image, but God in the Image, nor the Saints themselves, but God in the Saints; honor done to God's friends is done to God himself. So the Rhemists say: As the worship of Image of Antichrist is the worship of Antichrist himself, so the worship of the image of Christ is the worship of Christ himself. In Apoc. 12.6.

Answ. 1. I answer: 1 After the same manner the Gentiles maintained their Idolatry, who instituted idols, ut admoneamur divinae naturae, to put them in mind of God. 2 It is false which they say: for they worship the images and Saints themselves, as appeareth evidently in their fore-named services. 3 God will be honored in such signs and means as himself hath appointed, and not condemned; neither hath he more condemned Image-worship, than his worship in an Image. Besides, whatsoever the Rhemists say, God hath appointed what honor to give to his friends, and hath denied to give this honor to any of them, Isa. 42.8. All will-worship is condemned, Col. 2.23. No Worship pleaseth him that is not commanded in his Word, Matth. 15.9. 4 Thus might they defend the most gross Idolatry as ever was: as for example: Jehu Worshipped God, and was zealous for the Lord of Hosts, 2 King. 10.16. but he Worshipped God in the two calves at Dan and Bethel; for it is said, v. 31. he departed not from the sins of Jeroboam. He might with Papists have said. Why? I Worship no Calves, but God in the Calves. Yet he was an Idolater.

The Samaritans and Assyrians in Samaria feared God, and served their Images, 2 King. 17.28.33.41. that is, served God in images: But they were not thereby freed from horrible Idolatry, for which God cast them out. Judge. 17 Micah worshipped the true God in an Idol, and could say as much as the Papists, I worship not the Image, but God in the Image: for verse. 3. the silver was dedicated to the Lord to make an Image: and verse. 13. now the Lord will be merciful unto me, seeing I have got a Levite in my house. And yet he was a gross Idolater. Exod. 32. the Israelites worshipped not the Cal • , but God in the Call: for, 1 They proclaimed holy-day to Jehovah, not to the Call, ver. 5. 2 The thing they desired was only some visible presence of God to go before them now in the absence of Moses, verse. 1. 3 They could not be so senseless as to think that an Idol, which had eyes, and did not see, and feet, but could not walk, could go before them, but that God represented thereby and reconciled unto them should go before them. 4 When they said. These be thy God's, Oh Israel, which brought thee out of Egypt, could they be so blockish as to think a dead Idol, made but the day before, could be that God which brought them many weeks before out of Egypt, when it had no being? Therefore by a figure of the sign put for the thing signified, it is thus meant, This is in honor of the God that brought thee out of Egypt.

Obj. They forgot God, Psal. 106.20.

Ans. It cannot be meant of all memory of God; but, that they forgot their duty and obedience to God, together with God's express Commandment to the contrary. Yet was this condemned by God, and revenged by Moses, as an high Idolatry.

5 It is false which the Papists say, that they worship not the Image, but God in the Image; their common practice is to invocate Images, to trust for good from them, to vow, offer, and go in Pilgrimage to them, and make sure of protection from them. This is the honor of Images, to the great and high dishonor of God.

6 The Papists themselves after all their flourishes, are glad to leave this practice, as which they had rather hold by way of dispute to toil the Protestants, than in sound judgment to help themselves. Chemnitz writes of George Gassander, that after long dispute and strife to varnish over invocation of Saints, he concluded thus, Ego in meis precibus non soleo Sanctos invocare, sed invocationem dirigo ad Deum ipsum, id{que} in nomine Christi: hoc enim tutiùs esse enistimo: I for my part use not to call upon the Saints, but direct my prayers to God himself, and that in the name of Christ: for I take this to be the safer course. And Hofmeister a great Papist, after he had heaped up many opinions about invocation of Saints, concludes in the words of Augustine, (if that Book De visitatione infirmorum was his) Tutiùs & jucundiùs. loquor ad meum Jesum, quàm ad aliquem sanctorum spirituum Dei, I speak more safely and with more comfort to my Jesus, than to any of those blessed Spirits that are with God. And to those that do not thus, may be applied that in Jer. 2.13. This people hath committed two great evils, they have left the fountain of living waters, and digged to themselves wells that will hold no water.

I will conclude with the concession of E •• ius in his Euchiridion, wherein he shows that invocation of Saints was not delivered by the Spirit of God in the Old Testament, neither in Doctrine, nor Commandment, nor promise, nor example, for two reasons: 1 Because that people was so prone to Idolatry. 2 Because the Fathers were in limbo before Christ's passion, neither had the blessed vision of God. Neither was it delivered in the New Testament, for two reasons more: 1 Because the Gentiles were very prone to return to their old Idolatry. 2 Lest the Apostles should seem to teach their own honor after their death.

Let us take this Doctor at his word, and his reasons as they are (though better might be given:) and only hence infer thus much; If the Doctrine of Invocation of Saints, be found neither in the Old nor New Testament, with what conscience do they urge it on the simple, under pretence of Scripture? If it be said, This perhaps is but one Doctors opinion, to him consents Asotus a great and learned Jesuit, who tells us plainly, Non doceri in scriptures, sed insinuari Sanctorum invocationem, that the invocation of Saints is only insinuated in the Scripture.

Mark the force of truth in these two great points, of Justification granted by Bellarmine, and of Invocation of Saints granted by all these great Papists.

Use 2. Our doctrine condemns the presenting of ones body at the external Divine worship of anything which is not God: and consequently, a man may not be present at false worship to give it the least allowance, no not in gesture. Whence they are convicted of dealing false with God, who present their body at the Mass, with a conceit that they can keep their hearts to God well enough. For, 1 Might not our Lord for a whole world have found by all his wisdom such a present help for him, and by such a policy have overreached the Devil himself, who required only external bowing, keeping his heart still unto God? No: our Lord knew well, 1 That body and soul make but one man, who must have but one God, one Lord, one Faith, one Worship. 2 That our bodies are the Lord's as well as our souls, 1 Cor. 6.20. created for his service as well as they, redeemed by Christ's blood as well as they. 3 That he that requireth the whole heart, requireth also the whole strength which is of the body. 4 That the soul cannot be in Heaven, if the body be in Hell; neither can he bow the knee of his heart to God, that bows the knee of his body to Satan. 5 That there can be no agreement between Light and Darkness, God and Belial: the Ark and Dagon cannot stand in the same Temple, and the heart cannot at the same time be the Temple of God and of Idols.

2 This is the difference between the Church of God, and the Synagogue of Satan, that the one is a chaste wise and spouse of Christ, and keeps her to her husband alone, and doth not admit others to the use of her saith: the other plays the harlot with many Lovers, and keeps not her saith and confidence to God alone, but permits others to be fellows with him at the same time. Now no man can take her for a chaste and undefiled Spouse, that will give the use of her body to a stranger, though she plead never so confidently that she keeps her heart to her husband. The case here is the very same.

3 Here is a number of sins infolded in this one action. 1 Here is a manifest appearance of evil, which we should fly, 1 Thess. 5.22. 2 An occasion of offense to others, to draw them in by our example, and, so far as we may, a destroying of him for whom Christ hath died, Rom. 14.15. 3 A fight against faith, and an allowance of that which a man condemneth. Rom. 14.22. Blessed is he that condemneth not himself in that he alloweth. His body allows that which his heart condemns. 4 Here is a denial of Christ, whose faith he ought to confess and profess with his mouth; which he would do, if it were in soundness hid in the heart. 5 Here is a dastardly joining with his Lord's enemy: for he that is not with him is against him. 6 Here is not only an approbation, but a communication in Idolatry; a touching of pitch, and a defiling of a man's self; a most present danger of infection, and defection from God. 7 Here is an hypocritical show of that which the heart abhors; a divided man, and divided manner of worship, which God hateth who requireth the whole man. 8 Experience shows, that such as give up their bodies to Idols, God in justice for the most part gives up the heart to horrible delusions.

