To the extent possible under law, the Text Creation Partnership has waived all copyright and related or neighboring rights to this keyboarded and encoded edition of the work described above, according to the terms of the CC0 1.0 Public Domain Dedication (http://creativecommons.org/publicdomain/zero/1.0/). This waiver does not extend to any page images or other supplementary files associated with this work, which may be protected by copyright or other license restrictions. Please go to http://www.textcreationpartnership.org/ for more information.
VERS. 5. Then the deuill tooke him vp into the holy citie, and set him on a pinacle of the temple:
6. And said vnto him, If thou be the Sonne of God, cast thy selfe downe: for it is written, &c.
WE come now to set downe and expound, by the assistance of God, the second onset of the deuill vpon the Sonne of God, by a violent and hellish temptation, nothing inferiour to the former, in the furious, malicious, and cunning contriuing of it.
In the entrance whereof, we must remooue one rubbe by the
way, concerning the order of this temptation, wherein the Euan∣gelists seeme not to agree among themselues: for whereas S. Mat∣thew makes this the second, S. Luke makes it the last, and puts the last in S. Matthew into the second place. And herein some learned men haue stumbled, and haue deuised simple shifts to reconcile the two Euangelists. Some thinke, that they write not the same histo∣ry, nor of the same temptations, but of temptatiōs vrged at sundry times. These are confuted by the very matter, phrases, and words, which are in both the same, and need no other conuiction. Others thinke (and they of the learned Papists) that in some auncient bookes, S. Luke obserues the same order in the temptations with S. Matthew, and that the difference crept in by the heedlesnesse of some writer: Which is a needlesse deuise of them, who striue to prooue the Canonicall Scripture to be corrupted in their foun∣taines, that so their corrupt Latin Translation may preuaile; but both impeaching the watchfulnes and care of God ouer the Scrip∣tures, as also the diligence and faithfulnesse of the Church, which is pretended to suffer her selfe wholly to be abused, by the careles∣nesse or vnfaithfulnesse of some one Scribe.
But the truth is, that it doth no whit preiudice the truth of the Euangelicall story, that the Euangelists doe not stand so much vpon order, where it is not so necessary, as vpon the matter and the things themselues done, which they faithfully report, and in which they ioyntly accord and agree: as oftentimes they stand not vpon words, nor sometimes vpon sentences, but one deliuer the same fact in one style of speach, another in another forme; but so, as one is so far from crossing another, as he giueth thereby more light and certeinty vnto the other.
Quest. But whether of these obserued the right order, as the temptations were passed? Answ. I am out of doubt, that Mat∣thew sets downe the right order as they were done: 1. Because he passeth his story by such particles as imply an orderly consequent: as, Then the deuill tooke him, then he tooke him againe, then the deuill left him, &c. whereas Luke vsed the particle and, in his pas∣sages, which noteth no certaine order, as the former doth: his care was to relate the whole matter, but was not so accurate for order. 2. The coherence and dependance of this second temptation with the former shewes, that Matthew obserueth the right method: for Christ hauing by a testimony of Scripture, confirmed himselfe in the confidence and trust in his Father, Satan immediately seeks
to make his aduantage of Christs words, and seeing he will needs trust his Father, he would haue him trust him too much; If he need no bread beeing hungrie, he needs no staires to goe downe from the pinacle of the Temple; the last temptation doth not so fitly cohere with the former, as this second doth. 3. After Christ had bidden Satan auoide, Matthew adds, Then the deuill left him, as be∣ing obedient to his word; plainely shewing, that that was the last temptation. Luke hath it not in such dependance, but thus, And when the deuill had ended all the tentation, he departed.
In the combate note two generalls, 1. The preparation to it. 2. The temptation it selfe. The preparation containeth such neces∣sarie circumstances, as by which the temptation might more easi∣ly preuaile; as, 1. the time, Then. 2. the place, first generall, the ho∣ly Citie: secondly speciall, a pinacle of the Temple. 3. the manner how Christ was conueyed thither, The deuill tooke him vp, and set him on the pinacle. The temptation consists, 1. of the assault. 2. of the repulse.
The assault hath three things: 1. the ground of it, If thou bee the Sonne of God. 2. the scope or aime, namely, the sinne or sinnes to which he was tempted, Cast thy selfe downe. 3. the argument or per∣swasion to enforce it, For it is written, he shall giue his Angels charge ouer thee, &c. The repulse of our Sauiour is by an other testimony of Scripture, not contrarie to that which Satan alleadged, but ex∣pounding it, that he might in the right sense of it, fence and se∣cure himselfe from the temptation, as after we shall see.
First, of the preparation: Then] This particle shewes not one∣ly the time of this temptation, but also the order as I noted: Satan hauing no successe in the former, renewes his assault, and would assay another way. He had been kindly and gently vsed of Christ, who had answered him courteously; nay, he had conuinced him by Scripture, that he had nothing to say against it, and yet he goes on in his malice, as though hee had had both great prouocation and aduantage. Whence,
Note the propertie of wicked men ruled by Satan, who by no meanes can be brought to lay off their malice towards Gods chil∣dren. Deale gently with them, they are like nettles, the softlyer toucht, the sharper they sting: Deale plainly with them, and con∣uince their consciences by the word, that they haue nothing to say for themselues, yet beeing conuinced they giue not ouer, no more then Satan here, but proceed in mischeife. And what are the reasōs.
1. Because the godly in their courses doe oppose themselues to the darkenes of this world: now there is no fellowship between light and darknes, no way to reconcile them, as we may see in the example of the wicked Sodomites against Lot: first he resisted their wickednes, when they came about his house to abuse the two men; he giues them faire words, I pray you my brethren; he conuin∣ceth their consciences, Doe not so wickedly; and out of his weaknes he offers them his two daughters: but, beeing a righteous per∣son, whose soule was daily vexed with their vncleannes, neither his piety, nor humanity, nor intreaty, no nor his weaknes and sin could please them, but, Away with him hence, he is a stranger, shall he iudge and rule? now we will deale worse with him then with them, Gen. 19.9.
2. Christ giues another reason, Ioh. 8.44. You are of your fa∣ther the deuill: for his workes ye doe. In that Chapter Christ plainely teacheth the Iewes, that he is the light, vers. 12. they tell him he beares record of himselfe, and therefore his record is false, v. 13. he tells them he shall go from them, and carie the light with him, and they shall seeke him, and not finde him: what (say they) will he kill himselfe? v. 22. he tells them that he that keepeth his word, shall neuer see death: then said they, Now we know thou hast a deuill, v. 25. He tells them, Before Abraham was, I am: and they take vp stones to stone him. Here were the children of the deuill, who was a man-slayer from the beginning: And of these Christ said, Ye go about to kill me, a man that hath told you the truth, v. 40. and, Ye do that which you haue seen with your father, and not only seen, but felt him moouing & stirring in their hearts: for he worketh mightily in the sonnes of disobedience, Eph. 2.2.
3. The more light and grace the Lord manifesteth in any of his children, the more must the darknes of wicked ones fight against it. It is not their innocency, their holines, their wisedome, their peaceable course of life, that can fence them; nay, these bring all the malice of the wicked on them, and lay them open to their rage. Steuen a man full of faith and power, whose enemies were not able to resist the wisedome and Spirit by which he spake, Act. 6.8. yet drew they him to the Councell, and suborned false witnes against him: where what should he doe? They might, and did see his face shine as the face of an Angell, v. 15. In his Apolo∣gie he beginnes as a person at the barre, with a louing and moo∣uing speach, Men, brethren, and fathers, hearken: afterward in
the course of his speach, as a faithfull seruant of God, and true tea∣cher, he freely reprooues them, c. 7. v. 51.52. calls them resisters of the holy Ghost, betrayers and murtherers of the Iust, he could conuince them out of all the Scriptures, as Christ did Satan here: But the more full of the holy Ghost he was, the more were they filled with deuillish furie, like so many deuills or furies, their hearts brast for anger, they gnashed with their teeth, more like fell and sauage beasts then men; they showted with a loud voice, stopped their eares, ranne vpon him, cast him out of the citie, and stoned him.
4. The incessant malice of the wicked against the children of God, is a running streame from this of the wicked one, against the naturall Sonne of God: the deuill would still, if he could, tempt and molest Christ himselfe in his owne person, but that he cannot, he will therefore be sure to molest him in his seruants: he would obscure the glory of Christ in himselfe, but seeing he cannot doe that, he will doe what he can by himselfe and all his members, to extinguish that glory of Christ in those beames, wherewith his seruants are graced and honoured: And this makes this warre so irreconciliable.
Therefore let vs not maruell when we see good things, and good men resisted, nor condemne that presently which we may see opposed: but, 1. Turne our eyes vpon that naturall enmitie which is between the seed of the woman, and of the serpent. 2. Vpon mens stubbornnes against the truth, and malice, by which the sinner giuen vp by God to Satan is obfirmed and hardned. 3. Vpon the powerfull worke of Satan in men of great gifts, that beeing conuinced in conscience, euen against that light, can resist godly and innocent men. 4. Vpon the loue of mens sinnes, pro∣fits, and pleasures, which sets on forward this hatred against their conscience. What could Christ himselfe doe to conciliate Iu∣das his fauour? did not he know, that Christ was the Messiah, did he not preach him? did he not worke miracles in his Name? did not Christ make him one of his family, and preferre him to be the steward of his house? did he not warne him of his sinne, and beare him most patiently? Yet his heart beeing vpon couetous∣nesse, for a small commodity he will betray Christ, and that a∣gainst his conscience. 5. Other personall and priuate occasions, may force men of great gifts to maligne and hate (against their consciences) most innocent persons. The Iewes knewe, that
Christ was the Messiah, that hee was most powerfull in do∣ctrine, and most holy in his life; yet they loued their owne praise, and therefore thrust downe Christ; If wee let him a∣lone, all will beleeue in him. They thought themselues so much dishonoured, as Christ was honoured. Sometimes feare of great men, or some losse, or checke, may cause this obstinate op∣position. Pilate knew Christ was an innocent man, he washed his hands, and would haue no hand against him; he pronounced him innocent, saying, I finde no fault in him: his wife beeing troubled in a dreame, sent him word, he should haue nothing to doe against that iust man. Yet against his conscience, and his owne words, he pro∣ceeded to condemne him. Why? how could hee be so blind and wicked? surely it was feare of Caesar, and of some checke: for hee had heard them say, If thou let this man goe, thou art not Caesars friend.
It should teach vs to goe on vndaunted in our godly course, making no accoūt of al the malice that the deuil or his instrumēts can create vs, and neuer offer to shake hands with them; we shall neuer haue done if we goe about to please them, we can not doe it vnlesse we wil be as bad as they, if we retaine our sauour of good∣nesse, it doth but prouoke them.
