The works of that faithful servant of Jesus Christ, Dr. Thom. Taylor, sometimes minister of the gospel in Aldermanbury, London. Published by himself in his life time, in several smaller volumes, now collected together into three volumes in fol. two of which are here bound together. [pt.1]

AN EXPOSITION OF Christ's Temptations.

MATTH. 4.

Vers. 1 Then was Jesus led aside of the Spirit into the wilderness, to be tempted of the Devil.

2 And when hee had fasted fourty daies and fourty nights, hee was after∣wards hungry.

3 Then came the Temper to him, and said, If thou be the Son of God, com∣mand that these stones be made bread.

4 But he answering, said, It is written, Man shall not live by bread only, but by every word that proceedeth out of the mouth of God.

5 Then the Devil took him up into the holy City, and set him on a pinacle of the Temple,

6 And said unto him, If thou be the Son of God, cast thy self down: for it is written, That he will give his Angels charge over thee, and with their hands they shall lift thee up, lest at any time thou shouldst dash thy foot against a stone.

7 Jesus said unto him, It is written again, Thou shalt not tempt the Lord thy God.

8 Again the Devil took him up unto an exceeding high Mountain, and shewed him all the Kingdomes of the world, and the glory of them,

9 And said unto him, All these will I give thee, if thou wilt fall down and worship mee.

10 Then said Jesus unto him, Avoid Satan: for it written, Thou shalt worship the Lord thy God, and him onely shalt thou serve.

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

OUR Lord Jesus Christ having passed the former part of his preparation to his Ministry and Office, by his most holy Baptism (of which wee have spoken at large in the former words) now he proceedeth to the second, which standeth in Temptation: For as in the former he publikely revealed himself to bee that Messiah so long expected, in whom salvation is purchased to all be∣leevers of Jews and Gentiles: so herein hee sheweth himself most evidently to bee that promised seed of the woman, who was

to break the serpents head, and him who was set a part and sent from his Fa∣ther, to destroy and dissolve the works of the Devil. And therefore this ho∣ly doctrin bringing us such glad tidings of Satans confusion, and our own rescue out of his hands, must bee most welcome to us; whereof if we would taste the sweetnesse and benefit, we must stir up our best attentions, affecti∣ons, petitions, to hear with readiness, receive with gladnesse, and practise with fruitfulnesse, such holy instructions as this Treatise will abundantly af∣ford unto us. Wherein must bee handled three things:

• 1 The preparation to Christs combate, vers. 1, 2.
• 2 The combate it self, with the several assaults, from vers. 3. to vers. 11.
• 3 The issue and event, vers. 11.

The preparation hath three parts, 1 Christs entring the lists, by going in∣to the wilderness. 2 His expecting of the enemy, by his abode and converse there. 3 The entrance of his adversary.

The first part is inlarged by sundry circumstances; as, 1 The time when this combate was, Then. 2 The person opposed, Jesus. 3 His guide, hee was led by the Spirit. 4 The place, into the wilderness. 5 The end why hee came thither, to be tempted of the Devil.

In the second part, three points are afforded out of the three Evangelists, 1 How hee was furnished, Hee was full of the Holy Ghost, Luke 4.1. 2 What company hee had, Hee was with the wilde Beasts, Mark. 1.13. 3 What was his imployment. 1 Hee was tempted, Luk. 4.2. 2 Hee fasted forty daies and forty nights, and afterwards was hungry; which was both the effect of his fast, and the occasion of the first temptation.

The third general part, namely the entrance of our Saviours adversary, stands in three circumstances, 1 The time, then. 2 The name of the adver∣sary she Tempter, before called a Devil. 3 The manner of his entrance, he came.

The first circumstance in the preparation is the circumstance of time, noted in the word Then; which is not a word of supplement, but of reference unto the former History of Christs Baptism, which this immediately succeedeth: as Mark 1.12. Immediately the Spirit driveth him (note the present tense) in∣to the wildernesse: so as Christ went directly from Jordan into the wil∣derness.

Then] 1 When Christ undertook his high-office. 2 When hee was bap∣tised. 3 When the Spirit had descended upon him. 4 When hee had receiv∣ed testimony from Heaven, that hee was the Son of God, and Doctor of his Church.