4 If we must avoid an Heretic then much more an Idolater. We must not only hate the doctrine of the Nicolaitans, but avoid it. Many say they hate the Mass; but I say, then they would avoid it: for we separate our bodies, not only our hearts, from the things we hate. And the commandment is, to get out of Babylon. We read in the Ecclesiastical History, how St. John fled from Corinthus the Heretic, and Polycarp from Marcion: And, those whom we may not bid God-speed, or whom we may not invite to our own tables, may we join with them in polluting the Lord's table?

5 Such persons keep not their hearts to God, that present their bodies at Idolatry: neither present they their bodies only; for the Soul governs the Body, the Will leads the Action, the Understanding the Will, and the Affections attend the Understanding. Now where there is understanding, judgment, will, and affections, given to the Idol-worship, is not more than the body given, even the chief and highest faculties of the soul? Of which we can reckon no better than plowing with an Ox and an Ass, or sowing the same field with divers seeds, which the Lord in the Law forbiddeth, and therein refuseth the mixture of warrantable and unwarrantable rites in his worship. God is a Spirit and truth, and will not be worshipped in spirit and falsehood. A dissembled worship is a mark of a true neutral, of a plain Laodicean, neither hot nor cold, a Cake half baked on the hearth.

Quest. But is it not lawful on some occasion to be present at Mass?

Ans. In some cases a man may be present, and not sin: as, 1 When he is there by violent compulsion, being bound and cast in as into a prison, so as he cannot resist: this is not his sin, but theirs; and it may be said as of Lucretia, Two in the sin, but one adulterer; she resisted and was forced, so was he. 2 If in travel a man be in a fit place to see and observe their folly, so as he show no reverence at all, or approbation by bending his knee, uncovering his head, or otherwise. Thus the Apostle Paul went into the Idol-temple at Athens, as he passed by, not to approve, but to take occasion to confute their Idolatry, Acts 17.23. 3 A man may be amongst Idolaters to reprove and reprehend them, as 1 King. 13.1. a Prophet came to the Altar where Jeroboam was, to cry out against it. And Elias stood by Baals Priests mocking them, while they danced and lanced themselves, 1 King. 18. And the three fellows of Daniel stood by Nebuchadnezzar's Image, to protest that they would never worship it, Dan. 3.1. 4 Some hold that in politick employment, a man's calling necessarily requiring it, he may present his body at Idol-worship: as a Protestant may carry a sword before a Prince into the Temple of an Idol, with two caveats; 1 That neither by word nor gesture he give any approbation of the Idolatry: 2 That public protestation be made by word, or writing, that he presents not himself for religions sake, but civil obedience.

I will say nothing against this last case: for my part, I like a great deal better that practice of the Protestant Princes at Augusta, who brought Charles the fifth their Emperor along as he was going to the Mass, but lest him at the Church-door, and every man by his departure shown what he thought of that service. Also when Valentinian brought Julian to the Temple of his Idols, he that kept the door sprinkled his gown with the Idols-water, as the Heathens used: whereat Valentinian gave him a box on the ear. If we should thus present ourselves, what tumults and stratagems should we make?

Obj. That was heath • nish service; but the Mass is more Christian, and hath good things in it.

Ans. 1. That was the Mass from which the Protestant Princes departed. 2 The Mass is as gross Idolatry as ever any was among the Gentiles, being made up of Judaism, Gentilism, and shreds of Christianity. 3 Let them tell us a difference between the bodily adultery of Heathens and Christians, and we will observe the same in the spiritual whoredom which is Idolatry.

Obj. 1. But what say you of Naaman the Syrian, who requested leave to go into the house of Rimmon with the King his Master; and the Prophet bade him go in peace? 2 King. 5.18.

Ans. 1. Some think he spake only of Civil and Politick presence, that his Master the King might lean upon him before his Idol; he in the mean time protesting that he would never worship other god but the true God: to which the Prophet condescendeth. Which is the answer of Mr. Perkins upon the second Commandment; and Mr. Zanchius on Ephes. 5. But, howsoever the gesture itself is indifferent, to stand when the King stands, and bow when the King boweth, &c. yet this gesture being clothed with such circumstances, seemeth to me not approved by the Prophet, to do this, 1 In the Church: 2 Before an Idol: 3 In the time of public service: 4 By one professing the true God: this seems not so warrantable. And indeed both those famous Divines departed from this answer, and gave a sounder in their latter works, as appears both in Mr. Perkins his Cases of Conscience, and Mr. Zanchius his Book De redemptione.

2 Some think he speaks in the time past! as if he should say, Herein that I have bowed, &c. the Lord be merciful to me: to which the Prophet said, Go in peace. But there is no need thus to wrest either the tongue or the text.

3 The best answer is, that Naaman professeth it a sin to go in to bow with his Master in the house of Rimmon, and therefore prayeth twice for mercy for it, professing he will never now worship any but the true God: neither doth he only pray against sin past, nor for leave for sin to come; but in sense of his own weakness and infirmity desireth mercy, that he may not be drawn from his purpose, and withal stirreth up the Prophet to pray for him for grace and strength, and for pardon if at any time he should against his purpose be drawn into his former sin: and in this sense the Prophet bids him go in peace: as if he should say, I will pray that God would keep thee in thy godly resolution, and for strength and mercy if thou shouldest be drawn aside; and so farewell.

Now out of this example, how can they defend that not to be a sin, which himself confesseth a sin, and desireth grace and mercy for, and strength against? Besides, Naaman might seem to plead his calling for his warrantize, if it were not: but what calling can they plead, but only newfangledness, and rash running out of their way and calling?

Obj. 2. But Daniel worshipped the Image which Nebuchadnezzar set up: else he should have been punished as his three fellows were?

Ans. A silly argument of desperate men, blaspheming the holy Prophet, who before had been cast into the den of Lions, for sticking unto God. But if they fall to conjectures, we may easily refell them in their own kind, thus: 1 Perhaps the Image was not near Daniel. 2 If it were, he might not be observed. 3 If he were, it may be the Chaldes durst not accuse him, for his great grace and place with the King. 4 Or if they did, it may be the King would not hear them, nor draw him to death, for the great love he bare him, or the great service he did in his Kingdom.

Oh therefore let not us that are Jews, that is, the Israel of God, meddle with these Romish Samaritans; let us not enter into their Cities, nor turn into the way of the Gentiles: let them be unto us as Publicans and Heathens. Oh that our young Gentlemen would not go into this way, to perform even the basell services of the Mass, but hear the voice of Christ, Matthew 10.5.

Use 3. In all our service of God this precept requireth that we give him religious reverence, and express it in reverent and seemly gestures, especially in prayer and praise to bow our bodies, and compose the parts thereof to seemly behaviours: True it is, that religion stands not in gestures, neither doth the Scripture expressly tie us to this or that in particular, but only in general to such as beseem holiness and humility.

