W .. " 'i^^- • 1/ '•'i" -A •'-•• f-. In Jlemory o^ lifM FREDERICK BENJAMIN KAYE, (Yale, 1S>14) Processor Ungtish .Uorih-^csiern TlnitPerstfy. 191&-1950 JtlarihxJcsfern Unt-Ocrsify JLihrary IL-Ocinsfon, Ittinois /I T VV I 'Hi'li'Oi rt r'-'^'f.dk' ■:^- .f-\ . . .,. , »s ' TREATISES. The oney Of Repentance, Tlje other. Of Chrifts Temptations. Both pcnnedj By the UtefaithfuB Mimfler of Gods Ttordci D A N I E L D Y K E, Bcitchelour in l>ittinmc^. Publifhed fince his death by his Brother / D. MinifterofGodsword. M A T T H: 3.1. Refent for the kingdom of G^odis at hand. London, Printed by Sdrvard Griffin for Ralph Mab, and are to be fold in Paules Church-yard at the ligne of the Greyhound, I 6 I 6. ^^5 4omdQ TO THE RIGHT HONORABLE AND MOST VERTVOVS LADY, the Lidy Harrington, RIGHT HONOVRABLE: He Lord hath not left him- felfe without many wit- nelTcs to call vpon vs for the fame workc , for the which this' vvorke doth call, iAn argument that people are backward, and the duty iiccefia- ry. If cither the men were more fotwardjor the duty lelTc important, Qmrjum htitc-profu- fio ? To what end were this walle ? What needed this wafteof paper and inke ; nay, A 3 ol ■gBSSi The Epftle T)edtcatorie, ot the fpirits and lungs of GGclsmejJen^erSiCry'^ mg earely ami late: if people were not too late m that duty, wheiein they cannot bee too earely ? it was not for nothing, that our Sa- uiour yoakes thefe two petitions together* Giue fvs this day Sic. Andfor^iue 'Vi our trejpaf- fes. Surely, me thinkes, hee teaches vs, that (o long as wee haue neede to lay Gme, fo longvvehaueHeedeto fay/or^/«e, and that daily repentance is as neccfTary for the foule, as daily fufienance for the body. And yet ftich is theworldsfolly, that while they make one to be of an abfolute neceflity, they fhuffle off the other as a matter of indifferency, at lead conceit it not of that prefent neceflity which wevrge. Moff deale with Repen- tance, as countrey. people with Phy ficians, they ioue not to haue to doc with them, till they fearc they are gafping their iaft breath, and conceit as great an efticacie in thefe fiue words, Lord haue mercy ^vpon me, fpoken with their lafi: breath, for the tranflation of their foules into heaueiijas the Papiffs do of their fiue words of confecration, for the tranfub- ffantiation of their holfe. Nay , without queffion The Efijlle T>edicatorie, qucftion many thinkc of their Repentance before their death, as diuerfe ridiculouily doe, of making theiiwilsjThatif they make' their wils in their health, it is an ominous! prefage of their death j Thatbecaufemany I make not their wils but when thev die.ther- ✓ ' fore they mufl: needes fhortly die if they make their wils; The like thinke many ot Repenting in their life time, that becaufe moff make it a death-bed duty,therefore to doe this duty, will haften them to their death. And fo many fearing it in their life, are denied it at their death. But for the ne- ccflity, the worth,the fpeede of the prad:ife of this duty, Ifpareto fpcake ought. It is the fumme of the following Treatife. A TVeatifeiiot of mine own; but of hisjwhofe labours need not fcare the light. Many and worthy indecde are the labours of others, that arc extant vpon this argument; and in- deedefomany, thatamongft fuchamulti- tude, I fhould fcarce haue aduenturcd this fin all Treatife, if thegenerall gracious ac- ceptanceof his former works, which I pub- lifhed, had not made way for it. The kinde welcome 7be Epi/ile T>edicatory. welcome that it tound at the hands of moft, fecnied to promife that thefe prefcnt labors (hould not befruiiieffe. Thereupon 1 tooke heart both to perfed and to publifh this Treatife. And being perfeded,! haue made boldeto commend it to your La. By your patronage the workc may xcctmcgracefrom you: and by your diligent perufall of it, you may receiue encreafe o{grace from it. The Lord grace you withal! fpiritall bieffings, till hee bring you to Glory, the perfei^fion of Grace-, Eppmg in EJfex, April. 18. Tsur Honearstobe cemmAnded, I IB. Dykb. A TREATISE OF Repentance. chap. i. what ^^entanceif. Here is no one point in pradi- call Diuinity of greater conft- quence then this oi Repen- tance. AnailethatalltheSer- mons both of Prophets, and , Apoftles were continually hammering. Chrift himfelre as he continually bcatvponit, fo in hislaft farwell afcending into heauen, in fpeciall manner he com- mended the preaching, and preffing thereof to his Diiciples, telling them, that it vPduneceJpiry that Re- pentanee, andRemifion ofJimesfhould bee preached in his name among all nations. Inwhich wordsRepen- tance hath a double commendation, i. That it is ioynedwithremiffion offinnes^andthatfo, that B -none ltdc. £4^. A Treatije of ^pentance. none can fecle the fweet of it, that feeles not the fowre ofthis. 2. That it is made a doftrine fitting ailibrts and conditions. Some dodrines arc for Gouernoursj fbmefor Subicds, fome for Rich, fbmcfor Poore, fbme for young, fbmefor olde, fome for the wicked, fome for the godly, fbme for the Court, fome for theCountrey ; but Repen- tance being for Cmnersy I came to call Jinnersto Re fentance, it is for all 5 none can exempt himfelfe from the reach thereof,vnlefTc withall hee can free himfelfe from the tq^uch offinne. Therfore it muff be preached among all nations. Repentance then neuer bceing vnfeafbnable, furely not now; wlien God, what by our finnes, what by his iudgements, calleth 'vnto -weeping and mournings 'vnto baldnejfe and girding with facke-cloath. And yet behold ioy and gladnejfe, paying of oxen and [heepy Epicure-like eating ofjl^y and drinking of wine. It ishi^h time therefore both for Prejfe and Pulpit, to ring lowde peales of this argument* Which though it be much in many mens mouthes, yet is it little in their reines, being more fpoken of, then vnderftood, andyet better vndcrftood thenpra- difed,better knowen then felt. VVherfore for our more happy dircdion in it, let vs firff fee what it is. Now I thinke it may not amiffe thus be defcribed. Repentance is a fupematurall grace of the fan- difying fpirit, whcrby a beleeuing (inner fb hum- bleth himfelfe for finne, that hee turnes from it to the Lord. I. IcaliitaGr^r^. Some thinfeeit onelyanadi- on. But that phittfe Much,i%. 10. of powring the ' A Treatife of ^pentance. J^iritoJgrace, (meaning Repentance) en the houfc^ eflttdahy fcemes to argue it to be a quality, orinfu- fedgiftj foas faith arid charity are. So alio that phrale of giuing Repentance A^s 5.31. and 11.18. for if God giuc it, we receiue it. Now wee cannot properly be fayd to receiue an aifion which wee doe, but the power, gift, or grace whereby we do it. That (peech alfo Matth. 3.8. Bring forth fruits worthy Repentance, ftiewes that Repentance it felfe is not an outward adion, as the Papifts would make it, but an inward grace to beeexprefled in outward adions. 2. I call it a fupernaturall grace, notonely inrc- gard of corrupt nature, ibr fo euery grace is ikpcr- naturall, but alfo ofinnocent : for though K^dam before the fall had loue, feare, tempcrancej &c. yet Faith and Repentance had hee not; for hcnec- ded them not. This ftiewes that Repentance is not a Legall, but an Euangelicall grace. For all legall graces were naturally in Adam, Repentance then belongs to the Golpell. i. Becaufe properly it is eomman- ded, as is alfo iuftifying faith, in the Golpell. Mark. 1.14. Chrift preached the Gofpell. C)ne might thinke what was that. The next verle tels vs; lay- 'm^,Repent,andbeleeite theGoJpell. 2.It is promifed in the Gofpell, in the Couenant ofgrace Ez^ech. 3 6.^6.1 will take away the ftony heart out of your body,and giueyou an heart offlefti. Which that it is a promile of the Golpell, appeares plainely verf 12.1 doe not this for jourfakes, butfor mine ovene names fake. And lb lerem. 31. 40. 2 will make an B 2 euerlafiing 3 SupernatBrall And therfore Euangelicall, peg, a -Galat.j.V ji Treat!je of ^pentance. euerUjiing Cousmntypiihthem, t'mtlwiU ntuerturne away jrom them to doe them good, hut I willput myfcare in their hearts, that they /hall not depart from me. And this is further euident, becaufc Repentance isfea- led in the Sacraments ofthc Gofpcll.For Baptifme iscalled the Baptifme ofRepentance, Luk. 3 3 be- caule it ieab vp to vs Gods promife of Repentance. 3. It is wrought in vs by the Miniftery of the Go- fpellj whilcftitlcts before our eyes Chrift crucifi- cd, and focaulesvs to lament. Euch. 12.10. Ther- fore Chrift commanded that Repentance fhould be preached in his name,who by his obedience hath raeriteditforvsas well asremiffionoffinnes Luc. 2,4.4(5.47. and in this regard isfayd to bee railed vp of his father, to giue Repentance to thehouje oflf- rae/K^cis 5.31. As for the Law,it being the mi- niftcry of death. i.Cor.i. how can itworke Re- pentance which is vnto life ? 3. Cor. 7.10. jicis 11. 18. Repentance is required vnto thefenfe ofmer- cyand forgiuenelle. The Law then knowing no forgiueneffe, neither knowes it any Repentance. When the Law is broken, it requires thefuftering ofthc curfc,and not any Repentance for the auoy- ding ofthe curie. It lends vs down to the dungeon of damnation, andlealesit vponvs with an vnre- moueable ftone, not giiiing vs the leaft inckiing ofany recouery. Nay theLaw letting out vnto vs that moft rigorous and prccile luftice of God, and his infinite, and implacable wrath againft fin, doth in a manner forbid all Repentance. Telling vs tis invaineto Icekc by our teares and lamentations any mercy at his hands, who isa confuming fire, a God ATreat'ife of '^pentancfi God of pure eyes, and cannot behold iniquity. The Law the;i ofitrelfeleaues aman in vtterde- fpcration.thdn which what can be more contrary to fauing Repentance 1 and is no otherwife a Ichoole-maftcr vnto Chrift,then as the minifter of the Gofpell makes vfeof it contrary to it ownena- turetodriuevs vnto Chrift, bylhewing the fin- nercondemned in the Law^ that it were notbeft for him to truftany longer to the Law, buttoac- ' cept of the grace oftcred in the Golpell. The Vie., i. IfRepentancebeapartofthe Go- fpell, then know we it is not fo fbwre and crabbed athingasmoftthinke. Indeed the Law is pure vi- neger. But the Gofpell is rcfrelhingandfiippling oyIe,euen the foueraigne balmeof Gilead, and of this Gofpell, the glad tidings cfpeace, isRepen- tance a part. Yea, it is pne ofthc legacies of the new Teftament. A rich treafure purchafed with thebloud ofChrifl. Luc. aq. 4<5.47. Sorrow in- deed is bitter and vnpleafant to our corrupt na- ture i yet many things are wholfbmc, that are not Co toothfbme. The fheepe of Chrift know that to feed vpon this faltmarfh is theonely preferuatiue againil the rot. Therefore nothing is there they lefTe repent thcmfelues of> then this Repentance, nothingthey reioyce more in, then this forrow: and good reafon. It is apeeceofthatblefled Go-, fpell. a. If the difficulty of Repentance difcouragc thee, remember that the commandements of the. Gofpellhaue graceannexed ; byreafbn thefame things that are commanded in the Gofpell arealfb B g promifed. Wrought by the Spirit, cucn A Treatj/e of ^pentance. promifed: and fb this yoake is fwect and eafie. ^ 3. Ifthe weakncffcofthy Repentance trouble thee, remember it is an Euangelicall grace : and how little a mite will the Gofpcllaccept ? euen a penny for a pound. A defireto repent is Rcpcn- tancehcere: and to grieuc becaufe wee cannot bee gricued, goes currant for godly forro w. 3. Inthcdefcription I adde further, that it is a grace ofthe fpirit, to (hew that theSpirit is the au- thour thereof, asappearetn, E&ech. 12.10. / mil powre the fpirit efgrace 'vpen the houfeof Judahy and then they (Ijail lament. Before we can po wre out one ceare into Gods bottle, God muft powre the water ofhis fpirit vponthe dry and heathy ground of our hearts. Rom.^.i6. Wee cannot breath out fo much as a figh,but the fpirit muff firff breath it in. We cannotfujpirarey vnlefTc God doe lirft infpirare. That we may truely fay heere with Dauidy in cuery repenting figh,fob,teare, of thine ovpnty Lordhaue wegiuenthee. Wee powre out, becaufe thou haft firft powred in. weepes, but firft Chrift loo- kedonhim. The waters flow, but then fpecially when the winde blowes Pfal. 147.18. Oh to how low an ebbe will the waters of repenting teares come, ifthhblefled winde ofthe Spirit blow not? It is the fire ofthe Spirit in our hearts (like as in a Still) that ftndeth vp thofe dewes of repenting tearesinto out heads, that droppe foorth of our eyes. Let no man thinke Repentance in his own pow- er, and fo that hee may repent when hee will. Can any man melt aftone ? orturneit intoflclh ? By repentance A Treatife of'^pentance. 7 repentance we brcake the ftrong fnaresofSathan, wherein we are hampered, And what power (hall enabJevsto doc that, but that which is ftronger then Sathan.euen the is like A wild Ajjes colty lobii.ii, will he euer be tame of himfelfe I no, it is the fpirit that rauft tame and humblehim by conuincing his confcienceof fin. loh, 16.8. Man is like a filly loft wandring fhcep. Will heeeuer bcablc to get into the high way of himfelfe. No,he muft heare the voice of his fhecp- heard crying behinde him, JhisistheroAj^ walkein it.lf.ya^ix. Elfe he will wander in the wrong way irreturneably. Therefore while that voycc fbun- deth in our hearts, while we arc called vpon by it todAji (jArdenwee not cur heArts. While the Spirit ftirs in thy heart, asonccthc Angcll inthepoole loh. 5. take the opportunity. The Spirit who is the worker ofrepentance is not at thy beck. Thou canftnotfet him on workewhen thou wouldeft, fuffer him then to worke, when he would. If wee could humble our fclues we fhould neuer be hum- ble ; foreucn this power of humbling ourfelues would make vs proud. God therefore hath refer- ued it to himfclfe,and his owne Spirit, that fb we might be humble indeed ; yeelding our fclues to be wrought vpon by him when he commeth, yea and in humility attending vpon him.and waiting for his comming in the exercifes ofthe Word and prayer, as they 14. But how many may be charged, as they A6ts 7.51. Teeftiffe-necked, And of 'vncircuptcifed hcArts And tAres, yee haue aIwaus rejifiedthehol) Ghoji. And therefore arc ye fb hard B 4 hearted Treat!fe of ^pcnfance. hcarced,and rtitFe-necked, bec;ui(eyou hauerefi- fted theholy Ghoft, when he would baue bowed youcneckes,and fofcencdyour hcarc. 4. Ic is faid to be a grace of theTn^Tifymg fpirit, todiftinguilh itftom chelegall repentance chat is fomecimein the reprobate, hauing receiued the fpiricofbondage vntofeare r for this repentance isafruitofanetfeduail calling, ler.i^i. ip. After I was coniierted, I repented : and fo is peculiar to the regenerate. And heereby alio is ic differenced from that biuOh, and neerc refemblance of Repen- tance which is in fuch reprobates,as haue receiued the enlightning fpirir. 5. Itfollowethin the defcription ; whereby the beleeumgjimer, I make the fubicdof Repentance to be a linnet: forfo doth Qhr\^ Mauh.p. (hew- ingthatfuch asare perfedneede Repentance no more then whole men do phy lick.But withall 1 cal thisfinner, a belceuing finner, toldiew that faith miift goe before Repentance as tire ground and root thereof. In time Faith and Repentance are bothtogethcr,butinthe order of nature, faith is firft. Keafons. i. Repentance and griefc for dilplca- fing God by finne ncc^flarily argue the loue of God: for a man would neuer gricue but rather re- ioyce at the offence of him whom he hates. W hen Chrift wept for \cwtsGiy<^iLoe how he loHedhim, loh. ti. and Chrift imputes thercpcn- ting tcares ofthat finnefull woman Luc. 7. to louej Muchisforgiuenher^forfhelouedmuch. And wheras 20.21. makes Faith and Repentance the film me A Xreatifc of^fentauce. fumme ofche Gofpell, the fam e Apof^le 2. Tim. i • 13. makes faith and loue the fummeoFk : which (hewesplainely that Repentance comes from lone, and fo coniequently from fiiith, becaufe faith works by hue. Gal. 5.6. and it is impofnble wee fhould e- uer lone God, till by faith weeknow our felnes lo- uedofGod, a. Repentance beeing vntolife muft ncedcs bee dravven out of Chrift the fountaine of allfpirituall life, and quickning grace. So that a man muft firlf receiue Chrift before he can receiue Repentance, or any grace from Chrift. Now faith is that which receiues Chrift; loh. 1.12. 3. Re- pentance being the fbftning ofour hearts, and the changingofournaturcs, how lhallourftonyharts bee molten, but in Chrifts blond ? and what can bathe them in that blood,but fiith? And howlliall fuch wildcoliue branches as wee be changed, but by being engrafted into Chrift as into the naturall Oliue ? And what can ingraft vs into him, but faith ? 4. It is impoffible that a mm apprchen- ding nothing in God but rigour and feucrity, fhould euer relent toward him, or come in and fubmit himfclfe. No, there is mercy with thee b Lord that thou mightefi be feared^ PfaL 130. Thisisitthat brings in thelinner creeping and crouching be- fore God j as the Syrians to t^hab, bccaufe they had heard the Kings oflfrael were mercifuL Chrifts gracious afpetft caft on Peter dvtw foortli the tears. Gods gracious reuealing ofhimfelfe not to the ear onely, but eye alio o^IobjnadehimabhorrehimJelfe, and repent, lob 41.6. hencethe exhortations to Re- pentance are founded commonly vpon the mercy of i.Kin.io.j r. Bsa lO A Trcatife of ^pmtanceo of God in the Gofpell, as kr. 3. a 4. Oyee dijobedi- ent children returne^ for I am your Lord. So MMt. 3. Repentfor the Kingdome ofHeauen is at hand fin which Chrih is ready to difpenfe mercy and forgiuencfle to the repenting finner; To i,loeli. i-^.Rom. 12.1. 2.Cer,-].i. There muft be faith then toap- prehend at ieaft fbme hope & poffibility ofmercy, or elfe the finner will harden his heart, and enrage his affedions, & grow furiou fly defperate againft the Lord. 5. As the legal] Repentance cannot be without Faith, beleeuing the threats oftheLaw, fb neither by like proportion can the Euangclicall Repentance bee without faith in thepromifes of the Gofpell going before. oh. Mar. I. 15. Repent, and beleeuc. Repen- tancc is let firft: and fo ao. a I. Anfw. I. The order of placing things in Scrip- lure is not alwayes according to the order of na- ture. Butfometimesone thing is let firft, which in order ofnature is laft,as the eff ed before the caule, and then the caufe comes after, to Ihe w how wee fliould obtaine the effed. As faith is fet after a good conlcienceand pure heart, i Tim. i. 5. when yetitis faith thatpurificth the heart, 15. So hcere: firft repent, and then, that yee may re- pentjbcleeue. Things in Scripture are often propounded according to the order of our lenfc and feeling. No w thou gh faith in order of nature be firft, and thead of Faith before the Ad ofRepentancc, yet it is not lb liuely and ftrong, and lo,not lb Icnlible to vs till after Repentance ; for the promiles are made ^ Treatife of l^pentance. j j i ■ ■ : : ____ made oncly to repcnnng linners. O^. Matth. 21. 52. Yce repented not that yce might beJeeuc. Anfrv, Sometimes the name of Repentance is giaento thefirft preparatory beginnings and in- trodudions thereof. Now the preparations to Re- pentance arc thofe legal! fits offeare and terrour which are both in nature and time to ^ before Faith. The Vfe. i. Againft the Popifti Repentance, which is made to goe before mercy and forgiue- nefle, as a meritorious procurer thereof. Butas we haue feene Repentance is cauied by the tafte of Gods mercy by faith. Therefore the Baptift ex- horteth torepentajice, not that the Kingdome of Heauen may come, as earned out by the fwcat of pennanpe, but becaufe the Kingdome of Heauen is come. Againe, there cannot poffibly bee any trueTrepentance in Popery : becaufe repentance fpringeth from the particular apprehenfion of Gods mercy by faith, which Popery cannot en- dure. 2' Againffthe Libertines abufing Godsmer- cy,and eafineffeto forgiue,vnto wantonneflc. As the grace that Kings vfe to fhew againft Parlia- ments makes many thecues. But indeed they arc beaffs, and no men that fin becaufe of Gods mer- cy; and it is an argument that they ncuer by Faith tafted of Gods mercy in the pardon of their owne finnes. For they that feele much forgiuenefle,loue much Luc. 7. Ifa man fhould tell a condemned Tray tour that his Soueraigne would forgiue all his treafbns, ^ Treatife of ^pentance, ' treafbns, and reftorchim to all his former digni- ties, would not fuch mercy make his heart cuen to melt, and knit him fafterinloue, and duety then ciier J g. Heere is comfort to all trueRepentantSithat mourne for their finnesyand purpofc a new courfe. This repentance of theirs is an euident argument of their faith that hath tafted ofthcfwcetneffcof Gods mercyjor elfe their hearts would neuer thus yeeldj nor relent toward God. (5. It is further added, /i> htmblelh hmfelfe for his Jime that he turnes from it to the Lord. In which words 1 let downethetwomaine, and eflentiall parts of RepentancejnamelyjCo/;/r//w», oryHtmh liation,aT\d Conuerjion or Reformation, That both thelcare required to repentance may appeare, I. By the very names which Repentance hath both in Hebrew, Greekeand Latine. In Hebrew it is called both JVacham and Tejhubha, the former fignifyinger/:/;?^, theImerturning. Anfwerable in the Grcekcj Metameleia fignifies, after-grieje^^ or anxiety of minde after the doing of lomc- what; Mctanoia^ajter-veit, or after-tvijdome, when feeing our errour or flip weare better aduifed, and' change our minde. So P(rnitentia,as the word im- ports the paine of griele, and Rcjipifccntia the mindes recouering of wifdome, or beromming wiftr after our folly. This harmony of languages as touching the names of Repentance fhewes painely there muft bee in it thefe two things,• griefe for that which is cone amiife, and a change oft A Trcatife of^pentayice. ot our mindefroin cliac ic was before. 2. By thephraies and manner of fpeech which the Scripture vfeth touching Repentance. Some- times repenting/er, or of, as ^vncleameJJeyi.Cor. i 21. For idolatry, Reuel.^. 20. which cannot other- wife be vnderftood then ofgriefe for the commit- tingof fuch finnes. Butfometimes we meet with Repentance from. Repent thy wickedncffe, ASis^.n. And Repentance from dead workes, ^fAt(5.:i.which cannot in any congr uity offpeech note griefe, but onely a change, or departure from finnc. 5. By the deftrriptionof it in this fort in the Scripture, when it cals men to repentances as led 2. n. Turns to the Lord mth weeping. Rend your hearts, and turneto the Lord. That isin one word, Repent. So/4wrr4.afterthati^. 8. hehadfayd, Drawneere toGod^ which is the general], or whole ofRepentance, afterward explaining it in the par- ritulars, he adderh 'ar^iyClenfeyour hearts, andpurge your hands. There is Renouation, orReformation; and then )^. 9. lo. Suffer affltS^ion, that is, bee touched withfmarting griefe for your finnes, as if you were in fome grieuous outward afHi(5fion, Let your laughter be turned into weeping, humble your[dues vnderthe mighiy hand of God. There is the other part, Contrition, or Humiliation. And 2. Chron. 7.14. God promifing mercy to his people vpon condition of their repentance , hee thus defcribes their repentance. Ifthey {hzW humble themfelues and turne from their euill wayesi, making repentance to ftand in thefctwo points,in humbling themfelucs for. B 14 A Treatife of ^[jentanceo • / foYy and turning thtm^thiQsjrom their finnes. ob. 2 Cor.-J. 10. Godlyforrow worketh Repentance. Hecre forrow is diftinguifticd from rcpentance,as the caufe from the effed. Anfw. Repentance, asmayappcare by that al- ready fpoken, fomctimes fignifies oncly one part ofrepentancc jfometimes onely thechange and alteration of mindej Ibmetimcs onely the touch of theaffedions. An example of the former is the place obieded: as alio ler, 18. if they repent, itjbaU repentme of the euilllhad thought, that is, I will alter my mind,and rcpeale my thrcatnings. And ASts 11«i8- where the lewcs hauing heard Reter relate th': delcents ofthe holy Ghoftvpon the Gentiles in hearing his lermon,conclude thereon j Then hath Codalfo to the Gentfletgranted Repentance'vnto There wasno mention made ofany forrow, or hu- miliation, but onely of the wonderfiill delcentof the holy Ghoft caufing them to fpeake ftrange tonguesjand to magnific the name of God. Which ftrange change of their mindes by the holy Ghoft it lecmeth they call repentance. But there are ex- amplcs of the latter alfo, where repentance onely fignifies (brrow, and difpleafure with our felues, as. Gen. 6. It repenteth me 1 made mam Luc. i"]. It repen- teth mefaz fpeech ofa trefpajOTer crying him mercy whom hee hath offended. And Acis26. lo. That they fijould repent and turne to God. Where Repen- tance being fo plainely diftinguilhed from Con- uerfion,muft nccdes be rcftrained to the fignifica- tion of forrow and humiliation. But as from this place we may not gather that Repentance is not a turning ^ Treat/fe of ^pentance. j turning to t[ic Lord, no more may we from that o thcr 2. Car. 7. that it is not a godly forrow. ob. Ofic partis not a caufe ofhis fellow-part. But forrow is a caufe ofthe change of mind, 2.Cor. 7.10. Therefore forrow and change ofminde arc not fellow-parts of Repentance. jtnfw. One part may bee a caufe ofhis fellow- parr. Asfandifieation ofthe fouleisthe caufe of the fandification ofthe body. And yet both are parts of fandification. ob. Contrition fccms to be a part of the change and alteration. For what greater change then for a hard heart toturne foft, anda ftonyto become flcfhie. And this is contrition or humiliation. Therefore Humiliation and Alteration are not welldifringuifhed. The Apoftle plainely diftinguifhcth them, when he laith. Godly forrow eottfeth Repen- HAticCy that is the change of minde. For though godly forrow bee a part and peece of that paffiue change which is wrought in vs at the firft inftant of our calling by God, yet it is a caufe of the adiue change, whereby we change and alter the purpofe and refolution ofour harts before let on finncjand now turne them to the Lord. For were it not that we felt the bitternclfe of our finnes, and were tru- ly touched in confcience for them, wee would ne- ucr in good ladneflc forfake, and abrenounce them. Howlbeuer then fbme late Diuines take the word Repentance more reftraincdly, fome onely for a godly forro w, others only for a turning from finne \ ^ Treattfe of ^pentame. linnc 10 the Lord, yet the truth is.that Repentance accordingly as it is defcribed in the Scripture is the connexion oFthcraboth. Ffe. Hecrethen isthetriall ofour Repentance. If humiliation and Reformation bothmeetetoge- ther, then is our Repentance accomplilhed. But either ofthefe fingleraake but ahaife, and a hal- ting repentance. An'vnreformedioxio^ isbut de- farmed. A nd a forrowlejje reformation is but a very- forry one. Humiliation witboutreformation, is a foundation without a building. And reformation withouthumiliationis a building Withoutafoun- dation. To lay a foundation, andnotto buildon it, is to no purpofe, but to cxpofe ourlelues to laughter. Luc. 14, This man began : butcouldnot fi- mfh. To build without a foundation is to play the foolifli builder, Luc. 6. 48. for that building will foone fall, and lb all our labour will be loft. Heere then is dilcouered a double errour in repentance. « I. Of fuch hypocrites as make much adoe, and Icem to lay their fins much to heart,& yetftiUonti- nue in them, bathing & cherilbing, not drowning &choakingthem in their tears.Such a one was whocrept&: crouched, & put on lackcloath, being threatned for his cruelty againft Nabcth. But without any true reformation, fbrprefently after he fell to as bad cruelty againft the holy Prophet Micakh .ludas was grieued for murthering Chrift j yet no change enfued : hee fell to murthering of himlelfe. Thelfraelites being threatned by God when as they meditated a rcturne into iEgypt, wept and howled. And yet at the lame time be- _ ing I 17 ing commanded not to goe the next way to Ca- riAan, but to fetch a compaflc about, they difbbey- ed. Butthefemen fbrrow not aright, becaufe they forrownot as the Corinthims didvnto atranfmcn- rrf/i>;;,vntoachangeof their thoughts andpurpo- fes from euill to good. It is not poffible a maQ (hould truely grieue,and be difplcafed for his fins, andyetcontinueinthem without a change. For as one very well fay cs, vnUjJe jime be made a wamon itwillnotjlay. It likes nogrimme cntertainement. The lad countenance, the weeping eyes,the frow- ning forehead dalh it c^uitcout ofcountenance. It is not able to ftand before them. The teares of true Repentance hauea purging and a railing vertue: & therfore the Prophet exhorting to Repentance, Ciyts^Wa(hyee,makeyeecleAne» Theleteares there- if. fore are walhing and cleanfingtcares j where they fall they make cleane worke, foouring away the filthinefle of our finnes. The abundance ofnatu- rail raine maketh the waies fowlc that before were faire. But contrarily the more abundantly this raine falleth, the cleaner and fairer are the wayes ofour hearts, and fitter for the feet oft he Lord to walke in. For this is that ftme preparing of the way Mattk.j. of the Lord, which the Bapttjl requires. Worldly Ibrro w workcs a change in the body ; it brings gray haires on the head, and furro wes and wrinc k!es in the face. It turnes youth into oldcage, and ftrength into weaknefie,andfocauleth death. But the change of godly forrowis quite contrary ; It turncsolde age into youth, and a weakncffe and ficknelfo into health and ftrength. No diftillatior* C i8 ' ■ f ■ 1 ■ A Treatife of ^^^entance. ReujI. J. * ofwarers heale our bodily difeafes fo,as rhis water doth our fpirituall. This fait brine takes away all our raw humours, and makes vs Tauory meatefor the Lord. ThisrainedifTolucs thcclowds ofour iniquities, and 6 what a pure cleercnefle is there in ihe heauen ofour hearts ? And therfore iuftly may weefufpedtheirrepentance, whofefbrrow brings not with it this happy change. a. So alfo may we theirs, whole change and alteration proceedes not from godly forrow, and touch of confcicnce for finne. Let it not fuf- lice vs that in many things wee haue reformed our wa^es. Forfb did Herfid, ludas, and many other tethporary beleeuers. But alas this reformation was not grounded vpontrue humiliation, andfo at length it came to nought jas an vnfounded buil- ding. And therefore by humiliation firff digge weedeepe in our hearts, and caft out the rotten and vnfound ground^ and lb build wee. Excellent is the counfell of Chrift to luke-warme Laodicea, he udom, that is,reforme the fault ofthy luke-warm- ncfle, but withall headdes,and namely,of thy lukewarmnefle,let the reformation ofthy fault be grounded on fbund forrow for it. So may I fay to the couetous, be liberall, and repent; to the vn- cleane, be chafte, and repent; to the negieder of Gods worfhip, frequent the Church and exercifes ofKeligion, and repent. Many ProfefTours haue made a goodly flourifh, and of couetous haue tur- ned liberall, and ofprophanedeuoiit,and whofo forward as they ? But when they luined religious they did not heartily repent, and repine at their former A Treatife of ^j^emance. ^9 former prophanefle, grieuing and grudging at the feruice which formerly they did Sathan. They lowed not the feed of their obedience in tears, nay with theftony ground they beganneinioy, and therefore end in (brrow. Before harueft comes,all is withered, and they become vnfruitFull. They beganne not in humility, and therefore end not in glory. Nay they beganne in pride, and therefore end in lhamc. They beganne in impenitcncy, and therefore end in delpaire. And thus haaeyve ope- ned the definition ofRepentance. I, The nature ofHumiliati- on in two . Ch A p. II. In what order HumilUtien is wrought. 13 Epentance then con fitting of thofe two parts, JCv.HumiliatioD and Reformation,let vs fpeake ofthemboth leuerally. And firft of Humiliation, where confider firft the grace it felfe: And fecond- ly the contraries to it. In the grace it felfe foure things are to be confi- dercd. i.TheNature. a. TheMcafure. 3. The Vfo and Excellency. 4. The Pradifo. I. For the nature two poynts mutt bee confi- dered. I. In what order it is wrought. Whatare the qualities and propeties of it being wrought. ► For the former j it is thus to beconfidered. C 1 I. The 20 I. The order of it. Rom. 7. udTreatife of O^pefitance, I. Thelpiritby the rnrill trumpet of the Law aroufeththe (inners droufieconrciencejletteth his finnes in order before him, and prefenteth him with that fearefull fpej4-^7 A Treatife of (^entance. rate Rebels againft him ftand caft,and condemned euen in the fcntence of our own confcicnces? What marble breft,what oaken heart is there whom fueh kindnes would not affeft ? How can we chu fe but out ofloue and affedion towards fo fwect and gra- cious a God, grkue, that euer we haue fo grieued him? And now hath Contrition it perfcifl: worke in vs, when the bloud ofthe Lambe hath melted the Adamant, and the Sun-fhine of Gods loue in Chrift hath thawen the ice of our hearts. For be- fore it was the fearc ofhell,and (b indeed iclfc-loue, and in a manner pride that humbled vs, becaule we would not be miferable. But now it is the loue of God that humbleth vs, becaufe ot the wrong wee haue done him, who hatbxlone vslb much good. Before it was the hatred onely of punilh- mcnt that made vs to grieue, but now it is the ha- tredoffin (that brings thepunifhmcnt) and that fpecially,becaule difpleafing to theLord our good God, that caufes all the trouble. And thus we lee in what order,and by what do- grees Contrition is wrought. But hcerc ccrtaine queftions may be mooued. ^eji. I. Whether the fole threatnings and curies of the Law are not ofthcmlelues auaileable vnto true contrition ? foralinuch as Ic^fiahs heart melted in godly Iprrow, vpon the hearing ofthe thrcatnirvgs. ^nfw. Thole threatnings were not meerely Legall, but (uch as were qualiRed with Ibmetin- (^lure of mercy in the GolpclL AfHidions Ibften our A Treatife of ^pentance. our hearts, but how ? noocherwifethenas weap- prehendGods mercy in them ; So did Jffjtah ap- prehend mercy in thole threatnings, & that they proceeded from Godsloue,and fbaccounted them as the wounds of a friend, and thence came the melting ofhis heart. Dauid relented euenat She- metes bitter reuilings, but it was through the ienfe of Gods fweet mercy in them. a. Whether God kcepe the orderfpo- ken olconftantly in humbling his children,lb that none can truely be grieued for finne till they haue bcene caft downe with legall terrours ? t^nfw. I. Many may haue the firft degree of humiliation by the Law, which neuer come to the Iccond by the Golpell. h^IudaSy Cainey and other Reprobates vtterly onerwhelmed with the terrors of the Law,as children ibmetimes in the trauellare killed with the paines thereof, before they can be borne. Butas there can bee no birth without the paines of the trauell going before, fo neither no true Repentance, without fome terrours of the Law, and ftreightsof confcience. None can haue the fecond degree without the firft. TheReafonis plaine. None can haue Rcpen- tanccjbut fuch as Chrift cals to Repentance. Now hecalsoncly firmersto Refertt/trtee. Matth. p. 15. c- uen finners heauy laden with the fenfe of Gods wrathagainft finne. MathA i.ap. He comes only to (aue the loft (heeps}ozx. is,fiich flicep as feele them- felucs loft in them(c]ues,and know not ho w to find the way to thcfoide, Rom,^, i '^.Tee haue not Agdne receiued thejptrit ojbondagenjntofeere; which fhews C 4 that ^ Treat ife of ^I^pentance, that once they did rcceiue it, namely, in the very firftpreparation vnto conuerfion, that then the fpirit of God in theLawdidib bearc witnefle vn- to them of their bondage and raiferable flauery, that it made them to tremble. Now there vnder the perfbn of the Romans, the Apoftie fpeaks to all bcleeuers, andfoibewes that itis eucry Chri- ftians common cafe. 2. Yet all are not handled alike. Though none , wholly fcape, yet (brae haue gentler fits then o- thers^and (ome are but (^inkled in this baptifme, wherein others are euen doufed ouer head and ear€s,and fomc doe but fippe ofthat cuppe, wher- ofothers drinke to the very drcgges. It is with the trauell of a (inner in his Repentance,as with a wo- mans in child-binh. Nonetrauels heere without paine, yet fome are like thofc Hebrew women Exad. I. and haue a &re quicker difpatch then ma- - ny others. Tho(e conucrts a. in their Re- pentance had fbme grudgings and/trkkes afconjci- enccy butyet they had none oilobs nor Dauids^ts which held them many dayes togethw. For the fame Peter thsx wounded, prefratly healed them, and being filled with the ioy of the holy Ghoft, they comfortably conuerfed with the Chriftians. Matthew as it is thought at his firft conuerfion en- tcrtained Ghrift with afeaft, andfo didLydU iht Apoflfes, which they could not haiie donedfthey had beene in any extremities of the agonies of conicience. God applies himfelfe heere to thefe- ueralt natures, conditions and difpofitions of his children. iw Some A Treatife of(^pentance. 25 1. Some hauc becnemore hainous finners,aRcl oflonger landing then the reft. Now the more fe- ftrcd and dangerous the wound is, the Iharper muft be the cure. Some (ores will as cafily bee let out with the pricking of a pinne, as others with the Surgeons launching. The more vifcous and glutinous the humour is, the ftronger muft the purge be. The greater the burthen is, the greater will bee the paineof the backe. Hence it was that ?4»/beinga more hainous offender then the reft of the Apoftles, as being a malicious perfecut®r, whereas they had bee^je honcft and fbber fifher- men, hence it was I fay, thathec tafted deeper of this cup then they,as we fee ylffs 9. infomuch that hefayes the Law flew him. Kom. 7. Hence alfbit is that fuch who in their tender yecres bymeanes of religious nurture hauebeene feafoncd with the grace of God, dropping by little and little into them, before any groffer defilement of aduall tranfgrefllonjdoc not behold that grim and feuere countenance of the Law, which thofe commonly fee who ^m^idletothetrcel/thhcifrc^, 2. Godmcanes to employ feme in more, wor- thyferuices. For the which hee fees it fit to pre- pare them by the deepeft humiliation. For the higher,and greater the building is,the deeper muft the foundation be layd in the earth. 3. Some arc ofgreater places and parrs "then 0- thers, fomenaturally ofa more crabbed & croo- ked difpofition,fbme more ftout,bold,hardy then others. Now the hard knotty wood muft haue g hard wedge. An angry word or looke workcs more \ i 1 26 A Treatife of (J^pentance. more vpon albrcly,then an hundred blows would vpon a croflc and fturdy fpirit. Both thelc reafons hold alio in S. Paul that Prince of the Apoftles, or- daincd of God to bee a worthier inftrumentthen the reft, being a man of great parts & Angular iear- ning, and withall, as it (hould fecme by the ftory, of a fierce and fiery fpirit. So great pcrfonages whofc high placespuffe them vp, that they may rruely repent had need to be taken down through- ly with a deep fenfcof the legaii terrors. Foreucn we poorc worms that haiie nothingaimoft cither in regard of our parts or places to make vsfwcll, fee yet,whit a do we haue to be humbled, and what ncedc wee haue of the wedge of the Law.and afHi- (ftions to be driuen in throughly into our hearts. 3. To what end and purpofe doth the Lord thus exercife his children, whom hee brings to repentance? Anjw. There are more cfpecially fixe reafons of Gods proceeding in this manner. 1. To vrge them to fceke vnto Chrift, as the hunted beaft Hies to his den, and the purfued ma- lefaftottr to the homes of the altar? and as vnder the Law the chafed man-killer to his city of refuge. Thus Agar confounded with the fenfc of his owne brutifhnefle fled vnto Ithiel^ and Tw/,that is Chrift fcfus. Prou.-^o. I.a. 3. P4«/likewi(e when fofol lowed by the Law that being almoft out of breath, hecried ovx^Miferablemantliai Ianty hides himfelfe in the hole of this rocke, euen in the wounds of Chrift. / thanke Gad through Itfua Chrtjly Rem. y. Thus the dcftroying Angelldroue thelffaclitesin- to A Treatife of (Repentance, to their chambers, and made them lurke there. Exod. 12. 32. if. 2(5.20. and dcepes made him fcndioorth many a deepe figh,and ftrong cry to the throne ofgrace Pfal. 130. i. as Chrift him- fclfedidinthelikecafe./fr^'r. 5. ' 2. To bringcheir taftes into betterrellifti with Chrift. Thirft makes vs rcllifli ourdrinke 5 Hun- gcr our meat. The full ftomackeof aPhariJte[ui- charged with the fuperfluities of his owne merits, will loath the hony-combe of Chrifts rightcouf- nefte. Their heart isfata^greafe (faith Dattid) hut I delight in thy Law, By the oppofition ftiewing that it is onely the leane heart, pined and pinched with fpirituall famine thatfeeics delight in the promi- ies. This was it which made thatyoung Prodigall torellifh cuen feruants fare, though before wan- ton, when full fed at home. Nothing more vnfa uoury to a fenieJeflc brawny heart then Chrifts bloud. No more rellifti fecles bee in it, then in a chip. Butohow acceptable is the fountaine ofli- uing waters to the chafed Hiirt panting and bray- ing ^ The bloud ofChrifl to the weary and tired (bule ? to the thirfty eonfcience fcorched with the fcnfe of Gods wrath I He that prefents him with it how welcome is he ? euen as a fpeciall choyce man, oneofa thoufand^ The deeper is the ftnfe ofmi- (ery, the fwceter is the fenfe of mercy. The tray- tour layd downe on the blocke is more fcnfible of his Soueraignes mercy in pardoning,then he who is notyet attached. Therefore excellently S.Paal, Gfid hath (hut vp all -vr^derfinne^ that hee might hauc^ mercy an aU. As though hee could notlhew mercy without 27 pral.119,70. lob 53.1?.^ 28 Hjnr4.4' Dim ho» in* fttndit lUtm mififitirdi4 itijiin •»*> eon- tritxm. ji Treatife of ^pentance. without (hewing iufticc, bccaufewce cannot taflc the fwcet of his mercy, vnleiTe before our mouths be imbittered with the wormewood of his iuftice. WUh thee the father lee ^uUfindemenyy faith repen- ting ifraeU When a man is brought into the ftraits ofapooredefolate fhiftlefleorphane, thenis hec fit for mercy. Sweetly Bernard^ Godpeures net tlx oyle of his mercy^faue into a broken 'vejfell. For indeed whole vefTcis zxtfud vcffels: And fb Gods precious oyle would runneouer,and befpilton the ground ifpowred into them. Therefore firft muft they be emptied oftheir euillliquour 5 and that they can- not,vnlefle Gods handlhake, tumble, batter and breake them, and then will they be capable of that oyle. 3. To worke a more perfed cure of their fins. Forthecureoftheftonein the heart is like that of the ftone in the bladder. God muft vfe (harpe in- cifion, and come with his pulling and plucking in- ftruments, aud rend the heart in peeces,ere that fin can be got out of it. Euen as a tree that is deepely rooted in the earth, cannot be pluckt vp by th e ve- ry roots, but the earth though firme before, muft be broke vp. Arid as ina lethargie it is needefiill the patient Ihould be caft into a burning feuer,be- caufe the fenfes are benummed, and this will wake them,and dry vp the befotting humors; fb in our deadfecurity before our;conuerfion, God isfaine to let the La w,Sin ne,Confcience and Sathan loofc vponvs, and to kindle the very fire of hell in our |. fbulcs, that Co wee might bee roufed: Our finnes fticke dole vnto vs as the prifoners bolt, and wee are ATreatifeqf^^pentance. ^9 arefhacvp vndercheiTi,as in a ftrongprifon: and liicrefore vnlelle, as once in Paul and SiUs their cafe,an earth-qHake,[o\\QQXQihQiQ cornea mighty heart-quake^ violently breaking open the prifon doores J and (baking of our fetters, neuer (ball wee get our liberty. vVe goe on refolurely and (toutly in our finncs, and vnleffc wee bee Icaredas once Balaammhis couctoufnefle by the naked (word of the Lord threatning dcflrudionj wee will neuer turne backe. How violently did Sathan driue Paul inthewayof perfecution? Would heeuerhauegi- lien ouer,ifa contrary winde had not encountred him,and blewhim offhis horJ(e,and fmit him down to the ground dead and blinde ? But then hee had hisleffon giuen him for cuer perfecuting more. How now Paul is it good perieciuing ? how now vnhappy venturous childeis itgood running neer the fire, the water, when thy father (ball take thee vp by the heeles, and (corch thee, and drench thee, andalmoftlet thee cjuite fall in ? How now Lot^ 'isk good (faying in Sodome, when fire and •hrimlfone are comming a bout thine eares I UDa- uid like e/his broken hones,\tt him fallagnine to raur- ther and adultery. Ifthoulike the(bwrefawcc of a guilty hellKh confcience^fall to the fweet meat of thy fin, andeatvntofurfet. But this (bwrefawce makes the Eled of God loach their meat, though neuer fb fweete. When theyfee they cannot re- taine their right hands, eyes and feet, without (iich aches, fuch tortures, yea and danger ofthe ouer- throw ofthe whole body, then they yeelde them to the cutting and mortifying hand ofthe Surge- on., .I.-.-.— 50 J Treat!fe of Q^pentance, loh, 4. lok. Ierem.4. IC.6. Afts 9. Pfaltn. zj. Mic» 6. i.Chro. 30.8, lerem. 44.10, t m '■ 1 1 1 1 M Wi on. Then farwell profit, farwell plealure, treafure and all, rather then I will endure fuch a racke, fijch a hell in my confcience. 