* 1.1 Hence note, That the more God doth grace any man, or advance him in gifts or place, the more doth Satan set himself to disgrace and molest him. Wee read not that the Devil did ever set upon Christ, while hee lived as a private man, though perhaps hee did: but now, his Father setting him apart to work mans redemption, baptizing him, powring his Spirit upon him, and giving testimony with him, that hee is the Son of his love, now hee is assailed with most violent temptations.

No sooner is hee set apart to his office, therein to glorify God, and gratify man, but hee is set upon by Satan, a deadly enemy to both. Moses was quiet enough till God set him apart to deliver his Brethren, and after that hee was never at quiet. The like may bee said of David, an eminent type of Christ: while hee kept his fathers sheep, hee was at rest; but if hee will set upon Goliah, and bee annointed King by Samuel, let him look to himself; Saul will hunt him like a Partridge, and so narrowly espy his haunts, that himself will say, hee must surely one day fall by the hand of Saul. Zech. 3.1. when Jehoshuah the High Priest, (another type of Christ) commeth to stand before the Lord in his service, the Devil commeth and standeth at his

right hand to resist him. The Apostle Paul, so long as hee was of the strict sect of the Pharisees, hee was highly esteemed, and lived quiet enough: but when hee became an elect vessel to carry the Gospel among the Gentiles, then hee was tryed and buffeted; now hee knows that bonds and imprison∣ment abide him every where, 2 Cor. 7.5. & 6.5.

1 Satans hostility against God, and his glory, and the means of it, [Reasons.] forceth him to hinder whatsoever may further Gods Kingdome and hinder his own. While the Prisoner is in fetters, under bars and bolts, the Jailor sleeps qui∣etly; and while the strong man keeps the hold, all is in peace: but disturb him a little, and you shall hear of him. Hence it is, that the more weighty any calling is, and the more conscionably a man sets himself to discharge it (which wee see in Christ himself) the more vigilantly doth Satan watch to hinder it. Reach once at Satans head, and hee will surely reach as high as hee may at thine.

2 This is not without the good providence of God, who hereby will prove his servants, to whom hee will commit some special work, whether they will shrink or no: hee will have them also to have good proof and trial of his strength and faithfulnesse in supporting them, that they may the better com∣mit themselves unto him in time to come, who hath upheld them formerly, and go on undaunted in constant walking with him, through the experience of his goodness.

3 God seeth (though Satans malice blindeth him) that his children with∣out such strong trials should not bee so fitted for his service. It is a training of them to great employments, and makes them not onely more expert in themselves, but also far more able to help others in any kinde. God would not exempt his natural and only Son from temptations, that hee might know how to help others that are tempted, Heb. 2.18. nor the Apostles, for the same end, 2 Cor. 1.4, 6.

Use 1 All sorts of men, the more they set themselves to glorify God in their places, the more they should expect trialls. A Christian can no sooner give his name unto Christ, nor the Spirit descend upon him, but Satan with all his malice will assault him. Christ was no sooner baptised, but hee must go forth to bee exercised with Satan: and his Members also, who not onely by outward profession, but inward sincerity also make a league with God to renounce Satan, sin, and this evil world, shall not want all the molestation that Satan can create them, Rev. 12. the red Dragon watcheth for the Child to bee born, to devour it: and such is his malice, * 1.2 that whom hee cannot hinder of Salvation, hee will hinder of their peace and joy, as much as hee can: if hee can∣not chase vertue out of the world, hee can disgrace it: and if he cannot quite hinder all good proceedings, hee will by molestation delay them as long as hee may. Hee is subtile; if hee cannot do the greatest evil that hee would, hee will do the lesser that hee may; as by Sanballat hee did hinder the re-edifying of the Temple. The condition of the child of God is military in this life; Hee hath Satan and all his Army of wicked ones mortal foes against him.

Many deceive themselves, who mean to profess Religion so long onely as they may injoy peace, and credit and the applause of the world, so long as they may see Christ with a golden crown and scepter, and follow him into Jerusalem with Hosanna: But they have not cast their accounts right, nor weighed the difficulties of sound profession of Christ, and therefore, like the foundation of the foolish builder, when winds and floods rise, they fall down right; with shame they forsake Christ, and religion, and all; they look back and run back to the filthinesse of the world, they embrace a course which standeth with their own ease: but never shall they have the honor of honouring God, or of effecting any thing which shall bring God true praise, and themselves true peace.