Many men may hence see what spirit rules them, who when they heare Scripture against their sinnes and vnwarrantable cour∣ses, they goe on still as a chafed colt, that cares neither for pale nor hedge, but flings ouer. These men would be loath to be compa∣red to the deuill, but we shall see them farre worse, and the deuill not so bad as many of them. When he heares Christ alledge Scrip∣ture, he saith nothing against it, but was silent, he replyes not, and much lesse railes on him, as a phantasticall or precise person. But reprooue the swearer, the drunkard; the gamester, the vniust courses of men in their trades, Sabbath-breaking in Masters or seruants, and doe it out of the Scriptures as Christ did; wee shall haue the same measure that he had returned from the Scribes and Pharisies, who rayled out-right on him; He is too precise and se∣uere, we can doe nothing for him; or, What hath he to doe with our gouernement, or trades? or, He might finde other things to speake of.
Thus if Paul speake against Diana, or whatsoeuer the crafts-ma∣sters liue by, all the citie is in an vproare against him. It seemes men are loath in their callings to meddle with the word of God,
or the directions of it, else we should haue to deale with them. It were too much to sit downe silent, and goe on in sinne against the word: but to resist the word in termes, or to raile vpon the Preach∣ers thereof, goes one step beyond the deuill.
Take knowledge of the secret working of the deuil against the light and truth, in such as spurne against it. They cannot abide that truth and innocencie should acquit it selfe; but though they see nothing but meekenesse, patience, and innocencie, yet will side against it, as though they had the greatest aduantage and occasi∣on. What is the cause, that men will take part with most abiect and base persons, and bring the curse on themselues, in condem∣ning the innocent, and iustifying the wicked in their horrible ri∣ots and misbehauiour, but the hatred they carie against goodnes? Why did the Iewes band themselues for Barrabas, and seek to ac∣quit him? was it because there was any cause of loue in him? knew they him not to be a murtherer, and a rebell? Yes; It was hatred of Christ that made them sticke to him: & why hated they Christ, but because he was the light? Some there be of that Iewish gene∣ration left, to whom, if Christ be weighed with Barrabas, he will seeme too light; Barrabas shall carrie the credit and defence from him; Not him, but Barrabas.
Into the holy Citie,]
We come to the second circumstance in the preparation to this second assault, which is the place that Satan chooseth; set downe, 1. in generall, the holy citie. 2. in speciall, a pinacle of the Temple. What holy Citie this was, Luke expresseth, c. 4.9. He brought him to Ierusalem, here called the holy Citie.
Ierusalem is called the holy citie, not because of any holinesse in the place: for no place as a place is more holy then other. It is true, that we read in Scripture of holy ground, as Exod. 3.5. mount Horeb where Moses stood is called holy ground, and Moses must put off his shooes. But this was no inherent holinesse in the place, onely for the present the presence of God appearing after a speci∣all manner, makes a speciall holinesse to bee ascribed vnto it. Nei∣ther is it called holy in respect of the people and inhabitants: for the faithfull citie was long before this become an harlot, Isa. 1.21. and Christ not long after this combate, cryeth out against Ierusa∣lem, That she had killed the Prophets, and slaine such as were sent vnto her, and proclaimeth a speedie desolation against her. But it was so called,
1. Because God had made choice of this city to put his name there, 2. Chron. 7.12. I haue chosen this place for my selfe. Hence was it called the Citie of God, and Gods holy mountaine, Dan. 9.16. and the holy hill of Sion; because God had cho∣sen it, and sanctified it for himselfe, wherein himselfe kept re∣sidence and made it eminent aboue all the places of the earth.
2. Because of the holy things which were there established, e∣uen all the holy worshippe of God; it was not lawfull for the Iewes to sacrifice or eate the Passeouer any where but in Ierusa∣lem.
There was the Temple built on mount Moriah, wherein, I. There was the Sanctum seculare, the vtter court of the Iewes, and Salomons porch which did rise vp by 14. staires, wherein Christ preached often, and Peter healed the lame man, Act. 3.3. and pro∣bably, where Peter conuerted 3000. soules at one sermon. In this porch was the great brasen altar for whole burnt offrings, on which altar the fire (which at Aarons first offring in the wildernes fell from heauen, Leuit. 9.22.24.) was to be kept perpetually before the Lord; the which when Aarons sonnes neglected and offred with strange fire, they were burnt with fire before the Lord. In this court was the great brasen sea, wherein the Priests washed themselues, and the beasts to be offered on that altar, especially their feet, because they were to minister barefoot before the Lord. Both of them holy representations of Christ; the former of his sa∣crifice, who gaue himselfe for a whole burnt offering: the latter of the fruit of it, he beeing the lauer of the Church, by whose blood we are washed from the guilt and power of sinne.
II. There was the inner court, which was called the Sanctum, or the Sanctuarie, or the court of the Priests, whence the Iewes were barred. There was here, 1. the altar of incense for sweete perfume, wherein the Priests were euening and morning, to burne the holy incense before the Lord, as a sweet smelling sauour vnto God, and no strange incense might be offered thereon, Exod. 30.9. While Zacharie stood at the right side of this altar, offering in∣cense to God, the Angel Gabriel stood and foretold the birth of Iohn Baptist. This was an holy type of Christ, who offered him∣selfe on the altar of the crosse, a sacrifice of sweet smell to God his Father, and through whom God sauoureth a sweet smell from all our duties. 2. In this court was the golden candlesticke, with seuen lamps, and seuen lights, which were fed with most pure ho∣ly
oile, night and day, to lighten the whole inner court. And this was an holy type of Christ, the light of the world, enlightening all his elect with spirituall and heauenly light. 3. In this court was that golden table, on which the holy shewbread was euer to stand, euen twelue loaues, which were to be made of the purest flower of wheat, and were to be renewed euery Sabbath, the old loaues conuerted to the Priests vse: a holy type of Christ, in whom alone the Church and euerie member, setting themselues continually before God, are nourished and preserued vnto eternall life. 4. In this court was that costly and precious vaile, of blew silke, and purple, and scarlet, and fine twined linnen, made of broydered worke with Cherubims, the vse of which was to separate the San∣ctum from the Holy of Holies: this vaile at the death of Christ was rent from the toppe to the bottome. A notable representation of the flesh of Christ, which hid his Diuinitie, but beeing rent asun∣der by his passion on the crosse, the way to heauen was laid open vnto vs.
III. There in the temple was the Sanctum Sanctorum, and in it the Oracle, called the inner house of God, into which onely the High Priest went alone once a yeare, and that in the feast of ex∣piation, wherein all the Iewes must fast and afflict themselues. A most notable type of Christ: for as it was called an Oracle, because God thence gaue answer in doubtfull cases; so who is the Fathers Oracle but his Sonne, who is the word of his Father, by whom he speakes to vs, by whom we speake to him, and through whom the Father heareth vs? In this Holy of Holies was the Arke of the Couenant, and in this holy place stayed the Arke almost 430. yeares, signifying Christ the author of the couenant betweene God and vs. In which Arke or chest were kept 3. things: 1. the tables of the couenant, written with the finger of God, signifying Christ, who is the fulfilling of the law. 2. the rod of Aaron which had budded, a type of the Priesthood of Christ, who in the world seemed a dead branch and drie, but after his death & resurrection beganne againe to flourish, and bring fruits of life to Iewes and Gentiles. 3. the pot hauing Manna, a holy type of Christ the bread of life, and that Manna that came downe from heauen, Ioh. 6.35.
In this Holy of Holies ouer the Arke was the holy couer, called the Propitiatory, prefiguring the Lord Iesus, whom the Father hath made our Propitiatory by faith in his bloud, Rom. 3.25. Here
also were the two glorious Cherubims, set like Angels on either side the Arke, looking vpon the Arke, figuring the holy Angels ministring to Christ, and earnestly desiring to looke into the my∣sterie of our saluation, 1. Pet. 1.12.
These were the cheife holy things established in the temple at Ierusalem, but not all: for there were beside these, the obserua∣tion of all holy rites appointed by God, the chaire of Moses, and in it the law read and expounded: there were the holy persons, the High Priest with all his holy garments, with Vrim and Thummim, and on his forhead, HOLINES TO THE LORD: there were other the holy Ministers of the Lord, who had the Lords holy oyle vpon them, of Gods owne composition, with strait charge, that no other should make or vse it out of this vse. Yea, here had liued the auncient Kings and Prophets, Dauid, Salo∣mon, Iosiah, Hezekiah, who were speciall types of Christ. In which regard Ierusalem the seat of God and Gods worship, is cal∣led the citie of perfect beautie, the ioy of the whole earth.
3. It is called an holy citie by comparison vnto other great ci∣ties of the neighbour countryes, wherein idols and deuills were worshipped in stead of God, as Babylon; or whose worship was the deuise of mans braine, and no institution of God, as Samaria, Ce∣sarea, and others, 2. Kin. 17.33.
4. It is called holy in type, two wayes. 1. As it was a type of the Church militant, of which the members are holy in part, at least in profession. For the whole Church of God was gathered toge∣ther 3. times euery yeare before the Lord; at the feasts of Passeo∣uer, Pentecost, and Tabernacles: Psal. 122.4. Thither the tribes of the Lord goe vp, and appeare before the Lord. 2. As it was a type of the Church triumphant, euen that celestiall Ierusalem which is aboue, that new Ierusalem into which no vnholy thing can enter, but is the eternall habitation of the holy God, the holy Angels, and Saints.
5. It was called holy, or the holy citie, because it was the foun∣taine of Gods holy religion, which beeing first seated there by God, must be deriued thence, and sent out to all other nations. Mic. 4.2. The law shall goe out of Sion, and the word of the Lord from Ierusalem: therefore was it the Metropolis and mother ci∣tie, the heart of the earth, placed in the midst of nations by Gods owne confession, Ezek. 5.5. Nay, there must the pretious blood of the holy Sonne of God bee shed, which must streame and runne
out to the saluation of all nations; and himselfe preached the King of the Iewes, vpon the crosse as vpon the theater, in Hebrewe, Greeke, and Latine, and that in the time of the Passeouer, when there was a concourse of all the people of Iewes and other nati∣ons. There the Apostles must giue their first witnesse of Christ, and thence must carrie it into Iudea, Samaria, and all nations to the vtmost parts of the earth, Act. 1.8. And 8.1. the Church of the New Testament was first gathered at Ierusalem, and thence by persecution scattered into all nations. In this regard it was cal∣led 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the holy citie: for all the holinesse of all other cities was deriued thence.
We learne out of this title, what it is that makes places and per∣sons holy, euen the presence of God, of his word, and worship. Thus the ground was called holy, Exod. 3.5. and the place where Ioshua stood, when the captaine of the Lords host appeared vnto him, chap. 5.15.