4. To make vs the more pliable to Gods will. How refra<5tary was the woman of Samaria, till Chrift fat as a ludgc in her confcience,and pinched her with that clofeimputation ofadultery. There was no dealing with lol? till the whirl-wind fchoo- led him. An vnhumbled finner is as vnfit for Gods inhruftion, as an vnbroken colt for the faddle,aDd as the hard and clottyfallow ground notfubducd by the plough is for the feede. Who can weilde a mightie hard rocke ? but let it bee broken to fitters, and flamped to dufl, the hand of the Artificer mayworkeit as he will. When ifay and Paul were tamed with the terrors of the Lord, Lord heere lam. What wilt thou haue mee doe? .When the Lyons and Beares are meekned, then a little childe may lead them. if. ii. Hence thofe ^eeches, 7he Lord JhaU direct the humble. Humble thy felfe to walke with thy God. Be notfiiffe-necked^ but gtue the hand to the Lord, to be lead by him. They artj> not humbled, neither haue they walked in the wayes of the Lord. There is no more refiftancein a'bruifed heart againft the Lord, then in foftwaxe againft the feale. 5. To procure vs the founder com for. Whole fores throb and rage Eafe is by breaking. The deeper the wound is fearched and teintcd, and the (harper corrafiues be applied, the founder will the fleO) be afterward. The lower ebbe, the higher tide. The deeper our defoent in Humiliation, the higher A Treatife of ^pentance. 3^' higher our alcent in Cenfolation, Therefore when Chrift promiieth vs his fpiric to be our Comforter, he ftiewes this (hall bee the firft gi*ound-worke of Comfort which hee (hall lay, the commc 'mg of our confcienceofjinne. I will fend the Comforter^ and hee fhallconuime the world offinne. A raiferable Com- forter one would thinke ; no, butmarke whether this Conuidion of linne tends. For it is added, that he (hall eonuince themofrighteoujnejfe; After he hath foundly conuided them offinne in them- felucsvnto condemnation. He (hall to their com- forts conuid their iudgements,and perfwade their hearts ofrighteoulhefle in Chrifl vnto iusiification. So the Prophet (lieweth how his peace was wrought out of his trouble. When I heard, mybellie trembled,niy lipsfJjooke,rottenneJfe entred into my bones, and I trembled, butmarke the end ofaHthis, thatl might refl in the day of trouble. Surely after the mod toylefomelabouristhe fweeteft (Icepe. After the greateft tempefts the ftilleft calmcs. Sandified troubleeftablifhes peace. And thefhaking ofthefe windes makes the trees of GodiEden take the dee- per rooting, 6. God heerein hath refped to his o wne glory which he gainethto himftlfein working thus by contraries, ioy out offeare, light out ofdarknefle, heauen out of hell. VVhen he meant to blcfle Jacob he wrcftled with him as an aduerfary, euen till hee lamed him. When he meant to preferre lofephto the throne, hee threw him downe into the ; to the golden chaine about the hee laded him with iron ones about his legges, and caufed the iron to enter loh. i6. Hab.j.itf. i Gen.^i, Pfakiof. 3^ ^ Treatifc of ^pentmce. enter mio hisfoide. When he meancto makeamoft beautiFulland orderly world, he makes firftavaft gulfe, a groffe Chaos, wherein was nothing but darknelTeand confufion; and yet out of it hecau- fed light to ftiine, and out of it brought hce this goodly frame ofheauen and earth which now wee fee. Eucn fo in the fecond creation which is by Kegenerationj firfl: there is nothing butahellilh chaos ofdarkencile in the minde, ofConfufion in the heart, and yet at length comes forth the good- lieft creature that euer was, the new creature in Chrifl. The Vfeofall this is, I. To difcouer their errour who thinke they hauc true Repentance,when they haue only fome legall qualmes offorrow, fbmeftirrings and ftin- gingsofconfcicnce, which eucn the fiends in hell haue,whoyetare vncapable of Repentance. In- deed thcfe are preparations to Contrition as wee heard in the Eled, and are as the pricking of the needle before the thread. Bu t contrition it felfe is afurthermatter. Chriftbiddes rheheauy loaden come vnto him, and learnc of him to bee humble. A man therefore may be heauy loaden, and as yet not come to him, nor truely humbled. When thofe whom Peter pricked asked what they fhould doe to be eafed of that paine, hee prcfcribed them Repentance, asthefalue forthatfore of a woun- dedconfcicnce. A man may haue a fore, and feele it, and-yet want the faluc that fhould heale it. And yet the feel ing of the fore is the firft ftep to recoue- ry. For this makes vs enquire after the falue. a. To ^Treatife of '^pentance. 2. To terrificfiich as being ftupefied in confci- ence,and are wholly ynfenfible of finne, can car- ryic away lightly as did the gates ofthe cityjand their backes neuer complainc of the bur- then. Thefc blocks jthat neuer in their life were mo- ued with Gods threatnings, neuer in any ftraight ofconfcience, neuer groaned vnder the burthen of Gods anger, they haue not fo much as entred into the porch ofthishouftj or lift thefooteouer thethrefhold of this fchoole of Repentance. In Repentance fornumbring the people, this is noted at thefirftftep, his heart fmotehim^ So in his Repentance for adultery, hee notes this to bee the ground, Myjime is euer heforeme. The terrible image thereof affrights me continually. But for thele Brutcs^theirfinne is euer behinde fil^fwy.Nothing is before them, but their profits, their pleafures, their bagges, their barnes. And the delightfull image of thefe things fo bewitches and befbts them, that they will neuer lee the lace of finne, till they feele the fire of hell. Andiuft it is, that fuch who will not lee finne heereby the light of Gods word, fliould at laft lee it for euer by the light ofthe l>iuelsfire. 3. To comfort luchas arediftrefled in confci- ence in the apprehenfion of Gods wrath againft their finne. It isa fpeciall worke ofthefpiritthus to dilcouer vnto them their mifery,and in the fight thereofto touch their heart. Teehauenot againere- ceiued thejpirit of bondage echiely J hey (hall remember mee be- caufe 1 am gricued for their vehorijh hearts^ and they (hal be dijpleafed in themfeluesfor aU their abomina- tions.The ground of their griefe was that they had grieued God with ftnningy and not that God had grieued them Withpunilhing, By this we may iudge ofour forrow. For god- ly forrow lammts after the Lord; as it is noted in thofelffaelitcs, i.Sam. 7.1. not after ourowneafe and freedome from paine. Godly forrow fayes with Dauid; Take away thetrejpajfy not with Phara- ohy the plague. Nay,itfubmitsitfelfeto anypunifh- ment, fothefinncmay be pardoned. Let thy hand bcvponmOy andmyfathers houfe. And though there D3 were 37 I. The pro. perticj. It ij godly in foure rcfpcds. I. Itgrieues for the of- fence. Ezech^.^. I. Sam,t4. 58 Cant.j.4»5« 2. Itdtjun to God. > Pfalijo.t. A Treatije of ^pentame. wereno punifhment, yet it would grieuein kind- neffe towards fo merciful] and forgiuing afather, that is oifended. The humiliation of the wicked is not (o. If there were no fparkesof fire in hell, there would bee no drops of water in their eyes. Their humiliation is wrung from them onely by the fling and guilt of confcience, which may en- force them to let goc their hold offinnejand wilh for the time to bee rid of it. The diftemper and paine of the dogges ftomacke, not the diflike ofthe meat in it makes him caft vp his gorge. For after- ward he returnes to his vomit. And fo doth the humbled hypocrite to hisfinne. Which fhewes he fell not out with his finne, but with his afHifti- on; whereas godly humiliation in true Penitenti- aries procecdes from theloueof God their good father, andfofrom the hatred of that Onnc that hath difpleafed him. As it was the lent of the miry he Chrift had dropped 'Vpon the barre that vpakencd the drou(ie fpoufe^ and made her bovoels to fret within her in godly indignation. And the Tweeter that mirrhedidfmell, the more filthy was the lent of her finne in her noftrils. 2. BecaufewherctheleaftfeedeofitiSjitdriues vs to God in ourgreateft extremities, tofeekeeafe and remedy ofhim. The Reprobate in their for- row runne away from God, euen as a dogge from him that whippeth him. ludas'm bis terrors ranne- to the high pneffsthe enemies of Chriff, and to the halter. C4//7 to building ofcities. Saul to mu- ficke,to a witch, andatlaftto his fword. But the godly they euen out of thedeepes mthDauid^ and out A Treatife of ^pentance. 39 outoftbebeUy of heU, with lonai call vpon God. E- uen when wounded by God they goe to him to be healed. Come kt'vs returne to the Lord^ heehath vpounded'vs, and he wiU heale njs. The Reprobate in hell weepe and waile, and yet no godly fbrrow there, becaufe they cannot crie to God. Excel- lently Luther, Hell were no hellifthe leaft whifpe- ring vnto God could bee heard there. Delpaire flops the mouth of the Reprobate, that they can- notlpeake one word to God in their deieftions, Ibasthe godlydo. Ascomplaining of God in the whales belly, complainesyet to God, 7hou hajl cajl me out. Whereas a Reprobate as Caluin notes, would haue fayd, hath cafl me away, in the third pcrfbn. Heerc then is further triall of our forrow and Repentance, if as Paul fpeakes in another cafe, Wee momne not -without hope, it as the Lord inuites vs,wc can come,and reafonwith htm ft as Chrift commands wee repent, and in repenting beleeue, that as our (inne, fo alio Gods mercy be cuer before vs. The wicked as they beleeue without repenting, their fiith being prefumption, fb they repent without beleeuing, their repentance is defperation. And therfore they mutter and murmure,like the chaffe which when it is lhaken,flutters in the face of the fanner, as angry with him. But the Godly-are good wheat faking downe at the fceteofthe fan- ncr, as thole conuerts that humbled themfelues and Ibugbt foreafe ofhim that pricked them, Men and brethren what (hall we doe And the reafbn is,be- caulethey haue faith fupportingthem, that they D 4 fincke Ion, I. z. Hof, 6.1. i.Theff4, ir.i. i8. Mar.1.1 y, Afls a. ia 40 ^ Treat ife of^cpen'atice. J. Tcisvolun- tary. {inckenocin theZJ^^^irj'ofDefperacion. Asin Z)4- lifdin the 51. Pfalme ; when begging mercy, his wounded confcience obic£ted,thc greatneileofhis finnes,faith oppofeth the grcatnefle and multitude of Gods mercies. According to the multitudes thy XcompApons. And againe to that obie^fion of the dcepe rootingof his finnc, becaufc bee had lien in it three quarters of a yeere, Faith anfwcrs, Wafhme throughly. There is no ftaine fb deep, but thy hand can fetch it out. Heere Dauids faith plucked him out of the mire, and made him come to the Lord clinging and clafping about him. 3. Becaufc it is offered vp to God as a feruice and facrifice, and that with a free and voluntary fpirit, P/al. 51. The facrifices of God are a broken and contrite ftrh. The Godly are Agents in their for- row. For becaufc it is mingled with the fenfe of ioy in the apprehenfion of Gods loue by faith, they take delight therein, and their teares becomes their meat, Pfal. 4a, This voluntarincffeof fbrrow in the Godly appeares in two things. I. In the Vfe of all good incentiues and pro- uokements thereof. They worke and labour their hearts what they can thereto ; according to that commandement/^wrr Suffer affliction. And no- thing grieues them more then that they cannot grieue. But the wicked are mcerc patients in their forrow, becaufc wanting faith to temper the cup they drinke nothing but pure gall, yea, deadly poifbn.. Hence thofe ftrugglings, thofe wraftlings with, and murmurings againft God. With the fturdy horle they irefully champ the bit,and defire nothing A Trcatife of (Repentance. 41 nothing more thentohauethe deadly arrow fall out of our fide. Hence thofe fo many fleights of theirfeafting, mulicke, mirth, pafiimetodriue a- way this fo vnwelcomea ghuefo Which the God- ly haue both inuited and welcommed with facke cloth,afhes, faffing, going into the houfe of mour- ning, rending ofcloathes, and powring foorth whole buckets ofwater, as fome expound that i. Sam. J.6. a. In turning euery thing vnto forrow,worldly notonely griefes, but euen ioyes alfo. According to that 0^ lames. Let your laughter be turned inte wee- that is, let your laughter be made the matter of your weeping. Let it bee the fuell to feede that fire. So dQth\\:t^tmmgSalomon Eccl. 2. outofthe hony ofhisabufedpleafures hee gathers gall, con- trary to the Bee, fucking fweetncffeout of bitter- neffc. Thepleafant vvittcd man will turneeuerie thingtoaieff,eiienfadandferious : biitthetou- chcd finner euery thing vnto forrow, euenfweete andioyfull. Thepradifcofthat worthy Repentant in this kind was very memorable: who to this purpofebooked euery notableaccident each day that palled 5 and that fo, that in the penning a man might fee the fignesofhisfmitten heart. For if he did fee or hcareany good inany man.by that fight he found and noted the want thereofin him- felfe, craning mercy and grace to amend. Ifhe did fee or heare any plague and mi(ery,he noted itas a thing procured by his owne finnes,and ftilladded, Lerdhaue mercy on me. 4. Becaufe it keeps our hearts in a Weflid frame of M, SamfiHs preface to his Sermon of Repentance. 4. Itfitjfor holy duties. A Treatife of ^pentance. ofgodlineffe; fitting them for prayer,meditation, reading, hearing, conference, admonition, or any other fpirituali duty. Worldly forrow is a heauy leaden thing, making a man fitter to fleepc then to pray,as we fee in /f»^,and the Difciples. But god- ly forrow in the ienle ofGods loue is frefh and liue- ly and full offpirits, Weneuerpray orperforme any Chriftian duty better, then when our hearts are fulleft of this forrow. Againe, it makes the heart exceeding foft and tender, and fo fenfibleeuen oftheieaftfinnes. As heart fmotc him for cutting offbut the lap o^SaulscoztCy and for the cntertainementofeuill motions, Pf'/y art thu difquieted^why frettef: thou my fottle. It makes the heart like the eye that will feele the leaft mote, or like a ftraight Ihooe that cannot endure the leaft pebble ftone, which in a wide one would neuer be perceiued. And thus we fee the properties of true Sorrow or Contrition,that it is both a louiug Sorro w,pro- ceedingfrom the loue and alfedion of our hearts towards the Lord, znd a beleeuing Sorrow, com ming to God, and ftiftening vpon his mercy, and a willing and voluntary Sorrow, delightfully bathing it lelfc in her teares, and laftly, a foft and tender heartedSortow^ working a difpofitionvntodeiio tion. Andtherefore woorthily called godly Sor- row. And ofthe nature of humiliation fb muck Chap. A Treadfe of ^pentance. 43 Chap. IV. ofthe mcAfure of Humiliation. THe next poinc is touching the meafure of Humiliation or Sorrow for linne. Where I propound three rules. I. Rule. Of all other forrowes, Ibrrow for fin mufl: be the greateft. Reafon, i. Griefe is founded in loue. Accor- ding as our loue is, fo is our griefe. But our Joue of God, and his fauour is the greateft loue, and ther- fore our griefe for his offence by finne,the greateft griefe. Therefore as Dauidfaies, Thouhajigiuenme more toy in the light of thy countenance.^ then they hauc^ had roljen their corne & eile aboundedeSo on the con- trary mufteuery Chriftian fay, I haue had more griefe in procuring thy difpleafiire by finne, then the worldlings haue had in the mifcarriage of their corne and oyle. a. According to the greatncffe oftheEiiill rauftforrowbe proportioned. Now ofthetwo Euils, the Euill of finne isfarre greater thentheEuillofpunilhmcnt. Foritisonely finne that grieues the fpirit of God , and depriues vs of the fauour of God. K^fjliBion and Gods fpirit can agree 'very well. Therefore Dauid de- fcribing true bleffedneffe remooues nothing from it but finne, as being that which onely makes vs miferable. Surely they workeno iniquity. And not, furely they fuffer no aduerfitie_j. Sinne x.Themea- fure ofir. Pfalm.4 Pfal. iip.j. ^ Treatife of ^pentmce, Sinne therefore being the greateft Euill,craues the greateftforrow. 3. The precepts and examples in the Scripture (hew as much. Though in world- lyforrow baldnefle was forbidden the lewes, yet in forrow for finnc it was commanded them. 7he Lord colieth 'vnto mournings O'C. and vnto baldnejjc^, faith A plaine argument ofa greater forrow expeded for finne,then they ought to haue for any outward worldly crofle whatfoeuer. Dauid^zyziy his eyesgujhed out with riuers of water for other mens finnes. What then did they for his owne ? Great is that Hyperbole^ and itargueth an l:yperbolkaRpiti^ exceffi u e forro w; IcauJtd my bed euery night tofwimy and not only fo, but water my pallet that lies beneath myht^yWithmy teares. Implying, that if his head could containe Jfb much water, the griefeof his heart could furnifti it. In the fame fenle doefomc take that ofthe repenting ifraelitesy that they drew water, and powred it out before the Lord. And thus doth Zacharie deforibe th e forrow of true Re- pentants, thateuen after plenty of teares and la- mentations inpublique, yet the fountaine (hall runneftill inpriuate, and flow from the Church tothcpriuateclofet, euery foule mourning in fo- cretby himfelfe. And which isftrange, that the lamentations of onepoore woman weeping foli- tary in her clolet,{halIcquallthat grc^Ltmourniugoi the whole multitude in the vadey ofMegiddo for the death of Farre then are they from Repentance, who though they can cry and howle on their beddes when their money,their houfes, theirlands are gone^i A Trcatife of^pentance. gone,what fpeake I offo great matters ? The death ofacowc, or the loiTe ofa feWpigges will pinch thern fore. And yet their maine,and fearcfnil fins could neuer yetdravv fo miichasone teare from their eyes, or fetch one figh from their hearts. ^efl, I. ArcTlr^mncceflariJy required in this forrow. i^nfw. 1. Sometimes want of teares proceeds from abundance of griefe, fo oppreffing the minde that it cannot eale it felfe by weeping. As in him thatweepingatthe death of his friend, could not yet weepe at the death ofhis owne fonne. 2. Sometimes the conftitution ofthc body will yeeld no teares. The triall heere is the fame, as in the matter of memory. Ifa man haue a natural] defedinhis memory, which is the caufehee can remember but very little ofa fermon,then neither will hee remember much of a tale, of a play, of worldly matters. So if the conftitution or com- plexion deny teares in forrow for finne, neither willitaffoord them in worldly forrow. But as thy ability to remember worldly matters, when thou haft none to remember Gods, argues no mtttralL infirmity^\>\\x.2ifinneju^corruptionoimemory, fois it heere. Ifthou can weepe plentifully for worldly lofles, and yet haue dry cheekes for thy fins, this is from the of thy heart, not from the con- fiitution oi'thy body. ^efi. 2. May not the childc of God feele more griefe for fbme worldly crolies,then he doth for his finnes. i^njlv. I. Sorrowmaybcconfidetedeitheras it 46 A Treat!fe of ^pentance, 1 Vhom, fufitlem, 1".^ art,I. R ■liar, d* fan, L I.e.11. it is in the will, and fo it is nothing but the diiplea- fureaiid diflikc of that which the vnderftanding apprehendeth as euill. Or as it is in the fenfitiue fa- culty oftheioule, common with vs to the beads. In the former way Gods children feele grcated forrow for finne. Their will landified and dire- ded by the fpiritdeteds,abhors nothing more then to finncagaind God. But yet all the children of God doe not feele fuch a" fenfiblc dinging fmar- ting griefe for their finne in the fenfitiuefaculty,as they doe for diuers outward afHidions. For the morecorporalla thing is, the neerer is it,and more fitmiliar to the fenfitiue faculty, and fo pinches more there. For example ; inextrcmity of tooth- ach,orin the burning ofoncs finger,there isa more fen fible griefe felt, then in a lingring fcuer, or then is fometiraes in death it felfe. And yet the will gui- ded by right reafbn difiikcs the feuer and death far more then thetooth-ach. 1. GreatnefTcofgriefe may be meafured either hy iht-violent intenjiony or by the condant cf anceein^durdtion. Now that which is wanting to the griefe of Gods children for their finncs the for- mer way ,is recompenced, and made vp in the lat- fer. Their griefe for finne is not fo extreamely vio- lent, becaufeofthc ioyand comfort of the holy Ghoft, which they feele in the middefi: of their hea- uineffe: and yet this ioy doth not anyway leffen thedifpleafureof our wils againft finne (though it qualifiethe fenfiblefmart) nayratherit encreafes it. For as ioy and delight in learning makes the fcholier learncthe better-, fo delight in godly for- row A Treatife of ^pentame. row lets vs torward in itjOutyec as weiayd it niici- gates the extremity of paffionfo, that oftentimes the children of God are for the time more violent- ly tormented for theircrolTes,then for their ^lnnes^ As DauUcried out vehemently, 0 AhJalom,{_yibfa- lorn, but not 0 Vriah, Vriah. Yet his griefe (orFr/ahs death was a more fetledik conftant griefe, as often- times the ftilleft waters are deepcft. Myfinnsiseucr btforeme^ fo was not Ahfohm death. That was foon ouer. Job(?iy&s, ihni he pojfefjed theJins of his youth, eueninhis oldeageihxxi he fayes not that he poflefled theafflidionsof his youth. Time had worne a- way thofe forrowes: for they arc butlike a fudden dafhing tempeftj but forrowfor finne is like the ftill,(bft,'but fbaking raines that wets to the very rootes. The one is like a mighty torrent or land- flood, fbonc dried vp, or a blaze ofthornes foone extindf, the other like a little fpring alwayes run- ning J or a conftant fire holding out the whole day. ob. Wee are bidden reioyce alwayes,how then can wee forrow alwaies for our finnes. 1. Thefe t wo may well ftand together, becaufe godly forrow minifters matter to vs of ioy. Let the Repentant alwaies forrow and reioice in, and for his forrow^faith Aujlm. As in prophane ioy, euen in laughing the heart is fbrr owfull, fo in godly forrow, cuen in weeping the heart is light and checrefull. Though finne grieuevs, yet our gricuing for finne pleafesvs. As when wee fee a good man wronged, wcgreeueathiswrong, but reioyce in his goodneffe. Though acitMll for- rowing 47 lob, I J. i<. Semftr dtledt pcenittm^ ^de dolore gutdeat. Pro, 14, S 48 lerem Rom, 7. ji Treat'lfe of ^pentance. rowing and reioycing may feemc not fo well to a- greCjyet habitmUmay. Yea, habituallfbrrowmay (land with aftuall ioy 5 and contrarily, now when we Hiy, A Repentant muiialwayes befbrrowfull, we meane habitually, in regard ofthe preparation ofhearCjfo that hee doe nothing contrary to this fbrrow, which Ihould take away the dilpofition of his heart thereto, but alwaies maintaine a purpofe todiflikCjand bedilpleafed withfinne. And thus are all thofe precepts, of reioycing,praying, giuing thaiikes alwaies to be vnderhood. ihevfe. This giues a chccke to the flightneflc ofourfbrrow for finne. A figh and away, no, but we muft feede and nourilh this fbrrow, neucr fatif- fie ourfelueSjbut wifh with the Prophet, ih^iour heads were continualL,vt\tm^li2ih\QfoHntaines of teares. Mine e)e droppeth without Jlay, faith the repenting Church of Ifrael. But how fbone are our teares dryed vp ? Ifthis plaifker offbrrow begin tofmart a little, prefently wepluckeitofF,and thinkc tise nough: whereas we fl>ould let it lie on till the fore be throughly healed, which is not till death, when as all teares, andfbthefe of godly forrowlhall bee wipedaway. Paul in the heightof his Chriftianity ftill continued mourning, Iamcartfali,6(.c. Mifera- bleman,^c. Euen the beff of vs carry about vsthe matterof our humiliation,ithe poyfonedroot of finne,which is continually branching foorth fbme corruption or other.Our hearts axtcontimallfoun- taines offmne^ and therefore our heads alfb muff be contimallfountainesofforrow, to allay in fome mea fure the flench ofthat filthy puddle. Pr/erafter his bitter ^Treatife of Repentance. bitter tcarcs was yet thrice pinched with that nip- ^m^cpitVi\on^Sym$nloueJltboume ? that he might yet be more feriou fly humbled. And to the fame purpofe would God needes (peake the fecond time outofthe whirle-winde, to though repenting atthefirft fpeaking. So repenting muft bee throwen into the fcajand humbledjD/jw/i^muftbe fill ther humbled with theioffeofhis childe, with the trcafons and villaniesof>i^W. God would neuer hauc the vrounds ofgodly forrovv fo skinned vp, but that they may beeready tobkedea frelh vponeueryoccafion. Yea, he would hauc aeon- tinuallifluc kept in them. Dauid mourned at JVa thaas rebuke: but that mourning could not con- tent him. He goes to it a frelh in the 51. Pirilme, andcuen foakesand foufes himlelfe in this brine. It is a deep and piercing forrow that God requires. Euen fuch a one phat fiiould drowne all other Idr- rowcs. As when the ftonc and gout mccttoge- ther, thepaineoftheftone beeing the more grce- uous, takes away the fenfeof the gout ; euen fo (hould it be with vs heere. When finne and affli- dion are both vpon ys at once, thedefertof the punifliment (liould fogrieucvs, thatthc punifla- mentitfeifefhould not bee heeded. Butitiscon- trary ; Worldly Ibnow blunts the edge of Godly. . 2. Sule. Though this forrow muft be the chic- feft,yet it muft be moderated,for though wecan- not exceed in the difpleafureofourwilles againft finnne, yet wemayinthe teftificationofthis dijf picafure in weeping, faftihg, pining, and maccra- E ting 49 loh. ti. lob 40. liuntj tnagii eft tn:hicul^adoh. ri, EJiq»tpa:i parnaniy qutm mtrmjft mintti. 50 i Cor.z 7,8 41. ■ ^4m magna ddiqiiiirui tam grandittr dffe- amut, Cyfr. A Treatife of ^J^pcntdfice. ting the body. Bsfides that in the bed there is a mixtureofthe Legall humiliation with theEuan- gelicall; anditisoncof Sathans wiles to draw vs ftom godly ibrrow to defperation. Whereupon Pechtel defcribes the Repentance ofthe Ifraelites, Thenfhadyee remember your owne waies and courfes^Andbeafhamed, Andagaine, Becaufiheecon ftdereth,and turneth away from his tranfgrefiions. For thisConfideration'm^ruf^iS 2 man throughly in the knowledge of his eftate. And after Iwas thus in flru5fedy I repentedfiiixh Ephraim. We fee in nature there is the fame inftrument of feeing and weeping? to (hew that weeping depends vpon feeing. Hee that fees well, weeps well. Hee that fees his (innes throughly, will bewaile them heartily. Loe then the caufe of that great hardnefle o heart, and /enflefnefte that raignerh this day in the ; world 5 Euen that brutifh inconfidcration, that ■men Treat!fe of ^pmtance. 59 men go ou,ndkwgrajhiy., and minde not what they do,or in what cafe they ftand ro Godward. Noman repented^{ea\X\kremicfiVii-^h.-^ ? noimnfaydjH^'/?^/ h/iue I done ? But as the barferuflmh into thebatte/I, fb they into their finnb^blefling and flattering them- felues therein; and putting away all fuch thoughts as fhould bur once offer to make rheir courfes que- ftionable. Bankerouts will not endure the fight oi theGounting-booke,norfovvle faces of the looking glaflfe. Guilty Babels will bee loath to rife when Searching Lahart comes. Nay,Elephants out ofthe confcienceoftheir owne deformity, will betrou- bling the waters. But ifindeed we defirc to worke our hearts vn- to godly forrow, wee muft then deale faithfully with them,and truly enformethem of thei reflate. And to this purpofe an Inquifition muft be cre£led, an ^udit miifl bee kept in them. Many a man praycs, and confefles his finnes, and performes fuch like outward exercifes of Repentance, yet without any inward touch, becaufe they doe not as Chrificounfelleth, enter into the clofet, and fe- cret paflour oftheir hearts, and there behold their many, an f greeuous finnes, the fight whereof would make them pray with greeued & troubled fpirits, andeucn poureout their fbules vntothe Lord in the teares ofRepentance. It were to be wifhed that we had ihtfore-'wit to confultof that wee doe before hand, and to fay, what am la doing .''But if heere we be inconfiderate, we muft yet at the leaft haue the after-wit, to exa- mine that which is done, and to fay, what is this we bane Lcuic. 26. [crem.8.6. Matth. 6. A Treatife of ^pentance. hauedone. In the creation when God reviewed at theendofeuery day, the workeoftheday, and at the end of the fixe dayes, the whole and all the parts, and feeing to bee good, and very good, how thinke we was hee cheered ? The repenting finner whenhee fhall recount his dayes paft, and take a fiiruay ot his leuerall aclior.s therein, and finde 4// naftght„tiT)d 'very ttaught,how can fo rueful! a fpefta- clc, but worke much griefe, andpenfiueneffe of minde. A dead carkaffe when whole, fends foorth a fil- I thy ftench; much ra ore when it is cut vp and ope- ned. Sinne confidered in groiTe is odious and vgly enough. But when by examination it fhall bee a- natomized,andeucry particular thereof difcoue- red, 6 how terrible muft fuch a fight bee, and how auaileable to a through humiliation. Butofthcneceflity and vfe of thy Examination & fcarch of hart,and life in thepraftifeof truecon- trition, there is no queftion. All the difficulty is, how we fhould examine. For our dircdion therefore heereinknow that in this fearch wee mtrft labour to finde out two things. 1. Ourfinnc. a. Our mifery by reafon offinnc. In the fearch offinne,both OriginalL and lAcfudU finne muft be found out. I, ForOriginall finne, wemuflknowthatinit are two things. I, The G«iZtofthcfirft finne ofin eating the forbidden fruit. For in •^dara as the roote of all A Ti eatije of ^imitance. all mankindc we all finned. And if wee had no in- herent finnc ofour owne, misimpnted finne of his were enough to damnc vs. a. Tnat which ncceflaril)' fblloweth vponthe former; Thegenerallcorruption, anddeprauati- on of our whole nature ; and it conliftsin thcle two points. 1. The whole man is in Eaill. Euery part and power of Ibuleand body is infedcd with this le- profie; from the Crownc of the head to the foales ofthe feetjthere is nothing but boiles and botches. 2. Whole euill is in man; that is to fay,the feeds of, and foa fitnefTe to all finnes.euen the moff odi- oils. As the chaos at the firft creation h ad the feeds of all creatures, and wanted oneiy the fpirits mo- tion to bring them fborth: Co this chaos and mafTc offinne hath thefeedesofallfinncs,and wants but the powerfull motion ofSathan, and warmth of his temptations to hatch euen Cockatrices, and fuchlikepoj'fbncd monflers. O howfhould this humble vs to thinke what vcnomcd natures wee haue, fo that neuer was there any villany commit- ted by any foriorne Mifcreant whcrunto we haue not a difpofition in our felues. We cry out oiCaw, ludasy luUan, the Jfisfew/Vw.Why ,we carry them all in our own bofbms. They arc but glafl« to fee our fiiccs in; as in the water, face anfwereth to face, fo doth the heart of man to man, faith Salomon. As there is a full agreement twixt thcliuingfiice, and thercprefentation in the water, fb twixt his heart, and any other mans: as there is the fame na- ture ofall lyons, fb ofall men. Let 6i Rom. J. Gcn.i.j Prou.iy.!^ 6i A Trcatifs of ^pentance. Tbom.infu^fk. Horn. 7. Pfal.51. ■ I ■ \ Let then the fthoole-iiien goe and teach that Contrition is not ^or Origimll, but onely AofuiAly and thofe mortall finnes. But he that lhall in (ear- chingfee what a bottomlefle gulfe, what a lilthie rinckeitis,(hall(ee what caulehe hath to bewaile it with VahU and with Dduid. 11. For Aduall finnes, we mufl (earch out what we can. I. The number. Thehainoufheffeofthem. I. As touching the number, diuers dirc(5lions for learch may be giuen. A man may confider himfelfe according to thofediuers relations wherein he (lands bound to God , to hira(elfe, to his brethren, either in the Church as a Minifter, in the Common-wealth as a Magiftrate,in thefamily asfether,mother,childe, maftcr,(eruant, husband,wi(e. Nowaman (hould carry himfelfe along through all the(e confiderati- ons, and examine him(elfe ofthedifcharge of his duty, and ineueryoneofthcm. Or el(e he may deuide his time according to the feuerall places and conditions, wherein hechath palfed it. So much time ^ent in my Parents fami- ly: fo much in apprentifhippc : (b much in (ingle life rfo much in marriage : fo much priuately ; (b muchinthisorthatpubliquecalling ; (bmuch in this towne, (b much in that:fo much in this houfc, fo much in that. And heere he muft examine him- felfe how he hath filled vp the empty fpaces ofhis houres; what good he hath done in thefc feuerall portions oftime. But A Treat!fe of ^fmitance. ^3 Buc the bcit way oh examination is by the Law ofthe ten commamJement truely vnderft'ood, and applied. For many will acknowledge tbemlelues linners iagrojfe^ but come to the particulars of the Law,and then they areinnocent,they neiier brake either the firft, orfecond, or third ^c.comman- dement. Like as ifa man faying he Were ficke, and being thereupon asked where,and led a long from his head tothefeete, (houldyet then be well in e- uery particular part. The reafon is, becaule the Law is not vnderftoodby them 5 Por by the Law (vnderftood) comes the knowledge ofJinne. Therefore to helpevs in examining our hearts by the Law, thefe rules ofinterpretation muft bee remembred. i. Vnder thenegatiue, theaffirma- tiueis comprehended. When euill is forbidden, the contrary, good is commanded. 2. Vnder one good or euill adion,all ofthe fime kindc or nature are comprehended, yea, all occafions and meanes leading thereto. 5. The Law is fpirituall, and bindes 'cuen the heart and thoughts thereof, 4. The Law requires notoneiy-our obferuatien,hm preferiMtionyhzi is,that we doe not only keep it our felues,but caufe others alfb what in vs lieth to keep it. And therefore it forbids not only the doing of euill our lelues, but helpingjOr any way furthering ofotherSj though but by filence, conniuence, or flight reproofe, as that of Eli to hisfonnes. This rule is gatheredout ofthe fourth com mandement; Xhou, thyfbnne &c. which by proportion muft be applied to all the reft. 5. That fpecially wee muft fearch our felues by the firft and laft cGm- mandement; 1 Rom J. Treatife of ^pe?2tance, mandement; for that they pierce deeper then the reft, eucn to thoughts not confented to. Thusconceiuingofthe Law lay it to thy heart, andtry|thy fclfc by it, and loe with Ez^kiel ftill (bait thou lee new, and frefh abhommations I. Command. Tbo/f Jhdt haue no other Gods but mec' Thou wilt fay, I beleeue that there isonely one true God, maker of heauen and earth, and 1 dcfie all the Idols of the Heathen. Yea, but the Law is fpirituall. and claimestheheartjtheaffedfions, the thoughts. In the which lookehow many finnes arc cherifhed, (b many falfe gods are there chofen, as it were Eur- rabajfes rather then Chrift. Looke how m.any creatures thou inordinately loueft,feareft,trufte{tj reioyceft in, fo many new gods halt thou coyned: and wilt thou then plead not guilty this comman- dement arraigning thee ? 2. Command, iheu JJmH not make my greiuen image, O fives one, I abhorre thePopifla images, and the idolatry of thcmafle. Yea, but vnderthene- gatiue, the afiirmatiue is comprehended. Doeft thou loue the true worfhip of God, as thou hateft the falfe.Thou dctefteft PopiOa faftingjloueft thou true fafts I Thou loatheft the mafle : Delighteft thou in the (upper of the Lord ? Thou dcQiifeft the Prieftsof Antichrift : Reuercnceft thou the mini- ftcrs of Chrift fThefe interrogatories will pofe a^d pulfe many. 3. Command. Take not Gods namein, vawc. I heare ATreatife of l^pmtance, I heare thee faying ; I cannot away with fwca- ring. Yea, but doeft thou reproouc others fwea- ringj Leu. 5. i. for the Law muft be freferued, not $bferuedonQ\y.. Againe,vnder Gods name is com- prehended his word, workcs, and whatfbeuer it is whereby he makes himfelfe kno wen, According to therule> vnderone kindc&c. Arid diddeftthou neuer heare fermons viipreparedly, irreucrcntly ? &c. 4. Command. Keepe holy the Sabnoth. Why we worke not; we trauell not. Wee come to Church. Yea, but the Law is fpirituall,and re- qnireth eucn thereft of thy heart from worldly tnonght5,much more of thy tongue from worldly fpeeches. And how often haft thou here offended. 5. Command. Honour thy father ^c. O I flhould be vnnaturall iff did not fb. Yea,but; thy Magiftrate, thyMinifter, thy Husband, thy Mafter, thy Superiours are thy Fathersalfo. And, haft thou no way failed in performance ofhonour to all thcie ? And thou that art any of theic fathers^ haft thou preferued this Law ? orrather byanvn-' befeeming carriage haft thou not inuitcd thy infe- rioursto contemnethee ? 6. Command. Thou (halt not kill. Heerethou thinkeft thy felfe innocentindeede.; Yea, but there is a murtherof the heart, hatred, wrath 6cc. Perhaps by greening the heart of thy brothervniuftly thou haft fhortned his dayes.Or if free from bodily murther, yet haply thou haft murthered his fbulc by thy negligence, by thy e- uill example.; ■ F 7. Com- A Treatije of (^entance. 7. Comrnand. K^gainfl K^dultery. H ere alfo the lu ft of the heart, yea, the vie of a- fiy prouokements thereof, as idleneffe, drunken- nefle, gluttony, wanton bookes, lookes, piftures, dances, fpeechcs, vefture,gcfture are fufficient to make thee guilty before God: yea, winking at it in others. 8. Command. yigainflfleAling. Heere euen Couetoufneireis a Pick-purle before God. Yea,and not to vphold theeftate of our bro- therisftealing, forthcpoore are made owners of part of our goods. Freu. 3. 5». Command. jigainjifalfemtneJJe.bearing, Where lying, flattering, detrading, liftuing to tales, yea, not giuing teftimony to thy brothers I name,and commending Gods grace in him,makes thee guilty. 10. Command. Cuts to the very quicke,con- dcmning the very firft motions of finnes fpringing out oFouf hearts, though reieded prclently. I Well then, this filthy dunghill, how euer vnftir- red it did not annoy vs, ycr after this raking in it the ftench will bee intollerable. Though in our blindnelTe wee might plealc ourfelues, yet when our eyes arc opened to looke in this glaffe, 6 what vgly creatures Ihall wee thinkc our lelues then ? Though in the darkc feeing no danger, wee were fearelelTe, yet by this light difcerning not onciy the beames, but euen the leaft moates,and feeing fb infinite a fwarme of finnes, yea, an army of ini- quities incompafiGng vs, how can we chufe but be eonfoundcdin our felues,and forced to cry out with A treatife of T^pentatice* 67 W\th.Ioh^JS[0to»eeJathoufattd : and with Damd^ ij the» mar,kefl what U dene amiffe^ rehejhall abide it, 1. Befides the number of ourfinncsj their hai- noufnefle muft alfb be found out. A fore which at firft feemcs nothing, by reafon ofthe fmall quanti- tyofskinthatis broken,afterward being fcarched, and launched, and the dead flefli taken our, the hole is much greater then before. So finnes which leeme fmall and petty finnes to carnall ciuill men, fuch as they thinke may eafily be walhed away with a few formall curfory ptayers,whcn once they be- gin to fcarch them by the Law, they appeare out ofmeafiire finnefulU There is no greater hindercr of lerious humilia- tion, then thattrickcofcxtenuationjWhereby men deale with their finnes,as the ftcward with his m a- fters debts, for an hundred, he let downe fifty. But ifwee would make our hearts bleede in godly for- row, wee muft ftri(ftiy prelTe eucry circumftance, whereby it may bcaggrauatcd. It is noted inJP. J. Yet not negleftingthe reft. Pfal. ft. 74 Efr. 9, Lan1.^. 19. opened. A Treat!fe of ^pentance. Pfal. 19. wiues many Other ^mnQsto Efraes minde. As we in correfting our children for one fault thereupon remember them of, and reckon with them for ma ny other before j and as in accufttion, when a man is endiced offome Ipeciall crime, his enemies vpon chat occafion bring in whatlbeuer elfe they can get againfthim, further todifgracehim ; (bheere in accufingourfelues nothing willingly muftbeeo- mitted. Take wee heedeof fpirituall guile in hi- ding ought. Thou mayeft hide God from thy felfe, thyfelfe from God thou canft not. To the Phy lician thou wiltdifcouer eucn thy moft (hame- j fulldifeafesj thefruites of thy filthy wickedncfie.' Ifthoufhouldcftconcealcbutone circumftanccof fuch a difealc, it might kill thee. And fixe thceues being entred into thyhoufe, ifthon (houldeft let but one ofthem alone vnlearched, and vndifcouc- red, hee would feme theturne to cut thy throat, and fteale thy treafurc. Thou muft then po wrc out thy whole heart as water^ as the Prophet fpeakcth; which fbme of the Ancient haue inter- preted of a full confefflon, when nothing is left out. Asinpowringout of water euery drop goes out, not fb in po wring out of oyle. Yet in fome cafes the omiffi^n of fomcpcrticu- lar finncs is excufable. As firft, in want of knew- ledge nn^memorie. Heere to cry out with Dauidi Who knoweth the errors of his life ? Clenfe mefrom my fecretfinncsy fhall be accepted. Secondly, in want of leyfhre i as when a man is fiidd cnly preuented by ihehandofGod.asthethccfeonthecrofie, or by cxtreamc and violent fickneffe. Hcere to rem cm, bcr ji Treat/fe of ^pentance. bcr thy chiete linncs, as he his rtealing,and for the reft to confeffe generally is accepted in mercy of the Lord. The fccond part of confeOSonis iht iudging of ourfelues. Firft, for the nature, orquality of our finnes; wherein wee miift bcc moft feuereagainft our felues, fo was lob, I am 'vile; Agar. I am not a man^ lhaue not the vnderjianding of a man in me \ Da ■ uid. Ihaue doni exceedingfooli(hly. Though before he thought he had done exceeding wifely. So Paul iudges himfelfe the head of (inner s, the leajl of yea of Saints, yea leffeihen theleaft. He giues himfelfe the higheft place among finnerSjthc loweft among Saints. Secondly, for the defert of our finnes. Heerewee muftpafTethe fentenccof the Law, adiudging our felues to death, & fo ftand before Gods tribunall as guilty perfbns with ropes aboutournecks. E&ech.'^6. u- Thenfhallyeiudge your felues-worthy to bee cutoff. Daniel, p. Shame be longs to vs, Luk.i 5.1 am not woorthy to be called thy fonne. Thefe be the farts of Confefiion: the manner fol- lowes; wherein fixe things are required. Confeflion muft be in Faith of Gods mercy. 75 T. for forgiuenefle of, and helpe againft the finnc con- fefled. Wee muft confeffe, not as the conuidted malefador to the Iudge, as Achan to lojbua, who afTurcs himfelfe of certainc death, and lookes for| nofauour;but as the fickeman tothe Phifition, that hath hope to be cured by him. And here our faith is furer a great deale. For we cannot fo afftire our fclues eyther of the will,or skill ofthe Phy fitian to i.Iudgingour ftluej. Iob.j9.37. Prou.30.2. 2.Sam. 24. I.Tim j.ty. I .Cor. 13 9. 2.M.innsrof it ia 6, things- X Ifl Faith. B 76 Hofs.M. Dan 9. Ezr.io.i. z.In fliame. Ezra.9. x.Satn.tf. JO, ^ Treatjfe of ^pentance. tohealevsasofGods; neither that in the matter offlhamche will befofaithfullto vs,asGod. Wic- kedmcn confelfeas, Ihnudfinned^ but dot pairc fvvallows them vp. When they acknowledge their fault, they fceke not Gods mercie; as the Pro phet excellently bringeth in God coupling thefe two frill they acknowledge their fault ^ and ft eke mee. So did Danief yet there is m^rcy and for- giuenejfe: And Shecaniah^ weehaue finned: yet there u hope in ifrael concerning this. 2. It muft be in jJyame^ with annihilated,deie<5I:ed and confounded fpirits, as Ejra, o my God lam afha- medyandconfounded to lift vp mine eies to Heauen: for though faith hct confident ^ yet noiimpudent. Though £794 had faith, and called God his God, yetwashee afhamed with his finne , though not with the fliamc of a condemned malcfa6tor,yet of a good Sonne or Subieft offending his Father, or Soueraigne. The wickeds prefumptuous faith is a (hameleffe faith; it makes them fhameleffeinfin- ning: and their fhame is a faithlcfle and defperate fhame; They cannot in their fhame call God their God with £«.r4; But both thefe muff goetoge- thcr. Many inconfefling beggc mercy with the Publicane f>ut their eyes are not caff downe in god- ly fhame as his were. They are not touched with any feriousfsnfe of their owne vilencfTe, tothinkc with7i^^,duft and afhes good enough for them. I hauefinnediiith Saul ^ yet I ^ray thee honour mee in the fight of the people. Lo a proud and high mind in confclfion, where our intent principally fhould be to fhame and abafe our felues. . 3ln A 1^'eat'tfe qf^pentance. 3. \nf0rr$w with a bleeding and melting hart, as Dauid^Pfalm.51. In confefflng, eucryfinnecon fefled fhould be felt as a dagger pricking vsat the heart. Elfe the confeflion of linne is worie then the finneconfeffed, the remedy is worfethen the dif- cafe J and after fuch confeflions, wee had need to reconfelTcourfclucs forourconfeflions. It would more anger vs to fee thofe that haue wronged vs confclTe their wrong with an impudent forehead without relenting, then the wrong itfelfe did which they confeffe. 4. With a free-heart'^noi extorted by thepainc of the wracke as Pharaohs was, who when hec was of the wracke, bit in his confelTion againe, and re- cantedj not wrung nor wrcfted from vs by the dint of argument, as Sauls was by the force of Samuels reafons. Our owneTicartsmuft finite vs withD4- before come to fmitc vs. and they muft vrgcvs outoflouc to our God offended, to come and confefTc. God loues a checrefull con- feflbr; who needs not to bee laboured vpon by his minifter,friends,or neighbours,nor to be haled and pulled to confefTion by fickncflTc, or fuch like cxtre- mity: for the vileft hypocrite will ftoope then. Ba- Lum when hee faw tiic Angclls naked fword could fay then 1 haue finned. 5. With an angrie and impatient heart againft fin, and our felues for finnc. The repenting finner though hec bcethe moft patient to God, yetthc moft impatient to himfeife, and full of indignation to his finnes. Thus was it with Bauid befooling himfeife in his confeflion,i .Sam.24.iG.and calling himfeife 77 ^.InforTow. 4.With a free heart. Sam.24. Num 22.54. {.With an angry heart. ! 