It will bee the wisdome therefore of every Christian, undertaking any commendable action, so to look and begin with God, that ever hee have another eye upon Satan and his malice, both to expect it, and resolve not to bee beaten off for it. Shall the Israelites being set out of Egypt run back again, because Pharaoh pursues them? no, but hye them more hastily a∣way. Shall I give ••••er my profession, because the greatest part of men hate and reproach it? no, I must see Satans old malice renewed, who casts a flood of poysoned water against Christ himself; who should not avoid the same measure of obloquie and reproach if hee lived again upon earth. Was it thus with the green tree? it is no marvail then if it bee so with a dry. Shall I neglect my duty to which God and good conscience ties mee, * 1.3 because I would not displease men, and bee thought no medler? then farewel Gods glory, if I go about to stop the Devils mouth; which if I could, yet I shall ne∣ver stop his malice.

Use 2 The more publike a mans calling is, the more doth Satan aim at him to cast him down, who doth conscionably intend it: as for example, 1 The Magistrate, * 1.4 Satan stirs up David to number the people, 1 Chron. 21.1. 2 The Minister, being the Lords standerd-bearer, the Devil seeks to win∣no•• him especially, and begges leave to bee a lying spirit in the mouths of four hundred false Prophets at once. And both these, because God hath specially instituted these callings, for the beating down of Satans Kingdome, and lifting up the Scepter of Christ: and again, if Satan can foil the Lead∣ers, the bands are soon overcome: smite the Shepheard, and the sheep will bee scattered; cast down Cedars, and they will crush many shrubs with their fall. Hence must both these bee more careful of themselves than ordinary men, as being in greater danger, as men set upon steep and slippery hills, beset with enemies to cast them down: And the less that men see these op∣positions, the less service do they to God or his Church: For if they do their duty in one place or other, they shall hear on both sides, both of Satan and his instruments.

Now because the Devil useth two special weapons against those in higher place, to make them unprofitable or hurtful, one open, the other secret, it be∣hoveth Magistrates and Ministers to watch against them both, and fully resolve against both.

* 1.5 1 Satan will stir up his instruments openly against them: Let either or both rebuke the world of sin, and force men to walk in the narrow path of life, wicked men grow mad against them, and rage with all open rebukes, and hellish and horrible slanders, and, so far as they dare, blaspheme the Or∣dinance it self in their hands. Hence Jeremy was a contentious man with the whole earth, both Moses and Aaron take too much upon them. What? must men now, because they must bee counted peaceable, suffer every man to do what hee list, as though there were no God nor King in Israel, till iniquity so abound as it know no bounds, bankes, nor bottome? No, but wee must look both to the Commandement, and to the Promise, Jer. 1.18, 19: If sin∣ners bee obdurate as iron, and of brasen and impudent fore-heads, wee must bee as brasen walls to make their wickednesse recoyl and bound upon them; and with the Palm-tree rise against the burden that lyeth upon us.

2 If this will not weary them, but they hold on with courage, then hee works more secretly, more dangerously: If hee see them inclined to gain, hee will offer them Commodities and profits: If ambitious, he will choak them with preferments: If given to ease or pleasure, hee can easily perswade them to a course of favouring themselves: And experience shews how commonly Satan prevailes with men some of these waies: and who would think him now an enemy, or in the field, and yet he hath won a fort, which open force could not attain?

And, as being in great danger, they must adde to this watch, * 1.6 the means of their comfort and safety: as, I Let them look to their entrance and drift, undertaking these functions not headily, or hastily, but as Christ did, with fasting and prayer. How few do it, who have much more need than Christ had, and are in greater danger than hee was? When ambition, or covetous∣ness, or idleness, or any thing but earnest desire of Gods glory, leads men into these places (besides that they never do good) no marvail if they fall fearfully, as being not fenced; they cannot say God set them there, or will help them against temptations. 2 Let them look that they have good war∣rant for that which they do, and for every action of their calling, that they may see themselves to bee in Gods work: for so long they have promise of protection, hee will keep and help thee in thy waies. 3 Let them pray to God for power and successe, notwithstanding their tryals; which they shall do, if they see the need of Gods strength, as the Apostle did, Eph. 6.19. Pray for mee; and besought the Saints for Christs sake and the love of the Spirit, to strive with him in prayer to God.