See it in the example of the Saints. 1 King. 8.54. when Solomon had made an end of all his prayer, he arose from kneeling on his knees, and stretching his hands towards heaven. Good Jacob being not able to bend and turn his body for age, yet in worshipping God, he would lean on the end of his staff, being in his bed, and bow as well as he could, Heb. 12.21. He might have thought the age of his body and weakness, might exempt him from outward adoration, yet he makes a supply of his weakness by the help of a staff. 1 Chron. 29.20. the whole Congregation of Israel, in blessing the Lord, bow down their heads, and worshiped the Lord. And our Lord Jesus himself before his Passion, fell on his face, and prayed, Matth. 26.39. All to teach us, how reverently to demean ourselves in our Lord's service; yea if we can convenien • lie, with Ezra. (chap. 9. verse. 5.) to fall on our knees, and spread our hands to the Lord. 1 To testify our humility, and that our souls are cast down with our bodies. 2 This is a profession of the high Majesty of God before whom we are: the greater the person is among men, the more reverence is to be used in speaking to him, or in being spoken unto by him: but God is the greatest of all, The Lord our Maker, Therefore let us kneel before him, Psalm 95.6, 7. 3 Our reverent and humble gestures greatly help us against our own weaknesses: the lifting up of our eyes and hands, help us to get our hearts lifted up to God. 4 It manifesteth our care to glorify God in our souls and bodies, as we are commanded, 1 Cor. 6.20. and that we acknowledge them both to be his, and both to depend upon him. 5 That we set not light by his Ordinances, in which he giveth us leave to approach unto his throne of Grace; before whom the very Angels are said to cover their faces. 6 Hereby we give good example to others, and provoke them also to reverence.

All which much condemneth the profaneness of many, whom when Satan cannot hinder from Church, he prevails against them there; and in hearing the Word, receiving the Sacraments, and Prayer, they manifest their contempt of those Holy Ordinances, casting and rolling their eyes here and there, gazing idly, or laying themselves to sleep and take a nap some part of the Sermon, or sitting unmannerly in prayer-time without all reverence, that should they come so and behave themselves towards their Prince, they should be taught a lesson for their rudeness. Is this to confess a man's own baseness, and the humble conceit he hath of himself? Is this the fruit of acknowledging God's infinite Majesty? Surely that soul which feelingly sees itself to deal with God, will make the body either kneel as a Petitioner, or stand as a servant ready to hear, and know, and do the will of his Lord.

And him only shalt thou serve]

Doct. God must not only be worshipped, but also served. The distinction is easily observed. For a man may in heart and gesture honor another, to whom he owes but little service. And this word in the Hebrew, is taken from Servants, who besides inward reverence, and outward worship, owe to their Masters their strength, labor, and service, yea, frank and cheerful Obedience. And suppose any man have a Servant, who will be very Complemental, and give his Master cap and knee, and very good words, yet when his Master commands him anything, he will not do it, here is honor, but no service; and denying service, he plainly shows that his honor is but dissembled and hypocritical. So as this service to God (as to earthly Masters) stands, 1 in fear, and reverent inward affection: 2 in dutiful and ready obedience, in all holy and civil actions. For,

1 These two God in the Scriptures hath everywhere joined together, [Reasons.] and therefore no man may separate them. Deut. 5.29. Oh that there were in them such an heart to fear me, and to keep my Commandments. Josh. 24.14, 15. Now therefore fear the Lord, and serve him in uprightness; else choose you: for I and my house will serve the Lord. Eccl. 12. ult. Let us hear the end of all, Fear God, and keep his Commandments: which is all one with fear God and serve him.

2 This service is a fruit of fear, and a true testimony of it: for fear of God is expressed in service: and if a man would make true trial of his fear, he may do it by his service. It is a note and branch also of our love unto God: all which the holy Prophet Moses declareth, Deut. 10.12. when he expresseth, that walking in all God's ways, is a consequent of fear, and the service of the Lord a fruit of love: And now Israel, what doth the Lord thy God require of thee, but to fear the Lord thy God, and to walk in his ways, and to love him, and to serve the Lord thy God?

3 He justly calleth for our service, in regard of the relation that is between him and us, as he is the Lord our God and Master, and hath authority over us, to whom we owe simple obedience, and we are his servants, to whom we owe of right our whole strength and service. Now he becomes our Lord, and we his servants, not only by right of Creation and prese • vation, but by express Covenant, that as the Jews servants were said to be their Masters money, so we are not our own, but bought with a price, 1 Corinth. 6.20. Our wages are set, and our Promise passed, our earnest-penny received, and no other Lord can lay claim unto us.

4 There is no Creature exempted from the service of God: all Creatures in their kind serve him, and much more ought man, to whom he hath appointed all creatures to serve him, and hath exempted him from the service of them all, to serve himself alone. All the Saints ever gloried that they were the Servants of God. The honorable mention of Moses is, that he was faithful in all the house of God as a servant. And David saith often, Lord, I am thy • ervant, keep thy servant, &c. Paul, Peter, Jude, the servants of God. The Angels profess themselves our fellow-Servants, and are called Ministring spirits sent forth for the heirs of Salvation. Adam in innocence was not exempted from this service, but must serve God in dressing the Garden, as a servant his Lord and Master. Nay, Christ himself the second A • am, was not only styled the beloved Son, but the righte • us servant of God Isa. 53.11.

5 Our Talents, our gifts, our strength, our work, our wages, all are his, received from him, and for him, and therefore must be returned again unto him in his service.

Quest. What is this service which God requires at our hands?

Answ. The service of God is either Legal, or Evangelical. The former stands in a perfect conformity with the whole Law of God, when the creature can present unto God a personal and total righteousness. Of this kind is the service of the blessed Angels. Of the same kind was Adams in innocence. Of the same was Christ's service, when he was made obedient to the death, that by the obedience of one, many might be made righteous. This is that by which we shall serve God in heaven, when we shall once again recover perfect sanctification, and the whole Image of God, which we have now lost. This now we cannot attain unto; yet we must ever carry it in our eye as our scope and aim.

Evangelical service is, when the heart being regenerate by God's Spirit, and purified by Faith, hath Christ's obedience imputed unto it, which is accepted as its own perfect obedience, and now endeavors to obey God sincerely in all things. In a word, that is Evangelical service, which is perfect in Christ, begun and inchoat in us; in him complete, in us sincere, and upright, which is Christian perfection.

And to know this service the better, we will set down the conditions of it.

I. It must be willing and free, a free-will offering: for hereby it is distinguished from the service of Devils, and wicked men, who are all subject unto the power of God, and do him service in executing his will, whether they will or no: but one thing it is to be subjected, another to subject ones self: the one is f ••• an inward principle, even the Spirit of Go • , which reneweth the will and makes it of unwillingly willing and pliable: the other is only by some outward force. The service of the godly resembles the Angels in Heaven, who are said to have wings, by which their will and readiness is figured in doing the bests of God. David had not such wings to fly swiftly, yet he would run in the way of God's Commondements so fast as the burden of flesh would suffer him. This condition our Lord and Savior commends unto us in his own example, when he professeth it is his meat and drink to do the will of his father.

2 It must be hearty and sincere. Rom. 1.9. whom I serve in my spirit: not in body and ostentation, but in soul and sincerity; not in hypocrisy and coldness, but in soundness and fervency; not co-acted or compelled, but cheerfully and without dispute. The Apostle requires love out of a pure heart, and a good Conscience, and faith unfeigned. And when the Lord bids David seek his face, David's heart answereth, I will seek thy face, Psal. 27.8. Those that serve bodily Masters, must not serve with eye-service, but as the servants of Christ, Eph. 5.6. how? doing the will of God from the heart: and ver. 5. 〈 in non-Latin alphabet 〉 , in simplicity of heart. What man can abide a servant that deals deceitfully with him, if he know that he outwardly pretends service, but his heart is not with him, but he dissembles Love, Truth, Faith, and Reverence? No more can God. Men cannot see into the hearts of their servants, but the Lord doth, and cannot be deceived. The fountain of all our Obedience must be a pure and sincere heart, or else, if the well-head be corrupt, share all the waters that issue thence.