1. Whatsoeuer was in the law separated to God and his seruice, was called holy: the Sabbath was holy, the Priests garments holy, Exod. 28. Thou shalt make holy garments for Aaron thy brother: Ho∣ly, both because they were peculiar to the holy Priesthood (for none else might put them on,) and because they were to be vsed in the holy place, (for when they came forth of the Tabernacle, they must put them off:) and thirdly, consecrate to holy vses, and to be an holy type of Christs righteousnes, a precious robe where∣in all our sacrifices are offered. The flesh was holy, which was of∣fered to the Lord in sacrifice, Hagg. 2.13. For places, Bethel was an holy place, when Iacob saw the vision of the ladder there; and the Temple was holy. For people, the Iewes were called an holy nation, and Christians an holy Priesthood, and Saints by calling, 1. Pet. 2.9 For persons, some are sanctified in the wombe to some speciall seruice, as Ieremie, cap. 1.5. and Iohn Baptist. Yea, euery faithfull mans heart, is as it were an Arke of God, in which are kept the Tables of the Law, yea the Tabernacle of God, and the Temple of the holy Ghost, where he pleaseth to dwell. And thus was Ierusalem an holy citie, so long as it continued in the true wor∣ship of God.
2. This appeares by the contrarie, seeing this holinesse was no further annexed to this place, then God tyed his presence to it: for when as the Iewes had crucified the Lord of glorie, both the Tem∣ple and City, as profane were destroyed, and deliuered into the
hand of the Romans, and are now in the hands of the Turke, a nest of vncleane and idolatrous beasts, most sauage enemies of Christ, and Christian profession.
3. That place must needs be holy, where the Lord dwelleth as a Master in his house; teaching, ordering, and supplying all neces∣saries: where Christ the holy Sonne of God walketh in the midst of the seauen golden Candlesticks, beeing conuersant among the flockes of shepheards: where the holy Spirit of God is present to powre out his treasures of wisedome and grace, by meanes of the word and Sacraments, which are his chariot, and which, not ac∣companied with the Spirit, are but dead and ineffectuall to rege∣neration: where the holy Angels are present to assist the ministery, to repell hinderances, to behold our order; but especially desirous to looke into the mysteries of our saluation: where the holy Saints vpon earth, are met together to seek and see the face of the Lord, ioyning together in all the parts of his pure and holy worship, in hearing his holy word, receiuing his holy Sacraments, preferring publikely their holy prayers, greatly by this meanes glorifying God, and enriching their owne selues: Surely, this is Bethel, the house of God, and the gate of heauen.
This teacheth vs not to despise our assemblies, nor to think our Churches vnholy for some corruptions. Looke vpon Ierusalem, Matth. 23.37. you shall see the eleuen tribes were Apostates, there were in it dumbe dogges, Isa. 56.10. there were Scribes and Pha∣risies hypocrites; nay, at this time the doctrine of the law was cor∣rupted by the false glosses of the Pharisies, and the Temple almost a denne of theeues, full of buyers and sellers. Yet for all this, the Euangelist calls it the holy Citie, euen when it had more corrupti∣ons in it, then the Church of England hath at this day. Why? 1. Because there was the seruice of the true God set vp in the Tem∣ple, the word preached, and sacrifices offered, and the meetings of the Church of God. 2. Because as yet they had not receiued a bill of diuorcement. Haue not we the word truely preached, and the Sacraments for substance truely administred? And for discipline, I will say, I wish we had the execution of so much as the Church alloweth. Or, when did the Lord giue vs a bill of diuorce? or, what Church hath conuinced vs, that we cannot be acknowled∣ged for a true Church? If they say, they of the Separation haue; I answer, 1. They haue laboured to discouer some errors, but none fundamentall in vs, nor without as many in themselues. 2. Wee
may well doubt whether they be a Church or no, seeing by the profession of some of their teachers, they will not ioyne them∣selues to any Church at this day vpon the face of the earth, and so renounce all Communion with all the parts of the Catholike Church in the world. But we must not thinke much, if some vn∣stable persons forsake our communion, seeing in the golden and flourishing age of the Apostles themselues, some such there were, Heb. 10.25.
As for our selues, we may strengthen our selues against them by these conclusions. 1. We know, that the word of truth is tru∣ly preached amongst vs, which appeareth by the daily conuersion of thousands, whereas neuer was man conuerted by a word of er∣ror, Iam. 1.18. 2. We know, that our Ministers are of God, be∣cause by them so many are begottē to God: Our Sauiour thought this a good reason, when he said, Beleeue me that I came out from the Father, for the workes sake. The blind man had good insight into this matter, Ioh. 9.30. saying, If this man were not of God, he could doe nothing: and a wonderfull thing it is, that ye know not whence he is, and yet he hath opened mine eyes. So may I say to the Separatist, Doest thou not know whence that Minister is, who hath opened thine eyes? 3. We know, that our meetings are holy meetings: 1. our people is outwardly called by an holy cal∣ling, and to an holy ende: 2. they professe faith in Christ, which is an holy profession, and in charity (if we see no open raigning sinne) are to be iudged Saints: 3. congregations are called holy in Scripture from the better part, not from the greater, as an heap of wheat mingled and couered with chaffe, yet is called wheat. 1. Cor. 6.11. Now ye are sanctified, washed, and iustified: but in epist. 2. cap. 12. I feare that when I come among you, my God will humble mee, and I shall bewaile many of them that haue sinned, and haue not repented of their vncleannesse, and fornication, and wantonnesse, which they haue committed. Diuerse other abuses there were, yet among Saints and beloued ones. 4. mixt con∣gregations are holy in Gods acceptation, esteeming them not as they are in themselues, but as members of Christ. When Israel was at the best, it was a rebellious and stiffenecked people: yet Ba∣laam said, He saw no iniquity in Iaacob, nor transgression in Israel, not that there was none, but that none was imputed.
4. We know that we haue no warrant to separate from holy things, neither for some defects cleauing to them, nor for ill men
either handling them, or communicating in them. The Prophets neuer made any separation in times of greatest corruption, euen when they cried out of their wickednes. 1. Sam. 2.24. Doe so no more my sonnes (said Eli:) ye make the people trespasse: How? By making them loath the seruice and sacrifice for your wicked∣nesse, v. 17. And when many abuses were among the Corinths in the Sacrament of the Lords Supper, yet a man that did carefully examine himselfe, might communicate of it with comfort. Yea our Sauiour Christ was often in the Temple, teaching and praying, and so were his Disciples, though it was a most corrupt place.
Obiect. 1. How may I pray with an euill man, seeing God heareth not sinners? Nay, his prayer is abhominable. Answ. 1. The speach in Ioh. 9.31. is not vniuersally true: for God heard the poore Publican confessing himselfe a sinner. 2. Though God heare him not for himselfe, yet he heares him for the peo∣ple; as Balaam blessing Israel, beeing both a wicked man, and speaking against his heart, God heard him for the people, Num. 23.
Obiect. 2. But how may I communicate with a wicked Mini∣ster, or with what comfort? Answ. The wickednes of the Mini∣ster may some what lessen the comfort, but neither diminish the perfection of the Sacrament in it selfe, nor hinder the efficacie thereof to vs; seeing the efficacie depends onely vpon the promise of God, and the faith of the receiuer, and is no more to be refu∣sed then the gift of a King, though the conuayance be drawne by a wicked Lawyer. Ob. But how can he be a meanes of conuaying grace to mee, that is a gracelesse man? Answ. Grace is compared to water: now may not water that passeth through a wooden or stony channell, which it selfe is so vndisposed that it cannot re∣ceiue or haue any benefit of it, make a whole garden fruitfull? It is Augustines simile. Besides, I would aske, whether any could with comfort refuse Iudas his Baptisme. Ioh. 4.2. euen when he was a deuill incarnate. If it be said, They knew him not so to be, then belike a man may receiue the Sacrament fruitfully of a secret prophane man or infidell, and the wickednes of a Minister (if it be secret) pollutes not the Sacrament; and then it must follow necessarily, that no comfort and truth of the Sacrament can de∣pend vpon any Minister; for then none could haue any assured comfort, that they haue euer receiued a Sacrament, because no
man can look to the sanctification of any mans heart, and cannot certenly without reuelation know who is indeed truly sanctified.
Obiect. 3. But what say you to a dumbe Minister? he is no Minister, and therefore he can performe no ministeriall action: his Baptisme, is no Baptisme; his Sacraments, no Sacraments; his prayers, no prayers. Answ. 1. For themselues, I say their Ministery is vnlawfull to themselues, and without repentance a certaine matter of destruction. 2. I cannot blame those, who with their owne peace, and the Churches auoide them. 3. We must distin∣guish between such a man, and a meere priuate man: for although they be no good and lawfull Ministers of God, yet because they come in the roome of Ministers, by the election of the Church, to whom God hath giuen power to ordaine, they are now publike persons, and Ministers, though no good ones. 4. Being thus en∣abled by the Church to giue what they can, and bound by beeing in the place of a Pastor, though he come neuer so inordinately to administer Sacraments, we may receiue from him what hee can giue. 5. We must distinguish between a calling, and the execution of it; for it prooues not he hath no calling of a Minister, because he executeth it not. A Magistrate ceaseth not to be a Magistrate, or to want office, because he doth not duely execute it. Obiect. But the Magistrate is an able Magistrate, so is not this Minister. Answ. A Magistrate is a Magistrate, who for the ignorance of his place may be called an Idoll-Magistrate: the substance of a lawful and good Magistrate, is to be able to iudge of causes, but not of a Magi∣strate simply, who is chosen by election of people, or by course: so it is of the substance of a good and lawfull Minister of God, to bee able to preach, but not of a Minister simply. And as a Magistrate not able to weild martiall affaires, and so defectiue in a speciall part of his office, yet no man refuseth the good that hee can doe for peace: euen so, endeauouring in the meane time for a sufficient Ministerie, and groaning vnder this bur∣then, which priuate men cannot cast off, I take it, the good things which they can giue, may bee taken at their hands. Ob∣iect. But by communicating with them, we communicate in their sinne. Answ. He that receiueth the Sacrament at the hands of a Minister, who is an adulterer, neither makes him an adulterer, nor partakes of his adulterie. If we either made him Minister, or com∣municated with his insufficiencie, which our soules groane vnder, some part of the guilt would sticke to our fingers. But we com∣municate
onely in the Lords ordinances, so farre as he is able to administer, and iustifie not the lawfulnesse of his calling, but that he only is in the roome and place of a Minister, whom we cannot auoid, vnles we wil put away the Lord in refusing his Sacraments.
Obiect. Hos. 4.6. Because thou hast refused knowledge, thou shalt be no Priest to me: therefore ignorant Ministers are no Mi∣nisters. Answ. 1. True; no lawfull, no good ones, approoued of God, to mee. 2. The Prophet rather giues a rule in election and deposition of such, then shewes how farre they may be vsed while they stand: So we denie not but such ought not to be chosen Mi∣nisters, nor that such ought not to be deposed: but, that nothing ought to be receiued of them while they stand, we deny, especially seeing we well know, that in auncient Churches there were Dea∣cons, who were assistants to Pastors and Presbyters in reading, administring Sacraments, Baptisme and the Eucharist, yea and in Catechising, who had not the office of Pastors. All which I speak not to maintaine this foame of the Church, which shee hath been too long in scumming off; but to remooue causlesse scruples of weake consciences, who are ready to deeme all their actions nulli∣ties, and vtterly reiect Sacraments at the hands of such vnpreach∣ing Ministers.