Vse 3 Seeing high estates are so dangerous, * 1.7 why should not men content themselves with a mean condition, but insatiably gape after promotion? 1 High callings are like high trees, upon the tops of hills, which are sub∣ject to every winde. 2 If height could bring content, or a sweet life, it were more worthily desired: but wee see it consumes a man with envy, and fear, desiring still some thing beyond his present estate. 3 There is as great sorrow in the fall, as labour in rising, and to come down in the height is greater grief. And all this comes upon a man besides Satans malice.

Vse 4 Lastly, this serves to comfort Christians, * 1.8 who are acquainted with temptations in the beginning of their conversion, and are ready to give up all, as seeing nothing but discomfort. For, 1 It was the lot of Christ the head. 2 It is a cursed peace to bee at peace with the Devil; and a blessed war to fight for God and Christ Jesus. 3 A Theef breaks not into an empty house, and a dog barks at strangers; it is a good sign that thou art gotten out of Satans power, because hee pursues thee; hee needs not pursue those whom hee possesseth; they bee good men whom Satan is an enemy to. 4 The Lord first strengthened Christ with his voice from heaven, and then brought him into the field, and so hee will deal with thee his member.

The second circumstance, is the person opposed, Jesus.]

This will seem strange, if wee consider in our Lord Jesus, 1 The perfe∣ction of his nature; hee was free from all Original Corruption, by his most holy conception, by the over-shadowing of the Holy Ghost; as also from actual sin, 1 Pet. 2.22. hee did no sin, neither was any guile found in his mouth; And though hee had our substance, and our infirmities, yet with one exception, without sin, Heb. 4.15. a The perfection of grace: for hee was now full of the Holy Ghost, indued with infinite knowledge, wisdom, holiness, and grace; and it might seem that there was no place or room for Temptation. 3 The perfection of his power, being the Creator and pre∣server of all things, the Lord of Hosts, by whose very word or beck, all creatures, as they bee sustained, so might bee brought to nothing; who be∣ing at the weakest, was able by one word to cast down to the earth all that came to apprehend him, and compel the very Devils to begge favour of him. 4 The perfection of his Fathers Love, having immediately before te∣stified, that hee was his beloved Son, in whom hee was well pleased, who as in his private estate he encreased in favour with God, Luke 2.52. So now much more hath hee gained his fathers love, as wee have heard. * 1.9 And yet Jesus must not escape the Tempter.

It is not any excellency, or high respect, that can exempt any man from Satans temptations. If a man had all the perfections which Christ had, of nature, grace, power, and the love of God, yet in this life hee must bee exposed unto

them. If wee look at all the worthies of the World, of greatest grace, in greatest favour with God; as Job, Lot, Aaron. Moses, David, Peter, none of them could escape his onset. Satan desires to winnow the Disciples as wheat, even at the side of Christ, Luke 22.31. Nay, our first Parents A∣dam and Eve, created in absolute perfection, concerning present righteous∣ness and holiness, met with a Serpent even in innocency, in Paradise. If neither holiness of person or place, can priviledge a man from temptation, but Prophets, Apostles, yea the first Adam, and the second Adam also must be tempted, who can expect immunity from the Tempter?

[Reason.] 1 This life is the time of warfare, and the world is the great field of God, in which Michael and his Angels fight against the Dragon and his Angels; and can the Captains and Leaders of the rest, that go before them in grace, in strength, in knowledge, in holiness, escape the onset, seeing the sharpest and most keen assaults of every battel, is upon the fore-ward and forelorn hopes?