3 It must be ruled and squared by God himself: for God must be served as he will be served, and not as we think good: for God knows what is best, and what pleaseth him best. All Obedience is to go by rule, not our own, or others, but God's. As the eyes of the hand-maid is upon the hand of her Mistress so in our service must our eyes be upon God's direction, Ps. 123.2. which is implied in that phrase. Luke 1.75. That we should serve him in righteousness and holiness before him all the days, of our life. An earthly servant must not take up his own work, nor do other men's business, but depend upon his own Masters mouth and direction.

Now God ruleth his whole service in respect of the 1 matter, 2 manner, 3 end.

I. For the matter. Whatsoever I command, that do only, saith the Lord. Thou shalt not do that which is good in thine own eyes, but what I command thee. And so we are taught to pray, Thy will be done.

II. For the manner, It must be 1 Absolute: 2 Total.

I. Absolute, without all condition on our part; whereas all service to men must be conditional. The reason hereof is, because God being holiness itself, can command nothing but what is most just and holy, but men may.

II. Total, both objective and subjective. 1 It must be total in respect of the object; all God's Commandments, all which call for our obedience. Partial and delicate service, when we list, or at leisure, as the retainers of great men on feast-days, is not that which liketh him, but a constant diligence in all his Commandments, and a conscionable endeavor in all. General service was holy David's aim, Psal. 119.6. Then shall I not be confounded, when I have respect to all thy Commandments. Not that we can perfectly serve him, unless we were perfectly sanctified, but, that we must make conscience of all God's Commandments, even the least. 2 It must be total in respect of ourselves: we must be wholly employed in his service, in all our parts and powers, the whole heart and all the strength is here challenged. Wherein there is a notable difference between the service we owe to God, and that to men: We are to be serviceable to men only in part, not wholly; for the soul and Conscience are not subject to men, which God especially taketh up and looks for: God's privilege it is, to be the father of spirits: for although we take our bodies from our Parents, yet our souls are immediately from God: Men therefore have no power and authority over our souls, but God hath power both over soul and body, and is the Lord of our conscience and spirit: and therefore of due must we subject ourselves wholly in his service.

III. God ruleth his service in respect of the end, which is twofold, intentionis & termini. 1 The proper aim and end of our service must be, 1 God's glory directly. If all our service of men must be for God (as we saw it must) much more must God's immediate service. 2 The good of our brethren and of God's Church, which we must not scandalize, but build up: for God will be served in our service of men. 2 We must serve our God without end: he requires such an heart in his people, as to fear him always, Deut. 5.29. and 6.13. Thou shalt serve the Lord, and cleave unto him. We allow not our servants to cast up our work, and make holy-day at their pleasure: much less most God's servants think it lawful at any time to give any service to Satan, Sin, Lust, the World, or any Creature, against the Will of the Lord.

Use. This should provoke us to tender unto God this service with heart and good will, thus squared by God for the matter, manner, and ends of it. The Apostle ( Ephes. 6.5, 6, 7, 8.) persuadeth servants to obey their Masters according to the flesh, by three arguments, all which are much more strong to persuade our service to our Master in heaven: First (saith he) it is the will of God; God's institution, and the ordinance of Christ. It is enough for a servant to know that such a thing is the ordinate will of his own Master. The second reason of the Apostle, is taken from the honor of their service, that in serving men they served the Lord Christ, which was an honorable thing. Now we serve a great Lord, and as good as great. If a servant were bound to a wicked and froward Master, he must obey him in all lawful things: How much more are we to yield service to so good a Lord, who can command nothing but that which is most just, holy, and honorable? He sets us not about any base or ignoble service, to work in brick or clay, as Pharaoh commanded the Israelites, but our work is the practice of piety and righteousness, of prayer and praise. And besides it is most beneficial to ourselves: for, what gaineth he by our service? our goodness reacheth not to him, to add a grain to his perfection. Psal. 50.9, 10. I will take no Bullock out of thy house: for all the beasts of the forest are mine, and the sheep on a thousand mountains: If I were hungry, I would not tell thee. But it is our honor and profit; as when a noble man takes a poor Sneak near him to serve him, such a mean man is more honored and pleasured, than the noble man to whom he retains. The third reason of the Apostle, is drawn from the expectation of reward or wages, which, if their Masters should fail, God would not fail to repend unto them: knowing, that whatsoever good thing any man doth that same he shall receive of the Lord. Now if the Lord so liberally reward faithful service done to mean, and even wicked men, how rich and royal a reward gives he to the faithful service of himself? It gifts then may move us to serve God, the Lord truly saith, All these do I give thee, and more also, my Christ, my Spirit, myself, and life eternal. No man gives such wages, no servant ever had such a pay-master.

To these might be added sundry other motives: as, 1 To serve God, is to reign, and to be a King over the world, fleshly lusts, &c. and to suit with Saints and Angels. 2 God hereby becomes our protector, maintainer, and revenge • , a David often prayeth, Lord, save thy servant, teach thy servant, revenge the cause of thy servant, &c. 3 Servants of unrighteousness meet with the wages of unrighteousness. 4 All our comfort in crosses and afflictions stands in our service of God, and a good Conscience, or else we have none. 5 To fear and keep his Commandments, is the whole duty of a man, and that which makes him f • lly happy.

Notes of a good servant of God.

1 Labor to know the will of the Lord, which he hath revealed in his Word, as David prayed, Psal. 119.125. For in the Scripture he hath laid but our work for us: and let us expect our calling to every business there: let us be ready to hear, not lightly absent, nor present for custom, but conscience. 2 Let us serve him in affection, and be glad to do anything to please him, and grieve when we fail either in doing that we should not, or in not doing that we ought, or not in that manner that may please the Lord. 3 Be ever employed in his work: How know I a man's servant, but by his laboring in his Masters business? Ye are his servant to whom ye obey, Rom. 6.16. and Joh. 15. Ye are my Disciples, if ye do whatsoever I command you. If I see a man spend his time in the service of sin, of lusts, of games, pleasure, the world, &c. I know whose servant he is; certainly he is not in the service of God, he is not in God's work. 4 Intend thy Lord's profit and glory. A good servant knows his time and strength is his Masters, and he must be profitable to him, and seek his credit. It will be with every servant of Christ as with Onesimus, Phileus. 11. being converted: howsoever before grace he were so unprofitable and pilfering, as he was unfit for any honest man's house, and much more the house of God, yet now he profits the Lord, and credits him, and takes not his meat, and drink, and wages for nothing, 5 A good servant sets forward his Masters work in others, he will provoke his fellow-servants, and not smite and hinder them, as the evil servant did: he will defend his Lord, he will venture his life for him, he will stand also for his fellow-servants, while they are in their Masters business; he will be a law to himself, if there were no Law, no Discipline; he will not idle out his time; his eye is upon the eye of his Master, his mind upon his account, his endeavor to please him in all things.

HAving by the assistance of God now finished the two former general parts of this whole History, which stood in the 1 Preparation, and 2 The combat itself: we proceed to the third and last, which is the issue and event of all, which affordeth us the sweet fruit and comfort of all our Savior's former sufferings from Satan, and of our labors and endeavors in opening the same.