7.S A Treat I fe of ^pmtance. Iob.4».6. fcr.ji.j. d. With an, honeft heart. Prou.i8. A£tg 14.141 Diut.l.41. himfcUc , in confclTing his diftruft in Gods prouidcnce. Thus was it with lob, abhorring him felic in his confeflfion, and with the Publican knock w^hinifclfe,{hewing what mind he carried to his fmne^eirento doe the like to it, and with mvogtcfmitinghmfelfeon the thigh. This is the way to fall in with God, to fall out with our felues 5 to bee friends with God, to bee enemies with our (clues. 6. Itvav&hQmth^nhoneJlheart^ inconfelhng offinnejforfakingthefinnc confclled. He that con- fejfeth^ andforfaketh hisftnnej^c. Confefton and con- fufion offinne muft goetogether. Hcere many er- tors in Confeflion arc difcoucred. Firft many confeflTe their finncs in a braucry, as ?4i*/did his religion; Iconfeffe^ faith hcc, that after the my they call herefte^ fo mrfhip i the God of my Fathers, So many gracelclfe men there are, that doc ioy to make long and large accounts ©f their IcaudncfTc, feeding their delights with their liucs paft, as the dogge returncth to fmcllof his caft gorge, and thchotfetohisdoung ; yea when by Cortfefton they hzwdiCgot^ed their finnc , they prefently with the dogge licke vp their vomit a- gainc. Others there are that are fully fet vpon finnc inconfefling, AstborcirraelitcsthatfaicI, mhaue finned: m wit goe vp. As much as to fay, me haue finned: xeewllfinne j for God forbad them flatly te goevp. Others there are that, asthePapifts,prc- rumctofinnebecawfcof«wj^w», thinking by it tobeecafed, at the drunkard by vomiting. And though fomc in their good moodes may fccmc in eonfefiion j( Treat/fe of ^pmtance. 19 confciiion vcriiy copuipokameiidmtnCj^'ettiide are no found, no fettled, no fincere and honefl piirpofes, but fbdden fiaihings conceiued by their deceitful] hearts rather to auoydthe iudgcments felt or feared, then truely to plcafe God. Bat wee in our confcffion mujft imitate that good Shecantah, who in confefling linnc entred into Couenant with the Lord againft the finnc confefTed. Wehaue Jimed: norv ther^ore let ^vs enter into couenant with the Lord, Otherwifeconfeflion the remedy againft fin is turned into fin. The remedy encreafeth thedif- eafe. Some otthe Heathen in the daies of facrtfiee to their Idols for health, did riotoufly banquet to the prciudice of their health. So to too many of vsinthevery felfefimedayesweconfeflcour fins weerunne afiefhco our finnes. And God in his iuft iudgementpuniflaes hypocritieall confeffion with a further greedineffe of finning. When the heart is not rent with the garments, the rending of the garments fowes the finne fafter together; when theheartand confcienceis not knocked together with the breft, that knocking will neuer batter fin, butconfolidate and compad it more firmely to- gether, itwillbcasthe knocking of a naile, which driues it further in. In the next place to Confefion wee muff ioync Deprecation^ with ffrong cries crauing pardon,euen asthepoore hunger-bitten beggerdoes analmes, or as the caff malefadour pleads for his life at the barre before the Judge jThus ^td Dauid^H'atte mercy vpon me o Lord^ according to the multitude of thy com^ pafions^ &c. And Daniel, O Lord heare, 6 Lord forgiue Ezra. 10.1.3. Tunjempertiu, 6?- mntorri- gem yitUy ta ctftfditUt.^ug. 1. In Dtpre- cation. Pfal. JF. Dan. 5. 8o A Treatife of ^pentance. Prou.iS. Luke 18. fotgiucjagaine, and againe repeating his cries. In thele penitential! prayers we may note thefe two things; Firftjthat they be deepely ferious; the guilty theefe pleading for his life, goes not about to entertainc the Judges eares with quaint phrafes and fine words, butheftudies tofhewthepafllon and affedion of his heart. There are fome lufty beggars, that in begging willkeepcaflouriJhing intheirRhetoricke,fuch asitis. A wife man will ncuerbemouedtocompalTionatethem: Hee will thinke they arc not throughly hungerbitten, they would vfe another kind of dialed then, and leauc their fooIeries,and fall to humble and pittiful com- plaints and groancs. As Salomon faies^T he poorer manjpeaketh fufplieations'^ fothe repenting finner beeing poore in fpirit, fpeakesfupplications. The beftflowers hecangarniih his prayers with, arc his fighesjhis fobbes, his groanes, his cries. This is the Rhetoricke of repentance in prayer. The af- fedation of carnal! eloquence in prayer, (hewcs there is little repentance in fuch praiers. 2 Thatoftcntimes affedion in them is fb ftrong that wordesfaile, Rom.8.2 Dauidvi\\tn T^than had wounded him cc)'c6.o\\x.,Ihauefinned» Why, will fome fay, did he not go on and craue pardon ? his inward gricfc was fuch that hee could not in wordes:in defirc of heart hee did; his heart was ,full,andthefcedesofthe 5i.Pfalme were then in hisbreaft. So the Publicanefaid no moithvilLord be mercifufl tome A finner was affedion & meditation enough to haue (pent a whole day in prayer, and not onely to fumifh that one ftiort fen- tence, A Treatife of ^pemame. 81 4k tcnccj Lord beracrcifull. Some haue more words thenmattcrintheir prayers:but humbled rcpen- tantshaue more matter then wordes: and foare ftrcightedj as great throngsofpcopleprefling out at feme narrow palTagc ftickc Faft, and cannot goe forward but very (lowly. Some are very (liort in praier for want ofmatter and affedion: butrepcn- ting (inners are (Lore, becaufe of the aboundance ofmatter and affedionj being asfullveffells that doenotrunneprelently at the firft piercing, or as the flcfh that in deeper wounds bleeds not pre/ent- ly. Thus was it with the repenting prodigall : he purpofcd to fpeakcthus, and thus to his Father, Namely, Father I haue finned, &c. make mcc but asoncofthyhiredfcruants. Now this lad claufe he Icaucs out when he comes to bis Father, by rea- fon his heart wasfofurchargcd with griefcjhis paf- fions drurike vp his (pcech, as wee fee how Chrifts teares made his fpeech broken and imperfe(S,Luk. IP41. And fit it is indeede there fhould bee this fweete harmony betwixt tho repenting finners heart and tongue,hisand his brekeft prayers. Thevfe. Seeing the pra£Fi(c of true humiliation confifteth in thefe exercifes of Confefion and depre- cAtwrti let vs in Gods (care buckle to the ferious pra- dtifeofthem. HalFthoufiuned? Suffer not finne to lyevpon thy confcience^Caft vpthyconfeilion, fiiffer nottheimpoftumation any longer topaine thee with the fwelling, butgiue avent tothehu- mor andfogetcalc. D-iw^profelTeth that neither in filcnce, nor in roaring hee could finde any cafe, G till Luc.iy, : ' 4 \ 8i ATreat'tfe of^epentance. Pfal.3t. Deoptscatum dicere fu£lcit,et juViitHr, Inho. \miitil>M* yera tontr^ri'.tm pt- aiiutcurn pec- Cdtores Ctnfejji fuerint tunc ntagu puniutur, Cl>rjf)ft.ad pop, I.Iohn I. 2.Sam.i4. lob 31. till he came to confelTiGn. But J thought I would con- feffeond then thouforgaueft: Among men indecde in their Courts confeflion brings no fuch priuilege, ihcic-tccnfeffeand bee hanged y after confefflon fob lowcs condemnation: but here confeflion and iu- ftification goe together; ifroeconfejje^fiod is faith fudtoforgiue j it muft needs be fome fpecial feruice which God promifethfo great a reward vnto. Da- fl/Wafter his finne of numbring the people, proueth himfelfe to be Gods feruant, becaufe he confefled it, T ake avea^ the trefpajje of thyferuant; yea but how dareft thou call thy felfe Gods feruant, who haft fo lately and fugrieuoufly finned ? He anfwersj/^r/ hauedonefeoltjhly. Though I am not his feruant in playing the foole, yet in confefling my folly I am his feruant. among many fruits of obedience, asluftice, Mercy, Chaftity, whereby hee would proue himfelfe Gods feruant, reckons alfothis of confeflion : If I haue hid my finne as did Adam , e- tjuallingthecohfeffionofhisfinnes with the beft ofhisvcrtues. Forasheeoneiycantellhisdreamc that is awakened out of his dreamc; fo he only can confeflchisfinne J thatistrucly and throughly a- wakened out of his finne by the fpirit of God: tar re are they from repentance, who in fteadot a free and childlike confeflion after their finne arc ready to vfe fhifts, excufes, extenuations, minfings, mit- tigarions.daubings with vntempercd mortarj nay that do fow cufliions vnder their elbowes,. and lay p Howes vnder their heads, that thy may fleepe fe- curclyin theirfinnes. Apictifull thing itis, that whereas God hath giucn fhame to finne, & bold- nelfc "V A Treatife of^^entance. 85 ncflc to confeffion, the m atter fhould bee fo inuer- ted,that men fhouid be impudently bold in finning and yet afhamed to confeffe when they haiie fin- ned. Well in concealing thy finne thou doeft but kcepe the Diuclls counlell, hisfecretary thou art, whofe pollicie it is thus to oiierthrow thee. Hee knowes right well the next way for vs to get glory from God, is to glorifie God. And then doe wee glorific him, when by confeffion wee (hame our fclues. According to that of lofbua to Achan, My ibnne giue glory vnto God,and ofD4»/>/,Glory to thee O Lord, fhame to vs.When man will not glo- rificGodby fhaming himfclfe, God will glorifie himfelfebyfhamingman. When man will noto- pen his mouth to pleade againfb himfelfe,and his finnes, God will ftop his mouth when hee would faine plead for himfelfe before his iudgeraent feat, andftrike him dumbe that hee fhall not haue one word to fiy in his own defence. Itis deceitenough that the Diuell Ihould bring vs to finne: tis double deceit to make vs hide and exciife our finnes,and fo toprcuentvsofthat mercy which is promifed to fimple and ingenious confefEon. Hauing finned therefore, lay not in the way of Gods mercy the ftumblingblocke of thine owne iuftification, but open the lap ofthy confeffion to receiucitj asl>4- «/idoth, H^uemercyvponmee^^c.hm^h-^}for 1 or acknowledge my iniquity. Well may hee open his lap to receiue Gods mercy, that opens his mouth to confeffe his owne mifery. Open thy mouth wide., in hearty prayer and confeffion, and Iwillpli it with the fenfe offauour and mercy. G^ CHAP. PAorem, tt vtrt- undUm Dint dtditpec ctts: CanfeJJio- tiifidtitiam.lt- utriit rem Dt- aW'Ue, itpccca. to fidHiiampri- bet,(onf' pioni padortm. tdon pudet peccare pauitere pudtt. ChryC. I0Q1.7.19, Dan,?. Tdyti oppontrt obicem defenfi- »nis fedaperi (innm confejp- onU./iug, Pfal.ji.i.a.j. Pfal.Si. A Treatife of ^pentance. 2. Indeed. I, In regard of our fellies. loeli IJ i6, 17- Exod. J J 4. 1. Coimth.7. Chap. VIII. oj reall Humiliation. THe expreffing of our Humiliation in Deede follovves; And it confifts in three forts of adions. 1. Suchasrefpcd ourfeiues. 1. Such as relped: God. ^ 3. Such as refped our brethren. 1. Forour felucs. And that is, thereftraint of our feluesin the vfe of the comforts andpleaflires ofthislife; as meats, mirth, marriage, muiicke, ap- parclijcompany, 6cc. This reftraint muflbefbm- times in adhion.when in more fpeciallfort we hum- blc our felucs in faffing, butalwayes inaffedhion, fb that we bee not deuoured, and eaten vp of any earthly pleafure.but w.r)' reiojce as though we reioyced not. In wearing of fumptuous apparell bee no more puffed vp, nor make any more reckoning of it,then ifit werefack-cloath,in faring more dantily benomoreprcuoked to exceffein gluttony, or to lacisfying ofourappetite,thcnifvvef;!teat a poore leane table. Repentance is thefobrietyof minde, but wordly pleafures make the minde drunken. rhisistheheauinefTefpokcnofZw. 21. 1^4. Take heede left your hearts bee opprejfedwith fur Jetting and drunkenneffe. Iris drunken heauinefje^ not the Htneje of godly Jorrow. And indeed this is the tea- fon that many are fb eager in thepurfuirs of their pleafiircs, ^Treatife of fepentance. plcafureSjbecaufethcy would make Gods Serge ant, their owne confcicncc, that purfues them drunken with thefe pleafures ; iuftas many men vfe to doe, getting the Sergeant that comes tear-- reft them into theTauerne,and there making him drunke, that fo they may efcape. This exceffc tha is in pleafures ftiewes how little men haue taftcd o true humiliation. If they did bathe themfelues in fair tcares could they bathe themfelues in this fweetmilke? Ifthey didconfider whatChrift fuf^ frcd for their finnes, his want ofall thefe outWarc comforts, euen of an houfe to hide his head in, his hunger, thirft, nakedneffe, his vineger on the croflc. Could they fo fill and glut themfelues euen tofatiety and furfet with the pleafures of this life, 1 and fpend their whole precious time in them i would they not rather fteepe their owne dainties in this vineger of godly forrow, and delay this ftrong wine with this water, and eate their meats, asthelewes theirPafTeouer, wtthfatvre hearbs ? If their fpirituall ioy in that Sacrament,where Chrift was giuen to the Belceuer,was to be feafbned with this forrow, how much more fhould this outward temporallioy ? Thus did Z),aht fr.f~ fumtu e(]e quod \ lie eft, lam.4.10 II. , 4.1n fubniit - .ting to lowcfi offices. i.Ccr^.ia, G.l y.ij. Gal. (5,2. Ephell4. Chap. IX. of tie contraries to Humiliation^ Dtfiaire^ and a feared Con[cience. T T Itherto of the grace of Humiliation it fclfe: JlXNow to adde awordeortwo of the contra- ties to it. Contrary to godly humiliation or contri- tionare thefetwo. i. Defperatton. a.Thcblock- ifh, the feared,and fenceleffe Confcience thtupaft feelif.g. Both thefe indeed miiftbe auoyded, bur yet the latter ofthe two is more vfuall,, and mere dangerous, more vfualljbecaufe it is mdreplcafing to 9^ Sam* ji Treatife of ^^entance. to our nature, whereas Dcfperation is more di- ftaftefullin regard of the bit terneire. And therfore Sathan wants that bait to bring men to dcfpaire, which he hath to bring men to fenflefle fecurity. Therefore heere we may fay, as they fang of Saul and Daufd. Defperation Hayes thou/ands^ Security ten thoufands^ euen as more die of intemperancy of diet, then are killed by the Sword .To though De- fpaire be movefearefull, yet Security is more fre\ quent. More dangerous alfo, becaufeDefparation may be turned fboner to good,for that the defpai- ring perfbn is touched with the fight of his fins,& feeles hisowne mifery. But the fenfieffe confcience is nothing fo, it hath neither fight of fin, norfenfe of mifery. Both thefe extrcames of Defperation and of Senflefhefle come from one caufe, andthatis, the negleft oftheprickes and wounds ofconfcience. It is a great mercy of God to giue vs fb faire warning from a raonitour within our owne bofomes. The warnings others giue vs, wee are ready to except againfl. Weecannot exceptagainfl the warnings oFour owne hearts. But as when milder correfti- on preuailes not with our children, wee proceed to feuerer difciplinc.-fo when Confcience her gent- ler prickings are neglcfted, fliee falles to deeper wounding and cuttingjwhen rods will do no good, God puts Scorpions into her hands tofcourge vs to death.Euery little prick ofan accufation fetches as it werefome blood from thy foulc 5 Nowifpre- fently with a repenting heart thou wouldeffcrauc the bloud ofChrift to beapplyed to thy roule,the bleeding A Trcatife of ^pentance. 9} bleeding would be ltaycd» Butbecaule thou ncg- Icdcft the bleeding,and thinkcft to ftayit bybafc medicines of thine owne, therefore the wound blcedcs ftill, and thou iTialt dye of it. A nd thus we fee how delperation comes from the negled of the pricks of Conlcience. But againe and that more commonly the Con- fcience growes feared, and paft feeling , fo that a man may now finnc freely, and that without con- trotile of Conlcicncc, after thai hec bath once be- gunneto defpife the admonitions and accufations thereof. Sowefcethe Fathergitiesoucrcorrcfl- inghisvnhappy child,when heegrowes woife for all his corrcfting of iiim. Thus many mens confci- cncesdeale with them fpeaking in a manner vnto them as God fpeakcsrothe Icwcs, we fmiteyoU my more^fmceye fall away more and more^? youfctlighc by our warning,we willcuengiueo- tier. ConfcienceisGods officer, and it is let by God to doc the bell: office that can bee to vs. But when God fees his officer not regxarded, hee will dilcharge him ofhis office. When a wound is not taken in time , the Bella ft fters, and growes dead and rotten;fo alfo it fares with the wounds of Con- fcience. A "wounding Confcknce neglected will grow a dead Confcicnce. O then howToeuer thou mayftfct light by thecheckes and rebukes of men, and mayft (hake off them, yet neiierrcie6t or con- contemncthe checks of Confcicnce. In any cafe takehecd of that, for cither it will continually ring fuchaloudpcalein thine earcs asilaall make them to tingle,and thine heart to tremble; ofclfethai which Ifay I. y. 94 J.Tmtife of^pentance. z.Sam.24.10. which is wor(e,it (liallfor cuer after hold its peace. Doe wee then feele the priuynippes, andfecret fnibs, and pulls of our conlcienccs ? Let v s giue ear toib wholfome arcbuker. Let vsfeckcpreiently to the Lord for mercy and forgiuenefle. Let vs hum- ble our foulcs before him inconfelfion. Let vsput Conlcicncc out of office no othcrwife then thus, that as Confcience hath accufed vs to our felues, fo< now we will goe and accufe our felues to our God. For if Confciences roddcs,and checks cannot driue thee to Repentance, whofe fbould ? Many there arc that in regard of their places are free from the rods, and the cheekes of men^ as Kings, and great ones ; Who dare checke them ? None may fmitc them, yet God in mercy towards them will hauc their Confcience to (mite them as Dauids hedrtfmotehim^lhovt^OL King. Confcience takes no notice of Kin gfhip. Therefore all, euen great States, and they of all others rauft moft liften to, and heede the voice of Confcience, left otherwife itfare with vs as with thofc whom great and vio- lent noifcs continually herdjat length make deafe, as in thofe that dwell by the fall of the riuer Niltu. Or as it doth with vnlucky boyes, who beeing vfed to the roddc, at length harden themfelnes, and re- gatd it not. CHAP A Treatife of^pentance. 95 Chap. X. ofthsmmesrehereby thefecond f Art of Repentance^ viz. cktangeof heart is Jet out in Scripture. Hitherto of the former part of Repentance, Mournings Humiliation or Contrition / The fe- cond folio weth, Reformation^ or Connerji- oUy where confider wee i. The 2. TheiV^^z- ture. 3. The of it. I. For the they are more efpeciallytwo. I. An Hebrew name fignifying Turning or Con- uerfion. A Greeke name fignifying Afcer-wit, orwifdome. Thefirft name is a metaphor drawen fromtra uellers, whohauing gone out of their way, muft come backe againe and returnc into the right way ifeuer they mcane to arriue vnto the intended pe- riod oftheir iourney. Wcallareorfliouidbetra- uellers to God, to Heauen-ward; but wee are tur- ncd alidc into the quite contrary way; we are like theProdigalldepartingfrom his fathers houfejike thelofi: flieepc ftrayingfrom the fold ; therefore wemuftturne backeagaine, andfet ourfaccs to wards God, vpon whom wee haue turned our b.ickes. It is impoffiblehis feete fhouldeuer fiand inHeauen, who fe eyes are not turned towards it. Mendoevainely perfwade themfelues of finding God 2. The fe- condpirtof Repentance, Conueifion, where I. The names ofit. 96 A Treatife of ^pentance. • > Luc. I. z.Tim.i.if. 1 Luc. I J, 17. 1 Prou. 9. God and his Kingdome with thccs turned vpon linne, and backcs vpon God.Excellently' doth Jfa) ioyne together turning and feeking God. A man may long enough feeke an Eafterfie Countrey in the Weft, ere he lindeit. And as long may hee (ecke God in the wayes offinneand Sathan,ere he (hall meet with him. This phrafe then iheweth the abfolutcneceffity of Repentance; for as he whofe backe being turned vpon me is gone farre from me can neuer be with me, vnleilcheturnehisface to- wards me, and fo make towards ine with his feete • no more can wee finners that are gone away from the Lord euer enioy himjOr bee with him, vnleffe by Repentance we turne towards him; oncly tb«s turning may wee feeke him, and thus feeking can wefindehim. The fecond name is MetmoU,<.^fter-ivits>v Af- ter-mfdeme,of^o{qd to Pronoia, Boye-iVit,(QrQ-cz- ftingand prouidingbeforehand. This name teacheththat euery impenitent fin- ner is a wit-leffe foole, and that true wifdome con- fiftsin turning from our finnesto the Lord. Of the 54//^ drawing men to Repentance, itisfayd, He [hall turne them to the w'l^domtoftheiuft. Themi- nifter fayes Pau[ mu/l roaitifGodat any time willgiue theerejraHary Repentance, that is, thai they may awake out of their drunken fleepe, and become Jibber. Implying that as long as we lie in our finnes, we are as drunken fots voyd of allvn- derftanding. Hence that phrafe of the repenting Prodigall, He came to himjelfethat before he was mad, and befides himfelfe. if thou wilt bee wife., ^Treatife of '^pentance. wife, thati wilt he wife for thyfelfe,i\iAl'is thineownc fbulcs good, faith Salomon. Let now the wordling and impenitent wretch go.andthinkeRepentancefoll)' and himfelfe wife^ that will not bee troubled withfo hcauyand me- lancholy a thing. They (hall fing another fong one day,eucn thatWifd. 5. Wee counted themfooks^ hut 6cc. Is not he a foole chat being out ofhis way,wil not returne backe when the right way is ihcwed him i Hearkc what/(?r Hee had long before done a greater matter then A Treat!fe of l^pentance. then chat, cuen turned (tones into flclli which is fofter then bread. Great and wondcrfull is that change of glory in the life tocome;^ whenapcece ofclay {lialllhinc astheSunce, when corruption (hall put on incorruptionj,when thefe bale earthly bodies ftiall beefpirituall bodies, and thefe weake ignoran t (bules fliali become like the Angels them- (elues. But this change which is wrought by Re- pentance in the conucrlion ofa Tinner farre excels ic:Forthediftancebetwixc Grace and Okrj is not To great as betwixt S/me and grace: for grace is the beginning ofglory. And therefore Paul couches San6}ificatton \V!dei Glorification, being but the per- fedlion co'iSanUificatton: And Peter cals the Graces $fioy,glorioHa ioy ani-vnfieakable. But fin is flat con- trary to grace, and a change from one degree to a- nother, iseafier then from oi^ekinde to another. Nomaruell then if the Angels doe To triumph at the Repentance ofa (inner, when they (ee a greater chans^e then that at the firft creation, when out of that deformed and confufed Chaos, (o good and Co bewtifull a creature as heauen 6c earth was drawn. Oh the bright hue the leprous foule is in, when once waflied in this Though belore blacker then the(focke,yet now (hinetb as once Jerujalems A^i2S4r//^j.The beggers naftyragges are (fript olF, the old man isputolF, and theroyall robes, they cloath vs, the new man is put on. Great is the changeof oldc age into youth. Now in Repen- tance ofolde men we become young men, we caft our oldeskinne with thefnake, andohhowfraug andfi:e(^are wee then I Wee euenr erne our fir ength with \ 709 Rom. 8. I. Pet.1.8, Luc.iy.io. Lam 4.7. Pftl. 103. /■ no A Treatife of ^pentance. Philem.ii. 1 i.Cor.tf.9.10 1 mth the Eagle, All olde thingspajfe awaji,andall things become nevp. Heerethen is an excellent triall of our Repen- tance. Letvsnotdeceiueourlelues, Repentance will transformearaan outof himlelfe, (bthat all the world may lee it, and fay, How much is this man changed from that he'was?CiLn& thou lay ofthy felfe asPduloiOnefimus ? Once ^nprojitable^nowfrojita- ble. Or as Paul of the Corinthians ^Once I was a theefe, an adulterer, an extortioner, a couetomperfon, e^c. Put now J am wajhed, now I am clean fed. Once I was a doggc, vndcr the table, but now albnne fitting at the table ; once I was a bramble in the wilder- ne{Ie,but now a pleafant and a fruitful figge-tree in GodsOrchard. Ifthusthoii canftlay of thy felfe, it is a blefled euidencc of true Repentance.But how fore doth this fey to full many ofvs. For Firft, how many prophanc wretches are there that lie wallowing in their mire, and Hue in the daily and greedy pra<51:ife ofgrofle finnes,that may fay, I was a (wearer, and fo I am ft ill, I was a pro- phaner of the Sabaoth, a proud (coffer,and a moc- ker of all goodnefle, I was couetous,a drunkard,an vncleane perfon, and as I was, (b lam (till. Thou wretch that haft thy leprofieftill (licking in thy forehead, wilt thou euer bragge, that thou haft wafhed thy felfe in this lorden ? Thou that haft an ^Ethiopian hide tanned in the (iinne of thine owne fcorching concupi(cencc, and the Diuels fiery temptations, thou that haft the Leopards (pots, and the Lcuiathansfealcs, wilt thou euer take the boldnes to thee offeying,Thou Repented? where is jf Treat/fe of ^pentance» III is thy change i where is thy transtormacion i Re- pcntance would make a change in thee. It made oFP4«/a furious perfecutour, a zealous Preacher, It makes a Lyon to become a Lambe: It makes the Lyon eate graffe quietly with the Lantbe, as hee did at the lirft creation: It makes him forget and leaue ofFhis roaring and his ramping. It made the wo- man o^Samaria, and thecruciliers of Chrifl to be- come humble and ferious petitioners to Chrift and his Apoftles. It turned the Taylor from fcourging, to annoy nt the wounds of the Apoftles. It made Zaceheuio?aproling and pilling Publican, and a grinder of the faces ofthepoorc, to beacompaffl- onatc, and a mercifull refrefher of their bowels. Loe, the Wolfe dwe/J/ng rrith the Lambe^ and the Leo- pardwith the Kid. Bauid who before his Repen- tance luftcd after Bathfheba withoutfeare,afterward was afraydj for that hee had inordinately lulled after a little water, and fpiit it on the ground. Pre- fumptuous Peter whoTe voyce was before his Re- pentance; Though allmen^yet not /, oh how humble and how meeke was hee afterward ; Symon louefl thou m/e more then thefe ? to wit, then thefe thy fel- lowes ? That was our Sauiours Queftion j See now what washisanfwer. Not, more then thefe. No, he had now turned his crowing into crying^ his con- triumphs into humble teares^ Lord Jlouethee, though weakely, though not fbftronglyas thefe who neuer denied, and forfwpre thee as Ihaue LordIlouethee. Cowardly Peter before his Repentance plucking in his fhciileshorne at the touch of a filly girle, afterward how couragious was If. 11.7. loh. 4.' Ads z. Adsitf. IC. II. I6h.ai. 112- Gal.t.io. [ explaned. I txpounded. ji Treatife of ^pentance* was he, how did he not feare to affront the higheit Prieft hirafelfe. Now then, thou that talkeft of Repentance, (hew me the like change in thyfelfe. Canft thou with good confcienceffiy, I was thus and thus, but now the cafe is altered, I hate that folly which before I loucd, I embrace that grace of God which befbrc,fwine that I was, I trampled vn- dcrmyfcete. Thoumuft be able to fay lo before thou canft bee able to fay thou haft repented. Me- pentance and Contimtance in thine old wicked cour- fes cannot ftand together. Repentance will make theeofanearthling, a faintling, of fierce, mceke, of coiictousjbountifull, of flelhly,rpirituall, of a wolfe, a fhecpe, yea of a Diuelf an An^ett. So that thou maift fay, I was an vncleane beaff j but doe I follow drinking ftill ? So Paulj Doe I yet feeketo pleafemea ? as who fliould fay , it is time; Indeedc onccldidfeeke topleafc men,but I api now other- wife then I was. So to the Corinthians, w.ee haue kmwne Chr 'tH after theflejhheeretofore^^ delpifinghimforwantof outward glory, yet nexo henceforth how him fo no more^. But alas, alas, no change to be feenein many , except it be from e- uilltoworfc. 2. How many ciuilincn haue wcc,thatremaine in their pure naturalU. and blefle thcmfelues in their outward honefty and glory in this, that they were alwaies the fame, which isiuftto^/tf;y in their fhame. For what is it elfe but a plainc profef- fion that they ncuer had any repentance: for that would haue made a ftrange alrcration. It would haue reuetfed, and haue vndone all that wee haue done. A Tnatife of^^ntance. done. A thing indeed which ciuili men can hard- ly be brought vnto, to deniolifli and caft down the goodly buildings (asthey thinke, though indeed rotten and ruinous) of their ciuill vertueS; they can hardly endure to haue all their life by-paft cenfured and condemned for nought. But yet theymuftif euerthey will (ce the kingdome of God. Except a mmhebtrtte agaifte ^ hee cannot fee the kingdome of God. The word againe is fignificant; which.as Bom there notes, imports, that we muft goe oner all a- gaine that is paft, and reie^ it as vnprofitable, and begina new. Thus did Paul who was a better ci- uilian then thou canft be for thine heart; when he repented hec threw away all his glozing ciuill ver- tucs as offals to dogges. And though before hee thought himfelfe in good cafe, yet when the Law was reuealed vnto him,he faw what hee was then, and then was troubled for inward lufts, andmoti- ons of his heart. And thefe our times want not fuch examplcsjwhen citiillmea hauing beenecea- zed vpon by the fpirit, they haue feene their owne dangerous ftate J and haue beene vrged to repen- tance,and Co haue felt a wonderfull change in their harts and Hues; of negledters of the word and prai- er,they haue become confcionable pra6tifers of all religious duetics, and zealous louers of that which before onely fafhionably,andfor Lawesfake they haue performed. Let then ciuill men whofcnature is changed by the^irit of Repentance, know that they arc in a damnable ftate, and that it will not bee well with them, till they grow to a loathing, and adeteftati- I on, 11 lohn J. Phil J. nCfielKti. Rom,/. m 114 ^Treatift of Repentance. on of this their cuill life, voyd of all heat, and heart ofholy dcuotion. z.Thc pro- perries ofit which arc 3. i.Itis orderly , Eph.4> Z3.14 leremy 4. Chap. XIIL oftheprfiperties of Cfinuerfien, BVtbccaufc many will yet dccciuc themfelucs thinking they haue repentance when they haucnone, and lomc againc .'villbee fo terrified with this doftrinc of t(ie change which repentance workes •, that they will thinke they haue no repen- tancc whenindeede they haue, wee will therefore further proceed to fpeake of three properties of this change or turning of the heart in Repentance. By the two former whereof wee fhallterrifiethe firft kinde of felfe-deceiuers, and by the thirdfhall comfort thefecond kind of doubters. I. Properly. This change then muft be an or- derly change, beginning in the foule, euenin the very marrow and fpirit thereof, and fo proceeding to the outward man, and the a(ffions thereof.This orderly cnange the Apoftle tcacheth when firft he bids vs be remed in the (firits of our minder then let him thutfiolefleaie no mere. O lerufalem wafJj thine heart. But alas how many are there thatfet the cart before the horfe, and begin to change their lines before their hearts. Some indeede aduife vsfoto doe, but as 1 thinke not aduiledly. It is the oncly way i ATreatife of l^pentance. way tohypocrifictodoc that outwardly which is not firftbegunnc inwardly. And bcfidcs it is idle, andtonopurpofetopurgc the channell when the feuntaine is corrupt, and to apply remedies to the head, when the headach is caufed from the inapu rityof thcftomacke. Miferablc experiencefhewcs how fuch difordered beginnings of Repentance of- ten come to a miferable end.Content not then thy fclfe with leaning finne outwardly, but fee you loath it inwardly, content not thy ielfc to ioppe off theboughes, but lay the axe to the roote of the Tree. 1. Properly. It muft be a thorough change.T^^ Lordfan^fifit you throughout, that your whole fpirit And Joule and body may bee hlamelejje. Many in their repentance giue but the halfe turnc, Ads i.thofe that turne from one finne to another, as from coue- toufnelTc to prodigality, from Atheifmc, orluda- ifine, toPopcry. This is as if themoufe elcaping the trappe, Ihould fall into the pawesof the cat. It Tsiuft like the turning of the wind from one point of the North vnto the other, from North-caft to North-weft, but yet ftill it is in the North, and as far from the South as before. So thefe men turne, but yet in their finne ftill, and as farrefrom God as before. Secondly, thofe that turne their vnderftan- dings from errour to truth,but not their wills from euill to good, as thofe that of Papifts turne loofc andvnreformed Proteftants. Thirdly, thole that turne ffommany finnes and with HerodAoc ma ny things, but yet they remainc vnturned from foreie one fpeciall finne. Some indeede there arc la whofei "5 x.Iti$tho. roughly. i.ThelTy.Sj. xi6 I 'ATreatife of^f>entance. whole change makes them like Ethiopians, white onely w^rf/j'jcuery where elfe cole-black. I incaae cut vctball profcifours that haue oncly a change from the teeth outward, a change oftheir wordes, can fpeake wclijund that is all. But others there arc that goe further J and doc much, and yet not e- nough, becaufe though they fecmc toturne from finne, and to looke towards God, yet haue a lee- ring eye, and a fqumt refpcft vnto their fins, with Lots wife cafting a longing looke after their olde Sodome. And they turne, asifa manwhofefaceis towardsthe Weft, Ihould turne to the North, or South : for fo turning hee may looke both waies, both to the Weft whereon his face was let, and to theEaftwhercon his backe was turned. Somany turne from their finnes to Cod, notdire and a thought- fullconfultatien what courfe to take for the pardon ofourfinncSjandthefaluationofour foules. Now in this carcfullconfiiltation there are two things to be confidercd. i. the ground. 2. the end of it. For the ground ofit. It is the fight and certaine knowledge of,'the etrourof our formerceurfe of life, and theiuftccnfurea|idcondemnation ofit. As when a man turnes him to the right way,firft he fees plainely, and concludcsthat he is gone wrong and thereupon bethinks himfclfe whattodoCj that he may recoucr the right way againe. 2. Theendoreffcdiofit, itcndsalwaicsintrue rcpcntants in a fetled determination, and relblutc purpofe to enter into that good way which the word of God difcouers vnto them for good. Some indeede deliberate and confuIt,but they temaine 14 houe- 119 I. Care. Afts a 37. Matth.tf,3i. Luke 1^,5. 120 Pfal.119.57. AAsii.ij. Luc.ij.i8. Pfal.ji.J. Luc.19.8.9. A Treatije of for he is an holy God, hee is a ieAlous God, Sic. So our R^cpentant in his firft turning informs himlelfeofthe great difficulties, that are in walk- ing on in that way, whereinto his feet are turning. He confiders that he is railed out of thegraue of finne, but yetlikeZ<«z^r/^ bound with napkins, fo is he ftill hampered with the bonds ofmany infir- mities, wich will quickely make him weary and flint. And therefore now all hisr^tr^is, how hee may hold out, and compalTe'that which hee hath propounded to himfelfe. Now this lecond Core he fhewes in the pradileoftheleduties. I. Becaulc he knowes that in this building there arc many enemies, as once in the building of the wa\so?IemfAlem, hee therefore fhewes his Care in furnifhing himlelfe with fpirituall weapons wor king with one hand, and holding the fword of the ' Ipirit Slj ia- . lioi b, fail dt, wif{ dcrs nb tfaai ifelfe lip m: iGfiy farms ill);' :niDf iis,fc icfir faoc >k iliat: Csi. y rif 'in ir-, fa£ fat A Treatife of ^pentance. 1^5 /piritinthe other. 1. Being thus armed and prouided, heehatha vigilant and a watchful! cyeagainft all occafions and mcanes of finne, and hath ^Care to auoyde them. He is watchfull and urejuH againft the very iirft motions and whifperingsofthe olde Serpentj laying vnuo himfelfe fccretly^as before Godsfpi- fit did, This is the way, turne into it againe, g. Hee is to doe all good duties both in his generall, and in his fpeciall calling, as to pray, xeade, meditate,inftrud,admoniOi. Heare oifrad, andobferue to doe it,{ak\\M0fes to the Ilfaelites. So heercishisMr^inthathe obletuesto doe all good duties. 4. He is earefull to doe them in that holy man- ner which God requires. Hee is not ignorant of Sathans wilineffe, how he labours to inrereftand infinuate himfelfe into our beft adions. Heerc then is his Gare that he goe with an cuen foot,and an vpright heart not out of a defire to bee leene of men,and to haue praifefrom ihtm.Takeheedhow yougiue yourdmes. He obferues not cmely that hee doe, but^i^rv he doth good duties. 5. Ffee is earefull to apprehend all occafions of Good whatfoeuer areoffered ; hee marker when God fends fuch men vntohim, ofwhomhee may receiuefurthercomfort and knowledge : heealfo markes when God puts fuch into his hands, to whom hee may performe any good office, and withall hee markes the feafon and opportunity^ When any accident of Gods fpeciall workes,either ofmcccyor iudgemcntfals outin the world, hee makes Deut.^.j. ^ 114 GcD.i8.i3. Luke 10.41. Roui.i J.14. A Treat!fe of ^pentance. 1 i.Clearing. makes good vfc of it: as the Lord noted how Abu- ham vppon occafion of his iiidgcment on SaJom, would thereby prouoke himfclfc and his to a more carefull keeping of his Lawcs. By this now may we trye our fclues whether we repent or no. Repentance we fee is a very carefull thing.& fills our heads with many fcrious thoughts in things fpiriiuall. But alas with Mariba we bufie our heads with many things, but in the meanc time that thing -which is needfu3\s the leaft part of our care, we lye fecure in our finiies jand if any thought be taken, it is h^rpto fulfiilthe lujls of the jlefj. Wee are like thofe women in if ay; Arifeye yeomen thatfit ateafe: wc eat, drinke,play and fleepe, but as for our (bules, let God take care if he will. Wee lift not to trouble our felues with fuch a burden. Who is therealmoft, who in the morning at hisfirft ari- fine entcrtaines thefe thoughts, Oh how may I paflc and bring about this day well ? How may I auoid S«hans fnares.fiC rcftrain my owne corrup- tion ? And as we looke not backe to fay, what hsue I done? fo ncith er looke we forward to lay Tehat/hall we doe, Nowwc walk rafhly, hand oucrhcad.Thc repeiuant (inner is turned toward God,and fees his neataadawfulimaicfty, and therefore is excec ding eorefnll and relpediue of his carriage, that he m ay not offend,walking now in the eye of fo great and withall lb good a God. Children when their Gouctnours backes are turned vppon them,play rcakcs, but if once they fee them, then arc they carefull of their bchauiour. 1. Duety isckaring. Such is our owne weakc- nclTc A Treat!fe of^pentmce. 125 neffc, and Sathansmalice, that be weneuerfo«;'f- full and watchful! oiicr our waies, yet wee fhall of- centimes be ouettakcn with heauinefle, and drow- ■ fineffc, and then is the cnuious mans time tofow. his tares and darnell, for finne to fteale vpon vs. Loc j then what a repenting finncr will do in fuch a cafe. Ifcontrary tohispurpofc andcarcfullcndeiior,he oucrfboot himlelfcjandfall intofome offence,will hclyeinhisfinnc,andfufferhisfinnetolyfc on his conlciencc vnqueftioned > No, He cannot endure fuch gueftsjheeknowes lull well by decre bought experience what they are, he will neuer be at qui- et till they hauer/eere^/his confcicnce of the guilt and defilement ofthe finne. He gets him prcfcnt- ly into Ibme corner withand there not able to endure confcicnce to accufe him, hee falls ofac- cufing himfelfe to God,earneftly craning his met- cy, neuer giuing ouer rapping at his gate till hee haue gotten Gods acquittance fealed forthcpar- don of his fin. This is the Jpologie or Defence here Ipoken of, the getting of Gods pardon figncd, and fealed with the bloud of his fbnne,thac fo when Sa- than and Conlcicnce fhall come todraggevs by the throats to hell, we m ay plucke this pardon out ofour bofomes, and fo chafe them away. When Sathan accufcs, yea and begins to iudge add con- dcmne vsjheerc is our Apology, here is our Defence andour anfwer ready; God hath gracioufly forgi- ucn me. The bookcs and bonds are cancelledj Sa' thangoe not beyondth 'me office ^ as Bradford fweetly l^akes, Gad is the iudge, thou hafl not to meddler with hieoffice.LoQ the Iudge hath cleered me. Ac- cufe yictvn 126 ^ Treatife of ^^entance. cufc now as long as thou wilt. So long as a man hath the iudgcs acquitting fen tence, he needs not fearc the clamours ofany malicious accufers. And heere we m ay obferue a notable difference bctweene the repentant finncr, and the impeni- tent. The wicked wretch fo he can fhift offby any meanes the accufithn, hee neuer cares nor labours for the fudges abfolutian, who in his time will take notice of his finne, though neuer any accufation fhould be profered. All his care is for the prefent to put off the accufer, the fcrgeant, the officer. Well, thou riddeft thy fclfe by fome deuife to day, but he comes to thee againe to morrow. Where is thy defence, thy protedion again ft him? Alas, thou haft prouided none. Now the true repentant he confiders that it is to no purpole to put away the accufer, when as yet the iudgeremaines vnpacifi- ed, who will againe, and againe fee this accufer on our backes till we haue pacified him. And therfore his chiefe dealing is with the iudge himfelfejto'get his fauour and grace, and fo hee getting the fudges abfolution, regards not a whit the officers accufati- on. fn a worde,the wicked when Confcience ac- cufes, haue no other care then to ffop the mouth of Confcience, and to choakc it for the prefent that it may not accufe. The godly further, as they would not haue it accufe, fbneyther further would they haue it a filentand a fenceleffc Confcience, but they would tumc accufing confcience, into an "ex- cufing and clearing Confcience. The wickcds care is only to ftoppc and damme vp this violent ffoud, but the godly for that they fee it is to little purpole thus X A Treatife of^pentance. 127 thas to doe ( bccaiifc within a little while it will o- ucrflow, and rage more violently then cucr it did before) they haue therefore a further care to turnc the ftrcame and currentthc other way, to make Confciencefing another note, andinftcadof tcr- rors, to fpcakc peace. 3. Duty. Indignation, namely againft our fins, and fo againft our {Hues for our finncs. For though we haue gotten Gods defence againft our fins, yet may we not remain frends with them, nay fomuch the more bitter, and deadly ought our enmity to be againft them, becaufe of Gods loue in giuing vs the defence of his merciful pardon in Chrift again ft them. As if J had gotten the Judges abfolution,and lb adilchargefrom mine enemies that fought my life, will I not then fb much the more fet my felfe in hatred againft thofe wicked enemies? Some when they haue finned will fecme to labor for the former cleer 'mg, they will confefTe their finnes, and craue Gods mercy,but yet that league and friendfhippc which they ftill cncercainc wi li their finnes fhews they haue not fo cleered themfelucs as they ftiould, for if they would clcere their confcicnces from accufing, they muft alfo clcare their harts from lo- uing their finnes. Eucry wicked man hath his cIca- ring^ his Apehgie and defence againft the damage of his fins ready at hand, namely,the death of Chrift. But what followes on this ? Doe they hate and dc- teft their finne ? Doe they grind their teeth at it in anger ? No j but rather make x.\\tvcprote6i:ton and dffenceagain[Ifime to bee as it were a licence af fin* ningflill. But the fruit of true repentance is indig- nation • J.Indignation ATreatife of^pentance mtitnand bitter anger againft our fins. Hereupon brings in the repenting Church, throwing a- way idolatrous ornaments,as in a chafejas one that throwesaway 3.me^firuous cloMh,6(. Ciycs thee henceSo Hofe* brings in Ephraim in a like angry ma-' ner,faying,haue Ito doe any morewith idols ? So Peter not only wept,but veeptbitterlybitter gall ol this godly indignation beeing mingled with his (alt teares.Thus the Church,when (he had (hanae- fully neglededChrifts ciA^her hart fretted within her, as lunins reades it: we can fret and chafe at little de- feds in others, andarctetchie for trifles. True re- pentance turns all tetchineffe with others,into this holy tetchinefTc and fretfulnefTe with our felues for our (i n nes. The Idolater frets himfel/e and curfes his Gods, but the Repentants fretting reaches not to God, him he bleflfes when he frets at himfelfe, nor yet to man, to whom the humility of his heart makes him patient, but to hinafelfc onely, and to his o wne finnes. Thus Dauidfretted in a manner at himfclfcjwhen feeing how much he was deceiued, and offended at the wickeds profperity, hce at length befooles himfelfe, and be-beafts himfelfe too. So fooUfh was I, andfo ignorant,euen as a beajl be- fore thee : In the like moode was hee with himfelfe when he bad n urn bred the pcoplc,//i4«<'ftnnedex- ceedingly ,1 haue doncverj foolifJjly, This is that An- ger which Salomon^v&^tivzs before all carnall met riment and laughter, ^yinger is better then laughter. Then is God well plcafed with vs, when in an holy 4«^<'rweearedifplea(ed withourfelues, then is he ready toturncfrom hisjf(rrre;Wg».t//4»againft our felues, A Treatife of ([{epetKauce. (elues, when he lees vs forward 'm hclywdigmtion a- gaiiiflourlinnes. 4. Duty. Eeare which mud follow indignation. A ilrange coniundion of <^nger and Feare^ for when men are angry they feare Icalf, and grow more fierce then fcarefnll. Men commonly feare nothing in their anger : butheere it is otherwife, indignation breedcs/(r4r^ ; that indignation againft finne paft,'which is not attended and followed with feare of finne to come jis not good,and there- fore is feare to indignation. And thisisano- ther excellent part of thepradile of Repentance: for the burnt childe muft needs dread the fire; and the Repentant (inner hailing once been bitten and j ftung by his finnes,cannotbutfeare tocomeneere them againe. He that after a dangerous (fraying isreturnedinto the way, will bee^^^j'i/oflofingit againe; for before welawoneraaineduety of Re- pcntance\^a%Care,WQ\NFeare alwaycs waites vpon Care:a.Vi^ befidesthat, the Repentant being now turned to God, and feeing how great a good bee is, cannot but exceedingly louHiim, and out of his lone fearetheloffe ofhim, forlouein thisfenfc is cxceedingfearefuil: euen as the wife reconciled to herlouing husband offended, feares againe to of- fendandlofe hisfiiuour. Againe, in Repentance, and in turning to God, the heart was (bftned and made pliable to the hand ofGod, and therefore now being madca tender heart ofan hard and fto- ny, it will the more eafily Feare and tremble ata danger : whence comes thatoppofirion betwixt feare and hardnelTe of heart, as Blefedis that man K that 129 4. Feare. ilena, timtrif cmof^ Proii.iS. 14. 