2 Satans malice being the greatest sin in the world, and the sin against the Holy Ghost, is directly, and professedly against God; and consequently a∣gainst those that appertain to God, * 1.10 because they do so. That hee hateth the Godly, it is because hee hateth God, and in us would bee revenged on him; in the servants hee persecutes the Master, in the members the head, whereas his chief quarrel lyeth against the Master and Head. This cannot bee new to him that considereth either Christs prophecy, Yee shall bee hated of all men for my sake, that is, of all wicked men that carry Satans image and properties; or else the Saints experience of the accomplishment of it, For thy sake are wee killed all the day long, Psalm 44.22. Whence it must follow, that the nearer any man is to God, more graced, or more like him, the more is Satans malice kindled against him, and hee is lesse exempted from temptation; the nearer Christ, the more desirous is hee to winnow him.

* 1.11 3 Gods Providence so ordereth the matter, that where hee gives greater strength and grace, there should bee greater exercise, to prevent pride, to keep grace on work, and to make his gifts known to the world.

Vse 1 If Satans malice and impudency set upon the green tree, what will hee do to the dry? If hee dare make tryal of Christs strength, will hee fear our weaknesse? If bee dare encounter with perfection, can wee impotent and infirm Creatures look for exemption? No, wee had more need arm our selves, and expect our adversary: and the rather, because the Prince of the World comes upon Christ, and findeth nothing to help his temptati∣ons by; but to us hee needs bring no weapons; hee findes in our selves a whole armory of weapons, by which hee may fight against us bee findes a rebel within us, an old Adam of our corrupt nature, that giveth him strength and help against us; and therefore his boldnesse will bee so much the more against us, when hee sees our, own wicked inclinations yielding strength to his wicked temptations. Many men say, they are of so strong a faith, and of such grace, that they defie Satan, they were never troubled with him, * 1.12 hee hath nothing to do with them: Alas poor soules! the more grace, the more trouble: If strength of faith and grace had given priviledge from temptation, our Lord Jesus had not been tempted: hast thou more than hee? or hast thou more than Adam in innocency? yet Adam in innocen∣cy was tempted. Oh take heed lest the strong man have carried all away, and so thou hast peace: thinkest thou that hee durst assault Christ, and dares not come neer thee? dares hee encounter with a Lyon, and will hee stand in fear of a fearful Hare?

* 1.13 Ʋse 2. Temptation is no sign of Gods hatred, but of the Devils. It is the weaknesse of flesh to think, that a mans own, or other mens temptations, pro∣ceed from an angry God, and thence to give false witnesse against himself or

others, being assailed by Satan. See wee not here Christ proclaimed the Son of God, and in whom his Father is well pleased, yet subject to temp∣tations by the Devil? wilt thou now conclude, that Christ is suddenly cast out of favour? Nay, our Duty is, if wee see any buffered by Satan, rather to pray for them, and pitty them, than pass sentence (as Judges) upon them, considering that our selves also may bee tempted. And if our selves bee not molested and troubled, let us take heed wee have not given Satan peaceable possession, which makes him now fawn upon us. Many will spit at the mention of the Devil, who are linked to him sure enough, and lulled asleep with the pleasures and profits of this world, and are never diseased or disquieted, because they go on pleasantly with full sail and gale to de∣struction.

Ʋse 3 This Doctrin confutes that Romish delusion of driving away the Devil, and exorcising him with holy water of Baptism. * 1.14 For the holiest water that ever was, was that which washed the holiest Son of God, and yet the Devil was never a whit afraid of that, but immediately Christ must go forth to bee tempted.

Papists use the name of Jesus uttered in so many letters and syllables, to bee powerful to hinder the entrance of Devils, and to drive them out be∣ing entered. For (say they) when it is uttered, the authority of Christ is present, which they cannot resist. But I answer, 1 Never did the Apo∣stles acknowledge any great miracle or work to bee done by the name Jesus, but as Peter saith, Act. 3.6, 13. By Faith in his name, which goes beyond the bare repeating of it. 2 Satan delights to see silly people, being delu∣ded, to abuse both this name, and all the names of God to sorcery; which is the cause, that when hee is raised by the Sorcerer, bee is content to bee ad∣jured by all the holy names of God in the Scripture, as though they bound him: whereas hee deludes them the more, and exerciseth his malice against God in an high measure, and his holy titles. * 1.15 3 If Satan fears not the person of Jesus, but dares set upon him, certainly hee fears not the name and word. Christ might easily (according to Papists) have shaken off the Devil, and said, What? knowest thou not that my name given mee in my circumci∣sion, is Jesus? how darest thou bee so bold with mee? And surely, if that Name in the mouth of a wretched man, would by any vertue in it make him fly, then much more in the mouth of Christ himself. But all this is but diabolical and Antichristian delusion.