In this issue two parts are to be considered: 1 Christ's victory. 2 His triumph.

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

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

In both which shine out notably the marks of his Divine power, which even in all his lowest abasements did discover itself to such eyes as could see it, and gave show of a person far above all that his outward presence seemed to promise: as for example: His conception was by the Holy Ghost: His birth as mean and base as might be, but graced with a Star, and the testimony of Angels: and his Circumcision with Simeon's. 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 he sends for it to a Fish. His person was called Beelzebub, but Beelzebub confesseth him to be the Son of God. At his Passion, what greater infamy than to be hanged between two Thieves? 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, he is forced to leave him on the plain field, and to give up the bucklers? because a stronger than he is come. This is the great mystery of God manifest in the flesh, 1 Timothy 3.16.

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

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

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

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

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

3 He persisted in the Combat, to teach us to hold out after his example in temptation, and to expect freedom from temptation when we have endured all, but not before. It is absurd to expect the Victory before the field be won.

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

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

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

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

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

Use 4. Lastly, as Christ's temptation shows what condition we are subject to, so his Victory assures us of ours, and shows what shall be the end of our temptations. In men's battles the Victory is doubtful, here it is certain; in them the stronger for the most part overcomes, here the weaker, because they are armed with the same power as Christ was. Here is a difference between the godly and the wicked's temptations: God leads the wicked into temptations, and then leaves them; he leads the godly in, but he leads them out also.

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

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

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

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

3 Satan cannot but fly if he be resisted, because he is a conquered enemy, spoiled of his weapons which were most mortal: and not only conquered in Christ our head, but in us his members: for, to whom was that promise made, but to the Church, that the seed of the woman should bruise the 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 fly upon them, he cannot hurt them, because his sting is taken away. Now what can conquered enemies do if they be still resisted, but fly?

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

Object. But are not many of God's Children not only sore thrust at, but even overcome in temptation? Nay, and doth not experience show, that the more the child of God resisteth, the more Satan assaulteth him? And doth not another experience teach us, that the less he is resisted, the sooner he flies, and is less troublesome?

Answ. God in great wisdom suffers Satan to molest his dear Children, and infest them with long and strong temptations, and many times to foil them, and to renew his temptations, and the battle day by day: 1 For their humbling and exercise, the Lord destroyed not all the Canaanites before Israel, but left some people to hold them battle, lest they should grow secure, Judge. 3.1. and to teach them battle: And Paul must be buffeted by Satan, lest he should be exalted by the multitude of Revelations. 2 To make them more watchful of their Graces, and keep close their Faith, Hope, Love, Patience, &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; he may foil him, and beat his weapon to his head, yea, he may send him halting away with Jacob so long as he lives; yet at length he shall overcome, if he hold on his resistance.

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

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

3 Whereas Satan seems quiet where he is least resisted, it is no marvel, his Kingdom is not divided against himself. What need a Captain bend his Forces against a Town, which hath delivered up itself into his hand? What need he set 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 colors of the Prince of peace, to go so peaceably and gently to the dungeon of eternal darkness?

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

Object. But was not David overcome with temptation?

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

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

Use 2. This should stir up the Christian to cheerful resistance, which is the condition of Satan's flight.

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

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

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

3 He is mighty, but what can a strong man being disarmed do?

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

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

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

First, the means of resisting the Devil must not be such as are of the Devils own devising, as Crosses, Relics, 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 war; as,

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

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

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

4 The practice of true godliness, and resolution against all unrighteousness. Righteousness is called a breast-plate, Ephes. 6.14. which is not only that imputed righteousness of Christ, but that inherent righteousness of ourselves, which is the study and endeavor in a godly life: and the Apostle James among other directions, in resisting the Devil, chap. 4. verse. 8. giveth this for one, Cleanse your hearts ye sinners, and purge your hearts ye wavering minded: and the reason is good, seeing by every sin and lust being nourished, Satan is let in, and the yielding to any corruption is to give him so much ground, instead 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 God's Spirit: Be strong in the Lord, and in the power of his might: our own strength will easily be turned against us, our own counsels cannot but cast us down. God resisteth the proud, and assisteth the humble. As therefore Moses said to Israel at the red sea, being naked and weak, not knowing what to do, so may we in this case, Stand still, fear not, behold the salvation of the Lord: Grieve not the Spirit, nor quench his motions, who is the Spirit of power, of wisdom, of fortitude, and counsel, of strength, and direction: and go forth in the boldness of that Spirit, as Jer. 20.11. The Lord is with me like a mighty giant, therefore mine enemies shall be overthrown, and shall not prevail, but shall be mightily confounded.

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

1 Resist the first temptation, and break the Serpents head, dash the heads of Babylon's brood against the stones. Wise men will not let the enemy come near the walls, or the gates, much less into the Market-place. It is a great advantage to give the foil 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 die and never come out, as a man that hath a Serpent in a vessel, stops it up, and there it dies.

2 Resist the least evil motion, contemn not the least temptation, for Satan can tell how by one grain of poison to kill the soul, and by one dead fly to corrupt a whole box of ointment. The weakest man, yea or woman, is strong enough to kill a sleepy Sisera, The weakest temptation is too strong for a careless and secure adversary. Eve should have resisted Satan in an apple, and 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 do more harm in the soul than open.

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

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

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

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

2 Many that think to resist the Devil, but they are loath yet to disease either him or themselves; yet a little while they will hold their sins, they would fain provide for their wives and children, and rise to such an estate before they give up their covetousness, usury, deceitful and injurious courses: they will leave their voluptuous and adulterous courses, when they are old, that is, when these sins must needs leave them; they will repent of their sins when they die, they would be loath to carry them to God's Judgment 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 Giant? Shall a man so be-fool himself, as to think that then he can easiest resist the Devil, when his power is least? No, no: Satan will now triumph and trample upon his spoil; he knows well, that not one of ten thousand lets his sin live so long with him, but his repentance dies with him also.

3 Others dream of a victory over the Devil, and they are safe, but they are not so strict as not to yield some equal conditions to their adversary, they care not to give a little place unto him. They are no great swearers by great oaths, but now and then they may forget themselves, and say by God, or faith or troth, &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.

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

III. Then the Devil left him.]

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Use 3. This teacheth us to submit ourselves to this power of Christ, or else we are worse than senseless Creatures, who all obey him, yea, than the Devils themselves who did obey him. And then is a man submitted to it, when is eyes are opened to see what is the exceeding greatness of his power in himself, believing as the Apostle prayeth, Eph. 1.19. Therefore labor to find Christ's saving power in thy soul.

Quest. How may I find it in myself?

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

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

Labor to find this change in thyself by faith and holiness. Christ did never more manifest his power, than by raising himself from the dead: and thou canst not have a surer argument of Christ's power prevailing in thy soul, than by getting daily out of the grave of sin, and moving according to the life of God. So soon as Christ had called Lazarus out of his grave, he bad loose him and let him go; and if thou findest the bands of death, thine own sins loosed, forsaking thy own evil ways, it is a sign that Christ by a powerful word hath quickened thee. Therefore put on S. Paul's mind, Phil. 3.10. who counted all things dung to know the virtue of Christ his death.