13° yd Treat ife oj^^entance. Prou.18.14. Prou 14. 'Pfal.4-4. Gen. that teareth drvAyes^ but htethat hzrdn^ih hu heart fhall fall into cuill, and that of the Prophet, why haji tho» hardried our hearts from thy feare. Now this feare isofexcellent vie in the prailife ofRepentance, for it is as a bridle to order, guide and kcepe vs in the way whereinto Repentance turnes our feet. BleJJedis the man thatfeareth alwaies, but he that in defperate boldnelTe hardens his hearty Jhallfurely /all intoeiM. Therefoie by the force of the oppolition he implies, that he that feares (ball be kept from euill,anci that heerein his bleflednefle confifteth, which he more plainly auouches elfe- where, the feare of the Lord is awell-fpringof life to auoyd the fnares of death : for more particularly it thus keeps thus. Firft it makes vs to quake at the very firft rifings ofeuill and finnefull motions in our hearts, and To to da(h finne in the (hell. Tremble (fay es Dauist) and Jinne not. Secondly, when ftrong and violent tentations aflliultvs, iiftrcngthensvs, and withholds our af- lent, for the repenting finner being now turned to God, he alwayes lees God, and knowes that Goc lees him, and therefore the awefull reucrcnce hee carries to his prefence reftraines him. This vphelc lofeph. How can ifdoe this, and Jinne againii Cod ? This ftrengthened him againft the powerfull and adulterous foilicitations ofhisMiftrefle, The times was lir, his mailer was ablenr, and the place fit, priuate and remote, yet though time and place ^aue him Icaue, Gods feare would not .* fo power- full wasitagainft her powerfull perlwafions to fol- ly- A Treatife of^^^ntance. ly. So though naturallaiFedion would hauc ' carried him to haue reuerftd Uakobs blefflng.fpcci- ally when he was importuned by the bowlings of Efdu,yet bee did not; and what was the bridle that heM him backe ? He feared an txceedmggreatfearc^^ which is mentioned afterward ^Thefeare of my father fayesfwearing by God, whofefeare poffefling Jfaac bis father, kept him from palling a- way the bleflGng to Efau. Thirdly, it keepes from fucb finnes, where the feare of man reftrainesnot, euen from lecret and vnknowen finnes to the world. Thoufhalt not fmih the Lord, curfe the deafe: why, wha t flaould bin- der? he cannot bearc vs if we doe, Thoufjaltnotlay a flumbling blocke before the blinde: why, what Ihould let vs ? hee cannot leevs if wee doe. Matke the \voiis£o\\omn^iThou(haUfearethe Lord^ who both hcares thy curies,and lees thy'Humbling blockes. Fourthly, In the whole courlc ofourlifeit makes vsworke out ourfaluatton roith fearing and trembling, euen reioyeing infeare, and feafinginfeare, knowing that there is then the greateft danger, when to our eyes there is the Icaft appearance of if. In thele and fuch like refpefts is this feare Co nc- ceffary in the pradfile ptf repentance : for Repen- tanceisa continuall returning towards God, and drawing necrer ftill to him. To the which howlb- cuerthat hellifh andflauifli feare bee a let, for it driues a man backe from God, and turnes away the face from finne, yet riot this louing and filiall feare, for it driues from finne, and keepes vs from forlaking God, I will put my feare, iaycs the Lord, K ^ in G1n.17.31. Gcn.jr.41. opened. Lcuit.19.T4. Phil.{». Pial.i. ludc 11, I.r, 51.40, Iiz Pfal. 119.10^ Ezr. I o. Nch. 10. Ecclcf.j.a. lade 12. J Treatije of ^pentance. w their hi Arts tint they /IjaU net dep.irt frem mee. Out ofchisfcarearifes that notable duety which feme Rcpentants in the more lerious exercils of their Repentance, in the Scriptures, haue pradifed. Namely, thatentring into Coucnant with God, & binding our felues by folemne.oath vnto him. This was pradife, lhaue fwerne. And I mlL performeit^thAtI willkeepe thy riahteotis iudgements. The fame duty we hnde pra6f ifed in the bookes of £«.r4and Nehemiah. Now this pradife arifes out ofthis/if.«r 4. Zcalc. A Treatife of ^^etitance. till then they cannot be with Chrift. Thcfc iiejires are Co much the firenger, becaufc of our infirmity in approaching towards God, which is fuch, that we geebutas it were creeping. Thisgreeues vs, and makes vs defire that wee were rid of thefe infir- mities which focloggevs, and hang as lead at our heeles. This makes vs cry with the Church, Brm me^andwewillrunne after thee ; and with oh that my vpayes weredire^ied. By Repentance indeed we arc efcaped out of Satans fharc,biityet fb as the prifonerout ofprilbn with the bolt on his legge, and fb he can goe but flowly, yetin hiidefire hee flies,and wifhes eueryflep twenty. Wceareftill fettered with many infirmities that prefTe vs fo downeward,that we cannot runne vpGods hill, and therefore this encrcafes the vehcmency of our defires. This is a great comfort toeucry true Re- pentant heart. Thou that haft thefe defires,it is an argument of the truth of thy repentance, where- by hauing turned thy face towards God,thou haft gotten fight of his face, and therfore doeft fb long after him, and defire to draw ncerer and neerer vn- to him. Arepenting heartisneuer withoutthefe earneft^-f/rt'j, Blefied (faith our Sauiour) are they whtcharepeoreinfiirity and then heeaddcs, Bleffed are they which hunger and thlrfl after righteaufineffe^ where-euer there is a poorefa^vt is zthirfiingffimi^ and i]\t[thungring2inealosts. Preu.ii.2;, / Luc. 14.14. 36 i.Pct 4.^. J. A Treatile of ^(pcntame. I Rom A 19. Qui^crfani- 1 tenLiamrefitr j (UarttMi re- \j].UHdtnt,(ir 1 fkpemaionqua iHi cjui It inqtia recidtrnut Chty. z^ealotu. Zeale iiiuU needes be ioyned with repen- tance for thefe reafons, I. Repentanceisa r//r;?^^vntoGod, andar^- (urnmg]nto our wayjOut of whichwe had wandred by our finnes. Now the more way and time a man hath loft, the more earneft and z^cdom he is in the redemption of both. Amanthat hath rid out of his way, when once he perceiues it, will Ipurre the harder, and gallop the hifter till he hath recouered fofarrcashe might haiiebeeneif heehad kept his way in a good reafonablc pace. So when the Re- fentant conliders how much knowledge and expe- rience Iiee might haue gained , if the good time which he hath mifpenc in his ;lns,had beenefpent vpon better tilings, when he conliders how much cl his lire is p aft in lin, and knows not how little he hath to come wherin he may walk in obedience he layes the more z^edoufiy doowx. him, thatwhathe wants in time, he may redeem with his z^de. And this is that which Peter Ti^'.uhenceforwardwe fhould Hue (04 much time os rem.iines in the body)not of- ter the lujls of men,for it is fujftcient for vs^that we haue (pent the time pafl after the lufls of the Gentiles. The longer wee haue beeneftragling, the more quicke Ihould be our fpeed in our returne. And the lame thing doth P.ia/vrgcthe Romanes wichall, j4s feeh.Htegiuen your members feruants to "vnclsanneffe and iniqnilie to commit iniquity fo now oineyourmemb rsferuants 'vntorighteoufneffe inholi neffe. The Repentant will be no lefle s4ealom in the wayes ofgrace, then hec was in the wayes of finne, and the more zealous will hee bee in the leruice of ,. -' righte A Treattfe of '^pentance. righteoufneffe, becaufe hecfpent fbmiich oFhis time and ftrength in the feriiicc Gfiniquity. 2. Before repentance wee are blind,and cannot fecGodj nor the rwecce beauty of his face, for in- deed our faces are turned from him, but in repen- tance wee turne outfaces to God^ and then feeing him , his bounty, our crowncandrecompcnce of i reward , wee arc fo rauiflied and enamoured vpon him, as that with Paul in an holy zenlc, wee forget that which is behind , endeuoiiring our (eluesto that which is hefor Cy art i following hard toward thermrkey for the price of the h/gh calling of God in Chrifi lefts. 3. fheRepentantconfidcrs the vnconceiuablc lone of God towards him id the pardon of his fins, tlut howfoeuer hce was running headlong into heil to cart away Ihmfelfc, and hisfbule', yet the Lord ftayd him,and was mcrcifull vnto him in tlic remiffion of all his offences. The meditation of which fweete good n efle, and lone efGodconjlraines to bee zealous for the glory of fb gracious a God. Thislouc of God in Chrift to him conftrains him , andinHamcs and fires his heart with an car- nertzealeto glorifiethc Lord. That whereas be- fore by his finnes hce had wounded Gods glory, nowtheloueof God who liathhad mercyvppon him in plucking him cut of the iawesofSathan, makes him now zeloiis of his glory,and carefully to labour to heale thefe wounds which before his fins had made. This wc may fee in that repenting wo- man,who becaufe wnchwaiforgiuenherytherefore fhelouedmuchyihix.ii.'itXou^y. Shehadnotbeene fb zelous before in following her likhy and vnclean loues, M7 i.Gor.j. Lukf. 7. V 00 H , Trcatife of ^pentance, j Caat.S. A ^ jf. z.Sim.6, Pfal.!!!?. Ii<. 117. Lvke 7. Z.Sam. 14. louesjas now (he wis&elfw in following her holy J andfpirituallloue. Now this &e4ie in repentance fhewesitfelfe in thefe properties. I. Property, Itoucrlookesall difficulties j and ouercomes all impediments. Much vfater cmnct quench Icue^ nay it kindles rather, and the more wa- terthe more loue. Zcale dampcs at no bogges, quagmires, hilles, or mountaines, it is an affedion that will wing a man, and mount him ouer all. It is hot a Lysn in the way, no nor yet Legions of De- uils in the way cancoole it's couragc.i*//V^o/f feoffs wastoD<<»/^/izealebntas water vponlyme, made it the more hotter, Imtl be yet more vile. And o- ther mens hatred of the trueth did but encreafe his LoMZjTheyhxHedeBroyed thy Law y therefore iozj> lloueit. A worthy example ofrepentants z>eale"m this kind was that of that repenting woman, who thoughChrifl were at dinner in a Pharifes houfe, and much company likely there, yet in the holy raadnes ofhcr zeale fhe comes rufhing in, fceking him whom her foulc loued, not abaffied with the company, but before them all falls to kipng and wajbing the feete ofchrtfi. a. Ptopcrtie, This &eale of Repentance thinkes nothing too good for God, or too dearc for him, andfpares for no coft and charges in the caufe of his glory. IhusDauid repenting for his numbring of the people, would not haue the place for the al- tar, and the burnt offrings of Arannah for nought, but would giue him money for them. So the ^4- elites repenting for their idolatry, fhcwed their zeale A Treafife of ^pentance. zcalcinthcitcoftlyoftermgs to rbc Tabernacle e- uen till they were faine to be forbidden to offer. So it was With that good woman that poured the box of coftly oyntment vpon the bead ofChrift. 3. Property. Itmakesvsdraw others to God. This our Sauiour required of Peter a fruit of his repentance,that whenhee was conuerted hee^euld Hrengthen his brethren.^ In our finnes wee arc com- monly inftrumental! for Sathan to. draw others in- to our finnes with vs. True Repentance will make vs zealous to bee as inftrumentall to bring others to God. Iwottld^iiits P/uly thit not onely theu^but all beer e ^ were not enely alwosi ^ but altogether as I am, except my bonds, 7. Du&tit'xsReuenge. Hereis thcdemonftrati- onofourzeale for God, and his word when wer^- uenge their qu arrclls vpon their capitall enemy, the flclb, the corruption of our nature. There is much deceit in The^:.ea/'.en once we can come to be reuenged vpon them it is a figne wee account them as enemies. For no man delircs reuengehni vpon his enemy. Salomon knew the right mother of the child by her tender heart, and earning bowells 3 which could not in- dure to fee the babe diuided by the fword, furcly when wee cannot abide the fword ofreuengezo wound and flay our finncs, wee hauc caufe tofuf- ped our repentance, for who would bee loath to haiie his enemy wounded ? Now this our felues vpon the flefliis ^General), db,rpeciall. 1. Generaily,thisreuengecGnfifts in that which the Apoftle calls the beating downe of the body. And offering vp our bodies offacrifices to Cod,hoth which places I vndcrftand of the body offmne, that is, the which muftlookc for no better at our hands then i.dhbbt^ or afacrificing knife. It muft be h and led ashandled Hagar, roughly. Our flcfliis ofaflaiiilb dilpofltioui Ifa flauebc wcllvfed, hec will grow fawcy, and malapert. Andhee., faith Sa- lomon^that brings "vp hisferuant delicately^ he will bee as his fonne, nay hec will ouertop him, as Jeroboam did Rehoboam, at whom it is thought Salomon ay mcd at in that Prouerbe. This flauc then mu( haue a ftraight hand held oucr it,and mufl be vfec like a flaiie to a whip, to a cudgell. Wee are not deb ters to theflejh, wee owe it no kindneflc, no fauour wcowe it nothing but reuengebut blowes^ and the W«tf<'yfthatS.?4«/gaueit. Butalaslhow farre are wee from this ? how doe wc feed^ntiflefh ' the j4 Treat'f- %: tientnnc?. T41 the fie^h agaiiutc ic ipini r vvii.it eale, und coiitcnt doe wee giuc it ? How doc wee ftroakc and hngge, and cocker it? How (\oc wQtakethought{o(iil:\o'^ docwegrati{ieitinallthings,asZ)4W did Adoyi , ah, whom bee won Id not difjkaje from hu childhood to fay, why hafl thou donejo? 2. ThijReuenge ismorcfpeciallj and it con- fids in thefe particulars. 1. There cannot bee agreater thcnto fpoyleouraduerkiryofhiscUefeftdelighr, and in dead of that to vexc hiir, wiih that which is mod contrary thereunto. How the fejhi\, cucry one hath fomefpeciall'darlingfinne wherein fliee mod delights, which is ^.shtr right eye m regard of plea- riire,orasherri^/^//;^Winregardof profit. Now this right eye muji he plucked out ^ and wee mud bee reuenged vppon the flefli as the Philidimes vppon Sampjoft in putting out his eyes. And this right handmttjl be cut of,zndthc fielbmud bee vfcdas was {_Adcnibez>:k, Such finncs as arc dcered, mud be quite abandoned, and the contrary graces mud be carefully pradifed. A reuengeitisonourenc- my tohurthis-body any where , but to fpoylehim ol his eye or hand; thisis a fpeciallreuenge. The repenting fmncr in mortifying the whole body of finnc, mud do zsCranmer did in the burning of his ibodyjhc burnt it alljbiitfird hee beganne with his right hand. So the repentant mud labour to con- fume the whole made of the body of finfie, and bring old bones into afhes, but yet let him beginnc with the mod fpecialf members thereof. Thiisdid when hee was conuerted. His gainefull Rcm.i J. 14. I.King, i.tf. ludgcs i6.zi ludges.i. 142' Luke 19 Z. Rom- 6.^9 PfaU. ^ Treatife of ^pemance. gaineftill finnc of wrong and opprcffion, that went firft to the pot, his right hand went firftro the fire, ff/ilfe my goods Igiue to the foore, ond if] hdue tor en- gedmy rnxn by forged cnuilUtion ^ I reft ere him fe^ uen fold, PW./mainefinnc was perfecution, and wafting of the Church , and what delight did the flcfli take therein ? but loe howhecpradifed his owneruie, As ye hauegiuen your members feruants tovncleanneffe, andtotniquily to commit iniquity, fe novo glut your membersferuents vnto righteaufnefje^ inholineffe. Asfaft as with both hands hee pluckt downe,fo faft with both hands he built vp againe. The great painc and toyle hee put himfelfe vnto in planting Churches, was a reuengevppon the flefli for the pains before taken in perfecuting. Salemens (pecial flnne was Epicurifme, for he euen fold him- felfc to carnall and filthy pleafiires. Therefore re- pentinghec dothnotonely cut the flefh fhort of thofe pleafiires, but in a further reuenge writes a booke againftthemjthebookeofhis repentance, and retradations, Eccle/iaftes. 1. This reuenge confifts in conuerting thofe ve- ry things|, which hauebcene the matter, orob- ied:offirHic,and abufed by theflcQi to finne,tothe feruice of God, and matter ofour repentance for example. Z)<<»rWin hisadultery defiled his Win his repentance he wafbeth his bed roHh his tears:he turn» his bed which he had made a brothell-haufefnto an otAioty houfe of prayer. That place where- in hee bathed himfelfe, asitwereinthemilke of his flefhiy pleafure, in the fame he now baths him- the fait brine of bitter repenting tcares. So A Trentife of ^pentance. 14 fij Esod 38,8. If. 13.18. So the EpheftMS made a hicrilice to the Lord of j ^ their bookes of'forccry, and Dduidofthat water of ^ blood, for which his worthies had by his meancs aducntured their liues. So the ifmelttes as they hadfinnedin offering theireart-ringsofgolde to the calfe, fo repenting they offer likewife gold and ear-rings to the Tabernacle. So likewife the ifrae- iuifh women offered their lookh?ggla([es which they hadabufed to the proud praneking vp of them- fclues, to the vfe and feruice of the Tabernacle. So Tyr^that famous mart-city finning in theabu/e of their goods, both in getting and (pending of them, their Repentance is thusfet foorth. Heroe' cuffing And her wages are holy to the Lord^ it fjaU not be Uyd vp nor kept inJlore, but her merchandix>efhaU be for thewthat dwell before the Lord^^c. Hcere is a lefTon forFfurers^Pillers^ PoHers, Receiuersof bribes, all filch as haue defiled their hands with vnlawfull gaines,either getting it by an vnlawfullcaliingjOr by the abufe ofa lawfull. Let them learne ofTyrm; Let them not lay vp nor keepe in (lore the matter of their finne to teftifie andwitnefjeagainfithem, A^e yet the treafures of wickednesinyour houjes ? oh pluck from thefiejhie tho(e fat collops.Better they ("hotild feme their gold and filucrlojgor, asZy it brcedes in vs greaterforrowthen is in continued or renued re- pentance-InitiaH repentance then is the greateft in curfcnre, and apprehenfion. Indeedefometimes After-repentance is more bitter by reafbnof the greater fauors and mercies we haue receiuedfrom God, but yet ordinarily the firft repentance hath a greater m cafure of forrow. T .Firft at our fir ft repentance our h arts are harder then duer afterbeeing neuer before mollified with any former Repentance, and therefore the harder our hearts are, the harder wedges needes thereto cleauethem. a Secondly, at our firft repentance we haue to deale with all the finnes ofour whole life; now the more finnes the more griefe. ' 3 Thirdly, in out firft repentance more forrow and griefe, becaufe wee neuer yet had any fcnfcof Gods loue before^whereas the former affurance of Gods loue in after-repentance,doth fbme thing al- lay and fweeten the bittcrnefTe ofour forrowrthcfe bitter pills are fugred in after-repentance. a The time ofit, which muft be confidered two waies. 1 Generally. Thislife is the time of Repentance while we are in the way, for when our iourney is ended in death, no returning then, while it udty we may wo/ke, no working in the night, that is, af- ter death. Then is the paying of wages. The day L 3 of fohn p. 150 Exod.itf. ytde Druf, dog. pag.11 o. nrth dies tanqueam ^gmen agat , {S* ex- fleat, ac con. fsmmet yit.m. Qui iidt'yixi, efuotidie fnrgit ltd lucrum. Sc- ncca. .An till quoijue comedet ? Cancedet for' Quid ais, fer. t-'if't & inter- dum,^ ftlii ? In menttm tiU yeniaty udi n- nintatuit canpm Hum tnire. Contrurium etiampanty^c. ChryfoTt. *d i Csr.i £1. for a minute. Trueic is at thttweljth hourcytutn in thine oldc age thou mayeft rcpent,but how know- eft thoii that thou (halt fee the twelfth houte? God hath promifed pardon to him that repenteth> but hath notpromifed the morrow to him that defers. The whole time of Repentance is but a day,(?i) that in this thy day.y but yet it is not in this as in other dayes; for after them folio wes iiich a night as hath a day returning again.Afterthisdaycomsaneter- nail night. Andagaine, in other dayes the time is determined for the end, but it is not fo in this.day, wee cannot fay of this day that there are twelue hourcs in it.Ho w many are there whofe funne hath fet at noone-day i who in the prime and floure of their dayes haue beene taken away ? yea, whofe funne hath fctin the very riling ? Hhcrthv^beeyee prepared alfo.^forye know not at what heure the Sonne of m.wwilleome. Thoufayeft thou wilt repent at thy deatJijWeil I take that thou granteft. Euen this day for ought thou knoweft is the day of thy death.o«r of thine owne month then willliudge thee thou euillftr- nant. Thou art to account euery day the day of thy death, why then dctft thcu not repent to day, fince thou art tolooke for death to day ? I biitjfiyes ouryoungfter,! haue knowen many liue till their old age, and haue repented then ; Well, " what then, layth Chryfoflome, Art thou fure that " God will grant the fime to thee ? Thou fayeft, Peraduentureh^viiW: what fayeft thou peraduen- turCy andfometimesy and oftentimes. Bethinke thy ^'felfe, that the bufineire thou haft in hand con- " cernes thy Ibule. Therefore fuppofe the contra- A Trcatife of^pentance. ry.and thinke with thy fdfejwhatifGodfhould not grant it me. Who would bcfb madde to put his foule to the aduenture, vpon a PeraduentHrc^ f Peraduenture thou mayeft hue till thou beeolde, and why notas wellj Peraduenture thou maycft die both in thy youth, and lb fodaine a death, as thou (halt not hauetime tofpeake, muchleilc to repent. In other matters,in the things ofthe world we can number our daies in this manner,astofumme them y p, and foapplj our hearts to vjQx\d\ympome. Wee can make our wilsinour health^let (lip no opportunity offurthering our eftate, becaule wee thinke 1 may die too morrow. Oh that wee could fo number our dayes^ as to apply them to the fpirituall and heauenly wifdome of Repentance. When thou go- eft to warre, faies the dime F ather in the fame place, "thou doeft not (ay, 1 neede not make any will, " peraduenture I (hall returhe again,neither when " thou goeft about thy marriage bufinelTe, cloeft f choufiy, I will marry a poorewife, for I. haue "known many beyond theirexpedation to haue " growen rich that haue done lb,and yet when the " matter concernes thy foule, thou putted it vpon "thele vnccrtainties, and peraduentures. Take heede. Huen whileft thou art thusreafoning what thou wilt do hereafter, euen in thevery thoghtsof future Repentance may death fmite thee, as that foole in his worldly thoughts. And that lb much the rather becniile thy prefumption is greater then his. He promi(ed the time to come to himfelfe;as ifhehadbeene Lord oftimc, but thou doednot onely fo, but promifed thy felfeaKbthe grace of Repen- 53 Enmuero quti ad helium profi- a/cerk non dick minime necejje efl tificmen'un conde>e,fcni>JJe uytrtar, ntc cc.m deineundt t^atrirK9yfo.^ confhltojjdick, yxorim egente accipiam, mult! enim prater o- finkmm ad o- pesita pervene- thHt, .at y'ti non ds anim.t. Id,ibidu Luke 12.. 9 ^ Treatife of ^pentance. Freti,i.b>. .Repentance, as though thou badftRepentance af (b at thy command. Whereas both the Grace and thei^acd'oFlRepentance are in the hands of God. riie Graccis in his hand, proomngif atanj time God willgiuethemrepentancCiCinfi fb is the (^^cc^Igaue her fpa ce f repent, and (hee repented not^ 2. Conhder with the vncertainty ofthy life,the vnccrtainty of Gods grace. Say thou hadft with He&ektah a leafe ofthy life, and that thou wert fare to Hue as long as Methujhelah, yet what alTunince haft thou to repent in thy latter end, who haft re- fuled grace before when it was offered I GodsJpirit wtU not alwayesflriue with wicked refifters of his grace. The chicken that will not come when the hen clucks, may be well caught by the Kite. The ficke men that came not into the water when the Angel! mooued, were not healed. It is not with the tydesofGods grace, as in the tydesof water, which come certainely at fet time, fo that hee that mifles the morning tide, may haue the eucning tide. No, it is tide too day, and now it is tide. Now take it if thou bee wife, thou kno weft not whether in all thy life time the like grace will be offered thee againe. Beholdjaks our Sauiour, Ijiand at the doore andknocke, if any man will open^ viz. when I knockc, then I'willcomein,Q\Ccnot. Thou mayeft wellfeare that, becaufe thou waft deafe at Gods call, God will bee both dnmhe ncuer to call thee heereafter a- gaine, and alio deafe not to heare thee calling on him. 5. Though Gods Grace in outward meancs may ftil be offrcd^ycthow knoweftthou whether he wii ; A Treatife o/f^imtance. '55 giue thcc theinvvardc grace with the outwardt raeanes of grace. Nay, delayes are dangerous. The longcrthou puttelt ofF,the further oif art thou and the niore incapable of Repentance. For ftill thou heapeft vp finne vpon finnc, and euery new fin is a new ftroake with an hammer that driues the naile in lurcher. So that Repentance will bee more difficult Ji/cerward then now, finne will haue got- tenfuch an intereft, and confirmed aftrength by continuance of time. And this is that which the A- poftiefpeakes of, Left your hearts he hardned thorough the deceit/ulnefe of fhme. Wee thinke to fhake off our finncs afterward, but the longer they tarry, the fafter they cleauc. A twigge may bee eafily bowed, but let it grow to a confirmed tree,& then there is no dealing with it. And thus haue wefcen with thefe delayers ofRepentance,that haue fayd at firft, It is too fbone, wee will repent heereafter, when theirhath becne come, then haue they fayd, it is too late, thcfeafonispaft, our hearts arefo hardncd that now we cannot repent. Wee muff not fay to our neighbour that comes for his ownegood, goe and come againetoo morrowe, how much lefle to God,who comes and craues not ; for his, but our good : who ifwee doe our cndea- uour in asking ofhim.will giue that which heaskes of vs. If thou deny him too day,\\t will deny to aske ofthee too morrow. 4. Death is no fit time to beginnetoIearneRe- pentance. It is abfurd for a fouldier to fceke his armour when the battle is begunne. The Appren- tice will not be to learne his trade, when his time is going Hebr. 3.13. 156 TctnittntU nunquam fera fifeiir^feifera, raro ferta illu qui lunc hthuerunt ter- minum luxnria cnm yi:n. JTreatife of (^pemance. ing out. Repentance (hould rather be an introdufti- ontoDeathf then Death to Repentance. Behdes at the time of death, the body is fo pofleflcd with paynsj&theibulefo taken vp withfeareofdeatb, that a man is altogether vndtte for fb great and waighty a vvorke as Repentance is: yea, we fee that menvpon their death-beds arenot firto meddle with ordinary matters of the world, and (hall wee thinkc that when we are vnfit for the baleft things of the earth, that wee can bee fit fot the great and weighty bufineffes of Heauen ? 5. Repentance at death is feldome found. For it may fecme rather toarife from feareof iudge ment, & an horror of hell,then from any griefcfbr fin. And many feemingto repent affedionately in dangerous ficknefle, when they haue recoucred, haue bcene rather woorfe then before. It is true, that/r»?Repentance is neuertoohutlate Re- pentance is fcldome/r«(?: for heere e«rfinnesrather leauesw^ then me them, SLSt^mhrofeihyos, And as he JtVoe be vnto them whofefinne and life end to- gether. Let vs therefore no longer forcflo w our Repcn- tance till death, ficknefle and old age,let God haue the beftofourdayes. If we refcrue th.t dregges of ourdayes^othim^htwill rcferuethedreggesofihe^ cuppeo^hi^ fierce wrath for vs. Let vs account it a greater fhame to be tobeginne Gods learning in our old age, then to bee tobeginne any humane i sarning. And yeteuen there it is a fhameful thing. What a fhaniefull and ridiculous thing were it to fee a man with a gray beard goe to the Grammer- fchoole A Trcatife of ^pentance. fchoolc, or to lie among children learning his A. B. C. Repentance is the A. B.C. of religion, bee as much afhamed tolearne that in thine olde age,asrhou woiildeft be to be amongeft children and fchoolc-boyes. Chap. X V H. ofcontmned mdrcnued Repentance. THe fecond degree,! call Continued repentance, which is a going forward in the lirftrepen- tance thoroughout the whole courfe of our lines for Repentance isnc-tonely aturning^ that is but the firft degree, but it is alio a A man muftneuergiue oner till he be returned to that e- ftate, wherein once he wasj which is not done till our dying day. ifyee TciH feeke, feeke^ returne and come' f\hcrturning our faces to Godatour firft re- pcntance, there muft.be a daily comming forward to him by this continued Repentance, The Popi/h pennance is confined within thecircle ofa few daies, weekes J moneths or yei e>, according to the priefts difcretion. But the true Repentance of aChrifti- an, is a continuall ad, and a daily exercife; for the changeoftheheart isnotv/roughtin vsperfedly at the firft, bur there muftbee proceeding on by degrees- The old man muftbee crucifedhyre^en- tance. Now crucifying is alingring death. After we ^57 Turp'u et ridi- tula rc$ tUmcKu tttriMi ftntx. St net. i. Continued Repentance. ir. 2X.12. A Treat/fe of ^pentance. j wearcconuerted, ftiJl wee carry the bodyoffinne about vs,and many infirmities cicaue vnto vs, and breake from vs continually. As therefore in a a leaking (hip there muft bee continual] pumping, and in a beggers coat continuall patching,(b in our liucsrf;?//»«<2//repenting & repairing of our daily breaches. There is matter enough to hold our re- penrance worke all our life long. Many pradife repentance by ftarts, now, & then,when the mood and fit comes on them, but it muft bee a cmtimall pradife. For I. We haue daily infirmities, i. Weehadfin before our birth, euen in our conception, eucn o- riginall finne which will hang vpon vs till our death. 3. Afterdeathourfinneswill remainein regard oftheeuillleot corrupting others. 4. Ma- ny were our finnes before our calling, neuer to be = forgotten.but often with bitterneffe to befemem- bred as Pa«/did hisperfecution. 5. By ncgleding the daily pradife ofRepentance,we lhall make the pradile of it farrc more difficult afterward. The houle that is d aily fwept hath but little duft, and is cafily fwept,but if it be leldomelwept then it askes much fcraping, rubbing, paring and wafhing, the dirt will be growen fb hard to the floore. So in ca- fting of accounts, he that cafts them vp euery day flaall the eafier caft them vp at the weekes end, and he that cafts them vp euery weeke, fhallthccafier caft them vp atthe yeeres end, but hee that lets themrunne on from day today, and from weeke to weeke, hee lhall finde them lo perplexe and in- tricate, as that they lhall trouble his beft braines to 1^8 X sA Treat!(e of ^pentance. I M9 to bring ;iil ends together. The pradife of this continued repenatncc is, I Hearty confcifion, and bewailing of our fins to the Lord. a Careful! watchf nines ouer our harts to kccpc out all finne. 5. Stridexamination ofour fclucs atthedaycs end,and fo cenfuring our felues, forthat we finde a miife, with carncft calling onG O D for greater Grace. . 3 Tlic third degree is renuedrepentance. Rcpcn- tance is oftentimes difcontinued, interrupted, or acleaftjincreafes notlo as it Ihouid, therefore euer and anoneitisin fpecialllbrtto bee renued. Now here are two things to be confidered: The pradife and the times of this Repentance. I The pradife of this repentance, what it is, wherein it confifts? Anj. i. In performing the du- ties of Repentance, handled before ingenerall, in a greater mealurc, and a more powerfull manner. Ads a. Cor in.y. 11. fpeaking of this renewed repen- whichfome call extraordinary repentance; Beholde faith the Apoftle, whatcare^what cleering^ &.'c. They hz6care before,but now a greater mca- fure^and a more watchful! care. a.In a more ftrickt examination of our fclues. Examination of our felues is to bee pradifed dayly, but now a ftrider, and fcucrer,and that fpecially for our eftate to god- ward. And therefore this narrow fearch muftdif- couerfome fecret infirmities before not found out. As in reading ouer our owne workes, or writings the fecond or third time, wee cfpy e that which j.Rcnued re pencp.ncc. Where. ..The ftife. pra- i6o ji Treatife of ^pentance. x.The times. i.Cor.iT.31. Gen 3J.I.1. Sec. Gen. 24. Gen.ji.p. Ads< {. whicn wedidnot before. Sointhcfccondreuiew of our lines by renucd repentance we find out more finnes then before. 5. In a greater meafure of con- trition_, and humiliation, as in tho^c Jfraelites draw- wgbiickets of water ^ in a greater plenty of teares, deeper fighcsand fobbes. a. The andoccafionsof this remtedrepen^ tance: They arc fine, I. VVhenwecare to pcrforrncfpcciallferuiccs toGodjbecaufethcnwcemay fcarclcaft ourfor- mer negligences may come vp in account againft vs, therefore we mufiin fpeciall fort rww our re- pentancc, and fofeeke vnto God. Thus before the Sacrament of the Lords Supper P4«/commandsa of our repentance J and afrcrti iudgingmd condemningour(elues. Thus lakobre)tued\\isrepen- tance before he went vp to Bethelf and purged his family of the idolls. This God alfo firft cals tor,be- fore our approching into his prefence., in the duties ofhis vvorfnip^ wiJhyouymAkeyou cleane^ and then Comedndletvs reafen together. So oft then as an holy foruiceis to bee performed to God,wee muft reme our Repentance. a. When wee feeke for any fpeciall bleffing at the hands of God. Becaufe then our finnes may in- terpofe themfelues, and fo intercept the bleffing deliredjthcn are wee efpccially tor^»«^ our repen- tance. As when ouraduerfariesr^»«ethe battell a- gainft vs, wee are to renew our preparation againft thenijfo muft wcdoehcere. Thus 7/dt;(fc when he foughtthc bleffing of a good wife, went out into the fields into fomc fecret cornet or other, to pray J in ^Treatife of fepentance. i6i infpcciall manner vnto the Lord. So did Idhb when he fought the mercy of dcliuerancc from his brother^/*. So the cledionof minifters in the Primitiue Church was done with prayer. ^ "InrpeciallafflidionSjWhen Godcorreds our dulneflc, and by them as by whetftones feemes to fharpen our repentancCj and to put an edge vppon our prayers. So did Dxuidin the rebellion ofhisfon Jbfolom, and lehofhaphAt when the Mpxbites and Ammonites came vp againfthim. And this is that which the Prophet calls for. Search your /dues, fearch joitrfelues ^before the decree cmefoorth , d'e. wifhing them in that (pcciall afflidion to enter in- toafpeciall examination, and fcarch ofail their waies, 4 In,and after our Ipeciall falls and finnes, whe- ther groffe and more palpable, or more fecrct, fuch as are dulnefle, coldneffe, fecurity. Thus Dsuid after his two finnes of adultery and raurther, in a moftlpeciallfort renuedhis repentance in his pri- uatc confeflion to S^than and \mpubUque confef- fion to the whole Church. after his deniall went out and wept bitterly. So when the Church of Efheftii was fallen into coldnelfe and fecurity, the Lord calls vppon her to remember from whence Jbee was fallen, to xcptnt and dee herfirjl workes. 5. Atthctimcofdeath.Then becaufethechil- dren of God take their farewell of repentance,they take alfo their fill of it; they thinke with thcmfelues, this is the laft atl of my repentancc,it (hall be ther- fore the beft. And in death Sathans temptations, and confciences accufations willbeftrongeft, and M therfore I.Sam. I J. z6. 30- a. Chron. zo. Zeph.i.i. a.Satn.ii. ij. Ptal. J I. ReueLz.y. i6z J Treatije of ^entance. a.King.io. therefore our preparation againft them muft bee more then ordinary. Onthc fixtday the Ifraelites gathered double Mmm^ becaufe none was to bee gathered by the day following, the day of reft. So becaufe the time after death, is a time of reft, and from repentance 3 therefore then Ihould there bee a double portion of Repentance. Euery motion is thefwifteft towards the center. It is good indeed to fee men ioyfull and comfor- table in their death,but yet withall, if we fee them not humbled and penitent^ wee may iuftly fii^e/^r waters ofMarah, But if we lhall conlider the bene- fits that lhall accrue vnto vs thereby, welhaJlfind them as the tree which the Lord Qaewed vnto Me- fes,to fweeten and alay the bitternestherof.Oh lay fome, this repentance is an heauy & a troublefom matter: what good lhall we get by our mourning & mortification,but depriue our felues ofour plea- fores. Repentance is a very hell, or at left a Pur- gatory: well, be it that it be an hell, yet it is fuch Ma an i<>4 Mai. i.Inremoo. uingcuili. I. Oflinnein regard I. Of the fting. Zach. 13.1. jiTrmift of^^entance. an hell, as muft bring thee out ofhell in the King- dome of Chrift. Repeat (fayth loha) for the King- dome of Heaueais at baad. Our way to hcauen, is to goe by this hell. And bccaufe men aske like thofe in the Prophet, Whatprojitfja^ wee haue, and what good, if we doe repent, wee will lay downe more particularly the benefits thereof. Theytherfore confift principally in two things. I. Iiiremoouingof(r«;tf. a.In bringing ofGW. The cuils which are remooued by repentance, are either offaae, or ofpumhhment. Repentance re- moouesthe euill of finne two wayes. 1. In regard ofthefting. In regard of thcy?4/>?tf. I. In regard of the fting. They?/;i(^offinne is the guilt offinne in theconfcience, binding a man ouer to the wrath of God, and filling the confci- encefull ofterrour from the expe(ftationofGods vengeance. Now the repenting finner is freed from this guilt,and from thc lenfeofit inhiscon- fcience, and hath the free and full remiffion of all his finnesinthebloodofChrift. K^twhat timz^ foeuer a finner /hall repent him of his finne, I will blot out all his wickedneffe out of my remembrance. The fame thing teaches Zacharyjnthat day (namely,when (as it is in the former chapter) they fliall mournefor their finnes, as for the lofTe of their firft borne) fhall afountaine be opened for finne and 'vncleanneffe. T hey whofe heads are fountames ofteares to bathe Chrifts feet in,with Mary Magdalen fhall haue Chrifts heart pierced tohQafountaineofblood to bathe their fouls in, and to wafh away all their guiltineffe. Thefe two ATreatife of T^pentance. two fomtaines muft gee together, and when wee wafhourfcluesintheone, wecQiall bee bathed in the other. Ommercy to our finnes brcedes Gods feuerity, as Ahabs foolKhpity to Benhadad was cruelty to liimfelfe; but on the contrary our feuerity pro- cures Gods mercy. Our mercy to ou\-Jinnes^ pre- uents Gods mercy to.our/r/«fj, but ifwcetaker^- uengc vpon ourfeiues in our repentance, then will not God take vpon vs. The promifesofr^- mificn to repentaucezvt very frequent in Scripture. So the Prophet ^ypromifcs pardon tothePeni- t^m^afjyoUi make you cleme^put away theeutll of your workesfrom you^ that is to fay, Hepeut: And then folio wes, Though yourJinnes were as crimfony;hey (hall be made white asf}jow,tez^z>er did ofhimfelfc after his reftoringjc^f thefame time was my glory andmybeau- j tyrefiored vnto fb at the time of our Repentance the fhameand the deformity which finne brought vpon vs is takenaway,and our glory,and our beau- xy is reftorcd vnto vs, which wee had before wee finned. The fame thing God promifes to the Gen- tiles in their conuerfion,T^(f» will I change in the peo- pie their lips ythat it may be pure {Ho Junius reads it)with the which all may call vpon the name of the Zord, thit is, I will call them to repentance, and then folio wes a promife of taking away the fa/ney In that day fhalt thou A Treat!fe of ^pentance. thoumtbeiiihvLmQd Jorall thy works^(^c. Thus doth repentance take away the and thcftaine oF finne. But impenitency fetsavery brand-marke of ftiame vpon the fore-head of the finuer, and makes him as foule after^ as in his finne. A man turning from the funne, remainesfotiil heeturne him towards it again,(b in fin turning away from Godjhcremainesfo, till by a freih ad of Repen- tancehcturne himfelfe to God againe. The wic- ked finnermaynotthinke that his finne pafied a- way with the ade which prefently vanifhed. No, but as the workeso^thQ follow them to thegrauc, fbalfb of the wicked; That as the one being dead may beftiil called iuft and holy, fo rhe other ftiil wicked and impure. A ieflon for impe- nitentperfons, your skarres, your wounds, your deformities,)'our fiithinelTe in which you lie down (hall ail rile vp againe with ycu, and with thefe lliallyou appeare in Gods fightattheday ofiudg- ment. Now Repentance takes away the fiaineandig- nominy of finne, both in regard ofand in re- gardofmm. I. In regard ofGf^; and that appeares by thefe two things. "i. In that he receiues repenting finners into for- merfauourand grace againe, without z>ar to his kingdom. As if a T ray tor fhould not onely hauehis life,and his lands,but with them his honors and his offices in the Common-wealth reffored him by his Prince. True it is that if the children of God fall into any fcandalous finnc, let them repent neuerfomuch they are likeforeuer after to heare of it through both their cares, anc alwaies to haue it laid in their difh. But this do drine, as it muftcorred the malice of the world reproching the repenting finner, whom God ho nors,and raking vp thecarcafes oftheirfins,which God hath buried , fo muft it comfort the Rcpcn- rant,when they ftial remember, Myfmisru if it hud neuerheen, and therefore may they fay to the De uill, and the world reproching them, Tell me not tfihat ihdue beenjfutwhdt Jdm^nd will be. And thus doth ji Treatrfe of ^pentatKe. doth Repentance the euili of finne. 2. Itairorekiah driuc them back? And it is acertaine rule fet downe by God himfelf, whcnlhaue fpoken again ft a nation to deftroythemyand to root them out y if they repent of their ftnnes ^ I will repent of the euill that 1 thought to bringvpon them. Thus the Nineuites repentance svxo\x^x.repentance^ in God. God faw their workes, that they turned from their euillwayeSyOnd God repented of the euill that hee had faid he would doe vnto them^and he did it not. Thus by their repentance was the threatnedfen- tenccreuerfed. A ftrange thing,as hath noted, that the condemned Malefadtors re- pentance ihoiild repcale the ludges fentence,and a thing altogether vnvfuail in the Courts of men 5 yet in Gods court repentance doth notonelyfru- ftrate Gods owne cafting fentence, but turnes it into an acquitting fentence, doth not onely turnc backe the euills to be expcdted, but brings the contrary bleflings 175 X ofpunifti- ment. By I. preuenting. Gen: 4. i.Chronrio, 1. Cbron: jx. Icr: 18.7.8. Ion: 3, I*. 3 17^ Treatife of ^^entance. t. Remouing. blcQings which could ncucr bee expeded. That murtherous and adulterous marriage betwixt Da- uU and Bathjbeba^ how many heauy curfesdidit threaten ? yet they ferioufly repenting, all curfes turned into blefTings. Chrifczmc oftbismarriage, and Salomon the eldeft Tonne thereof, was the moft eminent man for gifts that euer was, and in his po- fleritie did thekingdome continue for many gene- rations. Loe how Repentance was morepowerfull todrawdowneblelTings, thcnmurther and adul- terie both together with their vnited forces to bring downe curfes. For this is a ccrtaine rule in all vnlawfull entrances into any Calling, that After- Repentance is countcriiayleable to a lawfull en- trance, and both keeps backc thepunifhmentsjdue to vnlawfull entrance, and fometimes brings grea- ter bleflings of God then a lawfull entrance. Wouldeft thou then keep backc thofe plagues thy finncs haue dcferucd jthc way is to repent. Repent of thy finnc, and God will repent of his plagues. Gods anger is often in Scripture compared to fire, now lookc what power the-eleraentary water hath againft fire to quench it when it is beginning to flamCjand burft out, the fame vertue is in the water of the teares of Repentance, to keep the fire of Gods wrath from breaking out vpon vs in his pu- nifhments. This is the water that can only preuent the burning of this fre. 2 Becaufe Ibmetimes.notwithftandingourRe- pentance,God feesitfittolayrome chaftifcments vpon vs for the furtherance, and increafc of our re- pentance, to (hew his hatted of finnc , and for the example A Treatife of l^pentance, iS5 Neh.ij.i*. Nch.ig.ji. 2. Temporal GoO(i. If. 1.19. ler.j^ 11.12. 1J.14. Toel 2.12.17. ip. Pfal. 104. Mai. J.10. lob 22,23.24. ay. I 186 A Treat/fe of ^pentance. 1 Sie Inn. .Aurii I.King 11.17. Lord, if thou return to the Almighty ^thou fhdt be built | 'Vp: Thou jhdt lay ^vpgold as duf and the gold ofOphir i ai the flints 0fthe riuer. Orelfe, ifRcpentance doe not procure theft things alwayes, yet it brings as great a good, as Eliphaz, there tels lob^Tea, the i^l- mighty/hall bemofl choice gold andjiluer^ andftrength •vnto thee. If God doe not giue thee gold, hee Ihall giue thee himftlfe which is better then gold. Hce will make a blefled fupply another way. Such is that gracious promifc made by the Prophet Hofea to the ifraelites vpon their Repentance, 0 ifraelre- turne-vntothe Lord thy God, And what Ihall follow thereupon ? Ivpill heale their rebellion, IwilLloue them freely-yflitr^ be fpiritual blefflngs which Ihal follow vpon their repentance, but there is not all, he alio promifts temporall blelfings,/?}?///^*? as the dew z. Motiue from thccuils of Iinpcniten- cy. Whicharc 1. Chro.}^.i3 l4.1r.16. Mattb, 11.2c. Marc.l6.14. lam.i. r- 1 « CH A P. XX. Motiites from the enils of impenitency. 