Object. But must not every knee bow at the name of Jesus, * 1.16 even of things un∣der the earth, by which are meant the Devils?

Ans. They wickedly abuse that place: for the name Jesus is not only a title of Christ, but of his Power, Majesty, and Authority, sitting now at the right hand of his Father; which if they had to command, they might com∣mand all creatures in heaven, earth, or hell. Whence wee see, that the lite∣ral understanding of that place is the ground of Magick.

The like they speak of the reliques of Saints, bones, apparel, &c. which the Devil cannot abide. I answer, 1 They have few or no true reliques of Saints, but false collusions. 2 if they had, what warrant, word, * 1.17 or cal∣ling have they for the use of them? what is the use of dead bodies or bones in Scripture, but to bee buried; yea, if it bee Christs himself, so long as hee is dead? 3 What vertue had any body, bone, apparel, or any relique of any Saint above Christs blessed body? and yet the Devil feared not that. If he feared not the vertue of Christs living body, certainly hee fears not the rotten∣nesse of a dead bone of whatsoever sinful man. But this is also another trick of the mystery of Antichrist, plainly discovered by our present Do∣ctrine.

The Jesuites teach at this day, that the Apostles appointed the manner of

hallowing water, and that being hallowed it hath power to pardon sins, to drive away Devils and diseases, and by it they have wrought many miracles. But I prove the contrary: * 1.18 1 Their own Polidore Virgil affirmes, that A∣lexander the first, a Pope, instituted it; and therefore not the Apostles. 2 If the blood of Jesus Christ his Son cleanseth from all sin, 1 John 1.7. then hal∣lowed water cleanseth not venial sin, as they term it. 3 If the weapons of our warfare bee not carnal, but spiritual, 2 Cor. 10.4. then hallowed wa∣ter cannot drive away Devils. Faith is our shield, prayer is our buckler, and the Word of God our Sword; where is their holy water? 4 Their miracles are either false relations, or collusions, or magical, of no other use, but whereby wee may know and discern, as by sure notes, the false Prophets and Champions of Antichrist, of whom the Spirit hath prophe∣syed, Mat. 24. and 2 Thess. 2.5 The use of water is 1 natural and external, 2 By institution, sacramental and significative, the Scripture acknowledg∣eth no other: If their holy water bee hallowed, then it is hallowed by the word and pray••••: Let them shew this for their practice, if they can. 6 In this use of it, it is one of the strange gods of spiritual Egypt, or mystical Baby∣lon, and there is a vain confidence in the creature, which is due to the Creator.

Object. Elisha took salt, and healed the waters, 2 King. 2.21.

Answ. 1 That was common salt, not hallowed. 2 That effect was ex∣traordinary, for that occasion onely, never since that time produced by any. When wee have a pleasant City infested with naughty and deadly water, * 1.19 and a Papist will come and heal it with his hallowed Salt, wee will beleeve their doctrin, and hearken to their exorcismes, not before.

Vse 4 Lastly, This doctrin yeeldeth us comfort in our temptations, in that our Lord Jesus hath begun to us. He was the best beloved, yet hee must not lead his life in delicacy and softnesse, but was in continual molestation; so as his whole life was a continual monument of the Cross, that we should not think much of the same condition which our Head underwent: and be∣sides, that wee should in all our temptations cast our eyes upon him, who was tempted, that hee might have compassion on them that are tempted, Heb. 2.18.

The third particular in the preparation, is, the guide which Christ had in this combate with Satan; hee was led by the Spirit.]

Here consider, 1 the name of the guide, the Spirit, 2 the manner of his guidance, hee was led by him.