Obiect. 4. But how may I partake where open sinners are tole∣rated to receiue the Sacrament? doe not I partake of their sinnes? Answ. Christ entred into the same Temple with wicked persons, and ate the same Passeouer with Iudas, and was vndefiled: the Pro∣phets liued in the midst of a polluted people, and ioyned in the publike exercises of religion: and those few of the Church of Sardi defiled not their garments among a multitude of wicked persons.
Obiect. Isa. 52.11. and, Reu. 18.3. Come out of her my people, touch no vncleane thing, &c. Answ. If we compare the Prophets pre∣cept, with his practise, wee shall easily see hee meanes not of any schismaticall separation: he calls Gods people out of that wicked multitude, but where read we, that himselfe did bodily separate? and therefore, this must be a comming out, and departing from their euill, not locall, but morall: q.d. 1. haue no fellowshippe with their vnfruitfull workes. 2. doe not countenance them in their euill. 3. reprooue them. 4. touch no vncleane thing, that is, consent not to any wickednesse among them. But, 1. It is one thing to touch the holy things of God, another the vncleanenesse of men. 2. separation from the wicked in body is impossible, ex∣cept
we will goe out of the world. The Disciples could not be rid of Iudas, vnlesse they would depart from Christ himselfe. 3. vnles they can prooue an established idolatry among vs ripe to the plague, as in Babylon, they cannot prooue a separation in bodie and minde. 4. of this separation a reason is giuen, not because they cannot partake in any holy thing, while the wicked are in pre∣sence; but, least ye be partakers of her plagues.
Obiect. 1. Cor. 5.11. If any be a fornicatour, or couetous, or an idolater, or a drunkard, or an extortioner, with such a one eate not. A little leauen leaueneth the whole lump. Answ. 1. The place is meant of priuate familiarity and amity, so farre as a man is not bound, or tendeth to the countenancing of his sinne. 2. It implyeth that he ought to be excommunicate, if he heare not the Churches admonition, (as the whole context will shew) and so cut off from Christian communion for the time. 3. If a man were excommunicate, some were bound to eate priuately with him, as his wife, children, and seruants: for these are necessarily bound, and doe not countenance him. 4. A man may and must eate some∣times with notorious wicked persons; as suppose a man in the same ship, or prison, or army, and can haue no meat but among vile wicked persons, here a man may not refuse it, least he famish himselfe. So at the Lords table: such as admit wicked persons, ha∣uing power to repell them, communicate with their sinne and countenance them therein: but a priuate person, whose soule is vexed with their sinne, and doth what he can to redresse it, but cannot, is not polluted by them; he is forced to eat with them, he may not starue his soule.
As for that, A little leauen leaueneth the whole lump, the Apostle speaks it to the gouernours not to suffer such wicked persons, and prouoketh onely priuate persons, the peeces of that lump, to be the more watchfull ouer themselues, but not to refuse Gods or∣dinances for them: And as neither that Church of Corinth cea∣sed to be a Church for suffring that wicked man (for the Apostle honours them with that style while he checketh that sinne,) so neither doe particular members cease so to bee for that such are suffred, much lesse. Looke to thy owne soule: the Apostle wisheth euery man to examine himselfe rather then others.
Obiect. 5. But how can I heare the word with profit from a wic∣ked man? Answ. 1. A wicked man may preach saluation to ano∣ther, and damnation to himselfe; as Iudas and the builders of
Noahs Arke. A statue may point another the way, but it selfe stand still. 2. An instrument hath all his efficiency from the first moouer, who is God himselfe: a knife without motion will cut if the hand will vse it. 3. The word is like the light: now as the light of the Sunne is not defiled, though it passe through the dir∣tiest places, so the word is not polluted through a wicked prea∣cher. 4. Looke to thy owne disposition, that thy soyle be good as the seed is good, take the benefit of the Sunne and raine, and it is no matter whether the hands be cleane or foule that cast and disperse the seed. 5. Let Preachers consider what a barre it is to all their labour to be scandalous, couetous, disdainefull, enuious, noted for gamesters, companions, &c. how their example doth more harme then their teaching can doe good; with how little power or preuailing he can point his finger to other mens sores, which euery one can point at in himselfe; what an odious thing it is to make Gods people to loath Gods ordinances, because of him; and what a woefull case it is that Paul intimates of such tea∣chers, who preaching to others, themselues by disobedience become cast-awayes, 1. Cor. 9.27.
Rules to auoid entangling and seduction by Separatists per∣swasions.
1. Labour for wisedome to discerne betweene maine truths in doctrine, and inferiour in discipline; as knowing that Ierusa∣lem was the holy Citie before Nehemiah builded the wall of it: be∣tween the person and the place, not condemning the place for the person; betweene the thing and the vse, and condemne not the vse for the abuse; betweene offices and executions, substance and circumstances; the beeing of a thing, and the well-beeing of it. 2. Labour to reforme thine owne heart first, for that is in thy power to amend; and then thy owne family; and, if it be in thy power, goe further to the house of God: but if thou beest a pri∣uate man, and this be not in thy power, thou must turne thee to prayers and teares; and yet so striue in seeking the well-beeing of things, as by vnthankefulnesse thou loose not the comfort of the things themselues. 3. Be low in thine owne eyes, suspect thy owne iudgement, condemne not, much lesse contemne those that are not euery way as thy selfe. Pride and contention of spirit are inseparable; and it is folly to looke that men who haue a different measure of grace, should not differ in iudgement, and though they walke in the same way, yet not after the same manner. 4.
Testifie thy selfe a sound Christian by the badge of Christ, which is loue: By this shall all men know that ye are my Disciples, if yee loue one another. Studie to be quiet (saith the Apostle,) and followe things that concerne peace. Loue will make the best euen of bad things, and giue a charitable construction of things doubtfull, and pity and pray for such as erre howsoeuer, and much more if they erre of ignorance.
This doctrine teacheth vs, that the way to sanctifie a mans per∣son or family, is to set vp the worship of God in his heart or house. 1. Thy heart must be the Temple of God, yea as the Arke within the Sanctuarie: In the Temple God was daily worshipped, there were daily sacrifices offered, the Scriptures read and expounded, and prayers preferred vnto God from his people. Thou must get proportion in all these, if thy heart be Gods Temple: thou must priuately, yea secretly apart daily worship God with personall worship, daily offer the sacrifices of praise and thanks for perso∣nall blessings and deliuerances, daily preferre thy personal praiers, daily apart read and apply the Scriptures to thine owne vse: for thus must it be in Gods temple. And further, thy heart must be as the Arke, wherein were kept the tables of the Law, written with Gods owne finger: endeauour in obedience to all Gods com∣mandements, intreat God to write his law in thy heart, that thou mayest neuer depart from it. Thy heart as the Arke, must keep the pot of Manna, a type of Christ the food of life; close Christ within thy heart, and hold him as thy life neuer to part with him: for that pot figured the Sacraments, in which Christ is propounded the food of the soule. Thy heart as the Arke, must containe Aarons rod that had budded, signifying the discipline and gouernment of Christ, vnto which thou must subiect thy selfe: let this rodde flourish in thee, and stoope with reuerence and feare to this scep∣ter.
2. Thy house and family must be sanctified also, by setting vp and preseruing Gods worshippe there. Wee read of some of the Saints, who had Churches in their houses: Euery Christian profes∣sing holines must haue the like care & endeauour in such family-exercises as God hath prescribed: as, 1. In diligent teaching and instructing the family, partly in reading, and partly in deliuering precepts out of the word. It is Gods commandement, Deut. 6.7. to whet the law continually on our children, and train them vp euen from childhood in the Scriptures. The benefit whereof shall be,
1. to fit them for the publike ministry: 2. to cause the word to dwell plenteously in them: 3. it is a notable means for their growth in godlinesse, and to containe them in good order.
2. In calling them to account for things deliuered, by catechi∣sing, pitifully neglected in families, who yet would be thought to be Gods people. This is the driuing of the nayle to the head, to sticke the surer. It workes care in those, who easily reiect good meanes. It hinders vaine thoughts, words, and exercises. It ba∣nisheth much folly and ignorance, that is bound vp in the hearts of children and seruants.
3. In applying the workes of God past or present, on our selues or others, to mooue them to confidence and trust in God, by the workes of his mercie, and to feare to offend by the workes of his iustice: and by this meanes, the seeds not onely of true reli∣gion, but of good conscience, shall be sowen in them betimes: this was holy Abrahams practise, for which God would not hide his secret workes from him, Gen. 18.19.
4. In daily priuate prayer with the family, at least euery mor∣ning and euening solemnly on our knees, making confessions of sinnes, and requests to God, together with thanksgiuing. Psalm. 55.17. Euening, and morning, and at noone, will I pray and make a noyse. Daniel three times a day prayed, and praised God in his house, as he was wont, chap. 6. v. 10. The excellent vse of which, is the ope∣ning of the doore of Gods treasury to the family, by which it is enriched with the best blessings of God. Besides, the Lord shall hereby haue some honour, that is due to his mercie vpon the fa∣mily.
5. In edifying the family with Psalmes and melodie to the Lord, as it is Col. 3.16. In these daily duties doth the sanctifi∣cation of a family consist. Whereunto we may be perswaded by these motiues: 1. In that they are the practises of men fearing God, such as Ioshua and his house, Cornelius and his houshold. 2. In that by these exercises the family shall not onely be sanctified, but also blessed; as Obed Edom and his house for the presence of the Arke. 3. What madnesse is it, to reiect and banish Gods word and worshippe out of doores, and yet thinke God is there? Nay, where sound grace comes, there is the Spirit of prayer and supplication in euery family apart, Zach. 12.14. and where this worshippe of God is not set vp in families, there is nothing but a conspiracie of Atheists, and a wicked brood bringing Gods
iudgements on themselues, and the busines passing through their hands.
Ierusalem is called holy, beeing once sanctified to the Lords vse; which teacheth vs, that we should reuerently both conceiue and speake of all such things as are set apart to the Lords vse.
1. Some persons are consecrate to the Lord, as the tribe of Leui, of whom the commaundement was, Thou shalt not for∣sake the Leuit all thy dayes. And the Prophets: Touch not mine annoynted, and doe my Prophets no harme. So in the New Te∣stament, The Minister that rules well, is worthie of double ho∣nour: Yea, if the widowes which were set apart to inferiour of∣fices about the poore, must be honoured, 1. Tim. 5.3. much more the minister that standeth in Gods place and stead. Heb. 13.17. Obey them that haue the ouersight of you. Thus Cornelius reuerenced Peter, and the Eunuch Philip. Nay, not onely the mi∣nister, but euery beleeuer is separate to God, and sanctified to carrie the Couenant, and hath the annointing of the Spirit; which the Lord acknowledgeth on them, and speaketh reuerently and louingly of them, calling them his holy ones, yea the apple of his eye. They see not this, who can persecute and reuile them for hy∣pocrites, and count them as the Apostles (whose doctrine they professe) the scum of the world.