1 ' He ftcond fort oFmotiues is from the euils of X impenitency.Impenitency itfolfc is ofitfelfe'a greeuousand a fearful! euill. An impiety aboue heathenifh zhomh'i:ii\ons,Zedekiah hardnedhu neck, and made his heart obfiinate that he might not ret time to the Lord Godoflfrael, Jo the people and the Priejls trejpaffed wonderfully according to all the abomi- nations ofthe Heathen. N ay, they did not only tre- Ipafle according to the abominations, but aboue their abominations, for though th& Lordfent his mejfengersrijingyand fending to call them to Rcpen- tanctyy^xtheymofked hitmejfengers, anddejpifed his words, till there was no rerne die. Heereu pon it i s t hat our S^\aiom'vpbraides the cities wherein hehaddonc^ mojl of his great workes, euenfor their very impeni- tency, becaufethey repented not. This is the maine finne for which he girds them. And for the fame finnehcfparesnot tovpbraidtheeleuen after his refurre^fion, he reprooued them of their nsnheliefe and hardneffe of heart. Indeede God giueth as grace, fo the meancs, and reproacheth and a/pbraidethno man, that i88 ^ Treatife of ^pentame. • Ierem:S: J. Reu.i. 20. II. 1 Prou.28.i4. chat is, hevpbraideth no man with leflerinhrmi- ties, but where impenitency isvnder themeanes xhtvQhQ'vphraidethy and threatens it both. This is a greater linnc then all other finncs; other finnes are rebellious againft God, buty et this is aperpetuall rebellion againft him. This is that whereby that Apocalyptical! lezxibels finne is aggrauated, not fo' much in this did fhe finne, thatJheecalled herfelfe a Prophetejje^ thatf/edeceiued Godsferuants^ and wade them commit fornication, and eat tneatfacrificed to idols. But this was her heauy and hainous trafgreflSon, l gaue her (pace to repent oj her fornication, andjherepen- ted not. Her great finne was, that (he repented not for finne. Thisindeede is thcdamning finne. It is not fimply finne that nowdamnes, butcontinu- ancein, and impenitency for finne. It is not the falling'mto the water, but the vnder the wa- ter that drownes. It is not failing into finne, but lying in it by impenitency, that drownes a mans foule in perdition. There is but one finne that ftiall neuerbeforgiuen, theblafphemy againft the ho- ly Ghoft, and euen this finne is not fimply irre- raifliblc and vnpardonable, but Qnly becaule that finne hath alvVayes annexed vnto it jinallimpeniten- cy: euen that finner, but that he is an impenitentJin might be pardoned. But let vs a little more particularly fee what the cuill ofthis finne is. Salomon telleth vs in one word what it is; He that hardeneth his heart, to witjby ira- penitency, fhallfall into euill. Now this euill that (hall follow impenitency is two fold : Temporall e- nils, and Spiritudlemls. r. Impcni- A Treatife of^pentance. I. Impenirency brings Tempordlemls. They art theft. I. Fearefull, exemplary, and remedilclle pu- nillimcnts. God whips not this (innc with ordina- ry rodsjbuthelafhesic Withfcorpions, plagu« it with reniarkeable vengeance and iudgements of more eminent note. The patience of God is chat which keepes backe Gods iudgements. Nowim- penitencyfinnes againft Gods patience, andabu- fesit. \Ams mpemtency Gods impatienct^. And whereas Repentance ftands in the gappc,and keeps out iudgcment, Impenitency breakes down not a gappe, but the wholefenccj andnotonely lets in, but as with cart-ropes, hales in Gods iudg- men ts, The roife manfeeth aplague^andhidcth h'mjelfe but thefooUjh goe en ftiU, and are punijh:d. The wife man hides himftlfe by Repentance, by it turning backeitom his finne,and fo turning back the iudge- mcntj but the foole,thc impenitent finnerjlie goes 1 ftiil till he mcete with the iudgement. Repen- tance is.i meeting with God, Becaufelmlldoe this •vnta thee,prepare to meet thj Godb jfrael: Then wee meet God when we ftek to him by Repentance,& ftndforth out tears & prayers,as our Ambaffadors to plead for a peace, and fue for mercy to God, in turning his fierce wrath from vs. But Impeniten- cy makes a man fit (fill, and lets the iudgement come, and fb becauft it will not come tow^z^r) andgetyeu 'vp to the wealthy nation that dwels without care, which haue neither gates nor harres, but dwellalene. And their camelsfliall be a booty, &c.Men are neuer fo fit a booty for Gods iudgcments, as when they are without care. As generali hardneffe fore-runnes gcneralliudg- mentSjfoin particular men, their hardncfle goes before deftrudion. See leroboims example. Hce was reprooued by the Prophet for his idolatry,the Altar clefc, his hand dried vp, and healed againe. Any of theft might haue cleft his heart, and had wrought him to Repentance, after this le- roboam conuerted not, but turned againe to his idola- trouscourfts, and continued in his impenitency; and what was the ilTueof all this ? t^ndthis thing turned'vntojinne vntothe houfe of leroboam, as who (hould fay, all that hce had done before had not turned to finne, had it not beenc for this fin of his impenitency. But this turned to finne tohishoufe, e- uen to root it out, and defiroy itfont the face of the earth. Balaam hardening his heart againfk Gods com- mand, the AfTes rebuke, and the Angels fword,re- turnes home by weeping croJOfejand he that would not jiTnatife offj^pentance. oot returne for the Angels [word, was afterward llaincby thc/w^r^of So was BljArn- ohs heart hardened to his deftruidon in the fca. So ofthe cities ofCanaanitisfaydjT hatuumeofthe Lord to harden their Isearts^ that they fheuldcorne a- gainH Jfrael in battle^ to the intent they jhoidd dejirey them vtterly^ and (Jsew them no meicy^ but that they Ihoutdbring them to nought. This is made the caufe of Gods judgements vpon Saul. Saul died for his tranfgrelfion againft the Lord. Now what was his tranfgrcffion , fitft hce brake the commandement ofCodylhen he fought and askedcourfell of a familiar and laft ofallj.which was his finning finnc, after all this, hee fought not to theLord^ by Repcrif C ancc J therefore the Lordflue him. a. If any impenitent (inner doc efcapc fomc temporal iudgemcntSjas oftenhc mayj&;doth,yet his impcnitcncy tin nes all his dcliuerances butinto funher curfes and iudgcmcnts, and his dclinerancc is a worfc iudgemcnc then the iiidgements from which he is dcliucrcdi for it argues cither Gods vt- terforfakingoftbcm, asdefpcratc patients are gi- uen cuer by thePhyfician, Whyfheuldye becfmitten anymore?foryeefallawaymereandmore. Orclfeit argues a rcferuationof them for feme morefeare- full plague. If by thefe^otvnti iudgcmcnts. before {^cciBcd,yee reillnot he reformed by me^ but walker ft abhor nely againft me., then 1 voillvpalke ftubbornely againft ycUy and(miteyouyetfeanen times for your fins,. So thar an itnpenitent mans prejeruation out oiene iudgcmcnr, is but afmthzv rrferuation of him to iudgcmcnts. What mercy orfauouristhis? O nay 193 Num.31.8. Exoci.i.4. lofli. n.io. 1. Clirfii, ro. 13. 14, i.Rcfe.-iiitioti to worfe iudgtmtnts. iray I. y. '94 I Treati/e of ^pentance. •Gen p. Esod, 14. Gfn. 19. Gen. 14. Gen. 19. Amos J.19. Ifay Z4.i8. lerem. 48 44. EKk, iy.7i- Gods' delight in iudgtmenc. nay the mercy isfeauentm^s a greater iudgemen;. C/7z>Arsiuxnac6fieauentimes hotter then ordinary. 3. Thirdly, God will euen take pleafureinin- Aiding iudgement, God indeed delights in mer- cy, but mans impenitency will make him delight in iudgement. Heereupon he threatens Loadicea, Reuel. 3. to vomit her foorth of his mouth, if fticc ftill went on irapcnitently in her lake-warmnefle. Godfignifies bythatphrafei that hec would take ' pleafiire / ^Treatife of^pentance. 195 pleafurc and delight in their cTeftrudionjas it gines great eafc to the ouer-prefTcd ftomacke to bee dif- burdened and eafed by vomiting. Such is that threatning Prou. i. 24. ay-* i6. BecAufelbaue cal- led, ettdyee hauerefufed, ihaue fir etched out mine hand, and none would regard, butyee haue defpifed my counfeU, andwosild none ofmj correBion, I will alfo laugh at your deJlruSlion, andmocke when your fear e cammeth. God is neuermore angry then when hec laughes. Gods laughter is anheaiiier iudgcment then his anger,for when once hec comes to delight in his anger, it is a fignehis anger is implacable. Wee ^aue moft caufe to weepe, when God laughes, 2. Spiritual! euils procured by impenitency areihele. I. Spirituall blindnefle, and blockilh fenflef- nefle, furtherlhardneflc, and obduration, Mypeo- pie would not heare myveyce, andJjrael would none of mee. See what was the puuifliment that followed vp on it J Igaue them vp to the hardnes oftheir harts, ^they walked in their own counfels.^s if he had laid. Since they will harden their hearts, their hearts Ihnll be hardened; fince they will harden them a- gainft my mercy I will harden them in my iuftice. Thus was Balaam befocted thorough the hardnellc of his heart, thathee could not leefo much as the Affedid heerode vpon. And the Sodomiteswqcq. fmitten as well with a fpiritualljas a temporal iudg- raent ofblindnelTe. So J'haraoh hardening his hart againft each plague was alfo giuen vpto further hardnelfe. Thus the Apoftle ftemesto make this the caufe ofthe Gentilesojheart, becaufc^ 0 2 they 'R^fw Dei hr.gi graui r eft ira Dei. Quid Dim Icqiiitftr cum rijti, tn legtu cum liiCIu, •augujiin, z. Spmtuall which are r. Spirituall blindncffe. PtaLSi.ii.il Eph 4,18.1$. . 196 1 ^ T^ratife of ^fsntance. j ' ; Rom. It ' a 1 1 2.Sam.:c4K I. Cor. y. y, 1. Cor- z. I Cor. y. y.. I 2. Dcfpcrz- tion. they being paft feelinggatte vp themjdues tc iveintonneffe, to ivorke alt 'vndemncffe withgreedinejfe^ So God pu- nirtied cheiribrmer hardnelfewith further obdu- radon. So eKcwhere'kcmakes this the caufe why they were giucn vp to a reprobate fcnicj and a cau- terized confcience becaule, they went oiiimpeni- tently in their (inneswith grce Jincile. This is an heauy and a fearefnll iudgement to be giuen vp to the hardneife of our owne heart. Duuid had his choycc ofchree plagues, whether hee would take, but all thofc three ioyntly, are three times eaficr then this one, famine fivordtindpesiilence^ are mcr- cies to this iudgement. Better to bee deliuered vp tothefwordjiacnineandpeftilencethentoan hard heart, nayjbetter ht deliuered vp to Sathan himfelfc, then to hardneffe ofheart; we rtndea man deliuered vpto Sathan,znd yet be repented and was faued,we ftnde none deliuered or faued that hath beene de- liuered vp to the hardnefle ofheart. Beliueringvp to Sathan is for the deJlru5fioH of the flefh, that thejpirit may be faued: but deliucring vpto the hardnefle of heart is for the deftrudion both offlefli and fpirit, both offoule and body. It isa defpcrate euill to be deliuered vp to ones o wne heart. Adulterers by Gods Lawiliould beftoned to death:thongh now mans Law be morefauorable,yet God fecretly ex- ecutes his Law vpon impenitent adulterers, for he ftones them with the heauieft and hardcft ftonc that is, euen with ajlonyheartytos which he deliuers allfuch impure beafls. Defperation. They thatthinke Repentance ts a bitter cup, to the which they will no: lay their lips, < I ^ Treatije of (^pentance. lips, fhall drinke acup ofSacans owne tempering, and ftiall fucke vp the very lees ofir. If thou refiilc heauenly repentance, though (halt with/W*?/ be for- ced to a de(peraterepentance. Though finnc may lie a flcepe a while before thedoore, as wirh Caine, like a drowfie fluggifh cur,yet at the length it will awaken and barkefo hideoufly, and grinne fo fearefully in thy face, that though thou bee not driuen with Saul to murder thy fei(e,or with luc/as and /ichitophelto hang thy feite, yet fliall thy con- fciencebecno leffedifmayd withdefperatefeares then theirs were. 3. Eternall condemnation : The impenitent perlbn fhall fall into that bottomelelTc pitoffire and brimftone.- Repentance is called the /pirit of burning. It is a burning fire that confunies our ^\r\i\tsi\hhisjireburnenot ourJinnes, WtWfire will burne our fouies. If our G off ell be htd, it is hid to them faith the Apoftle. Heereupon ourSaui- our threatens thofe Icwesyhat they fhould die in their ftnnes. Iftheylhould (sl/rinthcm, they fhould in them, and ifthey (hould rife'm them,then fhold their finncs vp againft tljem,and fall heauy vp- on them to prtffe them downe into the lowermoft hell. This is the (inne which of all others,cncrea- fes a mans damnation. Therefore impenitent fin- n ers are fayd to heape tp rcrath againfl the day of n rath; cuenthe whcile heape o\'cs\\ their finres, and the whole/7W/'of Gods wrath (hall be'aid vpon them. So our Sauiour ptonounces an hciuiy fentence vpon thofe impenitent cities where he had preach-' td,7hatitJhouldb£eeaJierfor Sodomatid Qcmmorrha 0 3 in 197 3. Etfrnali damnation. K4.4. z. Cor. 4. J. Ioh.8.t4. Rom. I. J, M ,th II. 11. 19S Ccgitat* ejitm grautiSitdfit peccittum, Kt tjKtd ipf tm Gt htimametiam ante ttmput ap. parrre coegtrh,. Chryf, ad Treatife of (^(^ntance. Pfil.jo.iiw in the day ofiudgement then for them. Surely, they that hauc the leaft painc in hell,fhall haue butlitle caufe to bragge of their calc, Eucn the leaft finnes lhall hauc fmart enough,what then flaall therr;w^ finnes of the Sodomites haue ? Sodomy was a mon- ftrous finne, flich a finnc that, ^sChryfoficme(aies, it made hell to appeare before the time, (uch a fin as made an hell on earth. Such aiinne then as had an hell on earth, muft needeshaue an hell with a witnefle,in hell. Needes muft their damnation be fcarefull and eafeleffe that began foearcly. And yet the accurfed Sodomites ftiall haue an eafier hel then fuch impenitent picrlbns asreieft Gods mer- cy in the Gofpell. Sodom and Gomorrhaes helljftiall be an heauen to Bethfaida, and Chorauns hell. A n impenitent perfon lhall thinke himfelfe to hauc beene an happy-man, if he had becnc one of thofe accurfed Sodomites that once pcrifhed with fire^ andhrimjione fromheouen, and now lie yelling and "howling in the lake that burnesvoith fire and brim- flomin hell. Oh how heauie lhall his condition be, how vnconceiucable his woe and torment, that lhallenuy,and grinde,and gnafti his teethata cur- fed and damned Sodomite for his happineffe. oh confider this allyee that forget God^ lefl he te/n^e you in peeces, and there be none that can deliueryou. Repent, and the Kingdome of God is at hand to rcceiue thee: Repent not, and the Kingdome of hell is at hand to doublerdamne and deuoure thee. Cratias tibi Dominelefui MICHAEL DRAGON, 0 \ Penned by the late faitlifull Minifter of God, Danirll Dyke Bachdour in Diuinitie. PttlfUfhed jlnct his death by his Brother L D. Minifter of Gods word. H e b. 2. l8. Far in that he fuffered^andtViM tempted^he is able t0 fueceurthemthat are tempted. L0NDON Printed hy Sdward Gr^n for RAlph Mah, and are to be fold in Panics Church-yard at the figne oiih^^rejhoum, t6i6. and the AND Sathan fqyled. / 1 the historie of Chrifts temptation^recor- ded by three ot the foure Evangelists. Matth. 4. 1. 1 ' Hen was lefus led afide of thejpirtt into the roil- X dernefejo he tempted of the detUL 2. And when he had fafled for tie dayes, and forties niphts, he was afterwards hungry. 5. Tnen came to him the Temptert and faid\ Jf thou he the S onne of God, command that thefe Jlones he made bread, 4. But he anfwering faid, It is written, Man fhad not Hue hy hread onely,but hy euery word thatproceeds out of the mouth of G od. 5. Then the deuill tooke him 'vp into the holy Citie, and fet him on a pinacle of the Temple. 6. And faid vnto him. If thou he the Sonne of Godcaft thy felfe downe, for it is written that he will giue his AngeUs charge ouer thee, and with their hands they JhaUlift thee -vp, lejl at any time, thou fhouldeli dafj ; thy footagainsi a (lone. 7. lefus [aid 'vnto him. It is written againe. Thou (halt not tempt the L ord thy God. 8. Againe the deuid tooke him vp into an exceeding high mountaine,and [hewed himallthekingdomesof the world, and the glory of them. p. And jfaid vnto him. All thefe will I giue thee, if thou wtlt fall downe, and worjhip me, 10. Then I 202 I. 10. Thenjaidlefus'vntohtm-, Auoide Satan y for it U , "written, 7hou pjalfworJJnp the Lordthy God, and him onely Jhalt thou /true. 11. Ihen the dettill left him, and lehold thejingells camOyana mimjlred "vnto him. Mark. I. 11. A 2VD immi'diately the Jpirit driues him into the l^veilderneffe. 13. i^nd hee was there in the wilderneffe fertie dajes^ and was tempted of Sathan^ hervasal/owkhthe^ Wilde beafs, and the A ngells minijired vnto him. Luk. 4. A 2^ D lefus fuH of the Holy Ghofi^returned from Jordan, and was led by the Spirit into the wH- dernejfc^. %. x^nd was there for tie dayes tempted of the deuiiy andintho/e dayes he did eat nothing : but when they were ended he afterwards was hungry. 3. Then the deuill faid "vnto him^ if thou be the Sonnet of God command this flone that it may be made bread 4. But Jefusanfwered him, faying y It U written that man [hall not Hue bread onelj, but by euery word of GOD. 5. 7hen the deuill tooke him 'vp into an high mountainCy and [hewedhimaOthekingdomes of the world in the twinkling of an eye. 6. x^ndthe deuill faid 'vnto him. All this power will I giuethee,andthe glory of theje Kingdomcs, for it is deliuered to tnee, and to whontjoeuer I will I giue it. 7-^ Michaelaad the Dragon, if thou therefore yttU wor^ipmee they finll he all thine-j. 8. J3«? h fas anfweredhim^ and faid. Hence from mee Sathanyfor it is written, Thou^jalt worfhipthe Lord thy Gody and him alone thou [halt ferue, . Then he brought him to lerujalem, and fet him on a pinacle of the Temple^ and faid 'vnto him, if thou be the Sonne of Gody cajl thy felfe downefrom hence. 10. Tor it is written., That he willgiue his Angells charge oner thee to keep thee. i I. And with their hands th^ Jball lift thee vp, lejl at at any time thou fhouldeji dafh thy foote againHa Jlone^. la. And lefus anfwered, andfaid vnto him, It is faid, Thou [halt not tempt the Lord thy God. 12. And when the deuill had ended all the temptation y he departedfrom him for a feafon. Epentance and Temptations are ThePrtface. twomaynepoyntsinthepra- ftife of Religion^ and the two pifirgatories that a Chriftian in-his way to heauen muft palle thorough. The firft is of water, the otherof fire j we can no fboner come out ofthe 205 one, bur we rauft lookc to enter into the other. No fooncr haue we bathed, and wafhed ourfoulesin the waters of Repentance , butwemuft prefently exped the fiery darts of Sathans temptations to be driuing at vs. What we get,and gaine fi-om Sathan - by Thefitcohc- rence ot this tre»tife with the former. Michael a*id the Dragon, by Repentancef he fcckcs to regayney and to recouer byhi'iTemptaiions. VVemuftnotchmketopaflcqui- etiy one oh Egypt without Pharaohs puduiie, nor to traiiell thorough the wildernelTe of this world with- outtheoppolition ofthe Amalekkes. Sathan will be in armes againft vs, if he perceiue but the thoughts, and/'«r/'<^ of departure,much more if the pra6tife. Surely this enuious nor. Nofoonercan our falloiv ground be plowed'vp, and theprcctom feede ofgrace be fowcn therein, but prefenily like the g' etdy feules ofthe ayre he labours to catch it areay^ or e!le like the enuious man to fowe this ground with mingled feede ^ and to man e the with his Nofoonercan we rf/^w/ofonc finne, but he is/iw pting to another. Fitly therefore may thisTreatife of Chrifts/n»- follow the treatife of Repentance. It is pitty to feuer thole things in which are not ieuercd in pra£iife. The former doflrine hath taught how to come out of finne, this will teach vs how we may auoydecomming into linnc. The bell way to a- uoyde S^t\xAr\s temptations^ and his malice is to know them, for hisgreateft ftreagth lyes commonly in our weaknelTe, and our weaknes in our ignorance of his enterpriles. Left Sathan, faith the Apoftleji.Cor. 2.11 .Jhould circumvent vs,for we are not ignorant of his enterprifes.\gr\orar\t ones then are fubied to circum- vention, & they who know not Sathan, may eafily be circumvented by him. If our owne experiences be notyet ripe enough to trace him, and to dilcouer his cunning fetches, we may here lee him todi'lclo'e himrelfe,an3 his gteateft ftrength,and aaft he hath, in Michael and the Dragon. 205 in thisduell and fingic combate with our Saiiiour wha Tihutemjiiei in all ihmgs as ottr felues^finne excepted. Ifour bkill and fltcpgt'. bee yet too weake to treade him "jnder ourjeet^ heerc (hall we fee our Lord foiling thefiendj and treading vponthis Gj9/w/?,and trea- ding out a way to vs, wheieby we alfo might tram - pie him vnder our feet. To come then to thishiftory ofChirfls combate with, and cenqueft owtr Sathan, Three things are ge- nerallyto beconfidered therein. 1. The preparationto the combate. 2. The combate it felfe, g. Theiffue. T\\tpreparation is twofold, i. For the ouercom- ming of Sathans tentations, a. For the admitting and fuffring of them. In the former htprepares him- felfe, in the latter he prepares Sathan hisaduerfaiy. The preparation forvidory isfetdownc by the Euangelift Lukechapt.4.1. AndleCnsbeinzfullofthe HolyGhofi.^c. <» ob. lefus Chrift was full of the Holy Ghoft at the firft conception by vercucofthehyportatical vnion, how it is then now fayd that hee was/«// o/ihe Holy Ghoft? Anfw, That fulneffe at his firft conception was in regard ohht habit, not of the ;i^/and cxercife. The Godhead did not aiwAyes communicate itfelfcin o- pcration to the manhood. Before it did as it were hide it felfe, andbutnowitr^.-psw vp, zndftjewesit felfe. Doht. I. The Lord firft fits, and hailing fitted, he then exercifb his feruanis with trials. According to the The diuiflon ohhisiJi^ ftory. The firft pjrt, the prepara. tion. The firft pre parati«n.i Defl. I. The Lord fi'Sjandha. u ng fitted,ex- crcifi rhhis fcruants with trials. 2o6 Plalm 4J. Vfe. lob I. & I. A double comfort in erodes. i.Cor.io.io. Dofl z, W e fliould com',' trcm the VVord and Srciameots, fu!i ot t!-,e ho. j ivGhoIl. ; Ads 9.17.18. I Geo. 19-1. Sec 1T rem. Michael and the Dragon. the Iti engch oFgrace is the tmll oFa Chriftian. Lit- tie grace hath Fe^r no trials, great grace hath ma- ny, and great. As heere in Chrift: ameynted with the o)leofglidne([eabcuehis fellowes, and lb alfo Fihed in the brineofforrow aboue them all. As was hhhack fo was his burden. As were hisparts[o were hispajdi- A s h c in i gh r (ay^ there euer (^orrow like mtne^ ? lb he might fay, there euerftrength like mine ? Ffe. Grent comFort in allourathidions. Chrifts dciertisnotfo terrible, as hisfulneffebf the Holy Ghoft iscomForcable. When God brings affliiftion vpon vs, itisa Figne that not oiiely hee prepared it for vs, but alfo vs For it, and harneffed vsjand fitted our hands to fi"ht. And now hee will make trial! of vsjthat he may triumph oner Sathan in vs, as in leb. Asa fchoolemafter, when he hath poliQiedand per- fitted a good fcholler, brings him Foorth, prouokes aduerfaricsto let vpon him, and takes a pride to lee the fruit of his owne labours. Heere is double com- fort then irpourcroffes. i. On our part. That wee haue rcceiued of Gods grace which is more com- fortablc, then the croffe dilcomfortable, and that therefore weefhallwd?/ bee tempted abeue ourjlrength. 2. OnGods fart. That hee will bee glorified in vs a- gainft Sathan. The credit of our combating re- doundstoGod, whoil he had not well taught vsin his fencing fchoole would neiier haue brought vs in- to the field, left we fhould fhamehim. 2. Learne how wee fhould come from the word and facramcnt5,euena3 heerelefusfromlohnjyw//^'/' the Holy Ghofl. So did Paul after his baptifime > and laakob Bethels vl'donlifted -vphisfeeteWk^A tra- uellcr Michael and the Dragon. j 207 I . uellerchat goes freftily after a good bait. Many are like /ua/as after the (ippe, they depart not full of the Holy Ghoft, but full ofSatan, and as the Jfraeliti^ they ^t dfiveneto eat and drinker and rife "vp to play 5 As if i ^ in the ftrengthofgood cheere lihould raileatthe matter of the featt. Good motions in hearing are not enough. ^mu^returne/rom lorden, thefame wee were in lorden. The Church is Gods fencing- fchoolc, thence bring we skillj It is Gods armoury, thence bring wefurnitnre againtt Sathan. Only tiic Holy Ghojl can ouercome thefilthy Ghofl^ and he is to be got onely by the miniftery. A great honour it is to it that the HolyGhottfirft beganne to manifHt his power in Chrift in the vfe ofit. The fecond ^/reparation is for the fuffring of the temptations. ForifChrift whohad lately bccne fb honoured from God,and from heauen had ttill ccn- tinued in anfwearable glory, the diuell had beene skarred away. Therefore Chritt by the bayts ofthe place, and ofhis condition in the place drawcs him on,and prouokes him to fight giuing him all the ods and aduantage that might be, laying away thofe ter- rible weapons, the fight whereofwould haueterri- fied Sathan,andlcaues himfelfe naked, and deftitute ofall helps. The greater oddes Sathan had,the grea- ter was the fhamc ofhis foyle, the greater the glory of Chrifts vi(ttory, while he beats him in the defert, the place where he raigncs and triumphes Luc.S.ip as it were a cocke vpon his owne dung-hill, and that in the weaknefle, which hunger brought vpon him. Hcere wee haue an image of the con Aids betwixt ifmael and Amalek, the feede of the woman, and the feede The fecond preparation. Michael and the 'Dragon- feede oFcne fcrpenc. God to gaine the greater glory tohirafelfegiuesall the aduantages that may bee to the enemies oFhis Charch. How vnequall was the combatcand contention betwixt one poore N4onke, and the Pope, and fomany legions of his creacui cs. They had thcfword ofmoft magjftrates to fway at their pleafures, great power,and great au- thority,yet tooke the prey out oftheir teeth, as poore Dauid ouerthrew the great So the lefuitcs at this day haue better mcanes of learning, greater maintenance, more countenance among theirs, then our poore Minifters with vs. So hath it ! beencjandftiliii in the Church. And when weefec that the Church is thus difaduantaged, let vs not be difcouragcd. Let vs remember that Chrift gaue the Diueli all polTibleaduanrageagainfthimfelfe,and ib ftill he doth againft his Church, that theaduerlaries fhamejand the Churches, and hisowne glory may be the greater. So much generally. More particularly. The firft adiiantage giuen Sathan was in the place whither Chrift went, which is fiyd to bee the defertor wildernefte. Hee wailed by the Jpirhinte the vrildernejje. What defertthisis not letdowne. On- ly by M/trVe itappeares fuch an one, wherein men were nor, but wilde beafts. Heere the Papifts fpcake in commendation of E- rcmeticall life, as authorized by Chrifts example. Butabfurdly. For Chrift was no Fremite,butlpcnt himfelfein thepubliqueferuiccofthe Church. He was in the dcfert forty dayes, not his whole life. And tiais was done both vpon^'4^fr,4/w<'j,&c. which none muft omit becaufc of the occafion of pride and vaine-glory ,but rather to expe t.ForConfo lacion. aboiie his fellowes, becaufe of greatcft gifts,malig- nedofSaihan. AndZach 3.bathanwas ftanding zach.j ae the right hand of lehojhua the high Prieft. Such' pcrfons then haue heere their Item to take hcede to themfclucs. Saihaa hath dt/iredto yoinnoroyou. The choifeft wits, the quickcft fpirits, the greatcft parts, the decpcft leajning^the highcft callings be labours toprcy vpon. If he fee a yoong gentleman ofgreat parts, place and parentage likely to bee aduanced, and called foorth to great feruices, he will fpecially labour to corrupt him with the loue ofvanities and vaine pleafures, and with the contagion of euill company and euiilcounfellours. This alibis com- fort to thofe of fuch parrs and places (when thus troubled by Saihan or his inftruments)whcther Ma- giftrates orMinifters. Itis afigne Sathanis afrayd ofthem. And on the contrary that Sathan neiicr fcaresany great hurt from them in their places of theMagiftracy or Miniftery, whom he lets quietly alone. In the whole hiftory of the Ads wee fliall fee how the Apoftles almoft ncuer came to any place, but Sathan began to rage & tempcft againft them. Thefecondpoynt. The caufe and manner of this his going., Hi led by the Spirit. By the Spirit vn- derftand the Holy Spirit^ not the impure one Firft, becaufe mention was madcof this Spirit imraedi- atcly before in the former chapter by Matthew. Se- condly, bcqaufc of that which followes, to be temp- ted of theHiuefl., whetezs if tlicvncleanc fpirit the Diuellhimfclfe had beene meant thereby, then ra- ther the words Ihould haue runnc thus, He was led * P 4 i The caufe & manner of Chrifts-f.oing intoihc de- fert. of. 2i6 AftsS. LuCd'^ei, Mark. 1.1%, Do^l I. The very motions of our bodies muftTe from dircdlionof Gods word and (pirit. Doft, a. Michael and the Dragon, of the (pirit to be tempted by him. Thirdly,is piainCj He returnedfiom lor dm full of the Holy Spirit^ and was led ij> -nS wdiw by that fpirit into the wil- derneflc. Led^ Somereferreit oncly tothe iiiwardmoti- on of theminde, others alfo to the motion of his body miraciiloufly carried,&rapt(as Philip Adt 8.) by the fpirit into the wildernefle. And to this doe they referre that afterwards Luc. 4.14. concerning the rumour that went ofChrift. To this I rather en dine, both becaofe wordsfauoureth it, the (pirit thruft himfoorth^ and becaufe that if it had bin otherwife, hee would haue had after thcfc miracles at lord an fb many followers that the worke of ten- ration intended would haue beene hindred. And yet this extraordinary motion of his body hinders notthe voluntarinesofhis minde, whichasit is the grace of all othei ofhis fuflferings, fb of his tempta- tions, that he was not led as a Beare to the ft;ake,but went to it with courage and cheerefulnefTc. TheFfe, This leading ofChrift by the fpirit was extraordinary,yet we muft thus far imitate it. That the very motions of our body, and our goings to , and from places muft bee from the dire- (ftion of the Word, and fo of the Spirit o|!^ God. As was Noahs going in, and commingout of the Arke, going to, andcomming from Lahan. But many areled by theDiuell a? dogs in aftring, and carried from the Church to the alehoufe, the ftewesand theftage. The Spirit of God carries vs to no fuch places. Allour temptations are difpofed,and ordered by • the Michael an4 the Dragon. thefccret willandcounfellofGod. Hee leadcs vs and goes before. Who then would nor follow fuchaguidc, and becheerefullin all our trials? Sa- thanisamaftiuCjbutyetin Godschaine, andean- not come out at vs tobaite vs vnlefTe God loofe him,andfethiiuonvs. Therefore i.Chron. ii. i. Sathan isfayd to mooue Dauidto number thepeo- pie, and 2. Sam. 2 4. i i God is fayd to mooue Dauid toit; euenasboth the doggemaybeefaydto bait thebeaft. and the owner of thebeaft, that brings him to be baited, and fuffers the dogge to be fet vp- on him. Hecreihcnis fweet comfort inthefe bay- tings. God is by,and lookes on, hee will haue pirty on vSj if he fee this curre too violent, hee will plucke him off. As the owner of the beaft is fo mercifull to his beaft, as not to let vs bee killed by the maftiues. Ifthou feele thy fclfe ready to faile and finke in ten- ration, lift vp thine heart to that Spirit that Jed thee to be tempted, and yet will not fuffer thee to be led into temptation. He that fet him on, bee oncly can take him off. The third poynt. T he end of his going. To he temp- tedof cheDiuell. Heerefix queftions maybe asked. I. Sluef. WhatisittotemptjOrtobctempted? K^nfw, The word which is the firftrootc to pierce thorough. And fothis word com- ming ofit, is to take triall, becaufe by piercing tho- rough a thing, it is tried what it is within, whether found or no. Thereafter then, as the mcancs are to try or difcouer,fo is the word oftempting vfed. For firft, there is a triall by a naked offring of obie eaters. And the greateftfeafts haue becncof fiih. God when he appointed the Nazaritesabftinencc from wine, yet appointed no abftinence from flefti, and yet vn^er the feuerity of the Law thcfe were to pradife the ftrickteft outward mortification. Yea but, fay fome of them, Chrift often eatfifhcs, as wc fee in the Gofpeli, and they had nothing elfe. Jnf, Hisdifciples being fiihermcn thofe werceafieft to be had,butbaue they forgot that hee eat flefli, the Pafchail Lamb, and that in the time of their Lent ? Y ea,but flefh comming of the earth: eurfcd in fpc- ciaii manner,is defiled in a Ipeciall fort, fifh not fo, it comming out of the water. Anjiv. But why then eate they bread, anddrinke they wine comming from the earth ? Thcfc are but idle toies. Their ownc eating offifh, and abftinence from flefh is a fufficicnt argument againft them,their kinde efabjlinenee from flefh not forbidden^hey grew foproud thot they could not abBaine from flefh indeed forbidden them^ as a learned man excellently ipeakes. Se> condly, Chrift fafted not at this time they faft, but as they confefTe themfelues his faft ended where theirs beginnes. Though indeede his baptifme be- ing according to his birth (for Luc. 3. then hee be- gannetobe thirty ycere olde) and at Eafter the time of his fuffrings, there being an odde halfe ycre befidesthe three yceres of hisminiftry, it will fol- low that thisfafting was about Michael-tide. Theyreply, that it is not needfull that they fhould 4 imitai^e Vlutatcb.fjmf, ObieSl, Anjwt ObieU, Anfw, 2. Luke J. OhteH'ion. 2^2 Anftv, Cluift ap- pointed no liichfall toi" itnitacion. I. ObkH, Anftv, 1. Michael and the Dragon. 3- Mattli,9. ObteU. imitate CHrift in euerypoynt and circumftancc of thisfaftjorinthccxadncffcofit, iffofarrc asthey can, it is well, k^u/w. Yea, butChrift appointed it not for imitation, aslfhewed in the former rca- fons, and further (hew thus. I. Bccaufehe neiierrenewed his faft afterward, butfaftcdthus oncconelyin his whoiclifc. Bellar- faies thereafon was becaule Chrift fought but this once only openly with the Diuell, but we that arc euery yecre to fight, had necde euery yeerc to faft. Anfw. Butdoch thcDiuell come at fet times of the yccrc, or only at that time, or was notChrift himfelfe tempted afterward ? Not openly faycs SelUrmine. Thatsmore thenhec knowes, for the text faycs, the Diuell left him for a feafon. Sohee then returned againe. How,thc Scripture hath not cold vs, why then will BeUarmme determine ? a. Bccaufcthatfaft which is imitable forvsisto pinch and humble the carkafle, and in the which there may be praife of temperance, fuch as was not inthis ofChrifts, for he was not hungry. No rem- pcranceto forbcare meatcwhcn wcehauenofto- macketoit. ' 3. Becaufe hisDifcipIes, who l amfure were to fight euery yeerc with Sathan,did not faft this faft. Wi^nh.^.TheuandthyDifciplesfaJltiot. Reply.Not inChriftstimc, but as Chrift fayes, the time fhall come, when they fhouldfaft. viz. after the alccRfi- on of C hrift, and then the Apoftlcs faftcd,and cuer fincethe whole Church. Anfw. The Apoftlcs fa- fted as we rcade Ibmetimcs in the Ads vpon (bmc ijecialliuft occafions offered, but that they fafted ' their Michael and the Dragon. their Lencon fali there is no proofc. Siipcrltition quickelygrcvv" after the times ofthe Apolfies, but at firft it was obfemed onely as a religious comme- morationof C brills faft, and that not generally by all, but onely particularly and voluntarily by lome. And IrenAm in his time writing to V'icior BiChop of Rome fhewes with what variety and diuerfuy it was obfcrucd. 4. Becaufe our Sauiour did not fall to arme him felfe againft Sathans temptations, but rather, as I haue Oicwcd, to draw him on to tempt. For that was the rcafon of his going into the defert, where there was no food,that he might be tempted. Matt. 4.1. Hee went to the defert indeedc purpofely and deliberately, but his fading there was occafionall partly becaufe heehadnoncedetocat, and partly bdCaufe th? delert affoorded him nothing to cat. 5. Becaufe no warrant for fct times of fading, but fads are to bee when God giues occafion of mourning and humiliation. Now in times of let fads it may lb fall out that God may glue occadons of holy feading , and triumphing. Bellarmine ob- ie6ls that the tithe ofour life is due to God,-and that is giueninthisyeerely Lentonfad. Anfw, i. The tithe being botashcehimfelfccadsbut3^. daycs, why fad they forty, and vrge Chrifts example. 2. Bafc niggards are ihey,that giuc but the tithe to whom all is due. And thirdly it were hard if wee gauc our life no better to God, then in a Lenton fad. The third poynt followcs. HU hunger^ following after forty daics fad. He could dill haue prcferucd himfelfe Matth.4 X, Arfr. J, The con. fcquent cnfu ins vpon his faft. 54 Mtchaelancl the Dragon. He vyashun- giT- I. 2. 3- 4- 2. Marc.i.i]. DoStrin. I. Society it l^elpfulla- gainft tempta- tion. himfclfe from hunger, as well as in the forty dayes, but he would not tor theiecaufes. i. Becaufehc wasnowto returne outof the wildcrnctre to fiich places where food was, and God will not keep men miraculoufly when ordinary meancsare at hand, as when the Itfaelires came to Canaan,Manna cea- fed. 2. To (hew cleere proofcof his humanity. 3. To toll on the Diuell to tempt Ambrofe fayes his hunger was an holy cratt. 4. To fhew his ftrength aboue the who in Paradife a place of all abundance without the neceflity of hunger wasprouoked to eat by Sathan vnlawfully, whereas this fecond intbedefert, andhun- gry too, could fo not be ouercomc by him. The fecond thing confiderable in Chriftscondi- tion in the wildernefic is that hee was without fel- lowfhip of men, He was withtheyo'tldebeafls. Marc. 1.13. This Chrift did to giue the Diuellfurther ad- uantage, and to fhew that of himfelfe without the helpe of any m an he ouercame him As at his paf- fion and agony,though his difciples,fbmc with him, yet alas afleepe when he prayed,oncly Indus he wa- ked to doe him hurt. I. By this may wclearnethat fbciety and com- panyisa good helpe againft temptation. TheDi- uell tempted Eue when Ihee was alone frona Adam. TW0y fays Salomon, are better then one, woe to him that is alone. Eccler4. l o.Thismuft teach vs to vfe out company well, that it may indeede bee the communion of Saints. But alas wee fo abufcour company,that it is the beflfnare the Diuell hath to catch vs in. Andfooner ate we often foiled in com- pany, Michaelan^ the Dragon. ^25 panyjtheninfolitarineflc. So much cuill example in company isgiuen. 2. Inthebeafts not offering violence to Chrift, but acknowledging the image ot God in him, as once to jidam in his innocecyjWe may fee what was thepriuiledgeofonrinnocency, and what now the punifliment of our finne. Man is truely called a lit- tie world, and in him wee may fee an image ofthat in the greater world. Now in man, as created of God, the affcctionsjcalledthevnreafonablepart.as beeing common to vs with bruites, were fubiedted toreafon, Andfoflvewedhowbylike proportionin the great world, the vnrealonable creatures fhould be fubicd to the reafonable. But when once order was broken in the little world, then was it broken alfo in the other,and when reafon loft his authority otter affc(ftion, then man alio loft his foucraignty o- uer the creatures, and hisftaues became rebels. Excellently chryjofiome. As a father lometime " giiies oucr alewd and defperat fonne to be Icour- " ged by his flaue, fo God vs men into the hands of " the wild bcafts. Howbeit as men haue had Gods image more repaired, fohath God,thogh not with- outsniracle, made thefe beafts fhcw theirfubie»fti- on, as allot them to in the Atke, the lyons to L and the Viper to ?<««/. Whenfoeuer we fee any rebellion of ihefc creatures againft vs, remem- ber we our rcbclJion againft God. 5, Marke the malice of Sathan , and his rage worfc tlicn the beafts. Truely irisfayd, Better to bee a beafl^ then to he cont^nrfd to a heaft^ Sathan is com.<- Don. 2. It IS one]y our rebellion a- gaiiift God, that inaketh the creatures rebell againft vs. * DoB. 5. The Diucll and hisinrtru- mcnts arc worftthen beafts to the Lord and his Church, pared to a Lyon, butyetvvorle then a Lyon. The Lyons i;6 Do SI. 4. \Vc dcfenic no other com panionshut ■ the tygetsof hcll. t. The temp- cations. DoSf, Sathan ftic- kethnottoiii- lerrupt the beil inedirati ors idda^h ons. Ml chad and the Dragon. Lyons heerc rcucrenced Gods image in Chrift^ and yet here Sathan offers him violence. So man by lob compared to an affes colt. lob.-the Pharifies yet were worfe,for the young colt whereon yet ne- iier man had fittcn, yeclded himfcifeto be ridden by Cluift. Andlofhouldithauebeen withvsifwe had flood in innocencie. No need then of breaking eolts, andfraniing them to the faddle. Thus the dcuill, and hisinllriimentsfliewthemfelues worfc then beafts rathe Lord,and his Church. 4. See here thine owne dcfert, to be depriued as of all other comforts of this life, fo of companio, and to be yoked with thofe lyons, and tygres of hell, and chayncd with thorn in chayncs of dark- neffcforeucr. Thus much for the preparMiomo the tions. The temptxtions follow. And they arc of two forts. Vit^^thofe that befellchrijl inthe fortiedayes fxH^ Luc. 4.2. Secondly after vexrds. For the former they being not particularly fer downe, we mtifl be content to be ignorant what they were. C3ncly thus much may wcobferuc. That Chrift being now occupyed in heauenly and fpirituall me- ditations, and contemplation, and talking fccretly with his Father, this fawcie Sathan yet durft come, and interpofe himfelfe,and offer to interrupt, and to diflurbe thcfe fwect foliloquics of our Sauiour. No maruell then if he dcale thus with vs in our prayers, Michael an^ the "Dragon. prayers,meditations, and hearing of the word. No fueh difturbance fecle we at a play. At gaming can (bme fit vp all night without any hcauincfiej but at a Sermon how quickly doth the dcuill rocke men a fleepe ? This ft:iewes that the one is of God, and for our good j the other is againft God, and to ourhurr. It cannot but be good which the dcuill isanencmie to. It cannot but be euill, which he is afriend vnto. This femes alfo to comfort vs, in the griefe we haue bccaufe of our diftraiSlion ofminde in prayer J and hearing, the dcuill laboured to di^ ftrad Chrift,and came with his tempt ations, when Chrift was in his meditations. The fecond fort of temptations follow. And they arc in number three. The firftinthcfo words, if thou he the fonne of Codycommand thefe ficnes to be WAde bread. Sonne of God.'] Hcmeaneth as God meant be- fore in that voice,?"his is wy wellbelouedfonxe. Sex^a. thinkcs oncly fome fpcciall holy man to be meant, but the diuell did not thinkc that cucry holy man could turne ftones into brcad,and that by his owne word and commandcmcnt,for hefaycsnotjpray to Godfhmcommandth at thefe ftones be made bread. Stones.] Luke faies ftone, as M/ies for the whole companie of fouldiours, and Gen: 31. the ftones which here I haue fet vp, fpcaking of an heapcof ftones. and Exod.8. The flye came vp. meaning the iwarmes of fly cs. if thou be thejonne of God.] He fpeakcs not this foorningly as they Mat. 27.40. •but flatteringly, and with infinuation. We are not to imagine that Sathan fpakc only thefe words, but 2. The firft tetn'< ptation. Gen, J I, Exod: 8. Math. 17,40. Michael and the Dragon. bucasGcn: ^.inhiss^^^Stionof Eue.^ fohcrcdi- ucrs amplifications,X d this but the abridgement oFhis fpecch. It is therefore as if he had more largely fpoken thus: There was a voice lately heard from hcauen confirming thee to be Gods fonnc: This miraculous faft of thine hath confir- rncd the fame. Neither fee Jany caiife to doubt, faue that thou art now pinched with hunger, and hafi not reliefe, I would defire thee therefore both for thine owne, and thy fathers honour, and for his glories fake, whereof I know thou art zealous, and for this weake bodies fake, vvhereunto thou ough- tcfi to be mercifull, andnoibynegledingit, be guilty of felfe-murther,andformy lakealfo, who "would gladly be refolued, that I may giue thee the honour due vntothe, if it may appearevntomee that thou artthefonneof God. In all thefe regards (all matters of great importance) I defire thee to turnc thefe ftones into bread, for othetwile thou canlf not Hue in this ncceflltie. If thou do not this, I iTall plainely thinkc thou canfl not, and fo that thou art not the fonne of God. Neither would 1 Willi thee to nourilh any fuch conceit of thyfclfe, but rather fufped chat voyceintheayre, as fome deceitfull illufion. for how.is it likely that the fonne of God would fulfer his humane body thus to be familTed, he being hcyre of all things, and able to doe cuery thing. \hcidoxc\hy^l/!houbethz_j fome of God command thefe Jlones to bemadc bread. , , . ci.TheDemlhaffmlt. rn the tanptat.on confiderS _ rcfulf.iichrih cwothings! 1 In Michael and ti In ihtajfaultcon^iit 1. 7/^^whcrtofij tempts our Sauioiir. 2. T he arguments he tempts. 3. 7'/7^?«4//w^'of'conueycincc. 4. The time. For the firft. By our former opening of the temptation it appeared that the words ofthc deuill feemcd firft to vrge Chrifl: to the working of tlie miracle; and then fecondly, in cafe he did not, to diftruft his Fathers voyce. But indeed this latter was the mayne thing he looked at in this lempta- tion. Therefore I fiy Sathan tempted him fitll of all to vnbeleefe, not to beleeuc his Fathers voyce, Thauari my Sonne. Secondlyjto diftruft the proui- deuce of God,for releeu ing his body in this hunger. As in the former he accuied Gods truth, fo in this latter his care. As he tempted him to doubt of that particular word fpoken ont\yxoh,\oi\fThouartmy Sonne ^ Co of thatgenerall word Ipoken to all Gods children concerning his prouidence,and protcdlion ouerthem. And theft two were inward,and fecrct finncs whereto he tempted, to doubt of the truth of Gods word, and the care of Gods prouidence. And indeed the!c two neccffarilygotogether, for we can ncucr trnft in Gods prouidence for this life, vnlefte we belecucthat word ofhisfpirit celling vs we arc his children, for when we beleeuc him to bo our father, and our fclues his children, then will we hangc vpon his prouidence, and affure our ftlues of his care. Now in the third plrce out of theft two bittter roots he would haue drawne him t oa third, namcly,in this difttuft of Gods prouidence to haue wrought 22 59 Thcafiault, I. ; The fifines whereto Sa- than tempteth Chnft, T. 2. 