1 By the Spirit indefinitely set down, what is meant?

* 1.20 Answ. A spirit is either created, or uncreated. Of the former wee read of three sorts in this History, 1 Diabolical, tempting us to sin: for the De∣vil is a spirit that being unchangeably turned from God, is called a spirit that ruleth in the Children of disobedience, Eph. 2.2. a lying spirit, 1 King. 22. an unclean spirit, Luke 11.24. such spirits are all the wicked Angels 2 An∣gelical, comforting Christ; and these are the good Angels, which now un∣changeably cleave unto God, called Ministring spirits, Heb. 1.14. 3 Hu∣mane, hungring, the soul of Christ, which (as other souls of men are) was a spirit, as, Father, into thy hands I commend my spirit: and the humane and reasonable spirit of man returneth to God that gave it, Eccles. 12.7. None of these are here meant, but the Divine and uncreated Spirit, even the third per∣son in Trinity, * 1.21 even that Spirit which had now descended upon Christ like a Dove, and that holy Spirit whereof Luke saith hee was full, Chap. 4.1. And this 1 the opposition of the Leader, and of the Tempter proveth: for it were harsh to say, that Jesus was led of the devil to bee tempted of the devil: but hee was led of the good Spirit to bee tempted of the evil. 2 The same phrase is used, Luke 2.27, Simeon came in the Spirit into the Temple, i. e. In

that holy Spirit, of which mention was made in the former vers. 3 The Chalde and Syriak expresseth it, led by the holy Spirit.

II. The manner, hee was led; not by any local transportation from Jor∣dan to the wildernesse, as Elias from earth to heaven; or carried through the air, as the spirit carried Philip from the Eunuch, Act. 8.39. but as one led by the hand; so hee was by a strong instinct of the Spirit, forced to go thi∣ther. And for the strength of the motion, S. Mark saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the spirit driveth him out: and St. Luke useth another word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, hee was led out: not that any thing befel Christ being forced to it or unwilling (for all his obedience was a free-will offering) but hee is driven or drawn as the faithful are drawn by the Father, Joh. 6.44. * 1.22 None can come to 〈◊〉〈◊〉 unless my Father draw him; namely, by the effectual and forcible working of his Spirit in their hearts, not as stocks and stones without wills, nor as enforce∣ing them against their wills, but sweetly inclining their wills, and working effectually in them both the will and the deed, according to his good plea∣sure.

Object. But Christ sends the third person; he•• then doth the third ••••••son lead him.

Answ. Christ as God, and as the second person in Divine unity sendeth the Holy Ghost into the hearts of his Elect: but consider him in the form of a Servant, and so hee is subject unto providence, and led by the Spirit this way and that: And this is, because the humanity of Christ is the Or∣gan or instrument of his divinity, and in all the actions and Offices of it, is moved and guided by the Holy Ghost.

All Satans temptations are appointed and limitted by God. * 1.23 It is the Spirit of God that here leadeth the Son of God into temptation, and consequently God is the Author of all the Tryals of his Saints. Paul went bound in the Spirit to Jerusalem, Act. 20.22. Gen. 45.5. what a number of Tryals was Joseph cast into, being sold to a hard Master, a tempting Mistress, to bands and imprisonment? yet hee tells his brethren, it was not they, but the Lord that sent him thither.

1 Gods Providence so watcheth over his Creatures, [Reasons.] that not an hair shall fall to the ground, and much less shall the head of Gods Childe fall into Satans hand: this providence is wakeful, and suffereth nothing to come by chance or luck, but from a good hand, and for a good end.

2 Satan, although hee bee never so malicious, yet is restrained and cannot tempt us until wee bee committed into his hands: for the just are in the hands of God, and not of Satan: hee cannot touch their goods, no not the swine of the faithlesse Gadarous, though hee was a Legion, till he had begged leave, and Christ said, Go: and much less their bodies, no more than hee could Jobs, till the Lord say, Lo, all that hee hath, is in thine hands, onely save his life. Hee is a Lyon in chains, and as hee could attempt no∣thing against Christ, until the Spirit led him to bee tempted, and so committed him unto him so neither against his members.

Object. But how can the Spirit lead Christ to bee tempted, and not be the Au∣thor of evil.

Answ. There is a twofold temptation, one of proof or Tryal, * 1.24 the other of delusion: by the first God tempted Abraham, Gen. 22. and the Israelites, Deut. 13.3. But of the second S. James saith, ch. 1.13. Let us man say when he is tempted, I am tempted of God: for God tempteth no man.