2. Some places are for their vse to be accounted holy, because God is there present in his worship, as the places of our meetings; not that any inherent holines is annexed to the place, or cleaueth to it out of the action of Gods worship; but while God is present in his worship, we must account it holy ground, and the house of God. When God appeared in Bethel to Iaacob, he said, How fearefull is this place? surely it is no other then the house of God. Wee must therefore put off your shooes with Moses, that is, our base and vile, our sinnefull and sensuall affections, yea our lawfull (if earthly) thoughts, when we come to this holy place. Looke we bring no thoughts with vs vnbeseeming the place where God is, separated from other common places to holy vses. Looke that in this place we vse no gesture or behauiour, vnbeseeming a man that hath busines with God beeing present. To sit talking, or sleeping, or laughing, or gazing, sutes not with this place. And further, if God please to account the very places holy for the vse, and presence of God in this vse; what shall wee thinke of them that conceiue so basely of them, as they would loue a Parish bet∣ter,
in which is no Church? Others profane them with base pra∣ctises, and vnconscionably suffer them to fall or decay, and will be at no charge to make or keep them handsome, sweet, and beau∣tifull. Styes were fit for such swine: As their affection is, so is their deuotion.
3. The holy ordinances of God must not be touched but with holy respect and reuerence: of which it is said, It is not safe to play with holy things. 1. The word must be receiued, read, heard, spoken, as the holy word of God. To make iests of Scripture is a wicked practise. God lookes graciously on him that trembles at his word, Isa. 66. 2. as good Iosiah, whose heart melted, hearing the words of the law. So the names and attributes of God, are ne∣uer to be vsed in friuolous admirations; but euery knee must bowe vnto him, Phil. 2.10. Neither ought we to laugh at Gods iudge∣ments on others. 2. An oath is one of the holy ordinances of God; and to sweare in common talke vainely, is not to shew reuerence to this holy ordinance. Sweare not at all, that is, vncalled, Matth. 5.34.35. neither beeing called, but in truth, iustice, and iudge∣ment: for an oath is appointed to decide controuersies, which o∣ther meanes cannot. How few consider whether the matter be worth an oath, or whether they be called to it, or whether it might not haue been better passed by Yea or Nay, or by a bare asseuera∣tion? A wicked man is described by beeing a swearer, Eccl. 9.3. but a godly man not onely not sweares, from which a man by e∣ducation or ciuilitie may abstaine, but also feares an oath, in what companie soeuer he is, or what occasion soeuer he hath. 3. A lot is another special ordinance of God, to decide a controuersie from heauen by God himselfe, when all means on earth fayle. Therfore lots must not be vsed without great reuerence and prayer, because the disposition of them commeth immediately from the Lord, Prou. 16.33. and not but in great matters, not for recreation: for it is said, to cause contentions to cease among the mightie, Pro. 18.18. neither doe we read that it was euer vsed, but in very great things, as the diuiding of the land of Canaan, the election of high Priests and Kings, and the surrogation of Matthias into the place of Iudas. Hence it followes, if dice and cards be lots (as I thinke they be) that all play by them is vnlawfull.
4. Some times are sanctified aboue other, as the Sabbath day, all which must be passed holily, with much reuerence and respect, both remembring it before it come, yea reioycing in the approach
of it; and when it is come, to sanctifie it; 1. In our hearts: for ex∣ternall obseruation of the Sabbath, without inward holinesse and affection to the duties of Gods seruice, is hypocrisie. 2. We must not meddle with any part of the duties of our ordinarie calling: for that is no holy thing. 3. Much lesse trauell to markets or faires: but euery man must stay in his owne place, Exod. 16.29. Neh. 13.15. to 9. 4▪ Least of all must we set any part of it apart to our recreations: these be no holy things: sports are inferiour to our lawfull callings, which are to be laid aside, farre from holy things, and vnsutable to the Lords holy-day. The like (if not more) may be said against pampering a mans selfe and others, by feeding or feasting, and of drinking, or any such wicked passing away the Sabbath. The same also is to be spoken of a day of fea∣sting, or publike thankesgiuing, which haue the reason of a Sab∣bath.
Of these, and all other Gods holy ordinances, wee may say as the voice said to Peter, What God hath sanctified, pollute thou not.
A place is no longer holy, then God and his worship is present. Was Ierusalem a holy Citie? how then is the beautifull citie become an harlot? how is it, that this citie which was the seat of Gods worship, and the habitation and collection of the S••ints, is now an harbour of Turkes and Infidels, ouerrunne with Turcisme or ido∣latrie? Surely, because the cause of this holinesse ceased; the wor∣shippe of God was corrupted, the Sonne of God despighted, the Gospel of God reiected, the Saints of God murthered, the day of visitation neglected. And therefore, they beeing infinitely depar∣ted from God, and his pure worship, God departs from them; and God beeing gone, the place ceaseth to be holy. Bethel, while the vision of the ladder lasted there, was an holy place, and so long as Gods worship continued there: but when it admitted the polluti∣on of idolatrie, it must bee called Bethel no more, but Bethauen. When the congregation of Israel brought the Arke from Gilgal, and set it vp in Shilo, then was Shilo the standing house of God, the seat of religion and iustice which God had chosen, Iosh. 18.1. but for the sinnes of this place, the Lord reiected it; as Ier. 7.12. Goe now to Shilo, into my place where I set my name in the beginning, and be∣hold what I did vnto it for the wickednesse of Israel: if we will knowe what, looke 1. Sam. 4.4. when by the villanie of Elies sonnes, and outrage of the people, the Lord was prouoked, he gaue Israel in∣to
the hands of the Philistims, there were 30000. footemen slain, the Arke was taken, Hophni and Phineas slaine, Eli the high Priest brake his necke; then did the glorie depart from Israel, and the Ark neuer came at Shilo more.
So the Temple at Ierusalem was holy, the citie holy, so long as they continued in the true worship of God; but after they cruci∣fied the Lord of life, both citie & temple as profane were destroy∣ed; so as Ierusalem, although the holy citie of God, if her filthines be found in her skirts, she shall be bad in derision, Lam. 1. the most beautifull rod, if held out against God, shall be broken: yea, the Temple of God, if it become a denne of theeues, God will depart from it. For what is it that can tie God to any place, but his own worship, to which he hath tyed himselfe by promise?
Let not the vaine Romanist boast of the pretended chaire of Peter, from which God cannot possibly depart. Can God de∣part from Shilo for the sinnes of Priests and people, where first he put his name, and can he not depart from Rome? Can he depart from the holy citie, where he promised he would rest, and can he not be driuen from the great citie of the whore, to which he neuer made any such promise? Can he depart in displeasure from her, whose foundations were layed among the holy mountaines, Psal. 87.1. and can he not depart from the whore, that sitteth vpon se∣uen hills? Shall Bethlehem where Christ was borne, be forsaken, and cannot Babylon where Christ is daily crucified? Nay, the Lord is long since departed from her, and her finall confusion is at the doore.
And if Ierusalem, once the holy citie, but now a cage and nest of vncleane Saracens and Turkes, be left of God, what a super∣stitious error preuailed in former times, wherein such bloody bat∣tells were fought for the recouery of the holy land, most supersti∣tiously putting religion and holines euen in the place it selfe, after all the holy things were profaned, and God himselfe departed? The euill successe of such battells euer shewed, how God was of∣fended with such superstitious warres: and another mischeife by them oppressed the Christian world to keepe it in blindnesse: For the Pope making his aduantage of this blinde deuotion, if any King or Prince in Christendome stood betweene him and his proceedings, one way or other he would send him out of his owne country in expedition for the holy warre, and there hold him till hee had effected his owne designes in that Princes coun∣trey,
and so strengthned himselfe in all lands, as histories mani∣fest.
Let vs not beare our selues as though we had God so sure, as the Papist thinkes he hath him in a boxe, or pretend any vaine priuiledge that we haue to exempt vs from danger: True it is, we haue the word with peace, liberty, and protection; but the feare is, that our security and deadnes of heart, with dissolutenes and profanenesse in behauiour, will forfeit all. God sendeth Ierusalem to Shilo, saying, Trust not in lying words, saying, The Temple of the Lord; but amend your waies, and I will let you dwell in this place: but if you will not, goe to Shilo, and see what I did to it, and looke for the like. So now God sends vs to Ierusalem, that we may consider what he did to it, beeing once the praise of the earth: and if the same sinnes be found in vs as were in Ierusalem, the Lord will doe no other with vs, then he did with it; euen as he threatned, 2. Kin. 21.13. he will stretch ouer vs the line of Samaria, that is, bring the enemy in our neckes; and the plummet of the house of Ahab an idolater; take away his holy things, and exchange them with filthy idolatry, and wipe vs as a man wipeth a dish, euen turne vs vpside downe. What were the sinnes of Ierusalem but pride, idle∣nesse, fulnesse of bread, and contempt of the poore? in all which England doth equall, if not goe beyond Ierusalem: and yet we charge our selues as little with our sinnes as Ierusalem did. And if we looke to the immediate causes and forerunners of Ierusalems ouerthrow, and compare them with our land, we shall see it high time to looke about vs: for,
I. In generall, Ierusalem had grieuously sinned, and therefore was had in derision: Lam. 1.8. Her sinnes were great, many, of long continuance, with treasured wrath; and all this in a place of such meanes and light. Now no place in the world hath more meanes then we, we are farre beyond Ierusalem in meanes, and therefore farre beyond her in sinnes.
II. More specially: 1. They did not heare the words of Gods seruants the Prophets, nor obey them; therefore the Lord made that house like to Shilo, Ier. 26.6. and hence Ierusalem afterward had time enough, but too late to charge her selfe with rebellion, Lam. 1.18. and to acknowledge the righteous iudgement of God against it. Neuer were the Oracles of heathens despised so a∣mongst them, as Gods holy word is generally of our people; no man almost lets it come neare his heart, a manifest argument that
God will one day speake so as he will bee heard. 2. Ierusalem would not take knowledge of the day of her visitation, as appears in Luk. 19.43. and Matth. 23.37. therefore her habitation was made desolate. As little know we the worth of our blessed means: but perhaps we may know it better in the want of them. 3. Ieru∣salem remembred not her latter end, therefore she came downe wonderfully, Lam. 1.9. she was carelesse and neuer considered the account she was to make of her liberties, and so hardned her selfe in sinne, and grew to contemne the good meanes shee had, through the daily custome of them. This also was the immediate forerunner of Niniuehs destruction, Zeph. 2.13. This is the re∣ioycing city, that dwelt carelesse and said in her heart, I am, and there is none besides me. How is she made wast, and the lodging of beasts? Euery one that passeth by her, shall hisse and wagge his head. And the reason is, She bore her selfe vpon her priuiled∣ges, her holy things, her strength, wealth, populous and flouri∣shing estate, specially vpon the promises of God, which they per∣uerted, beeing all made with condition of obedience, which they had long before forfeited: yea so likely and constant an estate she had, as none in the world would haue beleeued, that the enemy should haue entred the gates of Ierusalem, Lam. 4.12. so as he came vnlookt for. The same is our conceit, we thinke our staffe so strong that it can neuer bee broken, we remember not what is the end of security: when men cry, Peace, Peace, comes sudden warre.