14-0 Michael and the Dragon* DoB. It is the diuels chiefc endcuor CO call into queftion the truth of Gods word. i.cotntnande. tnents. t. thrcatningi Deut: ap. i$. j.promifc*. Pfal; 77. Gen: 4. He ftriteth more ipecially at our faith in the premifea. wrought a prcpoftetoua mi«:acle,rciceinng himfclfc by vnTawtulI mcancs. For the firft th en. Wc fee it is the deuills chiefc cndeauour to call into queftion the truth of Gods word. God had faid Thou art my fonne, and now he comes with his if thou be the fonne of God. In the word of God there be fpc^ally three things, i. Cemmandements^ and thefe he accufeth as vniuft and vnrcafonable, as that firft commandement to our firft parents, 2. Threatnings, and thefe he maketh to be but (car- Crowes, and mecre buggcs; as to our firft parents that threatning, jee fhall dye, no fayes the dcuili, but ye (hail Hue better then euct ye did: So Dcut: 29.19. ye flaallhaucpeace though ye walkeafter the ftubbornncs of yourowne heart, ncuerfcare the curfes threatncd. 3. Promtfes, and them he makes to be but vaine words,as to Dautd in tcmpta- tion ^iyy.Hath the Lord for gotten to hemerctfull^%vA toCiwGcn.4. My finne Ugreater then can be forgi- uen,SLnd fo to alidilpayring perfons. Now in all thefe the deuill aftaults our faith, not as he thinks without reafon. For faith in the commandements breeds obedience, in the threatnings feare, in the fromifes comhn. So that by this meanes he would bring it to paffe, that as God ftiould haue no feare, rcuerence, and obedience at our hands, fo wc ftiould hauc no comfort at his hartds. But yet more fpecially doth he ftrikeatour faith in thepromifes, notfomuchatthegenerall faith in bcleeuing the truth of them in generall, as at our (peciall iuftify, ing ^kh applying thofe promifes vnto our felues. Notl Michael and the Dragon, 241 Not fo much to doubt at the gcnerall voice of God in the wofij^ Euery beleeuer jhalibe faued^ but at the particular voyce of God by his fpirit applying the generall to vs, and faying, Thou beleeueJlyThouartmy fonne. For indeede this iaith is the ground of all fa- uingobedience,apprehended by faith, confiraines ■z'J. a. Cor. 5. And / beleeued^ there- 11^. We cannot pcrformc any {in* .cere,acceptable,filiall obedience till by faith wee are affured of Gods loue. T his perfwafion fcts vs on workc in our obedience. Secoadly, faith is the very life of our lines, and the ftrength ofour foules,without which wc are but very drudges and droilcs in this life. The holy GhoB filly ou roith aU toy in beleeuing. Rom. 15.13. And be- lecumg,ye reioyced with toy glorious And vn/peakable. I. Pet.i.8. Therefore the diuell enuyingour com- fort and our happine$,would rob vs ofour faith,that he might rob vs ofour icy. Thirdly, faith is our choyceft weapon, cucn our fhield and buckler to fight againflhimn'/&m refifl ftedfaft in the faith, i. Pet, 5. p. Therefore as the Philiftins got away the Ifraelitcs weapons, fodoth Sathanin getting away faith from vs, difarmevs, and make vs naked. For thisuottr v'tUory whereby we ouercome^euen our faith, i .loh. 5. And in this faith apprehending Gods {frength lies our ffrength, as Samffons in his lockes, and therefore the Diuell knowingthisjlabourstodoto vs, which Delilah to S antffon, twtnxo cwx. off our lockes. And indeed when he doth this, he doth thatro vs, which fondddi doe the Philiftins, hce pluckes downe the R pillers Ren. I. i.Cor. J. Pfal. iitf. 2. Rom.ij.ij. I. Pet-1.8. 3- I. Pet.f.p. i.Iohn;. li ,#pr 242 Luk.tx ji.jx I.Tim, y. lobi. &i. rft.i. Michael and the Dragon, pillers of the houfe, and ouerthrowes Ffe. I. Abouc all things then fortwe wee our faith and affurancejthat God is our father, and we his (bancs. Where the Diuell oppugnc# mo(t, thi- thcrmuft we bring our greateft ftrengch. Now as wc haue fcenjbe labors fpcdally tofhakc our faith. Sathm hathdefiredtomnnowyou, Luk. 22. 51.31. what would he winnow in them ^ The next words fh c w, ihaue frayed for theeyhat thy faith faile not. Though Sathan then comcj and accufe God to vs, asnotlouingvs J yet let vsbee no more mooued, thenafiood wife would bee to hcare afalfeknaue thus accufing her louing husband. Ifwcc muft not rccciueafalfe accufationagainftanancicntj vnder two or three witnefles. i.Tim. 5. (ball wee then re- rccciueanaccufation againftthe A undent of day es^ the Lord himfclfc vpon Sathans word, aknowcn and detcfted decciuer Such as are knowen to doc ill offices on both fides, to come to mee with a talc againft thee, and then prefently to goe to thee,and (ay as much ofmec,(uch I fay beingonceknowen, who will regard them ? Now we know Sathan to be fuch an one. Hec accufcs God to vs, and then hee goes, and accufes us to God, as he accufed both loh toGodjIob 1.&2. and afterward God to lob, as notrclpeding him. As wee would bee loath God fhould bclecuc Sathan againft vSjfo let vs take heed that wc belccuc not Sathan againft God. 2. We may not then be difcouraged when wee feele our (clues thus tempted to doubt whether wc bcGodsfonncs. For the Diuell as helaboureth to fowc diuifion bctwcene brethren among them- ftluesj Michael 0ni the Dragon, ^45 fellies, wfcich is curfcd jfo alfo that which is yet W'orfe, betwixt the father andthefonncSjyea be- twixc the father and his owne naturallfonnCj yea betwixt the two natures in Chrift perfcnally vnited the man-hood and God head j He would make the man-hood think that the God-head did not fuftain it. Now if he thus tempted Chrifls humanity that had that fpeciall vnion with the fecond petfon in the Trinity,what thenmay we lookcfor, whofe vnion is not fo neere ? We fee how he guls the wicked of the world, &perfwades them being his flaues that they ace Gods fonncs, being very beggers, that they are kings. And fo why may hee not contrarily perfwadc Gods (bnsjthat they are his flaues ? 3. W hen there come intoowr mindes Atheiffi- call thoughts, as to doubt whether Chrift bee the fonneofGod, yea whether there be a God or no,let vsknow thatthefe arc the whifperings ofthe olde ferpcntjlet vsnot be difcouraged ouer-much fince he was thus bold with Chrift himfelfe. For thefecond. In that he tempts him to doubt of Gods care and prouidcnce. Weefeehow theDi- uell will alfo trouble vs in this poyntof Godsproui- dencefor this prefcntlifc, as JDauid was troubled Pfal. 73. andlcremy. Ier.12. let vs ftrcngthen our faith in Gods mercy for our falu ation,and we hauc madefure workefor this. Rom.8.32Godhtuinggi- uen vs his fenne how jhall hee not with him giue vs aH things elfet 7he thirdfinne hee tempts him to, was to worke a miracle ofturningftonesinto bread,andfo to hauc eaten. R ^ Vfe. 3. r The fecond temptation. Doa. TheDiucll would draw vs to a dilhuft of Gods pro- Uidence. Pfal. 7J. lerem.Ti, Rotn.S.jj, The third temptatioB, 244 Michael and the t>ragon. Anfiv. 1. a. 1. 3. I. 2. I. 2. ^ejl. This fecmes no fuch matter. Why might not Chrift bane done it lawfully ? Ai^fw. After we hauc thoroughly weighed iCjWe ("hall find a great finne. i. In regard of the ground, diftruftinGods prouidence, as though hce would notprouidefor him. 2, In regard ofthe aftion it fclfc, wherein firft our Sauiour fhould haue allowed ofthe Diucls lies,who required this miraclc,both as the onely meanes of his life, and as a nccelTary de- monftration and proofe ofhis God-head, wickedly tying both the faith ol his man-hood,and the power ofhis God-head to bread. Secondly,the third com- mandement fhould haue beene broken, and a mi- racleabufed andprophaned. i. Becaufe Sathanis a fwine, a dogge, to whom fuch pcarles,fuch holy things may not bee caft, and therefore our Lord would neither gratifie Htrod with any miracle, nor yet thofe cruell mockers at his crucifying,hee owed them no fuch fetuice. Nay when his mother vnfea- fonably made a motion he checked her,thac though he wrought the miracle afterward ,yet it might ap- peareheedidit asoFhimlelfc, as knowing beft his owne time, and not to be inftruded or directed by any. 2. Heerewas no need of this miracle at this time,for firft, God workes not miraculoufly, when racanes may bee had. Allrhe while the prouifion of.£gypt lafted. Manna rained not, nor yet after they were come to haue other prouifio in Canaan. Now Chrift was in his fathers appointmet to come out of the wildernes into fuch places,wher he might haue bread without miracle. Secondly, miracles are for confirmation offaith, but the Diucll is vnca- pable Michael and the Dragon. 245 pable offaithj and then being wrought thus in hug- gcr mugger without the fight of iuft witnciTes how would it hauc confirmed faith. Thirdly, ifChrift fliouldhaue wrought miracles for his owne belly it might hauc feemed fufpicious. Wee fee in the wh.olehiftory of the Golpeli that though Chrifts miracles were almncrs to the poore, and Phyficians to theficke, and with them hee releeucd other fickc bodies, and hungry bodies, yet neuer his owne. He chufed rather to line vpon almes Luc. 8.1.2. to begge water of the Samaritan. Ioh.4. Yea of his cruel! aduerfarics on the crofTe,crying out to them, Ithirfly and imploring their mercy, ieaft othervvife he might haue feemed in miracles to haue had Si- msn Magm his mind and to haue fought in fuch ho- ly things, his own gainc,and priuate benefit,which had bcene abominable. Here by the way we may note,how the Diucll Jaboreth to make vs prophane holy things by referring them to wrong ends, and how he would make vs carnall in things rpirituall,as heere hee would haue had Chrift yfcd a miracle (which fhould haue beene for Gods glory, and the Churches faith) for his bellies fake. So perfwades he many in preaching, in profefling, in praying to fecke themfelues, and to ferue their owne bellies, as tholephillipicke preachers did. Phil. i. And thus c- uen the adiion it ielfe is vniawfull. 3. It was vniawfull in regard of two necefiary appurtenances to this adlion. I. Vaine-gloryandoftentation. Ifabafe fellow fhould daringlyprouoke a wife and graueman, of grcatlearning and iudgement, and fay to him,ifyou R 5 . be 3- Luke 8.1.1, loh, 4, 1 Note, Phil. I. 3- X 246 2.- DoEl, Wc muft not mcafurc aili- onsby the outward ap • pcarancc. Mkhadand the Dragon. bcafcholler, Iiccreconftruc thisGrecke fcntencc, it would not bcfecmc the ftaycdneflc of thelcar- nedman, who had already giuen farrc morcfuffi- dent tcftimonies of his learning then that^prelently to docthethingreqiiired. a. Inordinatencife of appetite. For though in a peecc of bread eaten of an hungry man no fuch gluttony, andcertainely the Diucll aimed not at thisfinneasmay appcare by our Sauiours anfwcr, yet for all that to haue ones appetite carried by the Diucll, and to be at his becke argues inordinatenes of it. Thus we fee how many finncsthc diucll couched, and infolded in this one. It teacheth vs not to mcafurc adions by the out- ward appearance. What a matter is it to eat bread when one is hungry ? but wee (ee what a matter it would haucbeene heereinChrift. /Vlittle pinne, fpecially being poylbned may pricke mortally, as well as a great fword. jidams eating the fruit fecms afmallmatterto flcfhand blood, which wonders thatfo fmall a pinne fhould wound all man-kinde to the death. Buty^^/^wjfinnc was not (imply the eating of ihc apple, but the eating of xht apple forbid- denhy God. There was the deadly poifonof that little pinne. And there alfo the Diucll fo handled the matter that all the commandements were bro- ken in that one action. As the firft table in his infi- delity doubting both of Gods truth and goodneffe, contempt of, and rebellion againftCodjpreferring ofSathan before God, and in the prophanation of thatfruithe ate, whichwasa facramcnt. And for the. Mtchacl and the Vraoou, CO 247 the fccond table, he broke the fitt eornmandement in hisvnthankefiilneflctoGodhis father, that£;niie him his being, and had beftowed fo many bleffings vponhim. Thefixtin tbemurtherof himfeif, and all his poftcrity bodie andfoule. The feaiienth in his intcmperancy. The eight in touching anothers goods againft the will ofthe Lord. The ninth in re- ceiuing the Diucls falfe witncffe againft God. The tenth in being difcontent with his cftate, and lu- fting after an higher. T ake we heed now of the de- ceit of finne. It (hewcs little Ibmetimcs,but oh the bundle ofmifchiefethat is lapped vpin that little. The fecond point followes. The arguments whereby the Diueil tempts. Firft to vnbelccfe and diftruft thus. JfGod regarded thee ought,much more ifindecd in this manhood this fecond perfon in Trinity dwelt pcrfonally, furely thoufhouldft hauc bread to pre- fcruc thcc in this ncedc,though it were made mira- culoufly of ftones. But thou haft no releefe, no ftones turned into bread. Therefore God regards thee not. &c. The propofition is built on this ground. God pro- uidesforallhisjfpeciallyfor fuch a creature as the humanity of Chrift,that is vnited to the God-head. The husband would prouide for the wife,the father for the fon in leffe need then this. But the vnion be- twixt the God-head andhumanity ofcbeis far greater. And this ground is true. But then ano- ther groundnecefTarily implied bySathanis falfe, that no other prouifion could be had, but by bread R 4 Here- i. ThiArgM mcniswhuh the D.ufll V- ftth to Chrifi. 1. 24^ BoB. It is vfuil with Suhanto caft into out minds doubts of Gods lou?, Pfal,7j. Iud^6, Pfal 10 Vfi. I. Michael and the Dfazon C3 l.The{r4.i4. D. Hereby we Tec how Sathanvfeth todefcant vpon our afiiid^ionsj^ thcrby cafts doubts into our mindesofGodsloue. So did he with Dak/dPLy^- So Gcdeon ludg. 6. if the Lord be with v show then it allthUvoonvs. As in profpericic rhcdiuelh en- dcuouristomake vs lay ourficarts tooneercto it, whence that of the Pfalmill, If richer increafe fet not your hear ti thereon^ Pfal. 6a. to. So in aduerfiticjto make /s to lay it to neere our hearts, I, It mud teach vs in our afflictionsfpecialiy to ftrengihcn our faith in the mercy of God. ItisSa- thans pollicie to imbitter our afflidtions with this gall of diffidcncejand fo to adde forrow to our affli- (Stion; butwcmuftnot yceld j but rather take our afflictions as markes of our adoption. And as in this hunger of Chrift,yea in his greater afflictions, yea in his death,and being in hisgraue,theper(bnal vnion was not diffolued , fo mud we aflbrc our fellies that neither is the myfticali vnion betwixt Ciirift, and ourfclucs diffolued by any ofour affli- dionsjoo not by death,or the graue it felfe. where- vpon we arc faid to fleepeinChriJl^ i.Theff 4.14. eucn %\\tc\arewein C^r/y?.when we are in our graues. If any man fhould be vfed like a dogge, or a Bearc, yet as long as he fees humane ("hape, and difcernes the vfe of humane rcafon in himfelfe,he would dill for all this vfage thinke himfelfe to be a man. So though the children of God be vfed here in this world, as if they were wicked, yet as long as they feelcthe vvorke of grace, andthepowcr of Gods fpiritj they mud dill hold themfelues to be Gods children. 2. Take Mtchad and the Dragon. 1. Take we heed that we ncucr thus caftdowne the fmitten of God, and vrge them to defpayrc of Gods mercyjas DAuid complaines of fome pral.3.2. Muny fsy to myfou le, There is no helpe for him in God. This is Sathans courfe, and in doing we fhall fiiew our feiues his inifrumcnts. The fecond Argument was to pcrfwade hint to the working of the myracle, bccaufc he was the fonne of God,and therfore lie was able to workc it. See the Diuclls diuinitie,That that which wee can do for helping,or benefiting of our feiues, that we fhould do. It is no matter whether lawfull, or vnlawfullj that skills not, he would ncuer haue vs to fticke at ought. Thus deales he here with Chrifi. Thou art the fonne of God, and thou canft doc all things, and wilt thou not vfe this power of thine to helpe thy felfe by turning ftones into bread? And yet this was an vnlawfull mcanes of helping him- felfe. So Jex^ehe/ireafons with about Naboths vineyard, Thou the King of Jfrael,a\-\d[\.\'Seiinch a bcifefellow to croffe thee? .SoftillfpeaksSatanto great men, Thou of fuch a place,and power, fuffer fuch an one to Aand in thy way. So in fickncfle he prcfentsvngodly meanes,as charmcs, and witches, and tells vs,ifwhen we may be holpen,and will not, we are worthy to be fickcflill. So to fch6llcrs,ydu are men of parts, knd learning ,'and line you thus ? Getyou to Rome and to Rhemes, and thereyefhall haue refpcd anfwcarabletoyourdefircs, anddc- ferts. The third poynt followes. Tie mAnner of con^ ueyancOy full of craft and cunning, for I." The 249 rfi. z. I. DoSi. Pfal I *. Hie Diufil tempteth vs to doe what we can doe, though neticr io vnlawfull. •J. The man- net of con. veyance. N. P 2^0 M/chacl and the Dragon. 1. 2. I' DoEl. I. The matccr whereto he pedwades,as wcfaw, in outward appearance was but fmall, and yet fuh ofdeadly danger. 2. He framed his tcnationsfo, that he might carch him which way foeuct he fnould take, though yet our Lords skill was aboue his. for thus the deuif thought: If he doc worke the myracle then haue 1 foyled him, and made him to diftruft his Fathers prouidence in the vfe ofan vnlawftill meanes. If he doe not, then (hall I infult ouer him as not being a blc to doe it, and fo make him doubt of the trutii of his Fathers voycc, ihouArtmy/ff«»e,buthc was deceiued here. 3. Like a Waterman, he lookes oneway, and rowes another. The fpeciali thing he fhot at in- deed was to make Chrift call in queftion the truth of that oracle that founded at lordaojto thinke tho- rough vnbelicfe thathewasnotthefonnejOfGod. But yet the words of the temptation feeme to im- port that he fought onely the working of the mira- cic. And yet the deuill would rather a great deale he would neuer worke the miracle, lo he would doubt himielfe not to be the fbnne of God. for this would haue been the greater foyle. This difclofes to vs one of Satans myfteries. Somtimes he will tempt vs to fome finne to which yet he cares not much whether wee yeeld or no, hoping to get a greater conqueft of vs by notyeel- ding. As thus, when by not yeelding wee grow proud, vaine-gloriouSjfccure,confident, wherein the deuil feemes to deale like a cunning gamcftcr, that hides his skill, andlofes two or three games at the Michael and the Dra^^on, I the firlt, thac ne may winne lo much the more at tcrwards. 4. He transformcs himfclfe into an Angell of light,and makes temblancc of religion, for I. He acknowledges plainely that the fonne of God is God,and can doe that which God can, that Godoncly by his meerc word can worke miracles, and that it feemed likely that Chrift was the fonnc of God. Loe M orthodoxe deuill feundiniudgmcnt. 1. He bids not our Sauiout tume ftones into phc- fants, Partrichcs, or any dainty delicates,buc onely into bread,matterof neceflitie. Loe a fohery anda temferatt deuiU. 3. Here is a faire pretence of loucjand mercifull refpedtoourSaiiiourinhisneedc, that he might not perifh but haue reliefe. Loe apittifull^andx com- paponAte deuill. 4. Hereisfomefhewalfoofagoodminde, dcfi- ring fatisfadion, and refolution of doubts, for the deuill feemes to make fayrcjthat if his doubt might be fatisficd by miracle, and Chrift would cleare his godhead thus to him,he.would worfhip him. Loe a religioui^ And a deuout deuid. And yet in all thefe fhewes he is falfe, and in thefe bunrcd, and oyled words, hath warre in his heart. He thaifla'terethj Prou. 29.5. (prexds a net before his br others feet. So doth the deuill in thefe flattering fpeeches he giiies Chrift,and his truth. So Marc: lefMofNA- z^Aret 1 know thee the fonne of the luting God. lefm And fonne of the lining there is butter,and oyie^ but Jefus there is afword, for thereby he laboured to confirme the people in that erroor Z/jZ Michael and the Dragon. M 4. The time, DoSi. It The Diucll 3c his inftm- mcnts arc wife to wait their times, lob. a4.i5< Gen, J 9.11. Prou J,- i.Sain.z J.37. I0b.j3.jt. that therefore lefus was not ihc tmz ^epas ^ be- caufehewas of 2^z>arcih, This cunning conuey- ance of Satan ninft teach vs wifdome, and watch- fulneffcj in trying and examining matters, and not to be carried away with euery fiiyre fhew, and pre- tence. The fourth poynt followes- The time when hee was tempted. Then^ namely when our Lord was hungry. VVhcre we learned I. That the Diuell and his inftruments are wife to take their times for euill, as in fpeaking to Prin- cesand great peribnageswe wait ourhtteft cppor- tunities. The adulterer waits for the twilight, layes lob.\oh. 24.15. SoHerodiasyihzn Herods^zs'mzhQ goodvainc tookeher opportunity iorlohns head. SoPutfjphars wife for when her husband was abfent, and whenwas alone. Gen.3p. i r.So the whore Prou./.entifestheyoungfter, My husband is from homeyindgone into a farre conntrey. That was then the baflafuInelTc of that finncin thole dayes. Now the cafe is aitred. We on the contrary Chould bee wife for good, and iearne of the vnrighteous ftcwardtomakethebeft of our opportunities. So Paul i.Cor,it5.8.9. tookc the aduantagc of that opportunity of Gods opening the doore vntohim, to ftay the longer at Ephefus. So Abigail tookc her time to reprooue Nabal when he was come to him- felfe. I.Sam. a5.37. oh how good is a word Ipoken in Icalbn. When the iron is hot thenflrikc, when God by affliikions hath humbled, and foftnedei- ther others or onrowne hearts thentoworkevpon .tnem,3sIob33.23. % When Michael and the Drami. 2. When thediucll fpies vs weakc^ in want and neecffivy, or any other way cs difa^lcd to refih him, that is a fit time with him to fetvpcnvs. As the c- nemies wil make battery vpon the wals where wca- keft, and cuery one goes ouer the hedge where loweft, So Sathan where, and when heefindes vs fccbleft, there, and then will he be dealing with vs. When Dauid was idle and out of his calling, then lliothethedartoi lull at him. When the fameDto fhcw the power of the Scripture, and to grace it, and to giuevs an example offightingagainft Sathan, hee chufes this way of confuting him by the written word. This k that fword of the jpirit.^ E ph. (>-where- with we muft wound Sathan. We are bidden to re- fift him by faith,buc this faith is grounded on Gods word. The Michael and the 'Dragon. yheVje. I. AgainftchePapifts, chat take away the weapons from Gods people,and fo betray them into the handsoftheir enemies, andin freed ofthe friarpc two edged fwords of the (pirit, giue vs a lea- den, andawoodden fwordof theirowne, as their holy water, their croffings, their graines, and their durtyrcliques. It is not the figneofthecroflc, but the word of the croffe that ouerthrowes Sathan. For he is that ftrong man that will notyecld but to aftrongcr. Now the hgneof thecrolTe, and holy water, and fuch babies arc humane inuentions, and therefore too weake to chafe him away. But the word of God hath adiuinepower in it, and (bis a- blc to ouercomc him. And indeed if there were no other argument to prooue the Scripture to be Gods word, this were lufBcient, that it hath power to quaile, and to quafh Sathans temptations. 2. Againftfuchofvs as delight in other bookes, and not in Gods, and this is the fault of many mini- fters that are mighty in the Fathers, Schoole-mcn andCounfels, but not with i^pcUos in the Scrip- tures. Ads i8. a4.But Minifters with Chrift fliould labour to bee goodTextuarics, and not Minifters onely, but all Chriftians in their places. For Chrift heerealledgeth Scripture not as a Minifter, but as one tempted to defend himfelfe. Now all Chrifti- ans are fubied to temptations. Tn the plague time none will gee abroad without fome prefrruatiuc. None will goe foorth into the ficlds,bHt t ake at leaft aftaffc with them for feare of the worft. Thofe that trauell will not ride without their fwords,Thofc that know they hauc enemies will neucr goe foorth vn- S weaponed 3^57 Vle.i. Vfc.t. A&t it.»4. iijS Pfal.11?. Genef.j9. Michael and the Dragon, weaponcd, and Kings alwayes haue their guards. Now ail of vs hauing Sathans temptations, and our enemies ready fotvs at cuery turne, we had neede daily to rcfort to the armoury of the Scriptures,and thereto furniih our felues.For when this word ihai be bid in our hearts ^and enter into ourfoules, then fliall wepreuaileboth againftthe violent man^ and the flattring woman,that is againft allkinde of tempta- tions, whether on theright, or on the left hand^ t haue hid thy word, faith Dauid Pfai. 119. in mine hart, that I might not finne. Hh\\%Iofefh prcuaiied againft that temptation to folly, by rcmcmbringthe fea- uenthcommandemcnt. Thereafon why we arefo often foiled is, for that we read not the Scriptures at all, or elfc carclcfly without affedion, or attention, andimprcffion in the heart. Let vs now then like good ants hoard vp againftthe winter of triall, of thijfpirituall grainc. In that time one fauoury fen- tence ofScripturcfhalldovsmoreferuice, then all the pretty and witty fayings&fcntences of Fathers, Philofophers and Poets. IfChrift as m an, notwith- ft andiiig his vnion with the God-head, had vfe and comfort of the Scripture, how much more then the moft hoiieft men.Caft not off the ft tidy of the Scrip tures onely tothe Minifters. Though the law bee not thy profeftion, yet thou wilt haue fo much skill in i--, as to hold thine inheritance, andtokeepethy land from the cauiller. So heerc, though dininity bee not thy profeffion, yet get fo much skill as to keepe thine heauenly inheritance againft Sathans cauils. As any is more liibied to Sathans temptati ons, fo hath hec greater neede of the Scriptures. Therefore Michael and the Dragon* Therefore Princes and great ones Ipccially hauc fpcciall great ncede of them. Deut. 17.18:19. lofh. 1.8. And betimes let vs inure our littleones to them, Whoknowes but that the alledging of thefe texts hecre might bee the fruit of thatinftitution in the Scriptures in h is childhood vnder his parents. 2. The attfvper it felfe jolleippes. In which heere are two things, i. Firfija cencefion or grant in the word Onely, Manliueth not by bread only.lt im- plies thus much.I grant that ordinarily man lines by bread. Where by breadfynechdochically is meant allotherthe creatures made forfood. As lob i. T hey went to cat bread, that is, to feaft & banquet. Then fecondly, a rejlri^iion of the grant. Y ct not onely by bread, but by euery word that froceedeth out ofthemoath of the Lord. Euery word.] This word Word\% not in the Hebrew, but only th\is.,by all that proceedeth, but the fenfe is well exprcfled : ^otlVord both in Hebrew 6c Greek fignifics as mnch zsthing. So that it is all one as if we (hould read it thus,^»/ by euery thing that proceedes out of the mouth ofCodfaox is, which God appoints andgiues power vnto,to be nourilhment. The fumme of the anfwcr then is. Bread indeede is the ordinary meanes of fuftaining life, but yet bread hath not thispower in it felfe,but becaufe it is proceeded out of Gods mouth, God hath appointed it for thatpurpofe. Now God can as eafily appoint any other thing as bread,if he will. The words then containe the doftrin concerning Gods prouidencc for this tcmporall life. In the, which doctrine confider two things. i.Fitft the kinds of this prouidence.They are two. S 2 I. Ordi' 259 Dcu, 17.18.19, lofli.i.S. i.The anfwcr it fclfc. I. i6o I. The ordi- mry. proui- denccof God in maint.ti- ning this prefcntlife. DoEl. A J Gods pro uidcnccordi- narily workes by meancs, fo thefe meancs haue all their ftrength from him. Michael and the Dragon Hofeai.ri. 1. Ordimry. By bread. 2. ExtrAordimry, By whatfbeucr clfc befides bread lliall be appointed ofGod. Secondly, the ebi^ci of both the ktndcs. Man liucth not. Man in gencrall. For the ftrlk, namely ih^kindes. And Firft, ihzordmaryprouidence oi God in mainrai- ning this prcfcnt life, our Sauiour grants it to be by the mcanes of bread, yet fo, that therefore bread is the meanes oflifc, bccaufe the decree is gone forth from God concerning bread, that it fhotildbee the meanes. Welearnethen. That as Gods prouidence ordinarily workes by vfiiall meanes,fo thefe means haue all their ftrength from him. Wefcchowforthepreferuarion ofeuc- ry particular man bee hath appointed foode ; for the continuance of the whole kinde,gencration;for the reftauration of health decayed, and tjie preuen- ting of ficknefTe, phyficke. And in thefe creatures hehath placed a vertue inherent in themfeliics for thefe purpofes; yet fo that the operation & fuccefle is guided by his power and gracious blefling. For that he that gauc the vertue is able to inhibite and reftraineitifhewill. Hencethatfpcech.Hof.a. ai. I will heare the heAuens, and the heAuens the earthy and the earth Tz>reel. The earth is the meat>csto bring foorth fruite tovs, theheauens to make the earth fruitfullby their influences, but yet they muft bee petitioners to God before they can exercife that vertue God hath giuen them,for the helping of the earth. God then at the firft gaue power and quali- ties to his creatures of working this and that,and ftil in Michael and the Dragon, in thcexcrcifcofthispowcrhcruftaincsand vndcr- propithcmj/fir in hmwee Hue, mooue^ Andhaueour being, Afts 17. Andbyhu mighty word hee beares vf aU things. Heb. 1.3. And that word Gen. i. and a- gaineGcn.^.foroiirfocdc isatthisday cffe^uall for noiirifhmcnt, as that other Encreaje and multiply istorpiopagation ofman-kinde. Wee may cafily fee that as the creatures could not make themfclus, fo neither could they beftow thcfe properties and qualities they hauevpon themfclucs. Befides that, thcfo properties are fiich, as make them to be in the places offeriiantsvnto others, as the heaucns to the earth,the elements to plants,plants to beafts,beafts to men. Now euery creature naturally abhorring feruitude, and feeking foueraignty would ncuer haue beftowed on it felfe fuch properties, as where- by they were thus to be enthralled to the feruice of other creatures. And thus other creatures whom they ferue, they did not thus difpofe of them, ther- fore thefc properties and qualities were giuerj them by God. 1.' It makes againft thecurfedpradifc, and vfe ofcharmes andlpcls. They haue no fuchvertue in them as is thought. They neuer proceeded out of the mouth of God, neither are any ordinances of God. For then they Ihould either haue vertue inht- re»nnthem by nature, as bread andhearbes, See. whfch God in their creation blcfled to thefe ends, and then endued them with fuch vertue.i.Tim.4 3. which God created to eat. So that in nature the reafon of this vertueof theirs may be fecnc. Or elfe they fhouldhaue Godsvertue andpower affifting them, S 5 and lOz Vfe.l. Proi*.3.Y. I, Tim.(J. Luke 11. M:chdel and the Vfdgon, andprcfcnc with them, as in the Word andSatra- meats, and the reafon of this muft bee fccne in the t4e Scriptures, and Gods ordinances there reuea- led. But neither of thefc can befpokenofcharmes, and therefore it is onely the Diuels mouth out ot which they are proceeded. And only thofemcanes are for our vfe which proceedc out of Gods mouth. 2. This muft teach vs not to truftto, or reft in the outward mcanesof our life, health, comfort, fafcty,for they are not abfolute in ihcmfelucs.They are lame ihenifelucs, and need a ftaffe toleancon, namely,the ftaffe of Gods power and gracious blef- fing. Whence that phrafe is vied of breaking the ftajjis of bread. Now if they necdea ftaffe toleane on,they arenotftttobceftaues forvsto leaneon. And therforethat which Proo.3.5.Salomon fpeaks of one fecond caufe, Irufi in the Lordj and leanenot to thy wifdomey is to bee applied to all fccond caufes whatlbeuir. Leane not on them then, but on that they leane on too, which is to fupport both them & thee, and that is God. Without him they arc not onely lame, but dead, hee it is that muft quicken them. Hence thatoppofitionoftheliuing God, to riches. That they truft notinvncertaine riches^ but in theliuingGod. i. Tim 6. And therefore Luk. 12. the foole deceiucd himfelfe, protnidng hiinfelfe long life becaufeofhis great riches. Thtugha manhaue^ abundance^yet his life conjiftethnot in his riches. Luk. 12. Princes children Ihould in all likcli-hoode bee • ftronger, luftier and heathfullcr then poore mens that are glad toleape atacruft, the other hauing thepureftand raoftexquificediet, and wanting no ten- lifichael and the Vra^n. t> 263 tendance, and yet for the moft "part they are not in fo good liking,nor of fuch able bodies. Daniels^\Ak. by Gods bleifing kept him in as good liking, as the kings diet did the tell of his feliowes. Men and wo- menofweake conftitutions haue oftentimes chil- dren,W'hen others more likely in narurall reafbn,arc without. Hence that obferuation PfaL 37. that a Utile to the righteous is great riches^ and goes further then the larger reuenues of the wicked : lb that the poore godly man with his little can doc good, and lend to others, whereas the great rich wicked man, for ail his lining and rents isfaine to borrow, and which is worfc, payes not againe. If any fay it is for want of wifdomc, and prouidence and care. Da- uidtels vs the contrary. Pfal. i ay.a.that for all their earely vprifing, and their late downe-lying, for all their caiking and ploddingthey could doe no good without built thehoufe. Atoiferooman builds the houfe^Vion.io. And yet withall(j^>«!/ build thehoufetooyhiih Dauid, Not her wifdome with- out God.5^ the diligent hand makes rich,ikies Salmon Pro. J 0.4. But the blefmg of God makes rich faies the fame Salomon Pr.10.22.N0t diligece without Gods bleffing. For otherwife for all the earning of great v^2kges\tish\mfutintoahrokenbagge.Hsig. 1,6, So bread i>ouri(hcs, but withall God bleffing nouri. fhes. The one as the matter^ the othct as the forme^ The very heathen apprehended this point very well, They made their Coddejfe Prouidence to be the mid- wife of nature, fhcwing that nature could doe no- thing without the power of Gods prouidence. A hd hence though thcwifcrofthem acknowledged but S 4 one Pfal.j/. Pfal.ii7.z. 1 Prou.10. Prou. 10.4. Prou.io.2t. Hagg.i.tf. 264 7 i.Chron.i5. Dan. J, n'- Z' . I.Tim, 4.4. Gencr^. Michael and the Vragon. one God J yet toeuery feuerallcreaturegaue they the name of God, as of C(?w to the cornc, of Bac- chm to the wine, oi^^eptune to the waters, to iTnew thatthcpower ofGodwas in thefc creatures, and that it was not fo much they, but God in them and with them that wrought. VVhatailiame then for Chriftiansto repofe and fecureour felues in ihefe outward meanes?Oh when one hath gotten a great iuingand greatfrieuds, wefay,ohheeis madefor eucr. God that can breake the ftaffc of bread, can breaketheftaffe of friends, riches^fauour, and all fuchmeanes asweetruft to. Asheedid thcftaffc ofphylickctoi^/2;.2.Chron. 15. As hercftrained the fire. Dan. 3. from hurting and from burning, fo can heealfo, from helping, and from warming. If wee want meancs then let vs not onely fecke to them, but to God. And if wee haue them though inncuerfuch ftrengih and abundance, yet let vs as earneftly crane Gods bleffing and helpe, as wee would doe in our greateft want. For what haue we when we haue the meanes ? Hau e wee God locked vp in the meanes?No, we haue but dead things,vn- able to helpe without God. Therfore in the fourth petition Chrift te'achcth the greateft Princes that fwimme in wealth to pray for their daily bread as thepooreftbegger. 3. This teaches vs neuer tovfemeates, drinkes, marriage, phyficke, recreation, apparell, habitath on, or any other ofGods creatures without prayer. This fandfifies them all. i. Timoth. 4.4. nor yet o- therwifetogoe about any bufinefTe. Thus Genef. 9. i^oah by the facrifice after his rcleafe from the Arkc Michael and the Vraji^o^i. Arke lancliried his dwelling againe on the earth. Hence of ancient did the lewes dedicate their houfes, Dcut.io The want ofthiSj& the fwiniih rufhing vpon the cretures makes many houfes to be preyestothefire,theeiiesj diuels, and many mens meat|{obe the fame to themjthat the quailcs were tothelfraeiites. 4. Itmuft teach vs fpceially to labour for Gods fauoiir, to get him who is thefirft caufctobeeon our fidcj as our Sauiour aduifcs the careful! feekers after the fecondandinferiourcaufes, Matth.^.g3. Birfttofeekethe KingdomeofCod 5 Thisistogoe to chefountaine, to the well-head. Who would goe to an inferiour officer ifhee may haue acccfle to the higheft ? to the fcruant ifhee may come to the ma- fter ? If God be difpleafed with our finnesjthen nei- ther fowing, eating, drinking, or labouring, fhall haue any fucceffe, as in the lewes that negledfed GodsKingdome, Hagg. i. godlinejfe is wellcalled^r'<'4/^rf;»<». I.Tim. 6. becaufe itgaines Godhimfelfe, audfohis blelfing vpon all outward meanes, and heethat gaines riches without God, what hath he gained butalitrle grauell ? Pro.ao.17. Afweetbargaine. 5. Inthefucceffeof themeancsletvsbe thank- full to God, and not ficrifice to our ownc nets, not applaud our owne wifedome and diligence, but let God haue allthepraife, bccaufewithouthim.no- thing had profpered. And thus much for the ordinary prouidenct^ of God. ExtrAordimtry folio wes, hut by euay word thatprO' ceedes Deuf.zo. J. yj«A' Higg^r. i.Tim.tf. Prou.i8.17. Vfi. J. ». The extra- ordinary pro- uidcncc of God. i66 Do£t, God It notti- edto fecond ciufes. I. Without meanes. t.Chro,t4.ii z.By inliiffici- entmeanes. z.King.zo, Gtnef.jo. I Exod.t^. |Iudg.7- I.Sam, 14.^. I.King. i>.8. / Michael and the Dragon. ceedes^mc. that is by any thing elfe befides bread whatfocucr God fhall thinke good. God is not tied to the (ccond ordinary caufes, but he can doe that without thlfem which he can do with them. This will appeare in thefe particulars. I. God fometimes workcs without the meanes at alijas in the firft creation of the chaos,znd in Chrifts healingofmany difeafcs. Heere the -wardtkupro- ceedes0UtofGodsmsuthis\\\scmv\z immediate pow- er. He fpeakes to thatj and bids that alone effeft thisorthat, a.Chron. 14.11. ItUaUone with God to ftue with wanyy or with no power, namely of any meanes, fauc this of his owne immcd^tely. 2. God fometimes workes by ordinary,but thofe weake and infufficient meanes in the order of nature. As when the bunch of figs healed Hez^ekiahs fore. 2 .King. zo. zs^htnlAakobs rods laid before the fheepeof one colour and made them conceiue, and bring foorth particoloured ones. Gcnef. 50. -when the winde brought the Ifraelites quailes in fuch abundance. Exod. 15. when Gedeons three hundred fouldiers got the vidory ludg. 7. and lonathan and his armor- bearer alone chafed away, and flew fomany ofthe Philiflims. I.Sam. 14.6. Itis net hard to the Lord to faue with many or few. Of the famekinde was it to ftrengthcn Elm fo long with one meale, that hee flioiil d be able to goe forty dayes iourney together in the wildernefle. I.King. 19.8. And to this head may wee refcrre that of Merlyn, who during the malfacre of Paris, fome fortnight together was nouriftied with one egge a day layd by an hen that came conftanily to that hay-mow, where hee lay hid Michael and the Dragon, I hid in that danger. Thus iheoyle inthe vviddowcs cruifcand mcalein hcrbarrcll. i.King. 17. together with the feauen loaues, and two Hfhcs in the Goipel infufficient to doe that they did, and yet God fpea- kingri&ewr<^ to them, they did it. So for theappa- rell of the Ifraelites which they had wlien they were young, and children in ^Egypt to fetue them till they were growen men, and forty yceres together in the wildernefle without being worneout. And foforourSauiour Chrift tobcconceiiied onelyof womansfeede without mans. In all thefeGod in- deededid workcby meanes, butbyfuch as weake and infufficient in the order ofnatiire. 3. God o- therwiles workes altogether by vnufuall and vn- wonted meanes. Such-as was Manr/a in the defert. So without the funne he caufed light to ibine forth either out of the whole chaifs, or elfe out of the ele- ment of fire,at the firft creation, fo without rain at the fame time the earth was fruitful). TIuis with the noyfe of Rammes homes the vvalles of Jericho fell downe. 4. God fometimes workes not onely by meanes (diucrfefrom, but quite contrary vnto the ordinary. As the blindc mans eyes are reffored with clay and fpittle. Ioh.9. and /anaj is faucd by be- in^ in the whales belly. Thus God workes without ail meanes, widiout ordinary meanes, by weak and' infulScient meanes, and againft the meanes. The reafon why God will thus extraordinarily workeis, to let vs fee whence it is that the ordinary meanes due w^rke, and that he needs chcm not,but j that the vfi of them is an argument of our weaknes | fo to be fupportcd, not ol his. The 267 I.King 17' 3 By vnufuall meanes. 4 By contrary meanes. Iohn« Reafon, p-«3cr 268 Michael and the Vragon. I Vfe. Pral.37.?. Et fafeere fide ficlun, Hab. t. Lukeai, Gen.ii. ».Chron.£o.^. |Dan,j. The vfc of this do6krinc wc fee hecrc in our Saui- ours examplcjkecping himfelfe by it from diffidence in his fath ers prouidencc jand from the vfe of any in- dired meanes in relecuing his nece(fity,and wiihall encouraging himfelfe in comfort and patience to wait vpon his fathers prouidencc. Iflawfull means faile vs, as bread in famine, yet let vs feede our felues with faith.Pfal. 37.3. making that to bee in- ftecdeofmeatanddrinke. ThusHab. z.lheiufi^ mitovkhXt^omQumti^JhAllUuebyfaith ; And Luc. i\,?o^eJJeyourfottles by patience, Neuer defpaire, but fay as Abraham to Iz^hak, Gen. 2 2. God will pro- uide, and then will the Lord prouide in the mount. Andwhenwith lehofh aph at we knew not what to do, yet haueweeoureiesvntoGod.2. Chron. 20. 6. Art thou brought to low eflate, and haft fcarfc bread to put into thy mouth ? Remember that if God fpcake the word to weakc meanes they fhallworke as well as the ftrong. An hard dry cruft of bread,and a ve- ry little fhall be nourifhment competent and com- fortablc. Neuer vfc any fhifts ifin any of thy wants thou haft not lawfull meanes at hand. He thatbelee- ueth will not make hafi. Ifay z8. 16. Neceffity is a fhrewddart andafharpe one, yet fee how Chrift repulfed ithecre by faith, in his fathers powcrfull and all-oncly all-fufficient prouidencc. So muft thou, and bee of hisminde, I'leftarue rather then thorough diftri^ft vfe vnlawfuil meanes, andfo of- fend God. Thif three children comforted them- fcluesthus. Dan. 3. that though they!fw noordi- nary meanes for their dcliucrance, yet'Godwas a- ble extraordinarily to deliuer them,if not, yet wold they Michael and the Dragon, j 269 they not dcliucr thcmfelucs by diibbedience and idolatry. Clirift in his greateft necelTity s-vould not turne ftones into bread tofaue his lifcjand wilt thou in farre ie0e ncceflity not to fane liie, but to en-' crearcweaIth,and(o honour and greatneiTcj turnc not ftones butbloud, eucn the blood of the poore Saints of God into bread by opprcffion and extorti- on ? How many arc there that turne, not ftones in- to bread, but lies, flatteries, bafe fhifts into filuer and gold, yea, iewels and precious ftones J Others turne ftones, yea, precious ftones, and their whole j fubftanceinro bread,into meats,drinkesand appa- rell, and waftefully lauifh Gods good creatures on idle backes and bellies, vfing this as a meanes to procure fomething their affediions want. But whe- therwee would free ourfelues from our feares, or obtaine our defircs, our Sauiours example heere fticwes vs, that onnohand we may vfe thelcaft in- dired courfe whatfoeuer. Chrift with one word fpeakingtothefe ftones might haue killed his hui> ger. Mordecny with a bow of his knee might haue preuented his danger. Andmany of the Martyrs by one dafh of a pen in fubfcribing to the wicked ai ci- clesoftheir aduerfarics. But they truftedin God, and knew no meanes could dcliuer them without him, and therefore durft not vfe vnlawfnll meanes curfed by him,for how could Gods blefflng be ex- peeled vpon them ? Though Cranmer fubfcribed yet that would not faiic his life. And if fuch vnlaw- fill! meanes of outs wotke, it is a far greater iiidge- ment then ifthey did not. Whatfoeuer is got with euill meanes isigot with Gods anger, and fhipwrack 1 of', ' 270 Prou.to.i;. I. Pet. J.y. Michael and the Dragon. of confcience. An hard bargaine. A Qiamefull difparagcmenc to God and to his fauour to prcferre a pcece of bread, or of red earth before it, and what a foolery is this to fane thy little finger with the lofTe of thine eyes ? In getting a little good, to lofe a farre greater ? in fauing life and gettitig wealthjto lofe God and a good confcience I As Sale-men fliews infalfe and deceitfull tradefmcn. Proii.ao.a There is gold and preciousftones^ which happily fbmetimcs by a falfe oath may be got in felling, hut the Itppes of truth are aprecious iereell. Truth and a good confci- ence are farre more precious then gold or precious (tones. It is a pittifull exchange when with the lofTe of thcfe the beft iewels, we gaine the other, which areworfe, andbutdungincomparifbn. Why doe we thus diftruft God, asifhee alone were notable to heipe vs ? and why doc wee thus difhonour him, as to lend him, and to ioync with his prouidence fuchbafe helpcs asthefe. Heneedes not hisowne lawfull, much lefle thy vnlawfull meanes. Vnlaw- full it wasvnder the law to couple an oxc and an afTe together, how much more to couple Gods ho- lyand iuft prouidence, and thine vnholy and vn- righteous meanes? Thofcholy matrones of olde, which would not wcare gawifh and garifh orna- ments to winnc their husbands affe^ions,are fayd totruftinGod. i.Pct. 3. 5 And therefore would they not weare braided haire, and fiich mcrctrici- ous allurements, but onelyvfed meeknefic, peace- ablenefle, and a quiet (pirit,which were meanes ap poynted by God. Wherefoeuer there is truft in God, there will all bafe meanes bee rcieded. Oh then Michael and the Dragon. then that wee could learneinall needestocaft our felucs vpon God, to liue by faith, and not by flefhiy pradifes. Do.eft thou want all mcanes ? God is in- fteedeofthem, and more then them all. Are the meancs againft thee ? Godworkes fometimes by contrary meanes. father and mother forlbok him, yet God tookchimvp Pfal. ay. lofephs bre- thren were againft him and bis preferment,yet God thereby aduancedhim. laakohs Lahm againft him, and dealt bafely with him, and fought his impoueriftiment, yet God therby enriched him. Therefore with lob truft we in God killing vs,for he wbrkes by contraries, life outofdeath, and light out ofdarkncfte. And fo m uch/(?r both the kifides of Godprouidence^ The followes, in generail, not holy and good men onely, butmaningenerall liues not by bread onely, and fo hccrc is an amplification of the argument. If any, euen the witkedeft man that is, may haue his life prclerued by God without the or- dinary meanes, much more Chrift an holy man, yea, more then a man, his man-hood being vnited perfonally vntothcfecondperfonin thcTrinity. This ftiewesthe wonderfullgoodnefleof God^ that will doe good to all his creatures, euen to the wicked hiscnemies, becaufe they are his creatures, as Pfal. 16. Thou Lordfauefi both man a«d ^eaft. and Matth. 