3 A mighty work of power in Christ is, to gather his Church out of all people's 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 Kingdoms and people in peace under them. Doest thou then find thyself brought into the number of God's people? Doest thou love them entirely for God's image and goodness? Art thou serviceable to every member, and that in the Head? Here is a power put forth that hath reconciled the Woolf and the Lamb, the Child and the Cockatrice. But it thou carest not for Christ's Ordinances and discipline, his Laws are too strict, thou must have more liberty than he affords, if thy affections be rough and stirring against God's children, thou hast not yet subjected thyself to Christ.

4 A mighty work of power in Christ was, that he was able to soil temptations, and stand out against all hellish powers, so that the Devil found nothing in him: Now findest thou the power and strength of Christ in the spiritual combat? 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 gratify Satan and thyself with the least displeasure of him? All the power of Christ was set against sin, and Satan's Kingdom: And if thou hast part in this power of Christ, it abolisheth sin in thee, and strengtheneth thee with full resolution against all sin.

5 A mighty work of Christ's power is, to enrich his children with all necessary graces tending to salvation, and to lead them into the fruition of their eternal inheritance. It cost Joshua some labor before he could bring Israel into the good Land that abounded with good things: it cost our JOSHUA more. Findest thou this fruit of Christ's power, that thy face is set towards Heaven? and is it with thee as with those that entered into that good Land, who tasted of the fruits aforehand? Hast thou received the first fruits of the Spirit? 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 virtue put forth, a fruit of Christ's mighty power, magnify this grace of God, and hope for the accomplishment and finishing of the same work by the same power, the which shall preserve thee to salvation.

6 A mighty work of Christ's power was, the perfect fulfilling of the Law. Whether doest thou partake in this power? art thou perfect in the way? sincerely obeying God in all his Commandments? Doest thou subject thyself to the Law as the rule of thy Law? Doest thou aim at the perfection thereof? Christ loved his Father with all his heart, and his Neighbor as himself, yea above himself: and if this power of Christ prevail with thee, this will be the scope and aim of all thy actions. For though the obedience of the Law be not necessary to Justification, yet it is requisite to Sanctification,

7 Another work of Christ's power was, that it set him free from all corruption and infirmities, which he undertook for us without sin. Labor to find this power of Christ in thy soul, daily freeing thee from the corruption of thy sin, and daily infirmities. If the Son set you free, you are free indeed: not only the reign of sin is thrust down, but the corruption of sin is 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 Christ's power was mighty in ruling and ordering his own powers and faculties; his understanding was able to see God perfectly, his will only just, right, and wise, never bowing from the will of his Father, Not my will, but thy will be done. His memory could never forget any good thing, but he retained his whole duty ever before him. His affections were ordered according to right judgment. His appetite never exceeded the bounds of sobriety and moderation. His speech was gracious, his actions all exemplary, no spot in him from top to toe. And this same power of Christ is in some measure manifest in all his members: this power enlighteneth the minds of believers, formerly blind, to see God in part, and persuadeth the will, and boweth it to obey God's will, which before was captivated to the will of the Devil: it inspireth godly desires and gracious resolutions, and strengthens the memory to retain good things, being before as rimy as a five: it guideth and altereth the affections, making the believer to love good things, and good men, and whatsoever sets forward God's glory, and to hate zealously the contrary. Christ's power in the soul, 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 savor of Christ.

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

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

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

The Second thing in the victory of our Savior is the manner of Satan's leaving him: 〈 in non-Latin alphabet 〉 , saith St. Matthew; St. Luke more plainly, 〈 in non-Latin alphabet 〉 , which implies a bodily departure and sensible, as we have formerly shown his presence to be.

Quest. What kind of departure was this? it seems to be a willing and voluntary subjection to Christ: he bids him 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 Christ's, who spake a powerful word, which he could not, nor durst resist. 2 He goes when he can stay no longer, his commission for this time was now expired, his liberty was restrained, the temptations were ended, God permits him now no further, and now he leaves the Son of God: and so left he Job in the same reason, when he had vexed him as much as he could obtain leave to do. 3 Satan could not change his wicked nature, in leaving Christ he leaves not his malice against him, only he leaveth the exercise of it for the present. 4 He returns again afterward, and sets upon our Savior with new assaults, which is a plain argument he went now against his will.

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

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

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

2 Obedience proceeding from true grace is so qualified, as neither Satan nor any wicked man is capable of it. For, 1 it is an effect of the love of God, and of goodness. Deut. 30.20. Choose life, by loving the Lord, and obeying his voice, and cleaving unto him: Josh. 22.5. Take heed to the Commandment and Law, which Moses the servant of the Lord commanded you, that is, that ye love the Lord your God, and walk in all his ways, and keep his Commandments, and cleave unto him. Love excludes all coaction and constraint. Now wicked men resembling their Father the Devil, cannot love God, nor goodness, but notwithstanding all their pretences, are haters of God, and enemies of righteousness; they care not for his favor above life, they love not his presence, nor to be with him, nor his Image in his Child, nor his will in his word, nor his house, nor his holiness to resemble him, nor his glory, but are more troubled at the loss of a grain of their honor, 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 only. 1 The understanding is enlightened to discern between good and evil, according to God's Word. 2 The will is sanctified and made willing. 3 The heart is purified by faith, and made a good treasury, to send out good speeches and actions. 4 The conscience is purged, and being persuaded of the love of God in Christ, it seeks to preserve itself good and pure, and in all his ways out of Conscience endeavors in the good that God requires, and avoids the evil which he forbids. 5 The affections are renewed, and are sweetly persuaded by God's Spirit to hate all evil, and cleave to that which is good, to grieve they can do no more glory to God, but are at their best very unprofitable. But wicked men are never a whit changed, but are all impure, even their minds and consciences, and out of the abundance of the heart the tongue speaketh, the hand worketh, neither can a bitter fountain send out sweet waters.

4 Sound Grace within sendeth forth an obedience which is cheerful; 1 In the undertaking: love makes labors 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 lays by all dialogue, dispute, murmuring, and desire of dispensation. 3 In the measure of doing, it will endeavor in all the Commandments, and all duties: no man so wicked, but he can do many things, as Herod, but he cannot yield to all. 4 In continuance and conclusion of that he doth, it holdeth on in doing things purely for a good end, for God's glory, and not by fits and starts, but perseveres to the end, and the crown of the work. In all which a wicked man comes short; for whatsoever is forced or feigned must be heavily entered on, and more heavily ended: besides, whatsoever is from such an one, is joined with reigning sin, which hales and tugs him backward, and toils him out before he be half way in any good work.

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

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

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

2 The like is the obedience of many sinners, that are still in league with their sins. Many filthy unclean whoremongers and harlots have left their sin, but it is because it hath 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 only a body, no mind, will, or affection, to commit over the same things again. Many Prodigals have left their sin, because their wealth hath left them, and poverty feeds upon them. Many quarrellers and swaggerers have left off such furious courses: why? perhaps they have gotten some maim, or mischief, or perhaps they fear whether they can do so again safely, or no: and this is all the conscience that hath calmed and quieted them: but what obedience is this? Is that an obedience to God, for a Dicer or Gamester to forbear play (or rather, as it is, his theeving) when he wants money to stake?