4. Ierusalem had two sorts of Prophets in her: First false Pro∣phets, which flattered them and sought out vaine things, false prophesies and causes of banishment, Lam. 2.14. Such was Ha∣nani, who opposed Ieremie, and said the Lord would within two yeares breake the yoke of the King of B••bel, Ier. 28.2. and Ahabs false Prophets would bid the King goe vp to battell against Gods commaundement, and prosper. This was one cause of her ruine, Lam. 4.13. for the sinnes of her Prophets and Priests: not that the people had not sinned, but when leaders, and such as should preserue purity of religion and manners, are so corrupt, it ar∣gues a generall corruption running downe from the head to all the members, which must needs bring the whole to a consumpti∣on. A second sort were faithfull and sincere, and the entertain∣ment of these was such in Ierusalem, as God most seuerely reuen∣ged. Ieremie was cast into the dungeon, Micaiah into prison,
nay our Sauiour challengeth Ierusalem of such cruelty against the Prophets, as did bring all the righteous blood vpon them from Abel vnto Zachariah, Matth. 23.37. But of all crueltie they filled their measure in crucifying the Lord of the holy Prophets: Matth. 21.38. the Housholder sent his seruants to receiue fruits, but they euill intreated them, and beate some, and slew others: at last he sent his Sonne, saying, They will surely reuerence my Sonne: but they said, This is the heire, Come let vs kill him, and the inheri∣tance shall be ours. Now what will the Housholder doe? Hee will certainly destroy those wicked men, and let out his vineyard to others. Expressing plainely in this parable, Gods dealing with Ierusalem, and theirs with him, and what was the immediate cause of their destruction. A dangerous thing it is to wrong the faithfull Ministers of God: Doe my Prophets no harme, saith the Lord: and to persecute Christ in his members, shall not bee vnre∣uenged.
5. Ierusalem had many warnings before their vtter ouerthrow. It was besieged by Pharaoh Necho, by Senacherib in Hezekias time, in Rehoboams time by Shishac King of Egypt it was sacked and o∣uerthrowne, 1. King. 14.26. It was subdued thrice by Nebuchad∣nezzar king of Babel, twice vnder Ioakim, and the third time vn∣der Zedekiah, the citie was wasted, the Temple burnt, and the peo∣ple captiuated into Babylon, 2. King. 24. and 25. After seauentie yeares, when by the permission of Cyrus King of Persia, the Tem∣ple was builded by Zerubbabel, the Citie by Nehemiah, and the law restored by Ezra, and the Lord came againe to his Temple: yet being againe prouoked, some yeares after it was taken by An∣tiochus Epiphanes King of Syria, the law burned, the Temple pro∣faned, the daily sacrifice remooued, the sanctuarie of strength pol∣luted, and the abhomination of desolation set vp, as Daniel had foretold, chap. 11. v. 31. and made a wonderfull effusion of blood. After this, the Citie and Temple was reedified by Iudas Affomanae∣us, and began to flourish: but it was not long, before it was again taken by Cu. Pompeius, a Romane Captaine, whom Aristobulus called to help him against his brother Hircanus for the Priesthood. All these were faire warnings, whence they might perceiue, 1. how righteous the Lord was in not forbearing their sinnes: 2. with how little reason they could stand vpon any outward priuiledge, if they would goe on in prouoking the Lord: 3. how loath the Lord was to reiect them vtterly, if by any meanes they could be reclaimed.
But when no meanes would doe them good, the Lord giues them to vtter desolation by Titus and Vespasian, who ruinated the city, defaced the Temple, and left not one stone vpon another, as Christ prophesied, Matth. 24.2. And since that time it hath euer beene profaned, and in the hands of the greatest enemies of God and man, next Satan himselfe; polluted with most horrible idolatries, the Iewes driuen from thence into all lands, and in all lands vaga∣bonds, the blood of the Sonne of God lying vpon them and their children till this day.
Oh the patience of God towards vs! the many warnings and threatnings that we haue had, by many treasons, conspiracies, sun∣dry open and secret practises of our enemies, by sea and by land! (Remember 88. and 1605.) by sundry plagues of many kinds, and euerie day renewed, renewes some warning or other: And yet, how fall we backe more and more? how strong are the Papists? how bold? how malicious and furious, as mastiues that haue bin long in the chaine? Oh that we were so wise, rather to take ex∣ample by others, then to be made examples to others; and to take warning by others harmes to preuent our owne! Why should we think our selues so safe from the touch of this doctrine, or exemp∣ted from the lot of all Churches and lands? Where was there euer a more holy place, a more holy Citie, a more holy Temple, then at Ierusalem? yet by securitie departing from the Lord, the Lord left them. What Church in all the world, whose flourishing estate hath alwaies lasted? Cast we our eyes vpon the Churches plan∣ted by the Apostles themselues, that of Rome, Corinth, Galatia, E∣phesus, the Churches in Asia: they had their times, but knew it not till it was too late: now all are become dens of theeues, and sunke downe into the deadly poyson either of Mahometisme or Anti∣christianisme.
It was the ouersight and ouerthrowe of the most renowned Churches, neuer long to prize their liberties in the presence of them, but had leaue a long time to bewaile their absence. Time was when Ierusalem had God neare them, his Prophets, his Law and Oracles, her Nazarites purer then snow: But not long after, there was neuer a Prophet left, neuer a signe, her Nazarites black∣er then a cole, the waies of Sion forsaken: Oh now for one Pro∣phet more! Time was when they had the Sonne of God among them, and his Apostles, and the sound of the blessed Gospell was first offered to them: But not long after Christ and his Apostles,
the note was altred, and the case changed: for the sonnes of peace, and Ministers of peace, they heare of Titus and Vespasian, of wars and bloodshed, of famine and death meeting them a thousand wayes.
Now time is, we haue God neare vs, and Christ his Sonne, and the Ministers of reconciliation, and we know not our happinesse. Time may come, when we may wish one good Minister in a coun∣trey, one sermon, one holy Sabbath spent as we haue seene many with too much neglect: a Lent may come for this long ope-tide. The Lord knowes how little we desire the day of vengeance, nei∣ther can we prophesie; but blessed is that man that seeth the plague and hideth himselfe, whereas the foole must goe on to punishment.
THE second thing in this second circumstance, is the speciall place, namely The pinacle of the Temple.]
The Temple was the highest place on the mount Moriah, and the pinacle was the highest place of the Temple, to wit, a battle∣ment about the toppe to keep from falling down, Deut. 22.8. cal∣led pinacles from their sharpenesse, as our pinacles are the sharpe tops of our buildings, or spires.
Satan makes choise of this place; 1. As fit to his temptation, the scope and aime whereof we shall see afterward. 2. Beginning a new temption, he changeth his place, to see if thereby hee can change Christs minde: so did Balaam, to see if any place would serue him to curse Gods people, shift from place to place. And it is not vnlike but our dicers and gamesters haue learned this of the deuill, when the play runnes against them, to shift places for bet∣ter lucke, as they say. 3. The place was full of danger to stand vp∣on, and much more for the height to fall from. 4. The Temple was an holy place, dedicated to Gods worship and seruice; what hath Sathan to doe there? but he takes vpon him, as though hee had to doe euery where, and can stand among the sonnes of God, against the sonnes of God. It may be Christ will thinke himselfe priuiledged there, as the Pope in his chaire, that hee cannot erre what euer he doe. Or if he can abuse the Temple, to make it a meanes of the ouerthrow of the Sonne of God, he shall with one worke both dishonour the Father so much the more, and destroy the Sonne.
Satan either fits his temptation according to the place where he findes a man, or drawes him to a place fit for his temptation:
Both which we see here against Christ; beeing in the wildernes hungry, Satan fits his temptation to the place, to make stones bread; and now beeing to assaile him with another kinde of temp∣tation, he drawes him into a place fit for his temptation. This subtilty of Satan we may obserue in the first temptation of all: there was but one forbidden tree in Paradise, and there Satan fits his temptation to the place, to eate of that. So he findes Peter in the common hall, there he tempts him to deny his Master, a place most fit for it, where all else denied and abused him; and, if hee should not so doe, hee should bee in like danger: Nay, he not onely fitted the temptation, but also drew Peter to the place.
1. Satan doth not vse all temptations in euery place, but such as he will haue some aduantage in by the very place it selfe: hee knowes it were bootlesse, if the place aswell as other circumstan∣ces be not fitted to him. It had beene in vaine to haue tempted Cain to slay Abel in his fathers house: but he drew him into the field after him, and so preuailed. He knew Ioseph was a most mo∣dest and chast man, and it had beene in vaine to haue mooued him to vncleannes, so openly as he did Zimri and Cosbi at the doore of the Tabernacle of the Congregation, or as openly as Absolom who defiled his fathers Concubines in the sight of all Israel: and therefore he sets vpon him in a secret chamber. He knew it was no fit place to tempt Noah in the Arke, in the middest of the wa∣ters, when there seemed but a steppe between him and death: but, sitting vnder the vine in his vineyard, he was easily ouercome with it. While Dauid was in his flight before Saul in caues and wildernesses, it was bootlesse to tempt him to follie, he had no leasure, his thoughts were taken vp in holy prayers and consulta∣tions with God; but when hee was on his pinacle, on the top of his turret, the place was fit to spie Bathsheba and haue her fetcht to him, and so the sinne was finished.
2. Satan knowes, that sinnes are of diuers sorts, and though all bee workes of darknes, and so should flie the light, and walke in solitary and priuate places, as extremities on the left hand, thefts, murders, adulteries, &c. yet some other are best brooded in the light and places of publike resort, as pride, prodigality, and a number of riots and open disorders: for example; Herod swore an oath to giue Herodias whatsoeuer she asked, to halfe his king∣dome: when she asked Iohns Baptists head (which was an heinous
murder of them both vpon an innocent man) the very fitnes of the place brought it forth. Great men often sweare hundreds of oaths in a day, and forget them presently, if they were made pri∣uately: But because Herod had sworne amongst the people, for his credit sake, and for them that stood by, Iohn must presently loose his head.
3. The largenes of Satans commission giues him leaue to make choise of what place he list, and thence to make his best aduan∣tage: no place is priuiledged, for he compasseth the earth, and is the Prince of the aire, and stands sometimes in the presence of God, to get leaue to afflict the children of God; so as there is no desert so solitary, no pinacle so high, no citie so holy, no Temple so sacred, but Satan dares and can euen there watch Gods people a mischeife: nay in Paradise hee tempted Adam, and Iudas at Christs owne table.