5. He cattfes it to rainey mdfoine both "vpon the iuft&ndthevmufi. Nay,he will extraordinarily pro- uide for them in their neede, as Manna for the mur- muring rebellions Ifraelitesj for Core^ Hathan and Abiram^ as well as for Mofes and Aaron* He extra- ordinarily 271 Theobieft of Gods proui. dencc, DoSi. So wonderful is Gods good ntffejthatit exsendeth to qllbiscrea- mrcs. Pfalm.j^. Matth. Z72' Pfali47 <». Mitth.5. Michael and the Dragon, Gen.ai.i i-i6 >7. Vfe, I. a. The fecond temptation. Mauh.4.f> I. The Diaelt , aflault. t. The time of it. luefi, I. ordinarily prouidcs for the yoong raucns crying for hunger, when forfakcn of their dammes. Pfalm. 147, p. And fo for the birds. Matth.^. wantingfuch meanes as men haue to prouide for themfelues, fb thatfeldomcfeene to fall downedead for want of foode. Now men though wicked are aboue beafts, and come neerer to God, and therefore God is faid x.o\>zi\iQ Sauiour of aU men^ though (feaaUj of them thatbeleeue. i. Tim. 4.10. An excellent example of Gods extraordinary prouidenceouer the wicked in their great calamities fee in and her brat ijh- maeLGpn. 21.15.1^.17. Learnehence 1. Not to gather anie neceflfary argument of Godsfauour from his prouidcnce in theTc outward things, for it is common with vs to the wicked. 2. To comfort our felues in all our ftraits Matth. 6.26. Areyenot much hetterthen they. If God fb pro- uide for ftrangers, for the Diuels brats,what will he doc then for his own e children I Iffofot ipjmAclsy what then iot Jfaacjy and if thus for our bodies, wormcsmcat and rottecnnefTc, what then for our immortallfoules? Thtu much far the firfi temptation, The fecond falloweth, Matth. Then the Btuell taoke him vp into the holy city, &c. In this temptation confider two things. I. ¥k%TheDiuelsaffattlt, 2' Secondly, Chrifttrepulfe. In the former, two things alfb^^^^^' For the T/Wtwoqueftions may bee demanded. Firfl, whether this temptation were next in order to Michael and the 'Dragon, 27^ tothcformer, fincc Luke fcts that in the mount in thcfecond place. ^njrv. Luke ties not hioifclfc to thciuft order,] butoncly to the truth of thehiftory, and fetsthcmj downe in that order they came to his mindc, not in j that order they befell our Saiiiour. i Reafens, i. {peaking of the temptati- on in the mount fty es, K^gaine the Diuelltcoke him^ &c. verf. 8. which fhcwcs that hcc had taken him once before. 2. Becaufe Chrift in that temptation in the mount, bad Sathan be gone, which voyce of Chriftcouldnotbutbcpowcrfull. 3. Thefitco- heience of this tcmptarion with the former, & the fit palTagc Satan had fro the temptation to diftruft, to the temptation to prefumption. 4. Bccaufe in that temptation to idolatry,Sathan did dcale more powerfully, and difcouer himfelfc more groilely. And this he would not doe but in the laft place. 2. Whether this temptation, being the next in order, did follow the former immediately orinfomc diftanceoftimc ? y^tsfw. It feemes there was no great ftay. i.Be- caufeof Sathans malice which isreftlelTe. 2. Be canfe Chrifts hunger which beganne before the firft temptation was notreleeued till after thelaft. Now we are not to thinke that Chrift was kept long hungry. 3. Luke{%^e.% in the end of thefe three temptations the Diuell left him for atime. When he had ended all his temptations hce left him for a time, implying, that before hce did notleauc him, nor gaue him any refpitc. Notewehcere, thelliamelefncfre of Sathan in T renuing ^74 Sathins flismclefhes inrcnuing his temptations. '5^6 rft.i' Matth.ia. 2. MkJuteland the Dragon, renuing his temptations. His mouth was ftopped, and hoc was fet^c^ plus in the former temptation, yet how foone doth hec bcginne to open his mouth againe. Hee was tepulfed yet hee comes to fight a- gaine. Hehath many firings to his bow,and many arrovves in his quiuer. When oneway takes not, hee tries foorthwith another ; yea, hee will make proofeofallereheieaues. Hec is called Beel&ebub. The maftcr flie. Flics though they be neucr fb much beaten away,yet they will come againe and againe to the fame place. In perfwading to good,ala3 how quickly are we weary. If at firft we find no fuccefle, we quickly giue ouer. Not fo with Sathan and his inftruments. Putiphars wife againe and againe fol- licites and fets vpon lofeph for all his many denials. I. It difcouers the falthood of that lying Angell, Tob.^. That the heart and liuer of the fifh could fo driue away the Diuell that he fhould neuer returnc againe. Could that heart of the fifh doe more then Chrifthimfelfe \ Chrift himfelfe hadrepulfed the Diuell, yet he comes againe, yea, in the end after his more thorough foilc hee left him, yet but for a feafon. And Chrift Matth. 12. tels how the Diuell caft out by himfelfe, returnes againe with feauen worfe then himfelfe. a. It mufi teach vs neuer to be fecureafter tempr ration, though wee haue got the vi;^ his temp- tation. Secondly, his vttermg it being fitted. The fitting of his temptation confifts in two things. Firft, 'mcarrying Chrifts body to the holy city, that is to Ierufalcm.Luc.4. Secondly, it there on the top of the pinnacle. For the firft, two queftions may be aslccd. Whether Chrifl were thus carried, and fo let invifion onely, theDiuell deceiuing his fenfes, or whether really and indcede ? Jnf. fthinkethe Diuell carried his body really and indeed. Reajons. i. The literal! fenfe not con- traried by the Scripture,or the analogy offaith is to be followed. Now this is the literall fenfe, and no- thingagainftit. Ob. Yes, before it was fayd, that Chrifiwasled into the to be tempted. The i defert then was the place of his temptations,not the Temple, ylnfw. It isfufficient tomake goodthat fpeech, that be was there tempted in the 4o.daies, and that thefirft temptation of the three, wherein was a preoaration to the othef following was there T 2 perfeded. 27^ ^efl. 2, Michael and the Dragon, Ioh.i8. Do St, Sathan&his inltrumentj mayhaue -jowerouer the bodies of Gods childre ,uke I J. r pcrfcdcd. %. Ifhis carriage were oncly in vifion, then either Chrift inwardly in his mindc knew that it was Sathans iugiing, and nofuch matter as itfce- med to his fenfe; or eife as his outward fenfcs, fo his mindealfowas deceiued, andhcthoughritwas fo indecde,asitfccmcdtohisfen(es. Ifthefirft, then it was no temptation, for Chriff knew hec was in no danger, he knew that hec ftood vpon firme ground in the wildernes, and fo he fhould but hauc abufed the Scripture heealledged forhimfclfe. The latter feemes to offer a far greater difgrace to the w/W of Chriflinthe apprehcnfienoferrour for truth, then the Diucls carrying of him doth to his body. Whether was Chrift carried by the di- ucll thorough the aire,or went on his fcer. jiff/. The word that here Matthew vfeth doth not neceftarily imply that hee was carried, as neither Lukes word that hee went on foot. But yet nothing hinders but that Chrift might in body be thus car- riedbySathan, as he was afterward apprehended, bound and crucified by that curfedcrue. And as he gaue them, &dcath it fclfe power ouer his body, fo might he the diuell. Chrift came in the ft ate of hu- miliation,& ftood in our ftced. He could haue con- founded the diuell, and haue finitten him as he did thofeofficcrs. loh. i8. but as there, foherchewil- lingly yceldcdhimfclfc. Andfince he yeeldedhis body to be fet on the pinaclc by the diuell, why not alfo to be carried. Sathan, andfo his inftruments may haue power ouer the bodies of Gods children. As he had ouer leh in his vlccrs,ouer his children in their death,ouer Mary Magdalen that was pofTeflcd, & Michael and the Dragon* & ouer that daughter of Abraham^xk.i^Sgx to this thebed arc rubic/-*rtf whither he is cziticdjlerufalem, is cal- r, led Mkhael and the Dragon, 279 led xhcholy Cz/^jbccaufe of the Temple, and Gods worfhip there, though otherwile there werehorri- ble abufes in dodirinc, dilcipline and manners. Mans wickednefle cannot ouercomc, norouer- throw Gods gcodncfle. Againft fuch it makes firft, with whom a little euill either in whole Churches, or in particular men prcuailes more, to make them fpeakc euill of them, then much good can doe to make them fpcake well of them. It is the finne of theBrownifts. Secondly, it is a comfort for Gods children. If there bee an altar for God in the heart, though the fuburbes of the city bee filthy, and as Golgotha^ yet Godwin account of thee by his, and not by thine owne. Though thy wheatc bee mixed with much chaffe, & thy wine with much water,yct God giues the denomination from the better part. Laflly, it is inftrudfion for vs all, what account to make offuchplaces where the meanes offandlifica- tion are. Such are holy places, to them fhould we refort,as they Adis 2.9.10. i r. did to Icrufalem.The Papiffs pilgrimages thither arc abfurd, becaufe the holincfle is not inherent in the ground and the: wals,but was only in regard of the worftiip of God, which then was there in Ipeciall manner, and now failing, it is no longer the holy city. The fecond point is the fetting of Chrift vpon the pinnacle of the temple. Some difference there is amongft Interpreters what it fhould be. It matters not greatly. All agree in this, that it was a very dan- gerous place. Marke heerewhat aduantagc there is in places T4 for T)eU. Mans wicked- neflc cannot Guerthrow Gods good- ntfTe. X 2. 3- Afls 2.9.10.11 DoB, 1 28O Mickiel and the Dragon, Sathan many times cakes cheaduaiuage of the place for Ins temp- taClo^s. . 11. THe vtte- ring of his I temptation. for temptations. Sathan had before the adiiantage ofthe place in the defert giiieii him by our Lord>and hcere bee takes it hiinfclfe* Asheereheetooke the opportunity of this place, and the danger thereof for Chrift to ftand long vpon it jto vrge this tempra-' tion ohhisCaftthjfelfedownyio doth heftill a^inft vs, for the better enforcing his temptations againft vs. Some places are as dangerous forourfbules, as the,pinnacle ofthe temple was for the body. And- when once hce hath gotten vs vpon thefepinnacles^ ^then it is. hard if vtcHcaft notour felucs downe. As when Peier was in Cmphoi his hall, then was he fet as it were on the pinnacle ofthe Temple, and how fearefulj a fall'caught hee ? So in lofephy learning in PbarAof^s court to fwcare by the life of Pharaoh, Sl^fft, May we not then dwell is fuch places ? Anf, Asforthebodyf^ve may not bee venturous to goe vpon high, fteepe and dangerous places without a calling, but hauing a calling wee may, asMalbns and Carpenters doe, So forthefbulc, when God cals vs to fuch places, as he did lefeph^ Obadiah^ Ne- hemiahy then we may dwell therin, but if no calling, take hccdc then, and let Peters example reach vs the Azn%ttQ^Caiaphas\ns hall. Wee that can fcarft ftand in the firme ground, neuer truft wee our fcete in flippery ground, vnleffe God guide and leadevs into it. Thus much ofthe/#///jg'ofthe temptation. The vtttring of it followcth. And he fayd vnte him, if thou bee thefonne of God^ Caft thy felfe downe, for it is written, &c. In which words two things to be confidcrcd. Firft Michael and the Dragon. Firft, the(inne rehereto he tempts. Secondly J, the argumt >iis whereby he tempts. That whereto he tempts is to Caft himjelfe downe headlongiiomxhz topofthcpinnacle. Where ob- feme. That the Diucilin temptation hath no enforcing power, though hee haue a perfwading fleight. It refts in vs to giue affent. Therefore he fayes heere, Cefi thy felfe downe. For indeed eife we fhouldnot finne. Many fondly excufe themfclues and their finncsby the Diuell,butthe Diucll could not make thee finne except thou wert willing. And hee hath no power toconftraine thy will. TheDiuellis the fatherofthyfinne, but thine owne concupifcence is the mother. And what could the father doe with- out this mother. Eucryman is tempted^ whenhee is draw en away by his owne concupifcence ^ and is entifed. Jam. I. 14. That the Diiiels power is limited. Hee can bring Chrift, and fet him on the pinnacle, hee cannot throw hiradowne. He is a finite creature, and can- not doe all things. And in thofe things hee can doe (fuch as was this, to throw downe a man (landingon the pinnacle of the T emple, for eucn a childe might haue done this) he is curbed and teftraincd by God. So the Lyon. i. King. 15. killed the Prophet, but neither touched the alfc whereon hee rode, nor yet the dead carkafTe. Three notable evidences of Sathans limited pow' erpiay welindein that one hiftoryof themanpof- felled in the region oftheGrfi/^r^-w, Luk.8.27. Firft, in that he begges leaue to enter into thefwine. He that 2'8i I. The finne whereto he tcmptcth, DeFlrin. i. The Diutll in tcmptauon hath no cn- forcing power but onlcy a perfwading flcighc. lam. 1.14. DoEl. 2. TheDiucls power isli- mited. I.King. 13. il> . LuL 8;'27, zSz 3- f^egetMh.i. c*f,6. loh.tp.io. Gea 31.19. Ffe. Michael and the Dragon. that afterwards boaftsofthat all the world was his, and all the kingdomes thereof, hath not power fo much as ouer a vile fwine. Secondly, wc lee that as foonc as he enters into the fwine, hee prelently car- ries them headlong into the fea, why did hee notfo to the man poiTefled ? Surely, notfor any loue hee bare to him more then to the fwine, for he is a dead- ly hater ofman-kinde. He would as willingly hauc drowned the man, as he did the fwine had not God limited him. Thirdly, his name was Legion, there was a whole Legion ofDiuels in him. Now a Legion in the warres containes abouelix thoufand footmen, &feauen hundred horfe men. Now though whole a legion of diuels, fuch an army and hoftof them in onepooteman, yet were notable to dcftroy him, nor to do with him as they did with the fwine. Thus it is alfo in the rage of Sathans inftruments againft the Church, ihefpirituallbodie of Chrift. God fuf- fers his Church to be in their hands, as Chrifts body in Sathans to bee placed as it were on the top of the pinnacle, to bee in great danger, and as with Bamd butanhaires breadth betweene him and death, yet then Gods fnaffle is put into their mouthes, and his hopkc into their noftrils, ^%'mx.oEfaus 2^r\^LabAm'm TaakohsczuCc. PiUteshizg therefore againft Chrift, Knovpejl thou not that Ihauepower to crucifie thee loh. ip. 10. And Labans to laakob. Gen.3 i.ap. lam able todoeyouhurt, they were but vaine crakes. Sathan himfelfe was faine to fay to God in lobs cznh^retch out thine hand. Heere is comfort then in greateft dangers. Both God take care for oxen ? faith Paul, fo may wee fay, Doth Michael and the Dragon. Doth God take carcforfwine ? Arc wee not much better then they I Though the knife bee in the ene mies handcs ready to cut the throate of Jfaac lying bound on the altatjyet their hands fhall fooner wi- ther with lerebeams, then doe the deede; Eucn then God will work our deliuerance, euen by thcmfelues, as hcere the DiucII doth not onely not throw Chrift downe, but carries him fafe away from thisfo tickle and dangerous a place. But in the adion itfelfe of calling downe him- felfcj it may be asked what finne was in it. I. Therewasamanifefthazardingj yea, throwing away his lifeagainft the fixt commande- ment. Life is a moft precious gift of God, and it ought not to be made fo little of, as to bee aduentu- red atSathanspleafurc. This is a finne that Sathan tempts ftill vnto, and often preuailcs, to offer vio- lence vnto their owne bodies, by throwing downe themfeluesfrom high places, by running to the wa- ter,to the rope, tothefword. Onely this is thedif- fcrence,that for the moft part this is from defpaire of Gods mercy, ^% 'vMudas^ but hce would hauc had out Sauiour to haue done it out ofprefumption and vaine-glory, as ftill he labours with fome in the fame kinde, as in duels, fingle combates, and going out into the field for cuery trifle. Thus the Diuellla- hours both to make vsvfe and lofc cur lines when, and as hec would. As hee would hauc vs toliue to him, fo to die to him. When God calles for our liuestobefpent inhisquarrcll, then he makes vsti- morous and fearefulh,when God would haue vsliue, and doe good, then the Diucll labours to make vs idlcly I ^85 It had bfcnea great finne in Chrifl to caft down himrelf. a 284 3- The Argu- tnencs,where by he temp- tcth. The firft ar- gutncntJ Michael and (he "Dragon, idlcly and vaincly prodigall of out liucs. When Chtifthadno calling to venture his life nowheper- fwades him to venture it,but afterwards when God called him, hee fet on Peter to call him backe and to {vj^Mafierf^arethjfelfe. Matth.i6.i2. So the Gal- lantsofour time that feeme To little to pafle by their liueSjthat will venture them toreuengc the leaft dif- gracefull word orlooke, ifGod fhould call them to fuffcrmartyrdome for his glories fake,how bafe and daHardly cowards would they (hew thcmfclues. a. Heere would haue beenc prefumption in trulling to Gods power and promifeforpreferuation with- out warrant. 3. Vaine-glory , defiring by this meanestobee accounted of all the fonne of God. But this will better appeare by confidering the argu- merits whereby Satbanpecfwades Chrifttothis ca- fting downe ofhimfelfe. I. Argument, if thou bee the fonne of Ged. The (enfe is thus much. Since thou art fo confident in the voyccat Jordan, and beleeuelf verily that thou art the fonne of God,and therfore in the ftrength of this thy faith wilt reft on thy fathers prouidence for food without turning ftones into bread, well then thou that art (b great, andfo mighty, both in thy God- head, and in the faith of thy m an-hood, ncuer bee a- ftaid of this fo dangerous a place. T ruft to the power of thy God-head, Truft to the faith of thy man- hood, and boldly throw thy felfe downe, that as thou art God, fo it m ay euidently appeare in this fo famous and populous a city, in the eyes of all the be- holdcrs,who will receiue thee as a man come downe from heauen vnto them. In Michael arid the Dragon, CO In this argument there arc three reafons couched together. Firft/rom his perfon and power. Thou art Gods fonnc, what needeft thou to fearejThou mayft doc anything. Anvluail trickeofSathan to make vs prefumc, and beare our fclues out vpon the priuiledges wee hauerecciued fromtheLord, euen fometimesvp- on our fpirituall priuiledges, that we arc theibnnes of God, and are heires ofheaucn. As in the fer- uants in the primitiuc Church, that therefore caft off the yoake, and would bee feruants no longer, I. Cor. 7. 20. And in others heereupon to carrie themfclues more highly, and to dcipife others, on whom yet God hath not fhewed fuch mercy. But in outward temporall priuiledges it is more com- mon. Great perfonagesprcfume vpon their place, their power and their parentage, asifthefewercfo many licenfes to finne. Pharaoh thus prefumed vp- on his K ing-fhip, who is the Lord ? or who is Mefes ? I am an abfolute Prince, a man to whom all ftoop, and to hauea meane fellow thus to talketo mee, thus to threaten mce ? Asheerehcereafoned with our Sauiour, if thou be thefonne ofGod, fb will he be ftill ready toreafoujlf thou be the lonhe,or daugh- ter of a King,of a Prince,of a Noble-man,of a great rich man, who then fhould reftraine thee, who fhouldbefoboldtocheckeor controllthee ? Bafe flatterers that arc alwaies haunting great perfona- ges haue learned the Diucls argument, and indeed are his inftruments inprcffingofit. As Iex>ehel to Ahab, Art the ft King of/frael ? And the Perfian lud- ges P^ofen.i, DoSi. Itis Sathant vfuall trick to make TS pre- fiime vpon the priuiledges we haue re- ceiued from the Lord. i.Cor.7.ao. i.King.ii;?' iS6 Ml chad and the Dragon, Neh.6.ii, I. Siirx.ii. Reafon. 2. ges to King Cambyfes, who being defirous to marry hisfiftetjand asking them ifthere were any law for itj anfwered that there wasino fuchlaw, but that there was another, that the Kings of Perfia mi^t doe what they lift. A groffe deceit. For the more priuiledgesp the more bonds ofobedicnce to that Lord of whom wee haue and hold them, by whom euen Kings and Princes doe raigne. And therefore filch fhouldrather reafon as NehemUh^iA^ Nch. 6. 11 .fhouldfuch a mm I flee ? fhould fuch a m an as I am> (b honoured. To aduanced by God, fhould I fo much forget him,aiid my felfe to finne againft him? The Diuell reafons. Thou art thefonne of God, therefore caft downe thy felfe, that is, therefore fin. Nay the contrary argument holds ftrong, Thou art the (bnne of God, Therefore finne not againft thy father. So God whenhec could haue made thee the bafeft drudge and fcullion, hath yet aduanced thee to high and honourable eftate, Therefore re- member thy.debt to him, and (hew thy thankeful ncffe. No doubt but Sathan thusreafoned with DituidsNhtn he tempted him to adultery with Bath- pieba. What ? thou art a King, and bee crofted in thy pleafure ? But when God fent Nathan to rebuke him. 2. Sam. 12. heeinuerted theDiuels argument, and reafoned quite contrary, I aduanced thee from the fheepcfold euen to the throne &c. and foam- plifies his finne euen by that whereby Sathan exte- nuated it to him, and made it feeme no finne. Reason, From his faith in Gods prouidence and promifes. Thou beleeueft that that ^Nordi^lhou artmyfonnej is the word of God, and fo in thy want of Michael and the Dragon. of food thou comfottcftthy leifewithit, andliuclt by faith. Thou then that haft fiich a ftrong faith in that voice of Godjand perfwadeft thy felfe that this nianhood of thine is vnited perfonally to the fecond peribn in Trinity, and therefore can bee vpheld in this danger of famine without bread, Thou I fay that haft fuch a ftrong faith, neucr feare to caft downe thy felfe head-long, but aflfure thy felfe that Gods prouidcncc can preferue thee from this dan- ger, as well as from the ether. Heerewelearne. That the diuell takes occafion from our very gra- cestodraw vsto finne, and labours to wound vs without owne weapons, asheereChrift, with his faith in the former temptation. What ftrange cun- ning is thisiThe diuell like a crafty pyratc will hang out the fame colours. Whereas Chrift ftood vpon faith, and refting vpon Gods prouidence, why hee will be as well for that as he, andfoperfwadeshim to doe that which might carry a fhew of a ftrong faith indcede. So hee fees fome men zealous and fcruent in the profeffion of religion. And feeing no poifibility to quench this fire,he will throw his gun- powder into it. Hee will deceiue themvnder the colour of zeale, aud bring them to prepoftcrous in- difcretion, yea, toablindeandboldemadncfTc, as in the common people to reforme publique abufes without the Magiftrates authority, as in throwing downe images, and the like. Contrarily feeing o- thers to bee wifer andmoderater, hee abufes their wifedome and moderation to make them remiffe and carelefte, dead and lieartleife. Thus he abufes our' 287 DoB. X. The Diuell lafcoureth to wound vs with our own weapons. Michael and the "Dragon, our care of prayer, andfecking GodsKingdomcto be negligent in our callings,and contrarily our con- fcienccs of our callings to the ncgle^l of Gods king- dome. So he abufcth our commendable cuftome of giuing our felucs to good meditations, and ftirring vp good alfedions in our felues in our lolitarinelTe, todiftrad ourmindcs in the publique excrcifes of the word and prayer. The diuell fees that againft Gods children, oftentimes hee can haue no other aduancage,then that which they had againft Daniel Dan. 6. in the Law of his God^ in the graces of Gods Spirit, and therefore hee dies his bad cloathes in good colours, and paints the foule faces of finne with the colours of graces and vcrtucsto deceiue vs,• As heere he prefents prefumption toChrift vn- dcr the coloutjand in the habit offaith; and fonow couetoufncflc, of frugality and good husbandry^ drunkcnnefte andcarowfings of healthes, of good feiIowfliipi(ottii'hfloath,ofquietne(rc.Eccler4.3. vnlawfull iports both in regard of the nature of the games, as dice ; and in regard of the time fpent in them , as when men lie at their recreations from morning to euening, this he will prefent to vs vndcr the name of honeft mirth and rccrearions. Oh then what neede haue we to fly to lefus Chrift who dwel- Icth with prudence^ Prou. 8. What neede haue wee not to be carried away with euery thing that hath a Ihew ofgoodneflc,or of indifferency.but to bring thefc painted ftrumpets of the diuell to the light, yea, and to the heat of the word of God, and then their painting fhall melt away,and we iTial fee their beauty came onely outof thediuels boxe. Take ' heede Michael md the Dragon. heedc Icaft wc be hardened with this deceitfuincne offinnc. This hardens a man in (inne, when hcc apprehends it as a vertue, or a thing lawfull. 2.The Diueil when he cannot draw vs to one ex- treame labors to draw vs to another. As here when ,hc could not get our Sauiour to diftruft, he labours toruOihim vpon prefumption. So Peter loh. 13. from refu fiog to hauc his feet waflicd, to offer feet, head, hands and all to thcwalliing. And the Ifrae- lites.Nun1.14. from denying togoc towards Ca- naan when God commanded,to be hot vpon going when God forbad them. So the Papifts ftom the extremity of the Corinthians. 2.Cot.io.^. 1 o.dc.to magnifie the writings of the Apoftle in the con- tempt of his vocall miniftry, arc fallen into the con- trary extreamc ofmagnifying that which the Apo- ftlcs deliuered by wordofmouth, vnwritten tradi- tion,to the difparagement of their writings. So Zti- ther from rhc indifcrecte zeale of the people at Wit- temberg in throwing down images, to the retaining and maintaining of images, ffomcar- nail fingingtono finging at all,many ofvsfrom the falfe religion in Popery,to no religion, from workes without faith, to faith without workes, from zeale without knowledge, to knowledge without zeale, from the tyranny of Popifli difcip]in,to the negledf ofChriftsholydifcipline. This then muft teach vs not to be too proud,or fecure if we preuaile againft Sathan in one temptation to this or that extreame, for eafily may wee bee foylcd in another extreamc. As our hatred of prodigality may make vs couctous, andourhatred of couctoufiieffemay inakcvs pro- V digall. ^89 DoUr. t. The Diuell when he can- not draw to one extreame, fetkcth to draw to ano- ther. Toh.1 J. Numb. 14. a.Cor.io.f. 19. 2^0 Doflrlti. J. The Diuell vfcth to pufFc vs vp with the delight of praileand 'glory. Gcn.3. Michael and the Dragon, Prou. DoH. X, The danger of vain-glory, The fecond argument. digaU. So that in ouercomming Sathan in one temptation we arc fo much thc-neeretj being oucr- come by him in fome otherifwe look not well to it. 3. Reafon. From that credit and glory he fliould hauc by the throwing downe himfelfe, and yet be- ingrafe5namely,heefhouldwith allapplaufe and admiration bee rcceiued of the lewes in lerufalem, beholding this miraculous dcfcenr. I See how the Diucll vfes to tickle vs with the delight of praife and glory, and puffcs vs vp in pride. When we fcele fuch thoughts, know that they arc of the diucll, who goes about to exalt vs that hce might humble vs, to fet vs vpon high pinnaclesjthat hee may lay vs fiat on the earth, asheedidourfirft parents Gen. 3. whereas on the contrary God vfes tohumblevs that hce may exalt vs. ItChrift had hearkened vnto Sathan he had caft himfelfc downe indeed, as he himfelfc was once caft downe out of the heaucns into the low eft hell. Pride goes before^ defiruBion, Prou. 16.18. a. Sec how much the Diuell trnfts to this temp, tation of vaine-glory, thinking hecrcby to draw Chrift to this fo dangerous an attempt to hazard the breaking of his nccke. And thus for a little vain- glory in the world how many are there that brcake thcirneckes, andcrufh their cftatesinproud and pompous prodigality, that they mayhaueaname, and we well fpokeu of. 2. Mgument :i\iu S2xhixx\ vfes in this tcmpati- on followes. For it is -written^ He wi/lgiue his Angels (barge oner thee^ and with their bauds they fhalt lift theevfy leji at any time thoujhottldefi da^ thy foot e a- ^ Michael and the Dragon, 291 gAwfiaJiene. The argument is drawen from affu- ranceoffafety incafting downe himfelfe, and this he would confirme by Scripture. Heere generally we may fee how the diuellmif- appiicth Gods promifes ^ mercies and prouidence. Aslbmetimcs he denies vnto vsthe application of thele when we areinterefted in them, as when wee walke vprightly with God, fo contrarily hee applies them ftrongly and earneftly when they belong not vntovs, as heere the promife ofprotedionby An- gels to Chrift though hee ftiould tempt God, And (bhee ordinarily applies the promife of mercy to moft delperat wretches, though they lie wallowing in their mire,and neuer wa(h thcmfelucsin the wa- ters of repent ance. Caft thy felfe headlong into this fin, faith he,andGods mercy ihallkeepetheefrom falling into hell. In good things he fcucisthemeAes fromtheend^ telling vs we may hauc the end with- out the meanes, heauen without repentauce and o- bedience, aplentifull harueil without lowing the feed. In zM\\\i\mgs\\z{cucxsiheendfr«mthemeAns, hell and dcfirudion from fin and dilbbedience, as Dcut.zj?.!^. quite contrary to thatEcclef. 11.9, hut knew that for all thefe things Gad wrUhring thee te indgement. Yea, he doth not only thusfeuer thole things which God hath ioyned wgtthex^Jinne and fun 't^ment^wx as here we fee,ioynes together that which God \\oxhk\icxe.^^Jtnandreward^ tempting of God, and prcferuation by Angels, implunging our feluesinto the gulfe of finne, & reftingin Gods kingdomc, lowing cockle and reaping wheat, let- tingthornei and gathering figs,brewing with crabs V 2 and DoEl. The Dinell mifapplieth Gods promi- rcs,mercics andptoui- dcnce. 'r Deut.29.l9, Ecclef.11.9. 2 ^2 Michael and the Dragon, and drinking fwcct and pleafantbcerc,wafting and fpoyling the Lords vine-yard, and our pay, and our penny with the labourers at the end of the day. He makes vs beleeuc we may finde theheauenly king- dome, as Sauliomd the earthly, without fecking; nay, infeeking afarre different matter, hisfathers affes, and fo that wee may finde Gods kingdomc whileft wee are hunting after the rinnefullpieafurcs ofthis world. As hee would perfwade Chriftof a (ure defcentixovR the Templc,withot« going down bytheftaires, nay, by vfing a contrary meanes, a violent flinging of himfclfedowne : So hee would perfwade vs ofrffure njcentmio hcauen without go- ingvpby the ftayrcs of obedience, without dim- bing vp the hill,nay, though wee runne downc the hillamaine. Witncfle the miferable experience of thefe times, whereinfuch as are idle alltheharueft- time of this day of grace, doe yet promife them- felues cloathing in winter as well as any. Impu- dent and infolent finners, Adulterers, Swearers, Epicures, Mammonifts, fuch as fay vnto God, Be- part from dcoQ yet make full account to heare God fay vnto x\\em^Comejeble£ed. Iftherefhould want roome in hcauen, the Prophets, Apoftles and Martyrs muft come out and leauc their places, ra- ther then they fhould ftand our. The vile, vicious and prophane fwine doc thus deceiue themfelues moft pitifully. If any arc to bee faued, they are the men. Though they haue lined like fwine all their life long, yet a cry for mercy at laft gafp fhall tranf- forme them into Saints, asthe J^'^^^jfongs tranf- formed men into fwine. In this deccyc many doe liue Michael and the Dragon, ^95 liueand die. Hereupon the Scripture admoni(hes vs of it. I. Cor. 6.9. Know ye not thatthe vnrighteoue /hall not inherit the Kingdeme of God ? Be not deceined, neither fornieatours nor adulterers drc Jhallirherit the Kingdome of God, And Prou. 20.4. TheJloathfuUwiU not flow in winter^ there fare he jhall bcggeinfummery which is true in the fpiritnallfenfc, as in the rich glutton, Luc. 16. begging water in hell, and in the foolifli virgins, Matth. 25. begging of oyle. The diuell feuers conditions from Gods promifes, but let vscouplcthem together,and not cry/'e^re,/>e4r K^ingels are in heauen. How dareft thou defpifetherrt whom the Angels honor? why fhoul- deft thou difdainc the pooreft Chriftian,and thinke V 4 him 295 Pfal 34 7.8. Luke 2.9. Matth.i8. 2^6 Michael and the Dragon, Vfc.l. t.King. >7- rf'-S' him vnworthy thy Ipccch, thy countcnanccj thy company, whom the great Angels thinke worthy of their (cruicc and attendance ?whatpride is this? Nay,this fhould make vs humble ourfelucs though neuer fo great to become feruants inloue to our brethren, and to be ready to yea and the feeteofthe leaft of the Saints of God. For the An- gels greater in power and in glory they doe thus a- bafe themfefues to vs. But efpecially how darefl: thou wrong them ? Howdarelt thou wildc boare rufh into Gods Paradile, fuch as is cuery true Chti- ftian, where ftands Gods Angels with their fwotds drawen ? will a dogge fearc thee from entring into, and making an afiault vpon an houfe, and lhall not a legion of Angels affright thee fromo&ering vio- Icnce to any of Gods Saints ? a. Comtori to vs all in all our afHidions and dan- gets. Weehauethe Angels ayde, as the Prophet £///?'4againft that bloody King, the feare o^Efau^ Hez^kiah againft Semcherib^ and Eng- land againft that inuincible nauy of the Spaniards in the yere 88. what though the good Angels appeare not ordinarily, no more doe the euill ones, and yet thou doubteft not ofihe hurt done by them, why thervdowbteftthouofthehelpe done by the other? Get thee thofeeies whereby thon mayftfce as with Mcfes the inuifible God, fo the inuihblc Angels. Pray, as Elifha for his fcruant, that thine eyes may bee epened^ andthenjhalt thou fee more toith thee then a- gaiuftthee. a.King.d.i^. 17. g. Takeweheede thenhow we carry our felues bccaufeofihis honourable prefcnceofihc Angels G ur Michael and the Dragon, out attendants, that we grieue them not with our mifdemeanoursj and make not their waiting tedi- ous vnto them. So Paul i,Cor» 11.1 (. would haue the women behauc themfeiucs orderly in the af- femblies becaufc of the jingeh. Secondly, this is right alfb in the diiiels allcgati* oDjthat he applies the promifc fpoken to that Plalm tothc faithfull.rpecially ,and by name to Chrift.and this is not to bee blamed as tbough it corrupted the fenlc of the place. Nay, the diuell heercin hath taught vsa notable poynt ofdiuinity (yet taught by God clfc> where in Scripture more fully) which we may well take from him as an vniuft poflelfour, as the Iftaelites the ^Egyptians iewels. For the truth, whercfoeuer it is, is Gods. I. Then we Icarne that whatfoeuer promifes or bleffings belong to vs.they belong chiefly and prin- cipally toChrifl. As hecrethcpromife ofthe An- gels protcdion is in fpcciall manner applied to Chriilj&lb comes to vs atlccond hand.That which is fpoken Pfal. 8. ofmans dignity aboue ail other creatures as hauing all things put in fubieftion vn- der him, is interpreted, Heb.z . 6. and I'.Cor. 15.27. ot Chrift. For Heb. 1. 3. heeis made heireof all things, and therefore Rom. 8.17, wee are fo made hcires,that we arc but heircs annexed with Chrift. Heeis the grand heire. Heeis the executouras it were of Gods will, and recciues all his legacies, and then from him they paffe to vs. Hence we arefayd to be eledcd and calledand bleffcd with all fpirituallbkflincs/^ /i'/w. Ephef i. 3.4. Firft Chrift iselcdhcd, then w ee in him > nrft Chrift is iuftifled and 297 i.Cor. II, 10. DoEi. 1. The promifts and bltflings that belong to vs belong principally to Chrilt Pfalm.S. Heb.i.tf. i.Cor.is.17. Heb.i.j. Ephtlli.^.4. 298 Gal.j.itf. i.Cor.j.21. Luke I y. Vfc.t. Michael and the Dragon, and difchargcdot our finnes, then we in him. Gal. 3. ip. Thefromifesare mude to Abrahams fecdc. Net faith Paul, butfeede^ noting one and that is Chrift. 1. For humility in the middeft of all our cxcellen- cyjwhich though it be great by vertue ofthat com- munion wee haue with our head and husband lefus Chrift, entitulingvs to his blefled priuilcdgcs>yetit is but dcriued from another.In our fclues we arc na- ked, and mcere nothings. Alithatwearc, wee are it, and all that we haue, we haue it in Chrift. Wilt thou be proud of the Angels feruice I They doe it to thee onely as thou art a member of Chrifts body. IfaKingftiould marry apoore beggcr,the grcatcft Nobles of the land muft doe her feruice,but yet it is done with a relation to the King. Andfb the fer- nice the Angels doe vsis done with a relation to Chrift who hath married vs to himfelfe. i. Cor. 3. 21.21.23. things are yours how comes that? you are Chrijls. This is the difference betwixt Ic- gall and Euangelicall blelTings, that the Legall are direded, and came toman immediately, but no Euangelicall blefSng comes to vs oiherwife them mediately by Chrift, firft receiuing them, and then palling them ouer to vs. Thisoucrthrowcs the po- pifti pride,that would be fomethingof themfelucs without Chrift, like that youncker in the Gofpcll that would haue his portion in his owne hands. Luc. 15. 2. Forinfiruciion^ to get vs vnto and into Chrift. Elfeareweethenakedft, and rooftbeggerly wret- chesof any.Norighctotheleaftcrumme of bread ' or ^1 Michael and the Dragon. or droppc of water, no right tothcferuicc of the meancft, much Icfleofthe choyfcftof Godscrea- tiircs. ButChrift hath gold and golden apparcll, and he cals thee to buy of him.Reuel.3. Thou raaift buy it at an eafierate, by marrying thy felfe to him by faith. Can the husband be rich, great, glorious, and the wife poore.obfcure, ignoble ? Can Abram be called o^^M/74»?rcceiuing honour in his name, and (hall not Sarai bee Sarah, and partake with him in the fame honour. Oh the glory of all Chrifts members, and oh thcmifcric ofallthatareoutof him. 3, and that two wayes, i. That wee cannot lofe the Euangelicall bleffings of grace and glory, becaufe Cbrift is made the Lord Treafu- rer and Lord Keeper of them. Wee are no longer truftedwith them our fclues, as in the legall blef- fings, for then we fhould lofe them as we did the o- ther,butChrifthe receiuesthem forvs, and com- municatcs them to vs. They arc then in a fure hand they cannot mifcarry. 1. Ifthoucanftnot focer- tainely apply thepromifes and bcfflngs promifcd vnto thy felfe,Remember that the promifes are made Ante thee in Chrilf thine head, and when hee receiuesthem, hee doth it more for mee and thee, then for bimfelfe, and though thou bee vnworthy, yet he is worthy. i. We further may hence learne that the indefi- nite promifes are to bee appropriated by particular application; Ashcere Sathan applies thispromife to Chrift in fpccinll, and the tcnout of the words of the promife (hew as much. Hee (hall gioe his An- gels 99 Reudj. yf"' h I. Doti, It The indefi- nite promifes are to bccap- propria ted bp particular ap- plication. BiSB ;oo Gal. 47. I. The Diuell, Gods Ape. Michael and the Dragon. gelschargeoucr^/j^^jfpcaking particularly toeue- ryfaithfull Chriftian. SoGalat.4.7. Thou art no more a feruantjbuc a ionne. God would not fpeakc thus particularly, if hce would nothauc vs apply particularly. Thus wc fee what is right. Seewcenow whatis»i»«^A/ in this Allegation. I. 7")&^^»^flij;/>/,Thatthc Scripture is alledged in a pcruerfe apifh imitation, becaufeChrift had alledged Scripture before. Thus hath the Diuell alwaycs been Gods Ape,as in factificeSjWaflungs, tithes, priefts, altars, oracles of the heathen, all which hecdid apifhly imitate, and counterfet the like to thofe in the Church of God, thinking by this meanes to difgrace the ordinances of God. Phardoh hardened his heart when hefawhis forcerers to doe the fame things fccmingly, which Mofesdid truely. And fo when other nations fhoiildhaue rites aud ceremonies of diuineferuice as well as the lewes, and other feds fhould allcadge Scripture, afwell as the orthodoxe Chriftians, this might harden many, either in wrong religion, or elfe in a neutrality. This imitation the Diuell alfb pradifes in his inftru- ments. All thofe coutfes the feruants of God atthe firftreftoringof religion vfed for the futhcrance of theGofpell hauethePapifts fincc taken vp for the ftablifhing of their Kingdomc. Asfirft preaching fpecially in great cities and pallaces of Princes, though otherwife they iudgc of preaching as of a matter of complement, a. Bookcs of piety and dcuotion. 3. Seafoning and affedingyouth be- times by carefull inffrudion. 4. Offers of difpu- rations. Michael and the Dragon, canons. 5. Tranllations of Scripture with com- mcnts, common places &hiftorics of the Church. 6. Difcouery of their fcandalous Hues.. 7. Mar- ryrologies. In all thefe haue they affronted vs. 2. This alfo is naught. That the Scripture the moft holy word of God by writhing, wrcfting, and falfification is made a patron offinne. Hcere the Diucllby Scripture corrupted, encouraged Chrift to tempt God. So Epicures,belly gods, drunkards, fornicatorsjcouetous worIdlings,will alledgc Scrip- ture for themfelucs, which I fparc to recite remcm- bring what P//«7 (beginning to relatfffomc trickes ofdtunkards, but calling himfelfc prcfcntly backe) faith, referendo pudet docere^ leaff his taxing fhould be a teaching. 7«/w»thc Apoflata fpoyling the Chriftian fouldiers, alleadgcd that Matth. 5. Blejfed are the poorer for theirs is the Kingdeme of hea- «e*?,rayingthat be fpoiled them to make them blcf- fed; So with the like Spiiit hee alleadgcd another fentcnce out of the fame chapter, rrhen thou art fmittenonthe onecheeke^ turne the other alfo, to dif- grace Chrift for that being wrongfully fmittcn he ipakeinhis ownc defence. The Popes and Papifts hane excelled in this kinde. The next fentcnce in thepi. Pfalmeto this fentcnce hecreallcdged by the diuellj did that guilty Innocent the third alledge when hee trode vponthe Empcrours necke, ihon JhaltVPalkevpontheK^fje andtheBafliske. And the like is that j Godmade two tights, the greater and the lejfe, to fhewthat the Pope was aboue the Empe- rour. And that inthcGofpell, Beholdhetre aretxvo fwordsytiih Chrifts anfwer, H is enough, toprooue the 301 2. The Scripture made a pa- tron of (innc. 301 vfi. Roin.ii,£. Hebr.i.j. Geaj.ij.l the Scripture omitted. Michael and the Dragon, the Popes right to both the fwords. This muft teach vs ncucr to alleadgc Scripture butwithreuerencc, and to the right ends. A fault in many Preachers, eucnin the pulpit vfing them cucn as a nofe of waXjand playing withjand delcan- tingvponthem. Wefee heereitis thediuclspto- perty to corrupt the Scripture. Marke then whofe Church the Church ofRome is, that obtrude vpon vs their vulgar latin edition for the oncly authenti- call, which deales with the originall copies, as the diiiell doth with this place, falfifies them fomtimcs by falfe interpretations, fometimes by adding, and (bmctimes by clipping and paring a way, as the Pa pifts Index exfurgatoriui doth in other authours. More remarkable examples hccrcof are thefc. Rom. ,11.^. Jfit be ofgrace^then not ofvoorkes; for then grace is no moregrace^ And if of wor kes then not of grace^ or elferoerevoorkeno moreworke. The latter member ofthe oppofition(a notable inforcer ofthe Apoftles argument againft merit) is quite left out. So Heb. 1.3 .where it is faid that Chrtfl by himfelfe hath purged ourfinneS) thatclaufe by himfelfe, forcible againft our owne fatirfadlions, is left ouc. So Gencf. 3, for hee jhall breake theferpents head^ they readyl&r^ Lyonin thewty. Prou. 2(5.13. yea but this text cries An^^ngell, yca,many Angds;;?/>&fn7«y, toftoppc the Lyons mouth. The Ljon is in thofe by-way es in which that Prophet walked, i .Kin. 13. 3. VVheninthewayesof God we wanicompa- ny, and are forfakcn and negleCtcdof the world, which is the lot of thcfaithfull, hccreisour com- fort^thc Angels arc our companions,yea our atten- d ants though the world fcorne vs. 4. This alfo is naught,! hat the holy doClrine of Gods protecting his childrenby the miniftiy cf An- gels is abufed. So is the doCtrincof predeftination by them that reafon from it to a careleffe loofencflc oflifejiflbc ordained to life I (hallbcfaucd, how eucr I Hue, If to death, I cannot though I line neuer lb well. So was,and is ftill the doCtrincof iuftifica- tion by faith abufed to the fhamcfull negleCl of good works. What then? Are the doCtrines naught becaufe the wicked perucrt them thus to their de- ftruCtion I Nojno more then good hearbes are poi- fonfull bccaufeIpidcrs will fucke poyfon from them. The poifon is in the wicked that doe affimilatc ac- X cording ProazS, ij. 1. Kings. I J, Vje.l, 4* Gods holy dodrinc abu. ted. 306 X.Tim. 1.10. Michael and the Vragpn. u Chrifts re- pulie. i.Chriftial- leadgiag of Scripture, T>oEi. I. The ncceflary vfeofthe Scriptures in conflifls with Sathan. Mark. 12,14. Cording to their owne nature, andturncthe good iuiceofwholcfomc dodrine into pcftilcnt poyfon. The Bees of God can fuckc hony outofthefe do- brines, yea, out of Sathans poyfoncd wcedes, as f7r^i/drew gold out of Emim his dunghill, but the Diuell and his draw dung out of Gods gold, and turne his golden rriines into dung-hils. But in them" felucs the words of God are pure and incorrupt, and contrary to all corruption oflife.i.Tim.x.io.Ther- fore abfurdly do the Papifts condemne our dotffrin ofiuftification,as opening a gap tolicentioufnefTe. They may as well condemne the dodrinc of our protedion by Angels as opening a gap to prefump- tuous tempting of God. Thus much for the Diuels afault, Chrifts y^y^^followes. lefm anjwered^ andfaidf Hii-written againe^ Theu fhdt net tew^tthe Lerd thy Godm Heere confidcr two things. F irft, C hrifts aUeadging ofScripture. S econdly, th e Scripture he doth alltadge. That he alleages Scripture againe in anfwcring Sathan it teaches vs. I. As wee heard before, theneceffary vfe, and the all fufficiency of the Scriptures, that as they do make the child of God corapleat to euery good worke, Co more efpecially to this good work of con- Aiding with Sathan. As our Sauiour fayd to the Sadduces jftf erre, net knming the Scriptures. Mai k, 11.24.lb may we as truely fay, ye are foyled by Sa- thanj and errein manners, as well as in iudgement, not knowing the [Scriptures. It is our ignorance in the Michael and the Dragon, the Scriptures that makes vs fuch preyes to Sathan. Ignorant pcrfbns cannot polTibly ftand before Sa- than. All then muft labour for knowledge in the Scripturesj eucn thofe of young yeeres, for their ageisanaduantageagainftthem to Sathan in his temptations, and therefore they haue (peciallnecd of the Scriptures. 