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

4 The like is to be said of late Repentance at the time of death: when the sinner hath held his sin so long as he can, then he would be rid of it. Indeed his sin leaves him, but not the curse of it: but he is so far from leaving it, as were he to live over his days again, he would put as much life into his sin as ever before. Late repentance is seldom true, ever suspicious. Why do many rich men never do good while they live, but live as unprofitable and hurtful, as swine till they come to the knife; but then when death is binding them, they will give somewhat to good uses, to the Poor, for a Sermon, &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 he hath robbed. For were it a good conscience, why doth he not leave some part of his wealth for God, before it wholly leave him? Were it a free-will-offering, why comes it so late? why doth he not good, while he hath time? Gal. 6.10. Surely, God likes a living Christian: for any man will be a Christian dying. Neither is it 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 be sure that it differ from the obedience of Devils and wicked men. And that by these rules: 1 God loves truth in the inward parts, and refuseth all that obedience which follows not sanctification of the Spirit: duties without must flow from graces within. Examine now thy inward change: we are his new creatures, created to good works: join that in thy actions which the Devil divorced, the inner man with the outward▪ the subjection of the soul with the obedience of the body.

2 Examine thy love in thy obedience, that because the love of God constrains thee, thou doest what he commands, and whether thou preferrest the Commandment of God, which is ever-joined with his glory, above all the World, and thy obedience above thy profit, credit, case, pleasure, men's favor or dis-favor, whether thou canst obey God against all these. This was Abraham's love to God in so difficult a Commandment, 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 be a willing and ready obedience. If I do it willingly (saith the Apostle) I have a reward: and Rom. 6.17. Ye have obeyed from the heart, or heartily. And such obedience, 1 Repineth not as giving God anything too much, though the dearest things of all. 2 Deviseth no excuses, as Saul when he did but half the commandment, pretended sacrifice, and the people's instance. 3 Seeketh no delays: I made haste, and delayed not to keep thy righteous judgments, Psal. 1 19.

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

For a season.] Luk. 4.13.

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

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

2 In his life and civil Obedience. The Pharisees take Counsel together how they might entangle him in his talk about paying tribute to Caesar, Matth. 22.15. And when he ate meat in Matthews house, Matth. 9.11. they asked▪ why he did eat meat with Publicans and sinners, and therefore he was one of them. Simon the Pharisee seeing Mary Magdalene annointing Jesus his feet with precious ointment, and washing them with tears, and wiping them with her hairs, said, Surely if this man were a Prophet, he would know that this woman is a sinner, and not let her meddle with him. How often did they murmur at him, and lie in wait for him, and take up stones to stone him, and rail upon him, with most despightful words, calling him Beelzebub, a Samaritan, a glutton, a 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 he was afflicted, torn, and tormented about the time of his passion, and on the Cross. For then, as himself witnesseth, the Prince of the World came upon him with all his train, Joh. 14.30. he came in himself, and whole Legions of wicked Angels with him, as the Apostle plainly implieth, Coloss. 2.15. He 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 God's whole wrath is upon him, and now the Devil and his Angels set upon him so sore, that in his Agony in the Garden he sweats drops of water and blood, and on the Cross he cries out, My God, my God, why hast thou forsaken me?

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

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

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

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

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

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

What a night of trouble was the Church in, all the while it was in Egypt a stranger for four hundred years, especially when they were oppressed with burdens, and had their infants drowned in the river? but a change came, God sent and saved a Moses, by whom he will deliver his people, but so as they must be acquainted with this continual 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 Jezebel, when all God's Prophets were slain, and true religion was quite trodden down? But what a sudden change was there? even when things were at the worst, did the Lord bring a strange alteration by Elijah, who slew all the Prophets of Baal, and restored true religion. How great misery suffered the Church in the time of Manasseh and Ammon? but how happily was it changed by the piety of good Josiah, in whom God made his people more happy than formerly miserable? But who would have thought but that the Church had been utterly wasted in the seventy years captivity, wherein it sat in the shadow of death? Yet it was happily restored by Cyrus. But when his godly Decrees concerning the building of the Temple were hindered by Cambyses his Son, God stirred up Darius who favored the Church, and commanded the continuance and perfection of the work; but not without many vicissitudes of storms and calms, even after their return, as appeareth in the books of Ezra and Nehemiah.

What a raging storm was that, wherein our Lord and Head of the Church was put to death? now the whole Church lay bleeding and dead with him. But what a change was there the third day by his glorious resurrection? In the Apostles days, how was the Church wasted when Saul had letters from the High Priests to carry bound to Jerusalem, whosoever called on the Lord? but when he that breathed out nothing but slaughter and threatening, was once converted, then the Church had for a while • 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 darkness, 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 Arian heresy, which his good Father had condemned in the Nicene 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 Nicene faith in the Western part of the World, as Italy, Greece, Africa, Illiricum, and banished the former poison. After this, what a black darkness of Muhammadism possessed the Eastern part of the World, under which it lies sunk at this day? And as pitchy and palpable darkness of Antichrist and Popery occupied the Western part of the World. But what a light did the Lord raise up in the midst of Popery, his zealous servant Luther, since whom, the light hath mightily prevailed, to the blasting of 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 darkness, like that of Egypt, had prevailed and covered for many hundred years the face of our Country, it pleased God that the light of the Gospel should peep into our Land in the days of King Henry the eighth, but yet much clouded, and opposed almost all his days. In his Son Edward the sixth, England's Josiah, it began to shine more brightly, and a more thorough reformation was undertaken. But this Sun-shine lasted not long, but in Queen Mary's days the truth was again cast into the fire, and the bodies of God's Saints pitilesly destroyed. God in mercy for his Elec • s sake shortened those days, and raised up our late Queen Elizabeth, of blessed memory in all posterities, who was semper cadem in the maintenance of the faith, and left Christ sitting in his Kingdom, and the truth triumphing over Popery and Anti-Christian falsehood, which by God's mercy we enjoy under our gracious King. This hath been the changeable estate of the Church from the beginning; and, cadem est ratio totius ac partium, the same truth discovers itself in the particular members.

As for example. Abraham now a poor man in Egypt, presently enriched and made heir of the Land of Promise; now rejoicing in his Isaac, and a while after stretching out his hand to kill his only Son; who also herein was a notable type of the Church, now bound, and presently loosed, and raised up after a sort from the dead. Jacob was now afraid of Esau, when he came in warlike manner to meet him, with four hundred men at his heels; but in a little season God lets him see a sudden change, who had inclined his 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 honored of them: now sold as a slave to the Ishmaelites, afterward made a governor of Potiphar a Princes house: now accused by his Mistress, and cast into Prison, but after fetched out by Pharaoh, and made ruler of all his Princes, and the whole land of Egypt. David sometimes cast down, and, God hath forgotten him; a while after so confident in God, that he will not fear to walk in the vale of the shadow of death: sometimes pursued by Saul as a traitor and rebel, sometimes by Saul acknowledged his good Son, and more righteous than himself: and when Saul is dead and ceaseth his persecution, his own son Absalom's shall rise against him, to depose him from his Kingdom. And Jobs messengers of evil tidings still overtook one another. And to spare further examples, our own experience can teach us, that for the most part, we have not rid ourselves out of one temptation, but another ensueth; such are our changes in this present estate. And why?

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

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

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

4 God sees it good for us to bring these changes into our estate, and to entermixe with afflictions, comforts and 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 we be not quite tired out with the instance of our skirmishes and conflicts; but after our skirmishes retires us for a while, where we may breath and refresh ourselves, and recover our strength and fitness for further service, whensoever our great commander shall employ us.

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

4 God for his own great glory brings these changes into our estate, thereby manifesting, 1 His Wisdom, in upholding his Church by 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 be afflicted on every side, but not drowned in the waves of them; to be persecuted, but not forsaken; to be cast down, but not to perish; yea, to be killed, but not overcome, 2 Cor. 12.9. and 4.7. Nay, his goodness is such, as turneth all these changes to good, bringing good out of evil, sweet out of four, life out of death, and his own order out of earthly confusions. 4 His glory, in the strange and miraculous deliverance of his Church in its most desperate estate, and in the powerful overthrow of his enemies. And of all the persecutions of his Church it may be said as of Lazarus his sickness, It is not to death, but that God may be glorified.