This may aduise vs to keep our selues so farre as we can from places of probable danger, which Satan hath after a sort fitted for temptation. Some places are drie and barren, no goodnes is there exercised, or to be had, nor to be done: in these places the euill spi∣rit walketh, there he haunts (as we see in the parable:) and there∣fore our rule must be this: Where we can neither doe good, nor take good, those bee no places for vs. Many ciuill mens hou∣ses, how is the time eaten vp in vaine and idle speach, and the most tolerable talke is worldlines, and the talke thereof is endles. Obiect. What hurt is in that? Sol. Yes, it is a dry place, and it can∣not be answered, when euen this shall shoulder out better speach. Other places are not onely emptie of good, but filled with euill, that as hardly shall a man come safe out of them without some poison or corruption, as out of a plaguy or leprous house: For how can a man be safe where Satans throne is? as,
1. Places of idolatry, where a man must either shew his dislike, or else giue a secret consent. Men can goe into places where the horrible idol of the Masse stands, and keep their hearts to God: but commonly God giues such vnwarrantable boldnes a checke, and experience shewes what a tang it leaues after it. 2. King. 16.10. Ahaz went vpon another occasion to meet Tiglah Peleser King of Ashur at Damascus, and onely seeing an altar there, he was so in loue with it as he sent to Vriah the Priest the patterne of it, and the fashion, and whole workemanship of it to haue another like it in all points, against Gods commandement. And how hath
a secret infection poisoned a number of our trauellers, who falling in loue with Romish idolatry, haue brought the fashion, and pat∣terne, and workemanship of it ouer with them, and that because they runne vnwarrantably into places of danger? So how dan∣gerously doe men runne into great Papists houses, where there are a thousand allurements and entisements, pure religion scor∣ned, belied, and all to besmeared with shamefull lies and oppro∣brie, and the contrary magnified and extolled as the onely truth; yea the Scriptures themselues not lesse abhorred then the theefe hates the gallowes, and thrust downe vnder mens deuises and Popes Decrees, yea the word of saluation condemned and burnt (as they were of old by Antiochus and Maximinus) as the books of heretikes; and the godly professors scoffed vnder the style of Scripturers and Bible-bearers? Men think it no danger to be fa∣miliar in such places, to be seruants to such Masters; which is to lead themselues into temptation. Alasse, what Communion is there betweene light and darkenesse, betweene Christ and Anti∣christ?
2. Not onely places of spirituall whoredome, but also corpo∣rall: If Satan get a man into such a place, he hath his snares and bands, her lippes are snares, her hands as bands, her words are cordes to draw a man in as an oxe to the slaughter. How can a man auoid the vncleane spirit in such foule sinkes as such places be? Pro. 5.8. My Sonne, keep thy way farre from her, and come not neare the doore of her house: and 6.32. hee that goes in to her, besides that he destroyes his owne soule, he findes a wound, and dishonour, and a reproach that shall neuer be put away. And the same commandement, that hath forbidden any euill, hath for∣bidden also all the occasions of euill.
3. We must auoid drinking houses, gaming houses, and places of such rude and hellish resort. How suddenly are minds corrup∣ted in bad company? what quarrells and causlesse blowes? what vaine and ribaldry speach, which corrupteth good manners? what expense of precious time? what riot of goods? what wast of wit, and losse of reason it selfe is commonly in such places? so that a good minde sees himselfe in a little hell while he is there: and where lodgeth Satan, if not in such houses, which are seruants to euery mans sinne, and where are baits and snares, which are e∣nemies not onely to Christianity, but euen to ciuility and huma∣nity it selfe? There Satan hath one roome filled with swearers, an
other with scoffers, a third with drunkards, a fourth with game∣sters; and all his roomes are full of idle and disordered persons, who for the time haue cast vp their callings, and are at leasure for any worke of the flesh which their master the deuill will now em∣ploy them in.
4. Adde hereunto the places of stage-plaies and enterludes, places of as great danger as any of the former, Satans schoole-houses: There you shall heare oaths, and lies, and scoffes of base varlets against not onely their betters among men, but of God himselfe, and his holy religion: There you may see sinne acted and represented, which ought not to be named among Saints: There you shall see men wearing womens apparell, and perhaps women mens: There you shall see men trauelling of child, as one said of Nero beeing an actor in a Tragedie, to which his part called him; and all kind of adulterous behauiours, and such shameful gestures and actions, as the light of nature hath descried and condemned. What shall I speake of that lewd and wicked dauncing of young men, in the habit and gestures of women, like Herodias: which what an incentiue of lust it is, may easily be conceiued in Herods example: and the poyson of amatorie kissing of beautifull boyes, is vnto lust as fire to flaxe, or oyle to fire. And least you should thinke I did wrong thē in calling these places the deuils schooles, Cyprian doth no lesse, accounting the Stage-player (teaching boyes to bee effeminate, by instructing them how to play the women, and to expresse wanton gestures) to bee the deuills Vsher.
All these are places of certaine perill, where no man can misse the Tempte••: if he can draw men into these places, he will not faile to fit them with temptation. Let vs therefore make a couenant with our eyes, not to behold such vanities and lustfull spectacles; and with our feet, not to wander into such by-paths; and with our selues, to auoid the very appearance of euill. It will sort well with our weakenesse, to auoid temptation, to pray against it, to watch our selues least we be ouercome, rather then to follow, and much lesse to goe before the Tempter.
But if we must needs come in such places, as are fitted aboue others for temptation, then must we fence our selues more strong∣ly against such temptations, as the custome of the place offe∣reth.
Quest. How may we doe so?
Answ. By obseruing these rules.
1. In all places put we on our Christian armour, without which Christian life cannot stand. When a man goes among thornes and stubbes, had he not need haue his shooes of the Gospel on, if hee would not be pricked and peirced to the heart? Or if a Christian want his sword, how should he cut the bands of sinne in sunder? How should a souldier stand in the houres of skirmish, without his corslet and brest-plate? or how should he quench or repell the fierie and furious darts of Satan and his instruments, if he want the sheild of faith? That man that puts on this armour of God, shall ouercome all difficulties, and stand where many haue fallen: for he hath with him the victorie that ouercomes the world.
2. In all places lay hold on all opportunities to doe good, as Satan doth to doe euill. He that hath goodnes in him, shall come in no place but he may finde some fitnes to communicate it. If in places of good resort, men may and ought to make gaine of that occasion. Can good men meet, and not be better one for ano∣ther, whereas the wicked cannot meet but be worse? Here a man may 1. obserue Gods graces in others, to be a patterne to him∣selfe. 2. draw out vnderstanding of them, by godly and fruitfull questions, or conference: Pro. 20.5. 3. stirre vp others to dili∣gence in going forward, and to greater loue, Heb. 3.13. and in∣offensiue walking. Others may be ignorant; and here is occasion for thee to pity them, and open thy lips with wisedome to feed them, Pro. 10.20. Others may be dull and slow in Gods wayes, and these must be prouoked and encouraged. Others by infirmity may be going astray, and thou perhaps mayest be a meanes to turne him, and winne a soule. Others may need an exhortation, an admonition, a louing and brotherly reproofe: or may neede comfort: A wise man may now watch occasion not onely to pre∣uent Satans baits, who would keep Christians from doing the good they can, but also to acquit himselfe in all places to the good of others, and his owne comfort.
3. In places of bad resort, or scorners, if our calling lead vs into them, let vs take with vs the exhortation of the Apostle, 2. Pet. 3.17. Take heed ye be not plucked away with the error of the wicked, and fall from your owne steadfastnes. And besides, 1. let vs grieue, that we are fallen into such company. 2. let vs thinke of some good or speciall worke of Gods mercy or iudge∣ment, fresh in memory. 3. if there be apparant euill, either giue
apparant token of dislike; or in a wise and peaceable manner, so speake as Gods honour be not by our silence troden downe. 4. if there be no opportunitie or place for good, depart with all speed, Prou. 14. ver. 7. and beware of falling into the like company a∣gaine.
Tooke him vp, and set him on the pinacle.]
The third circumstance in this preparation, is the manner how Christ was conuaied to Ierusalem; Then the deuill tooke him vp into the holy citie, and set him on a pinacle of the Temple. Some of great learning and pietie hold, that Christs presence in the holy city, and on the pinacle, was onely in vision, and not corporall. Their rea∣sons are these: 1. Some of the Prophets thus are said in vision to goe from place to place; as Ieremie must goe to the riuer Perath, and backe againe, c. 13.4. and, Ezec. 11.24. The Spirit of God tooke me vp, and brought me in a vision by the Spirit of God into Chaldea: and, 8.3. And tooke me by an hairy locke of my head, and the Spirit lift me vp betweene the earth and the heauen, and brought me by a diuine vision to Ierusalem. 2. Because the Euangelists say, that the temptations were in the wildernesse, and therefore could not be actually in the holy Citie, or on a pinacle, but in vision. 3. Because Luke saith, that the temptations beeing ended, Christ returned into Galiley, namely from the wildernesse.
But it seemes, Christs beeing in Ierusalem, and on the pinacle of the Temple, was not in vision, but in deed and truth; and the reasons well considered are too weake to prooue the contrarie: because, 1. It ouerthrowes the end of the temptation, which was to cast himselfe downe headlong, for the Angels would keep him without hurt. How could he hurt himselfe by an imaginarie fall? or what needed he the Angels helpe? Neither could he cast him∣selfe downe, if he were still in the plaine of the wildernesse. 2. It seemes not to stand with the holinesse of Christ, seeing euery visi∣on, which is a worke of Satan, intending by it to delude man, is ei∣ther a deceiuing of the outward senses, (whereby he makes a man thinke he sees, heares, or feeles something, which indeed and truth he doth not: as the witch of Endor made Saul beleeue he did heare and see Samuel, when he did not, 1. Sam. 28. And after the same manner, if it were a vision, supposing that Christ was awake, hee must not see the ground of the wildernes, where they say he was, but vpon that ground the City, Ierusalem, the Temple, and pina∣cle, and himselfe standing on the top of it, when indeed it was not
there.) Or else, a vision presented by Satan must be an illusion of the minde, whereby he makes a man thinke that of himselfe which is not true; which can farre lesse agree with the holines of Christ, whose imagination could not be so farre abused, as that he should thinke he was carried, when he was not carried; or to thinke him∣selfe to be there, where he was not: for this were contrarie to that vnmeasurable wisedome, which was with him. And if Satan had had such power ouer the superiour part of the minde of Christ, he might likewise haue perswaded him he had not fallen when he did fall, or hee did not worship him, if he had done so.
As for the obiection taken from the example of the Prophets; I answer, Great is the difference between the visions of God, and visions from Satan. They know their visions to be diuine, and not to delude or deceiue them, they knew the Spirit of God tooke them vp in diuine visions; but here it is said, The deuill tooke vp Christ; and the text mentioneth that theirs were visions, so it doth not here.