2. Thattheabufeof theScipturcs muft not take awaythevleofit. Chriftdoth notgiucouer ailed- ging Scripture becaufe the diuell abufed it. The honeft traueller dothfo muchthemore weare his weapon and his fword, becaufe the theefe vfoth the fame weapon. And fo indeede this is a realbn to makevs fomuch the more carefully to reade the Scriptures. Fondly then doth the Church ofRome take away the Scriptures from the commonpeopl e becaufe fome haue peruerted them. 3. That conference of Scripture is a notable meanes of finding out the truefenfe of Scripture. O ur S auiour did not challenge the diuel for his lea- uing out that claufe in thy waiesy for the Diuell might haue vrged the words,and hauepleadedjitis fayd in thy ivdies^ Heere is no exception made of any wayes; In thy waies they fhall kecpe thee, Thcrfore in this way of going down headlong from the Tem- pie. Now our Sauiour by bringing another place ofScripturej that forbids tempting ofGod,fhewcs that that place in thePfalme cannot bee meant of temftingwdks. And therefore that it cannot fauor the diuels purpofe that now tempted him to fuch an a£lion, wherein he fhould tempt God. The Papifts fay, The Scripture is a dumbe iudge, The Church X 2 muft 507 Bofhr. 2. The abufeiof the Scriptures muft not take away the vfe. Do^in, J. Conference of Scripture with Scrip, tnrc is the way to finde out the true fcnfe ofit. 308 Z)«S. 4. The Scripiu'e mult be read with the fpirit of applicatio. Pfal 40. fleb.ij., i loth. I. Robu. 2.Pet.j» Michael and the Dragon, muft interpret it, Chrift the head of the Church, indthe authourof the Scripture, though by the power he had,he might haiie interpreted this Scrip turc,yethce would not, thathec might glue vsan example how to clecre the Scriptures when any donbts arife, namely diligently to confer one place with another. Therefore muft the whole Scripture be read, 6t that with attention & with obfcruation. 4. That the Scriptures muft be read with the fpi- tic of application. This appcarcs by the manner of Cbrifts alledging this text,for in Dcuteronemy it is in nottempty\\zQxz it is in the iingu- lar, fpokcn to cuery one in particular , and fo to Chn^i^Thott^alt not is the fafh'o ofmen to take that which is fpokcn generally to all, to be fpo- ken to none,or rather to othersjthen to themfelues, andtherforein bearing and readingthe word, they put it offfrom themfelues. Butheerewe fee Chrift applycdthat to himfelfe which was fpokcn general- ly to the whole body of the Ifraelites. So Plal. 40 It ii written ofmee^ faith Dauid, inthc'volumof thy hooke that I fhould doe thy will. No where is it fo written ofDauid by name. But the general! com- mandements giuen to men of his place, hee applied particularly to himfelf.We muft apply thofc thing: that are (poke in the Scripture^ to our feluesjas Fau applies that to the Hebrewes, Heb. 13. which was fpoken by name to Xo'^w^^Iwi^not faiie thee\o^. So Feter applies that of Gods patience written by Paw/to the Romanes. Rom.a. vnto thelewes, x^s o:nes, P(al. 19. 13. Thisfhewes the hainoufnclTe of fuchfinncs as are committed againft knowledge. Therforcfnch finners arc called proud finncrs. Mai. 3. 11. and tempters of God. So like- wifeNumb. 14. z2. thofe that were difobedient notwithftanding they had feenc Gods glory and miracles in i£gypt are fayd to tempt God. So nan'ta6 and Sapphiraes hypocritieis called tempting of God in this regard. Ads 5.9, Simple Tempting^ is twofold. 1. Of infidelity. 2. of prefumption. 1. of infideUty. When not content with that God hath done already to fettle our faith, wee pre- fcribe him meanes of our ownc Examples. Exod. 17. 7. God mufl fhew hisprefence by giuing them wa- tcr at that timCjOr elfe not amongft them.So Pf 78. 4i.Thefe two ioyned hey temptedyhey limitedthe Holy one ofjfraeX Thus did they Luc. 11. tempt Chriflin demanding afigne, and fo hccrc thcdiucll. We muft take heed of this. TheDiuell will bee ready to put fuch thoughts as thefe into our mind cs.TfGod bee our God, and fo as the word faies, let him fl^iew it by doing this or that. This is horrible tempting ofGod. 2. of Prefumption. Whenweinrhevaincexpc- dation of Gods helpe and grace cither doe that we ought Michael and the T>ragoyi» ought not, or omit that we flioulddoe. There arc three mainc particulars oftliis. I. When without any iuft calling from God we rufh ourfelues into danger whether ccrtaine, or in- Yvhcn^with euitablejOr very probable. When God cals vSjthen outiufical* j we haucreafontoexpedhishelpe according to his I'ngwerufli promile. Examples heereof are firft in things tern- porall, as to rufh into houles infe61ed, or poirelTcd by Satan^tofet open the doores in the night,to ride f thorough doubtfull places, and in dangerous times | without weapons, which bcfides the tempting of God, is a tempting of man oftentimes. So to runne to the adiierfaries ofthe truth, and to put our felues into the Lyons mouth. Heere ccrtaine heroicall examples oflbrftf carried by an extraordinary Ipi- rit are to be excepted. Secondly, in things fpiritu- all, to goe into dangerous places and companies, i where we are likely to be corrupted, to goe lee the malTc, with Peter to goe into C/iaphas hail, to mar» ry with idolaters and prophane perfons, to enter- taine prophane companions and feruants, to reade Popifh bookes not being firft grounded in religion, and without praying vnco God that thou mayft he led into temptation^ reading alfo in filthy play- bookes, and raking in fuch filthy dung-hils, ventu- ring the beeing poylbned with the ftenchfor the hope offinding fbme conceited iewell, in a word, . when we caft our felues vpon temptations, and dan- gcrous occafionsof finnc, that wee might well c- | noughauoyd, wee tempt God. This was I finne Ecclef. 2. infollowing his pleafures andde- I lights, as ifa man ftiould put his finger into the fire, | X 4 hoping I (1.; •! A }ir I 1. When we neglcd any good meanes appointed for obtaining any dcfired bltf- fing. Ifai 7.t». Michael and the Dragon. hoping it lliould not burne. 2 .When defiring any bleflfing of God wee yetrefufc and ncgledl: thole good means by him appointed for the obtaining of it.Exaples, i.In things temporal!,as if being in lick- nes we fhould rcfufe phylick,or in pouerty rclble to work for our lining,or in any danger we yei fu hold the hand iu the bofome,and ftitre not,looking that God flaoald wotke. Like the foolilTa carter, chat when his cart ftucke fall cryed cc his god,and mooned iiislips,but not his hands tohclp himldfe. rhusif/^fz.fil7a/; hadrcfufcd the bnnchof iigges,or Paw/andhiscompanions totanyin thelhip, they had tempted God.True faith as it wil not vie fhifts, but in want ofmeanes make God intfead of them, lb when meancs may be had, will moft carefully them. As it will not deny God in deifying the mcaneSjfo neither will it tempt and mocke God in defpilingor negledingthc mcans,but it vvil thank- fully accept and imbraccthem, as ihcvery hands of God wherby he vfes to work. So that here to re- fufc means is as if we fhould cut offa mans hands,& then pray him to workc. But in the thingsofrhis life few there be that neglcdl meanes, nay here we are too ready and apprehenfiueofthe meancs, fothat we will rather vfc vnlawfull meanes, then none all, &allfhallbehid vnder this that we will not tempt God, as Ahax^. Ify. 11.Secondly,tn things Ipitituall wearemoreblame-worthy. Intemporall matters, where God oftentimes wold haue vs truft him with out all meanes,there we greedily hunt after means, but in things fpirituali where God cals vpo vs to vfc the means for outfaiuati6',& to fcck for knowledge as .vV Michael and the Dragon. as fortrealurcjhere we are tuli ot faith,and will crailt God without vfe of any means. But this faithjWhicli wil not lay hold on the hands and helps which God affordethvs for obtaining faluationis no faith,but a prcfumptuous tempting of God. Men would efcape the danger of hell,and with Bdxata Qothfully wifh, Othat wee might die the death of the righteom^ but their hands rcfufc to workc the works ofGod.They lie gaping on the bed of idlenelTe, as though in the mean time God would fnarch them vp into heaucn in a charriot. Veter tels them that refufcd to walkc in the beaten way tohcaucn, and (ought faluation by th e La w of Moles ,that they tempted A ^//;ragon, lucre. Though this alfo may be referred to the firft headof cafting curfelues into danger. Thus alfo might Peter tell them that tooke vpon tiiem the bearing of the legall yoake, that they tempted God A£ls 15. becaufc it was a burden, which neither they, nor rheir fathers were able to beare. And thus m uch of the fecond tempation. The /y/Wfollowes. Matth.4.8.9. and Luke 4. In it alfo confider: The ajjault. T he repulfe. In the former al(b confider: The Preparation to the temptation. The of it. The preparation was th at he tooke hm againe, and carried him into an high mountaine, which tranflati- on I hold not imaginary,but as the othct to the pin- nacle, reall, and in truth, obieff. In the mountaine this fight ot all the kingdomes could not bee feenCj for neither is any mountaine fo high,neither if there werCjCould they be fcene with all their glory in the twinckling of an eye. For fome are beforCjand fome are behinde, fome on this fide, and fome on that, and fo cannot bee feenc all in the twinckling of an eye. Therefore it muft needes bee that Sathanrc- prcfentcd thcfe things to his eye. Now reprefenta- tion needes not a mountaine, for that might bee done in a valley. The fight that was to be reprefcnted being fo great and glorious, thediuell alfo would fet it foorth eucn by the place where he reprefented ir. Befidcs, he might take him into the mountaine that there might bee a conuenience be- twixt Michael and the Dragon. twixc the finne he tempted vnto^namely ambitionj and afpiring after high matters, and the place c.n highmountame fix of God taking vp into the Mounr. The temptation it feiFe is two-fold. Principally to idolatry, tofalldowneand wor- fhipSathan. Subordmatey orindiicing to the former toaf- fetff the glory oFthc woild. And thisfuhordinate is two-fold. I, Reatly in prcfenting the fight to his eye. 1. alluring by faireproinifes whenlie law the dumbe fhew could not preiiailc. Forthefirft,S.Z«f'?fayeshedid iiinthe ttvinck- //>?^and innumerable moe. deriues of efoi'- Lufting and looking in Greek differ but inone vowell. Fordrunkenncffcthat of Salomon. Vcow.t^. Looke net on the wine, &(.c. forenuy, that Matth. 20. Is thine eyeeuilibecmfe I am good f Hence thatnote that God hath maderhe cyc theferfe of f'orrow, becaufc fiich zfenfeofjinne. It muft make vs pray as did Dauid,Pfil. 1.1 p. 37. I 1 urne ^^7 T>oU. The Diucll laboureth to abufc oureies I hat by thcfc wiidowes death may en- ter into our foules. i.Ioh 2. Gen. J, Prouiji' Matth.2o.. Ffc.. 3I8 Pral.119.j7. lob. J 1.1. Prou,4.ij. Lucxi. D0EI.4. The tempta- tions on the right hand are moredange. roiit then thofeofthe left hand. Michael and the Dragon, Turneaway mine eyes from vanity^ and becaufe it is fo dcceitfull a fcnfc to binde it to the Lord with Jobs coucnant. lob. 31. i. wee muft mortific our eye, ^hich'isthAtflucking of it out, namely out of olde Adam^znd fetting it into the new man. But for this purpofe wee muft 4// diligence keepe our hearts, Prou. 4. forthceyepoyibns thehcartbceing firft poyfoncd by it. Theriuers runneinto thefea, but they came firft from it. This is the reafon here why Chrifts eyes were not caught,becaufe he had a pure heart. Letvslabourinoiirmeafure for fuch hearts and eyes asChrift had. Take heedof hauing Lots wiues eye cafting a longing looke after Sodome, but get that lame oculum irretortum, and this fame Stoicall eyeofour Sauiour, that wee may fee eye- pleafing and tempting obieds, and not be mooued and fet a gogge, as the Difciples Luc. 21. with the beauty of theXemplejand as he with the beauty of a young boy, to whom it was anfwered, that the Praetor muft haue continent eyes, as well as hands. Heerefureiy there is good vfeofthat Stoicall apa- thie. But alas if Chrifts cafe had beene ours,our eies would haue faued Sathans lips a labor.They would haue bitten prefently vpon fo fweet a bait. 4. Heere by comparing this temptation with the former, wee fee which are the two moft (peciall temptations of Sathan.One on the left hand by ad- uerfity, the other on the right hand byprofperity. Called Rom. 8.59. height and depth. But yet with- all, that this ofproiperity & abundance is the moft dangerous, and therefore comes heere in the laft place. For this is that wherwith(ifitwcrepoflible) the Michael and the Dragon. the very clcdfhouldbedcceiued. Many that keep ontheir cloathesin thcwinde,vnbutton themfelucs inthefunne. Thcthorny ground is not oucrcome with the fcorching of thefiinnein periecution as ihcfteny^ but tvith the thornes of wordlinefle in times of peace and cafe. ludai, Dem i^Uxunder the copperfmith and others, both ofolde and latter times that acquited themfelues in fome fort in the triall of the croffe 5 were yet heere fearefully foiled. Daaidnot foiled with luft whilcft he wandrcd in the wildcrnefTe, many Bathjhebaes would not haueo- uercome him then. yfe. I. Tofuch as arc in this cftate of profperity to lookc to themfelues, they ftand on flippery ground. Profperity to religion, is astheluieto the oake, it quickely catcs out the heart of it. The fe curity and prophanefleof thefetimes, thedaugh- ters of our peace and profperity fhew as much. Vfe. 2. To fuch as are in adiierfity to be patient, yea thankcfull. Godinpitty keepes them fromri- chesand abundance, Icaftit iTiould choakethcm. For they are thornes, Matth 13. Hec fees that thy wcakc braine would not beare fuch ftrong drinke, northyweakc ftomackc digeft fuch hard meat. Ffe. 3. To fuch as haue flood out in thelefTcr temptations, that they yet prcfumc not. For many are like to cold fiiakes in aduerfity, which then doe no hurt, the cold flupefies them j but let the heatc warme them, and then they will difcoucr them- fclues. Therefore wee muft labour to approoue out felues alio in this temptation on the right hand. Good gold is purged in the fire, and fhines cleercly in 319 rje.U Matth,! I- I ; 20 Ma^ii metueit. ctutSdib^iiaj rumfallit, fqH4m cum *uit. DoSl. i. rheDiutls craft in (hew- ing the glory but not the jriefe. i,Sam.z.x6. PfaljJi Michael and the t>rdoon. in che water, whereas contrarily clay is fco ched in the lire,and diffolucd inthc waters. So a good man acquits himfclfe both vnder thccroffe, and in peace and preferments, when as the wicked often- times arc foiled in both. Approoue wee then our finceritie in both,and in the latter {pecially,as more dangerous. Vfe. 4. For triall to them that haucbecncoucr- come by the iefler temptations on the left hand. If hunger and necefflty mafterthee, whatthen will fuincfle? If a peece of bread and an handful! of bar- ley corrupt thee, whatthen fuch glorious offers as hecrc the diuell makes. 5. Marke heere theDiuels craft in fhcwing our Sauiour the glory of the kingdoms of the earth, bur concealing the grcefe. So in finnehee jfhewesthe plearure,and conceales the punifhment,hc fhewes the gaine, not the paine. As to the Ifraelitcs the oy- nions and flefh-pots ofiEgypt, not the brickcs, not the bondage of vFigypt. 'VVce knowing this craft, muft labour in thefe temptations to fee that which the Diuell hides, and to apprehend the fcarcfull after-claps. Let vslabour tofee /.^mthemidde[loi\Syi!in^ God will make him that hath (o greedily deuouredfubflancCytovomit it vf againe,/(?r Cod (hall draw it out ofhU belly^ hefl/all fucke the gall ofJffes, and the vipers tongue ^a'l{l.iy lob.ao.12.13.14 15. \6.'T he way of the wicked fhalldec iue them, faith Salomon Prou. 12.16. And therefore he laies immediately bcforCj/^ict- Chryf, »i p.^ittiocb. Horn. If. i.Tim.^. comc. Wcc«nuft goe vp with into Mount Mboy and fee the heauenly Canaan, and with lohn into Gods mountainc, and fee the heauenly lerufa- lent, and put downe the diucls mountainc, with Gods muuntaine, and his fight, with that fightj with that fight which is there, when wee fiialKee what better things wee hauc in hcauen, wecfhall fcornethediueis offers, and thinke our fclucs difpa- raged being Gods fonnesandheiicsof heaucn, to bcoffredfuchtrafh. And therefore thcdiuell did not heere as in the other temptations fay, Jfthou be thefonneofGod, becaufe that heere it would haue madeagainfthim,as being a temptation notftan-, ding with the dignity of Gods fonnes. If wee could but know our owne worth in being Gods fons, and the rich inheritance thisfonnefhip entitles vs vnto, wee would fcorne this world, as much as anhoneft man, hauing a fwcct and well-fauoured wife of his owne, would doe fome filthy druggie andblouzie harlot. As on the top of high mountaines, the grea- teft houfes and men feeme butfmall, Co from the toppeof Gods mountainc, all thefe earthly things which heere wee fo admire, will feeme but mcanc and fmall. It is becaufe wicked men are /uMvaec^rK,as Parr fpcakesyblinde and cannot fee things that are afarreoff, fuch as are heauenly, that they fall fo in loue with the earthly.This remedy /"Wprefcribes. I. T im. 6. But thou b wan of Godflie thefe things^ viz. couetoufneffe. But how ? Lay hold on eternal! life. Whenourdcfiresand thoughts are inpurfuit after thefe earthly things,then fhould we direft them by prefenting this other, and better obie£l of heaucn ly Michael and the Dragon, 557 ly glory. This laft meditation fcrucs^lfo to anfwcr thatobie^ion, that God rewardsnothisfcruants, & fulfils nothispromifcs ofthis life made to them. For though heneuerlhould, as hec often doth re- member them with temporall blcffings, yet they are all abundantly fulfilled in the enioyment of that heauenly glory. lob. 2U 14. and Pfalm. 91. i^;. With long life -will ifatujie hint^ndfhtvo htm myfdui- fion. And therefore as Hcbr. ii.Godnecde not bee afliamed to bee called our God, as falfify- ing his trueth, bccaufc hee hath prepared a city forvs^ which is an vniuerfall coUcdionofallblef- fings. All thcfe meditations layd together and well di- geftedjWeefhall bee abictoanfwer Sathaninthis temptation, as the King of Sodome was anfwered hy j^hraham.Gcn. 14. 23. Gjdforbid that tree ^ould takefomuch as ajhooe latchet of Sathan. leajiit Jhould be faidySathan hath made vs rich. Now come wee to the Diuels fecond proofe, from his ability, in regard that all th ele things are his by Gods donation and deliuery, fo that hee may difpenfe them where, and how he will. Where wee hauetoconfider. 1, The Ttmeli lie^ mth the colour of it, 2. His flan ^'er. 5. Htscraking. Firft, the Diuels lie, that God had giuenhim all the world, and the honours thereof to difpofe as he would. This is a very lie. For Pf 24. i. The earth is the Lords^ and thefulnejfe thereof. Pfalm. 75. 6. 7. Z To Iob.li,X4. Pfal.ji.itf. Htb.ir. Gen.i4.t}. I.The Diuels lie. Pfal. X4.I. — A Michael and th% t>ragQn^ I. C*..- f To come to preferment is neither from the Eaji y nor from the Wefr^ nor from the NorthBut God is iudge, hee maketh low, andhee maketh high^ And there was oncnowinprefenccjwhohad fayd long agoCj By mte Kings doe raigne^ Prou.. 8. Aud afterward, power in heauen andeayth isgiuen to mee, Matth. 28. And who now truely and-iuftly might haue fayd concerning the deliueryof this power, as Zidkiah vniuftlyfayd wnto Micaiah, concerning the Spirit. I. King. 2 2. when went the Spirit ofthe Lord from me iothee?Soy when was this power taken from mee_j^ andgiuentothee? Indeede the Diuell is Gods iay- lour,andhath the key es of hell deliuered vnto him, bee hath fetters and irons, rackes and tortures deliuered ynto him, becing an hang-man andexe- cutioner,but hee hath not that deliuered vnto him> which beerehee fpeakes oif. Forifit wereas hee fayes, would hee preferre at any time his enemies toKingdomes ? wouldhce arme them with fwords againfthimlclfe J Surely, Sathan will not beediui- ded againft himfelfeMatth.ia. would Hee pcefcrre Dauid^ Hesiekuh^nAloftah to the throne, to bcate downe the throne ofSathany Reuelat.a, would hee preferre fuch to the Kingdome ? No furely. None huiK^habs^ T(eroes aud DomitianSy and fuch vile bramblesfaat would fcratch and tear in peeces Gods Saints. Either then the Diuell is a groffelyer, or a moft fimple foole. But the Diiiell is no fuch fimplc foole as to put a knife into his aduerfaries hand tocuthisowne throat with. Andthereforeheisa notorious lier. If irfTTiffl- II• iiri III IIMl I n IvHchaelandthe Dragon* If it were as theDiuell would there (houldbeC not onely no good Kings : but no K ihgs at all; but Tyrants onely. For the Diuell is an enemy to kings becaufc their authority isancnemie to him. lude iS.Thccaufe why the Diuell fo ruled then is no- ted to bee this, In thoft daies there neas m King in ifrael. Take wee heedenow this being fuch a lie we be- Iceue it not. The praftifes of many witncffe againft them, that they acknowledge the Diuels Lordfhip, for in fickneffe they feeketo charmes and witches for health, inpouerty for wealth, in obfcurity for honour by fhifts and wicked meanes. Ifwebelee- ued that God were Lord, good meanes would (uf- ficevs, we would feeke allthefe outward bleffings inthe waycsof godlineflc, and neuer feeke to get them by offending God, or othctwife then by fee- king him and his fauour who is the beftower of them. Thus we ice the Biuels lie. Let vs fee the colour of it. For there isfomc truth in this which theDiuell (peakes,and that is this. The Diuels chainc is fometime flackened, and God lets him alone in his violent vfurpation, and dilpofingofthefe earthly things, and that for moft iuOcaufes, as the triallofhis children, the punidi- ment ofthe world,and the glory of his owne name, in triumphing oucr Sathan thus let loore,and ouer- throwing him byhimfclfe. Now the Diuell turnes toleration into donation, conniuence and femtipon into approbation, and that which is done at Ibme Z 2 times 359 ludg. iS. The colour of the diuels lie. "DoEl. God rome- titnes lets the Diuell alone m his violent diipofing of earthly tfings. 340 VJe. I. EccIeCioj. Michael and the Dragon^ times, and in fomcplaces hcc makes conftantand generall. Thisisthetrickeof diucllifh Hers thus to pecce out things by addition. A little truth (hall be enough to face out, and colour ouermany lies. If they haueneuerfo little hold, how wilthcy ftrctch? :}isD0eg'm i^bimelecks entertaining of Dauid, and the world in the Icfler infirmities of Gods children. Beware we of this. As alfo beware we ofgathering Gods allowance from the euent, as heere the diuell fccmcstodoe. For fo might thethcefe that gets his goods by ftealing, and the crucll extortioner fay that God hath deliuered that which thcyhaue into their hands. Thus we fee how the Diuell abu- fes this little truth to colour a lie. Let vs fee what good vfe we may make of it. I. This muft feme to ftay our mindes in the con- fufion and ataxic that we fee in the world. Pr 'mcts Areonfoot^ whenfermnts Are on horfe-hAcke^ Ecclcf. 10.7. The rod that fhould be on the foolcsbacke, is often in his hand to afflict the backes of others. Aifes are fet out with golden bridles. Bafe andvn- : worthy perfons are preferred in Church,Common- wealth, and families, when honeft and heroicallfpi- rits arc curbed and depreffcd. And oftentimes luch wicked ones are in honour and place, that a man would thinke that it is true which heere the Diuell fayes, and that honours were at his di^ofing in- deed.. But is this any fuch marucll, whileft by Gods toleration the Diuell fits at the helme ? will not hee oppofctny good man, and ftriue againft his prefer- mentp God indecde is the God of order, and that he does, is done in the fweeteft conueniency j but the Michael and the 'Drag6n, the Diueil is the God of confu(ion, and therefore he iumbles and tumbles, and tuincs all things toplie turuie, and troubles the clcere fountaines. How- beit God is the God oforder^ euenin the Diuels grcatcft confiHlons. And as once out of the confufed .chaos at the firft creation he drew foorth this order- ly and adorned world, To ftill out of Sathans trage- dies andburly burlies,he brings foorth fweet order &comclines. For when Sathan hath his willin the gouernraent of the world, tlren, and therein alfo is Gods will fuifilledjforGodswill is the higheftcaufe of all things. Pfal.i 15.3.hee dethwhatfoeuer herviO. So that not fo much as the leaft aftion comes to paffe without his will. So that (which is a fingolar comfort) that which is as the Diuels adion moh diforderly, as it is Gods, is moA orderly. z. Let then fnch as get any of thefe worldly pre- ferments, let them examine themfclucs how they got them, and whole creatures they arc, whether the Diuels or Gods, For the diucll hath fometimes the difpofing ofthefe things. And how many are there that may thanke the diucll for their honours, andofHces ? Not onely thofe thatpoAeffe vnlawfull places,as Popes and Cardinals,&c.but fuch as come tolawfull callings vnlawfiillyj and yet fuch will bee thanking God for their places. But heerein they offer a vile indignity to God, for as not to thanke him for that which is his, is to deny him to bee au- thourofgood, fb to thanke him for that which is the diuels worke,is to make him the author of euill, due vnto God that which is Gods^znd not that which is the diuels. Z g 3. Hcerc 541 Pfal.xij.4. rfe.t. Crimimlm de- 54: rfe.4' rje.5' i.HisflanJcr. J. His era- king. Prou,ij.7. Michael ml the Dfa^on. 3. Hcere wee fee the reafon why that many in great place in the world are fuch enemies to Chrifts kingdome, and doefo promote the Diuels. The reafon is, bceaiile they are the Diuels creatures, and of his preferring, and therefore no ma'rucll if they fticke to him, who aduanced them, and (o dif- charge the truft he put them in. 4.This fhewes that the wicked,enriched & aduan- ced by thediuell, ate but mccre theeues and vfur- pcrs,torthcy can haue no better title then the Di- uellhath,whobcftowesthat on them which they haue. Ashcthatreceiues ftoln goods is in the fame cale with the theefe. 5. Great ones in the world muftlooke tothem- felueSjfortheDiuell challengcth afpeciall incereft in Kingdomes,and (b Earlcdoms and Baronies, &c. and therefore hee will labour fpecially to corrupt, and fo to poflclfc fuch as are poffefled of luch places. Thus much for the D/ufls lie., and the colour thereof. The fccond thing is hisJlander of God.For,ifthis bee true, that God hath deliuered vp thegoucrn- mentof the world toSathan, then the Lord muft be guilty of all difordcrscommited bytheDiuell. IfGod himfelfe cannot be free from flandefs, what maruell if good men cannot? The third thing is his craking. All this is mlne^md Igiueitwherelwi}l. There is.hithS^Xomon^ Prou. 13.7. that maketh himfelfe rich.,mci hath nothing. Th is is true heere in thediuell, the poorcftbegger of all Gods creatures, andyetloe howheeboaftsof his riches. Michael and the Dragon* riches. To bragglofthatwe hauenotistheDiuels iricke. And vaine-glorious vaunting Thrajoes arc the Diuels difciples. And thus much for thefubordinatc temptation. The/Ww/^dZ/followes, which is to idolatryjthat Chrift would fall downe and worfhip him. I. Markc hcere howthediucll tempting Chrifl to the ambitious dcfire ofrifing,withaIl tempts him to a bafe falling down and worfhipping ofhimfclfe. Ambition is bafe and flauifh. It will f all do.wne to rifcj crouch and creepe to mount. How bafe did Abfaloms ambition make him to cringe and crouch to the people, and to kiffe thofe, whom otherwife hee would hanc (corned to looke Vpon. But the bafcft of all is, when it makes men bow to Sathan. Markethe intollerable pride of theDiucll in affedingdiuine honours. As here at Chriftshands, fo in all the facrifices of the Heathen: So Deut. 32. I J. They offred vnto Diuels, net Ged. i. Cor. 10.20. ihefe things "which the Gentiles facrifice^ theyfacnfice to Diuels^ and not to Ged. Reuel.9.20. So in the ima- ges of Popery, and in allfuperftitions and falfe wor- ihip. The confideration of this fhewes of what fpi- rit they arejthat would draw diuine honor to them- fclucs. It foewcs that the Popi^ fpirit is an hedifh (pirit. 3. It was the Diuels fall to fcorne homage and iiibiedion to Man-God. In Mahomets t^lcorank is faid that the Diuell was caft out of heauenjbecaufe he would not worfhip man. Whereupon Luthers coniedurc is pretty. Thediuell,{^\ih hzjhath bewray- ed himfelfe. It is Itkelyheeforefaw the incarnation of Z 4 Chriji^ Thcprincipall temptation. DoB. 1, Theflaucry* of ambition. Dignitdtihtt fulgere y'u ? Danti fupplicA- bn qui ft a- irec£teTh htm. re (upu,pofcedi hunt'htate >i- lefce, Boct. I. The diuels intollerable pride. Deut. 32.17. I.Cor. 10.20. Reu.9.20, 3. The diuell fell by fcor- nmeto Tub- mit himfelfe. Michael and the Vra^on. feemc ftrangeto thqgooly, it lomecimeschc bale refufcsofthc people, the moft diinghilly, and ra- (call rake hcis, thefcummcof the earth, viler then the earth,rife vp againft them,and crow ouer them, and would haue their neckes vnder their girdles,nay vndcr their feer, fincc the diucll their matter would fohaue done with Chrift our matter. The (ermnt is not xboue his majler. It was Jobs cafe and com- plaint, lob. 30. i. that they whofe fathers hee^ had refujed to fet with the dogges of his flsckes did tnockehim, and grinne at hirrt like a company ot curres» 5. See to what horrible llnnes the Diuell may tempt cuen the heft. What more fearcfull then to worlhip the Diucll in perfon ] yet to this finne is Chrifthimfclfetemptcd. Benotthoudifcouraged then if thou bee tempted to grofle and odiousfms. It was our Lords owne cafe. Thus much for Sathansaffanlt. Chrijis repulfefollowes^ . . KFkiiadeteJlation 7of Sathans nS^^econdly, aconfutation^Kcm^tnio. Firft, the deteftatien in the firft words,i_^»iwB7t'/w>r, cuttingly. Tit. 1.13. 3. Efpecially, fhoulda Chriftians Ipiritbee vp, when Gods glory is defaced. In ourownc priuate iniuries mildnes is good,but inGods caufe,patience is blockifhneire,mOderation is mopifhnefre,tolera- tion is cowardice.Madnes then,is better then meek- nes. This made Chrift gi ue the Auaunt now to Sa- tan becaufc Gods glory was now fpecially (hot at, when the diuell would haue had adiuineworfhip. Mofes the meekeft man on earth , what a fpirit had he, and how was he blownc vp, when the pec- pic had made the golden ealfe. Godsblcfflng bee on that blefTed heart, that hath a ftcxnacke againft Gods difhonour, and entertaincs all wicked oathes and Michael and the Dragon. and blafphemies, with this ^_yij>age of our Sauiour; And woe to them that crie Euge. The fecond poynt followes. confutation of the temptation. Where are two things, 1. Our Sauiours weapons. • z. His manner of handlingit. I. His weapon is that place out of Deut.(5.13. out ofrhis one booke, nay almoft out of this one chap- terhathChrift anfwered all Sathans temptations. Now then if there be fuch fufficiency in one booke, in one chapter of Scripture, what is in the whole? How isitfurnifhed abundantly with antidotes for eueiy poyfon, with medicines for cuery difcafe I filli and others herbs are but idle, ihediuell fears them as much as he doth the Papifts holy wa- ter, a deuife of his owne. Only the Scriptures fcare him. OhieH. Ifhe may be chafed away with har- monies, as in Sauls czk, then why not with hearbs, {mhCulielmns Parjlenfis ? Anfw. The melancholly humour being the diuels fear, muficke had force to affwage the force of the humor, and fo confcquent. lyofSathanj Themufickedifabled the injlrument, not the Agent^ difpelled the melancholiy, not the diuell. 7, His manner ofhandlingtheweapon^ . , , .... SAllefation. I. His allegation. His manner of alleadging is, that in alleadginghe interprets it. Firft, by chan- ging the word feart into worjbtp. The reafon is, be- caufethatfeareis the more generall word, and fo comprehends wcrfliip the particular; Andbefides feare 547 I. The Con- futatioa. I. I. Hisallega- [ion. I. DoEi. 1. The true feare of God vrges vs to outward wotfiiip of of God. P{al.t4t. Verf.4. Michael and the 'Dragon. DoElr.l. The feare of God is the fountaiue .both of mat- ter and man- net. Deut.6. - feare is the caufe ofoiitward worfliip. And hccrc wclcarnc. 1. That where the true feare of God is, it will vrge to the outward worfhip of God. So that the ncgled of Gods outward worfhip argues little true feare of God. Hccrc then the groffe neglefters ot Gods woifhip in prayer, hearing, recciuing the fa- craments are condemned for Atheifts. Pfai. 14. i. The foole hath fay d w heart there is noGed, This A« thcifiiic of their hearts is manifcfted in their Hues in the ncgled of Gods worfhip, vcr. 4. They call not vp- on the Lord, This difcoucrs them alfo which fay, they maygiue outward reirerencc to Idols, fo the heart bee referued to God, but when God is truely feared in the heart,he will bee alfo worfhipped with the knee. Shew mee thy feare by thine outward worfhip. 2. That the feare of God is both the fountaine whereout the worfhip of God procecdes, and the manner wherein it muft be petrbrmcd: which con- dcranesmoft mens prophane, irreuerent and cere- moniallfcruiccofGod. Secondly, Chrift interprets this place by adding the word andhimoXcyat, fjalt thoujerue. For thatthisisthetrue fenfemay appearc bythcncga- tiue in the former vcrfc in that place De.\xx..6,TejhaU mt worfhip other Gods^ but the Lord your God (hallyee frue. The cafe isalike when wee fay that by faith onely we are iuftified,for lb much is implied in that ncgatiue of Prfw/. Notby worker, but by faith. Now the word is to bee referred as well to the firft partoftbcfentcnce, ihoujhaltworfhfpthe Lord, as well Michael and the Dragon. to thclz^yJhoupalt (erue hm^on cllc Chrili had but played with the Diuell. 2. Hismanncr of Application ofthetmtoan- fwer Sathans temptation is excellent. Firll:,Sathan tempted him to outward idolatry, perfwadinghim thereto by the benefit he fhould hauc thereby eucn the Lordfliip of the whole world, bccaufcicvvas at Sathans difpofe.Now Chrili with this text anfwers both this argument whereby he tempted, and the temptation it felfe. The argument of benefit, by alleadging a flat place of Scripture againft that, whereto Sathan promifed a bleffiug. As if hee h ad fayd. How can any benefit come by that which Gods prohibition hath ciirfed i This teacheth that nothing is to bee gotten by offending God. And indeede infuch cafes the qucftion is, whether we will chufc God, or our penny jChrift, or Barra- bos. Therefore excellently when tempted by his miftreffe to folly, by hope of gaine > Haw can ideethisy andfmeagawfi God? Gen.39.9.oppofing the lofTc of Gods faucur, to the gaining of his mi- ftrcfTes, Againe, whereas Sathan, the better to draw on Chrift, and to affurc him of this benefit^ craked of that Lordfhip hee had in the world , Cbrifi notably refutes this vaine bragge by rhe title of zW,which this tcxtgiuestoGod,T keup)altwo!(hty the Lord thy God^ containing a fccret reafon why God is onely to be worlhipped, bccaufe hee onely is the Lord of ail things. And fo there lies couched this argument againft Sathan. None can bee made Lord of the world, but by the iuft Lord., and to him onely is ho- mage .HI X Hisappli- cation. Do6f, Nothing is to be gotteit by offending God, Gcajj.?. Michael and the Dragon. DoEl, The confide ration that God is the Lord of all, may ftay vs gain ft the wants of out ward things. Do5}. Onely Godis to be adored with outward religious worihip. Macth.td. mage to be giueninthat regard. But not thou Sa- than, but God is the Lord of the world. Andthetr fore not thou, but he to bee worfhippcd in hope of receiuing this Lordihip. This fhcweth how we may ftay our felues againft the wants of any of thofe outward things, by confi- dering that God is the Lord of all, The earth is the Lords J and the fulnejj'e thereof. And therefore doe wee bcggc our daily breadnc the Lords hands, hcciuk his is Kingdome. Thus Chrift anfwers the argument. The temptation itfelfe to fall downe and wor- (hip, is dire^ly and plainely anfwered by the words of the Text, Thou (halt worjldp the Lord thy God. Where the do6trine plainc. That not onely God is to be adored with outward religious worfhip j Such as is the bending of the knee, vttering words of prayer with hands ftretcht out, and eyes lift vp. Though fome ofthefe may be done to Princes,yct not with thatpurpofe and affe- dion of heart wherewith we do them to God. And it is this purpofeof the heart that makes thefc out- ward adions religious worfhip. The outward adi- ons may be performed in fcornc, as they Matth. t6. bowed to Chrift. The Papiftsfay, that Angels and Saints may be worfhippcd with religious worfhip, but yet not with the fame that God is worChipped. Godswoifhip they call ha.7fHoB. I. God will giue an iflue to the trials of his children. Do£Ir. t. Refiftance of Sathan puts him to flight is idolatry, and th at is heere forbidden. Belike then our Sauiourfaifcly alleadged this place, to prooue that he might not worfhip Sathan. For Sathan did not defire to be worfhippcd, as the firft beginning, and iaft end,but as one vndcr God that had rcceiued thathehadjofhim. Thus wee fee how this text anfirvers Sathans firft temptation to outward idolatry. It anfwers alfo in thclatter claufe, Andhimonely fhah tbouferae'^ the fecond temptation to inward idolatry, inthelouc of honour and riches. God onely muft bee our ma- ftcr, not God and riches, Matth. 6. Hcc muft haue allourhcartando Lord tnheauen^ or in earthbutthee ? And thus much of the betwecneChrift and Sathan, the fe- cond maine head of this ftory. The third followcs. Theijfue. It is two-fold. 1, The ditiela departure. Then the Diudl left him, Matth. 4. II. 2. The Angelsminijlring. For the firft. Outofitwclearne. 1. That God will giuc an iflue to all the trials of hischildren,(b that they fhall not alwayes continue vpon them. I .Cor. 10.13. There hath no tentaiion ta ken you but fuch us upper tame to man) and God is faith- full which will not ftlfferyou to bee tempted about that yeu be able, bat willeuengitte the iflue with the temp- tat ion, thatyee may be able to beare it, 2. Wee fcehccrcin ourSauiourspradife, how true that lames is, lam. 4. 7. Refif theDiueUy and he willjlie from you. A coward inuitcs him. The more we giuc place to him^the more he cncroches. The Michael and the Dragon. 555 The way to bcerid ofhimj is not to yecldto him. Thereafonisplaine. Rcfifting is more then a mans worke. VVhenhee feesamangoc about to refift him, he perceiues God is there, and therefore flies the prefence of God. VVhere no refiftance is,therc he perceiues the ipirits abfcnce,& fo conceiueshope ofeafie viftory. Let vs then fhew our fpirits in refi- fting and fighting withSathan. Heereaword and blowisthe beft. Ifthe Diuell fpeakebut the icaft Word in temptation, draw prefently vpon him, or thou emboldneft him. How (hould I refift him? jinfiv, I. With Gods word, as heerc our Saui- our didjferioufly meditating on it, and by faith ap- plyingitto thy felfe. 2. With our owne words in prayer. Amdek cannot preuaile lb long as Mo fa his hands are held vp. Refiftance indeede is by faith, vphomrejiflftedfaji in thefaith^ i. Pct.5.p. Now faith vfes both the word and prayer. In refilling the in- iuries offredvs by men, if weereucnge them our felues we complaine not, or if wee compiaine to fu- periours, wee reuenge them not our felues. But heereboth muft bee done. Wee muftboth refift him with blowes and violence, in ftriking at him with the fwordof the Spirit, the word of God, as alfo with complaints put againft him to the Lord in our prayers. S. Lu ke addes that he departed for a feafon. Luke 4.1 which implies that though Sathan had recei- ued this terrible foile, and fuch a foy le as might for euer haue put him out of all hope of vidory,yet aL ter a while againc, foch was his malice, fuch his A a fhame- The my to refill Sauan. i.Pcty.?. Michael and the "Dragon, iTiamelcs 6c impudent importunicyj that he would not foe all thisj reft but woold yet ag.ainc aflault our Lord. Itt^hcs vsthen. That which before hath alfobeene noted^ Sa- thansinuinciblc malice and importunity. Hehim- felfewas heereoucrcomej and yet not his malice, his temp^ations, yet not his impudcncy. Who wouldhaue thought that euer Sathan put to fo fowlcandfhamefull afoyle, durft euer haue peept out of his denne againe,and haue fliowen his face any more? And yet his malice makes himboth blind andreftleftc. Wefindehimagaineatour Sauiour Matth. I where he vfed Peier as his ftalking horfc. If after fuch an inglorious foile giuen by the (bnneofGod, who had thus trampled him in the mire vndcr his feerc, and fo vidorioufly triumphed ouerhim, his malice would yetfcrue him for new aduentureS, whatthen will it doe, where hee findes his repulfc more gentle, and his denials more cafie ? Neuer muft we hope for any truce with this aduer- fary. Though he haue the worft by neuerfo much, yet will not his malice endure to heareof a peace, no not of a truce. As hee ncntxjlttmbers nor (leepes thit keepes Jfrael^ lb neither hee that hates Ifracl. Neuerhope wetobe freed from Sathans molefta- tions, tillwee haue gotten that gr e at gulfLuk, i6. 2.6. becweenc him and vs. Wee may.fometimcs haue fomewhat more peaceable intcrmiflions, hee may for a feafon forbeare vs, but yet neither will thofe feafons bee long, for hee knowing his time to bee Jhort. Reuel, 12. will bee fure that thofefeafons (hall not be ouerlong. And therefore our wifdome will BoEl. Sathans ma- licc is inuinci- blc. , -74 Mat.if.'ZX.a J. Pfal. 1x1.4; Luke lO.zO. Reu IX. Michaela?id the Dragon. will be to rcdcemc^hcrefcafooSj and if any left bcc •giucn vsfrom his malice tobe^rmingourfelucs a- gainft a new combate. Bee-not too fecure, thou mayft aswell thinkc he willceale to be a Diucll, as ceafe to tempt. Thefecondiffue is the Angels miniftring. lot the gels came andmmfiredvniohim. They mi- niftred either food to his hungry body, or comfort to his troubled foule, wearied with Sathans wicked temptation,or elfe they miniftred triumphing at his vidory. Andihisisfetfoorthby way ofadmirati- on; And beheld the Angels &c. Him whom the Di- ucll Co vilely vfedThe Angels doe feruice vnto. Learn efirft, 1. The difference betwixt Chrifts tcmptatiom and ours. Hehadnohelpebuthisowne. The An- gels came not to him to minifter, till after the temptations were ended, but to vsrheyminifterin the very ad of temptation. 2. When we hauc been abiifcd by Sathans wic- ked inftrumentSjGod will fend fome of his to bee in fteadof miniftring Angels to vs. So after Shimeis railing, and i^bjalems treachery the Lordrayfcd vpmany faithfuHfriends and comforters toDauid. Though the rich man dcfpiJfedZ/ixuim.Luk.i^.yct the Angels defpifed not to carry his fbule into hea- uen. N ay, God himfelfe oftentimes, as I may fay, minifters vnto his abufed and oppreffed Saints. Witncs thofe manykvnfpeakablc^aamforts mimjlred vnto the harts of the Martyrs in their prifons,at the ftake.andinthefire. How may this comfort vs a- cainft the railings and fcoffingsof Michall'iS^hzt A a 2. though 557 Thcfccond iflue. BoU. I, ThediSe. rencc betwixt Chrifts temp- tacions & ours BoB. 1. Godraiteth vp comforters | v..to bis ter- uants after the abules of Sa- clians in ill u- mcnts. Luke i6. 558 Michael and the Dragon, though (he fcofFc, yet Dauidjhdl bee honoured of o- thcrsj eucn of thofe in whofe eyes fhce dcfircs hce .Sam.^.22. might bcdcfpicablc. a.Sam. 6.^^. DoU X 3* Sec how Gods prouidence is ncucr wanting Nothingis' to thofe that make it their portion. Nothing is loft loftbywaf- by Waiting vpoH Gods prouidcncc. IfChrifthad proufdsnce.^' hearkened to Sathan^to haue made bread of ftoncs, andfooucofadiftruftin Godsprouidence had vn- lawfully releeucd himfclfc, hee would haue found itindcede breado/Jlones^QwcnVkzSalomons bread of dcctii^fullefgrauell^h would haue beene ftony and grauelly ftuffc to his confcience. IfChrift hearkncd vntoSathan, and had by that miracle feruedhim- felfc, the Angels heerehad notferucd him. Who would not wait vpon Godsprouidence, to be thus waited vpan by Gods Angels J Truft God in all thy^ ftraights, mokcnot bread offtones^ and rather then thou (halt want, God will fend not onely Raucns to King.i7.^. fcede thee, as they did Eliah. i. King. 17. 6, but an Angcll to fccde thee alfb, as he did to the fame Eli- King.ip.j.«. 4^, I.King. 19.5. when wee are not thorough di- ftruft ouer- hafty to ferue our fclucs rather then faile the Angels fhall ferue vs.So well fhall he be ferued, and fo affuredly fhall hee beefed, that makes Gods prouidence his portion. FIthCIS.