Use 1. Then let us not dream of so stable a peace in our Church and Land, as men's security everywhere hath seemed to lay hold of, looking at the peaceable disposition of our gracious King, at his hopeful Successor, at our union among ourselves, at our league with all other Nations, at the continuance and undisturbed estate and liberty of the Gospel for these sixty years. For, 1. God 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, profaneness, intolerable pride of all fashions and colors, beside modest and white, a deluge of drunkenness daily drowning the brains and souls of thousands, a weariness of this Manna, a dangerous Apostasy from the first beginnings of the Gospel, and a falling back of many great ones into the professed Idolatry of Antichrist, and in the most a contempt of religion, yea and of a formal profession that denies the power and life of godliness. Add to these execrable swearing unpunished, soul adulteries unrevenged, or slightly punished, the Sabbaths of God horribly and generally violated and profaned, by games and practices unlawful upon any day. And now will God continue a peace to so unthankful a people, that do put it to no other use than to arm themselves against God, and fight against his grace and glory?

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

4 Consider how God hath threatened us of late years to bring in woeful changes, to remove the Gospel, and give away our Kingdom, Liberties, Freeholds, and lives to strangers. Remember that admirable year of eighty eight, and that no less admirable threatening and deliverance in one thousand six hundred and five; forget not the raging and devouring plague, in which there was no peace or safety to him that went in and out. Remember the furious fire in many great places of the Land, burning up whole Towns and Villages: the general diseases and distempers in men's bodies, which have been as universal as our provocation hath been: the change of our seasons, the breaking out of waters drowning the earth, the infection of the air, many barbarous Conspiracies against the life of so innocent and merciful a King, and the hot contentions of many brethren in our own Church. All which are remarkable signs of God's displeasure, if not fore-runners of a lamentable change. But he that considereth how all these things are forgotten and worn away unprofitably, without all wholesome use or reformation, cannot but think that the Lord (if timely repentance hinder not) will take some other course, and so speak as he will be heard: for the truth never fayls, which you have heard at large; one Judgment 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 willful impenitency.

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

1 N • t mistaking our present estate, which is a pilgrimage, and not a paradise of ease and pleasure. 2 Considering, that evils foreseen 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 we servants are not better than our Master, nor better than our fellow-servants, who have been often assaulted; as David, first to Adultery, and after that to Murder, and after that to pride in numbering the people, and after that Satan came again and again. And Paul was often bulleted by Satan, yea after he had prayed thrice, he got no release, but a promise of sufficient grace. 4 Neither may we conceive it strange, that after some sleighter temptations, we should be urged with fouler: for Satan commonly keeps his strongest till the last, as he did to our Lord.

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

Use 3. In that Christian life is mixed with peace and trouble, learn we not to fix both our eyes upon any present prosperity, nor use it as a perpetuity, but hold it as a 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 dregs of infidelity. All God's 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 itself commutable with death, which is the turning of us out of all that we loved dearest, excepting God himself. Let us therefore fix our eyes upon those eternal good things, and that eternal peace, and that Kingdom which cannot be shaken: For the things which are seen, are temporal, but the things not seen are eternal. And then, whatsoever I lose, it is but a moveable, my inheritance is sale and sure.

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

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

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

3 Others in the time of sickness are very penitent, will confess all, promise amendment, plead for pardon, crave good prayers, and vow to God, if he restore them, to become new men and women; and now the Devil (they hope) is quite gone. But no sooner their sickness breaks, but the Devil comes again, and brings all their former sins back again, and they are well contented, against all their vows, promises, and resolutions, to admit them into firmer favor and league than ever before; and, being of near 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 God's hands, but he must not so carry it at length.

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

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

In these words is laid the triumph of our Lord Jesus Christ after his victory, which is set down not without a star or note of special observation, Behold, being held over this point following for special purpose. For this particle noteth, 1 Sometimes a strange thing, as, Behold, a virgin shall conceive and bear a son. 2 A long-desired thing, and much expected, as, Behold, oh Zion, thy King cometh, &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 God's Spirit hath prefixed it. It hath all these uses in this place, noting a strange triumph, such as never was met withal in all the monuments in all the world besides.

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

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

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

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

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

III. The manner of their coming, 〈 in non-Latin alphabet 〉 , they now came in unto him, standing before a far off, as in war, when the enemies are scattered, the friends come in with joy: for so it was when David had foiled and slain Goliath, the men of Israel and Judah arose, and shouted, and applauded that noble victory.

Quest. But how did they come in?

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

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

I answer, I doubt not (and yet I will not contend about it) but that they came in bodily shapes.

Quest. Have Angels bodily shapes to appear in?

Answ. No, not proper to their nature, being mere spiritual substances, without corporal matter, or physical composition: But yet they have bodily shapes, 1 ascribed to them by way of description, for our capacity: 2 assumed by way of dispensation, for our consolation.

I. For our comprehension: the Angels with two wings cover their face and feet: this signifieth that their nature is hid and removed from the knowledge of man. And with twain their bodies are covered, Ezek. 1.11. to signify the same. And their hands are under their wings, by which is meant, that their powerful and secret operation also cannot be discerned with bodily eyes. Therefore hath the Scripture expressed their nature under 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 do the Commandments of God in all the four quarters of the world. These beasts have four several faces: 1 The face of a man, to note, that all of them are reasonable and understanding creatures, as man is. 2 The face of a Lion, to signify, that every Angel is strong, and powerful, and courageous, as the Lion among the beasts. Psal. 103.20. Praise the Lord ye Angels strong in power. One of them is stronger than a number of men, yea than a number of Devils. 3 The face of an Ox, to note their patience, assiduity, and unweariableness in their service and ministry, as the Ox is a beast most patient, and constant, and profitable in his pains. 4 The face of an Eagle, to note their swiftness and alacrity, seeing a fair off many hidden things, as the Eagle; flying strongly and swiftly, that is, unresistably as the Eagle; holding out, not fainting, but renewing their strength as the Eagle.

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

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

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

In this coming of the Angels, note an happy change in the estate of our Lord and Savior: for instead of the Devil his deadly enemy, come the Angels his friends and household servants: instead of one Devil many Angels; for all are his to attend him: instead 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 settled resolution, Yet God is good to Israel. He was in the temptation as a man cast into the Sea, souzed in one billow after another, at length he descries a shore, and with extreme toil and peril he gets thither, and crawls up, and saith, Yet I have escaped drowning. Or as a man in a pitched field, that in the thick of his enemies had escaped many blows and deadly thrusts, being set beyond the danger saith, Yet I am alive. So the Lord, though in temptation he seem to stand far 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 Solomon saith, that though the just man fall seven times a day, namely, into affliction, yet he riseth again.

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

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

2 This is the godly man's privilege above wicked ones, to find God sweet to their souls, either in afflictions, or in the ending of them: 1 Because their persons (whatsoever their estate is) are accepted with God, whereas the other are rejected. 2 They are sealed with the earnest of God's Spirit, and can go unto God in fervent prayer, whereas the other want the Spirit, and cannot pray to be heard, Psal. 18.41. They cried, but there was none to save them, even to the Lord, but he answered them not. 3 They have the grace of repentance, which removeth sin the cause of affliction, and are come out of Babylon