For that which is obiected out of the Euangelists, that the temptations were in the wildernesse; and if it were not in vision, onely the first should be there: I answer, 1. The Euangelists say, that Christ went into the wildernesse to be tempted, but none of them say, that all these three were in the wildernesse. 2. If they should haue said, that the temptations were in the wildernesse, it had been true: for (as we haue heard) Christ was tempted with o∣ther temptations then these in that place within the fourtie daies.
Whereas it is further said, that Christ returned after the temp∣tations into Galily, and therefore the last temptation was in visi∣on vpon the plaine, and not on the mountaine: I answer, 1. No one Euangelist saith, he returned from the wildernesse. 2. That the Euangelist hath reference to the last temptation, which perhaps was finished in the mountaine either in that wildernesse, or neare it, after Christ was led backe from Ierusalem, and there the temp∣tations ended.
And now, seeing that his presence in the holy citie, and vpon the pinacle was reall and locall, not in vision and mentall, the next question is, How the deuill tooke him vp, and set him on. Answ. It must necessarily be one of these two wayes; either Satan must lead him, or else must carrie him.
The former, that Satan tooke him as a companion, or a leader, seemes not so probable: 1. Because Christ of his owne will would
not goe; for (as we haue heard) the Spirit led him into the wilder∣nesse to be tempted; and he would not of himselfe goe elsewhere, because the Spirit of God called him thither, and no whither else. 2. Christ would not doe it at Satans instigation, whom he knewe to be the Temper: for neither must we doe any thing at Satans re∣quest, be it neuer so lawfull: for what euer we doe, we must haue a word of God to doe it in faith. 3. If Christ had yeelded to bee lead as a companion, he might haue seemed to haue sought temp∣tation, and been a co-worker with Satan against himselfe: but it was enough to yeeld himselfe a patient in it. 4. The distance of the holy citie from the wildernesse, which was (as those say that make it the least) twelue miles from Ierusalem, admitteth not that Christ beeing hungry and readie to faint, should follow Satan so many miles.
The latter therefore seemes to be the right manner of Christs conueyance, namely, that he was carried by Sathan through the aire, who by Gods and Christs permission, tooke him vp, and tran∣sported his blessed body to Ierusalem, and set him on the battle∣ments of the Temple. For, 1. the words, hee set him on the Temple, signifies hee set him downe, who had formerly taken him vp; and if he had power to set him there, why should he not also haue power to carrie him thither? And, if he had not carried him thi∣ther, but Christ had followed him, the Euangelist would haue said, When they came to the pinacle of the Temple, and not set him on the pi∣nacle. 2. This was the houre of the power of darkenes, wherein Satan was allowed to take all aduantages to further his temptati∣ons: and he might thinke this violent transportation a meanes, ei∣ther of shaking Christs faith with terror and feare what might be∣come of him, being now deliuered into the hands of Satan; or else to make him swell with pride and insolencie, that he was able to flie in the aire, or to be conuaied in the aire from place to place, without hurt, which an ordinarie man could not: and this would well fit the scope of the temptation ensuing.
Quest. But how could Satan carrie the body of Christ, beeing a spirit? Or if he could, why should he? Answ. Hee is a spirit, 1. of wonderfull knowledge and experience, to diue into secrets of nature, to worke strange and hidden things. 2. of exceeding great power, to shake the earth, mooue the mountaines, and con∣found the creatures, if God should not restraine him. 3. of admi∣rable agility and quicknes, proceeding from his spirituall nature,
whereby he can speedily conuay himselfe and other creatures, into places farre remote and distant one from another. 4. he knowes to apply himselfe to the creatures, and to mooue them not onely according to their ordinary course, but with much more speed and quicknes. 5. he is able to appeare in the forme of a creature or any person, not by deluding senses, but by assuming to him∣selfe a true body, and mooue it by entring into it, and to vtter a voice in a knowne language, as he did in the serpent, and so he can in other creatures, which haue instruments of speach. And thus it is not difficult to him to transport a body.
Witches and wisards haue beene often by their owne confessi∣on transported into remote places by wicked spirits, which they call familiars. Besides, good Angels (beeing in their nature Spi∣rits as Satan is) are able to transport men hither and thither as Christ was in the aire. Act. 8.39. The Spirit of the Lord caught away Philip, & caried him from Gaza to Azotus, which was about 36. miles. Some vnderstand it of an Angell of the Lord, as Mr. Beza noteth. But if God by himselfe miraculously did that, the ad∣ditions to Daniel (to which as much credit is to be giuen as to a∣ny historie, which is not Scripture) affirme, that the Angell of the Lord carried Habbakuk out of Iudea into Babylon by the haire of the head.
Now, why Christ must be thus carried by Satan: Answ. 1. It was not against the will of Christ, but willingly he puts himselfe into the hands of the deuill, to plucke vs out of his hands. 2. It was not impotencie or weaknes in Christ, but power and resolu∣tion, who would not recoyle, nor shunne any place where Satan would appoint for his assault, or would carrie him, beeing aswell the God of the mountaines as of the vallies. Here therefore we must not admire the power of Satan, but the patience of Christ, that suffred himselfe to be carried of the deuill, beeing it tended to the greater confusion of Satan, and the glory of his owne vi∣ctory. 3. Our blessed Lord would be tempted in all things like vnto vs, that as a carefull head he might sympathize with his members. God for the triall of his children, sometime suffers Sa∣tan to haue power euen ouer their bodies: and therefore Christ to sanctifie this affliction to his members, would suffer euen his owne blessed body for a while in the hands of Satan. 4. What maruell if Christ suffred himselfe to be carried by the deuill to temptation, that suffred himselfe to be carried by his instruments
to execution? How was he haled and carried by the deuills limbs from place to place, from Annas to Caiaphas, from him to Pilate, from him to Herod, from him to Pilate againe, and from him to the place of execution? Satan in himselfe might aswell carrie his body into Ierusalem to be tempted, as his limmes carrie it out of Ierusalem to be crucified; and aswell might he suffer Satan to lead him into the mountaine, and tempt him, as his instruments to lead his body vnto mount Caluary to kill him.
Vse. 1. Consider the wonderfull loue of God to mankinde, who would giue his onely Sonne, and the Sonne of his loue, to such abasement, to deliuer him not onely into the hands of Satans instruments, to mocke, to spit vpon him, to buffet, yea to con∣demne and kill, but to deliuer his blessed body into his owne hands to carrie and recarrie at his pleasure. Adde hereunto the wonderfull loue of the Lord Iesus, who was a willing patient in the hands of the deuill himselfe. He knew it was the will of his Father, and therefore submitted himselfe vnto it. He knew it was a part of that whole righteousnes, which he was to fulfill, and there∣fore he resisteth not. He knew it to be as great an indignity as neuer could be the like; yet for out sakes he is well content with it.
Now as Christ was content, because he loued vs, thus to be tos∣sed of Satan here, and of his instruments afterwards, so let vs shew or returne our loue to him. If we be tossed by Satan or by his in∣struments for Christs sake, as the Saints haue been, from prison to prison, we must be contented: our loue to our Lord must help vs to swallow it, and not shrinke from him. Consider, we may be in the hands of the deuills instruments, but he was in the deuills own hands for vs: this would make vs shrinke.
Vse. 2. Obserue hence, that the worke of our redemption, though free to vs, yet cost Christ deare. He must be not onely in the hands of Iudas to betray him, of the Iewes to scoffe him, of Pilate to condemne him, and of the souldiers to crucifie him; but personally in the hands of the deuill to tempt him. And had not Christ been thus, and worse then thus, in the hands of the deuill, we had neuer been gotten out of his hands. Here take we notice of the execration of our sinnes, and the wofulnes of our estate: our sinnes put him into Satans hands, he must put himselfe in our place or stead before we can be rescued.
Vse. 3. Obserue the wonderfull power of our Lord Iesus, that
beeing in the hands of the deuill can come out safely: nay his mighty power shines herein, that by his owne comming into Sa∣tans hands he brings vs out, an vnlikely and contrary meanes, but such as by a diuine power preuailes for himselfe and all his mem∣bers. Could any other but he worke Satans greatest disaduan∣tage by offering him the greatest aduantage? Here is omnipoten∣cie, to worke by contraries, to kill death by dying, to shut the graue by entring into it, to remooue hellish paines by suffring them, and to pull his members out of Satans hands by putting himselfe in. The Philistims desired but to get Sampson into their hands, and preuailed: but here is an inuincible Sampson, his enemy cannot hold him.
Vse. 4. Hence we see that Satan may haue power ouer the bo∣dies of men, God permitting him, to carrie them as he listeth and grieuously to afflict them, as we see in Iob. That Satan can trans∣port the bodies of witches, all histories record. That he can be∣witch the bodies of vnbeleeuers, none deny. But our example teacheth, that euen the godly themselues may be bewitched; as Iobs body was, and the woman of Canaan her daughter, a daugh∣ter of Abraham, Matth. 15.22. For if the deuill hath power here ouer the body of Christ himselfe, he may also ouer his members. Many presume vpon the strength of their faith and graces, that Satan can haue no power ouer them, and they defie him: But hast thou more strength of faith and grace then Christ had, ouer whose body Satan had power for a time to carry and recarry? Obiect. Witches haue assayed to bewitch such and such, but haue confes∣sed their faith to be so strong as they could not preuaile. An. They alleadge a false cause to feed the former delusion: for the true cause of their not preuailing is Gods restraint, not the strength of faith.
Vse. 5. Here is a ground of comfort, if the Lord permit the bodies of his elect to Satans disposall; it is no argument (suppose a man be witched or possessed) that a man is not then the child of God: for 1. Christ was as deare vnto God now, beeing in the de∣uills hands, as before. 2. Christ was safe enough now in the hands of the deuill, and so are all they that are in Christ. He was no lesse in his Fathers hands now then before. 3. He was not left in the hands of the deuill, but permitted for a time of triall and tempta∣tion: So it is no argument of finall deliuery vp to Satan, when the child of God is for a time deliuered into his hands to exercise him.
4. It is rather an argument of Gods child, and conformity with Christ, to be maligned of Satan and vexed by the deuill. Satan may winnow and fift Gods children, but their faith thorough Christs prayer shall not fayle, and the gates of hell shall not pre∣uaile.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
Doctr.
Reasons. 1.
Vse. 1.
Vse. 2▪
Vse. 3.
Vse. 4.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
Doctr. 1.
Reasons. 1.
Vse. 1.
Vse. 2.
Vse. 3.
Exod 34 25.
Doctr. 2.
Vse. 1.
Reu. 11.8.
Vse. 2.
Vse. 3.
Ier. 7.4.12
Doctr.
Reasons. 1.
Vse. 1.
Ludi sce••ici spe∣ctaculae turpitudi∣num, & licentiae vanitatum▪ Aug. de ciuit. Dei. l. 1. cap. 32.
Scipio propter ani∣morum canendam pestilentiam, ipsam scenam construi proh••b••bat. Aug. ibid.
Magister non eru∣diendorum, sed perdendorum pue∣rorum. Cypr.
Vse. 2.