Object. But this temptation of Christ was to delude and deceive him, there∣fore evil.

Answ. If wee consider as temptation to evil, wee must conceive God to bee an actor in that which is evil sundry waies, though no way the Author of evil: For in the worst of them all, God doth most righteously use the

malice of Satan, either in the punishing and blinding of the wicked, or in exercising and trying his own; both which are just and good. As for all the sin of this action: * 1.25 1 It can be no work of God, because it is formally no work at all, but a vice and corruption inherent in it: and 2. It is all left to Satan, who instilleth malice, and suggesteth wicked counsels, and that to the destruction of men. As for example, 1 Sam. 16.14. an evil spirit of the Lord vexed Saul; that is, so farre as it was a just punishment, it was of God, and Satan was Gods instrument in executing his judgements so farre as it was a punishment: but God left the malice of it to the wicked instrument work∣ing after his own manner.

But to come to the very point: In the deceiving of Ahab and the false Prophets, 1 King. 22.22. God not only nakedly and idlely permitted, but expresly commanded the wicked and lying spirit, saying, Goe, and deceive, and prevail: Where we must distinguish between the righteous action of God as a just judgement, and revenge of God, and most properly ascribed unto him; and the malice of it, which was the Devils infusing corruption instiga∣ting ••o wickedness; which very wickedness the wisdome of God directed and turned to the execution of his most righteous judgement.

Vse 1. This serves to rectifie our judgements in trials, and clear our eyes to see this hand of God in them: commonly wee look too low at men who are but dust, as though misery came out of the dust; and wee look too near us at the staff or stone, which with the Dogge we bite, but consider not the hand that smites us, 2 Sam. 16.9. Abishai looks at Shemei that barked at David, and said, Why doth this dead Dogge curse the King? But David could tell him, vers. 10. The Lord hath bid him curse: that is, he hath so decreed and ordai∣ned, and in his secret will bid him.

Vse 2. Let us willingly submit our selves unto temptations, because God by his Spirit leadeth us to be tempted, as he did his natural Son: so Christ wil∣lingly yeelded himself to be tempted, being led by the Spirit: he was led, he was not forced and drawn to it, though the trial was as great and fierce, as Satan could make it: * 1.26 and so let it be with us. For,

1 As we must be cheerful in doing the will of God, so also must wee bee cheerful in suffering it. True it is, that tryals and persecutions come often by the Devils means, but never from the Devil. 2 The Lord knoweth best in his Divine wisdome what is best for us; and in his fatherly goodness dispo∣seth to us what he knoweth so to be. 3 Hee that leadeth us into the lists, measureth our temptations, weigheth our strength, and will not suffer us to be tempted above that we are able: he giveth shoulders, and fitteth the bur∣den. 4 He hath promised his presence with us in six dangers, and in seven, and goeth out with us into the field, not as a looker on, but to supply us with new strength and wisdome, to help our infirmities, and uphold us unto vi∣ctory.

These considerations are forcible to work in us a contentment of minde with Gods fatherly appointment, without which we can never be cheerful in trials: for nature will be working in Peter himself, and when hee is an old Disciple, he shall be led where he would not; and oftentimes the fear of dan∣ger and trouble, * 1.27 is greater than the trial it self.

What was it else that moved Christ in that bitter trial, when otherwise hee could have wished the cup might pass from him, to say, Yet not as I will, but as thou wilt; but the remembrance that he came to suffer, as well as to doe the will of his heavenly Father? What else added such courage to Paul, Acts 21.13. as to say, What doe yee weeping and breaking my heart? I am ready not only to be bound, but also to dye at Jerusalem for the name of the Lord. What else made the Martyrs so invincible in suffering, that often, when they might, they would not be delivered, but that they found themselves led and

bound by the Spirit, yea strengthened to all long-suffering with joyfulness?

Obj. But we pray, not to be led into temptation.

Ans. 1 Tentation is two-••old (as wee said before) one of Tryal, which wee must suffer with cheerfulness; the other of delusion, against which wee may and must pray. 2 Again, there are two leaders into temptation: the Spirit of God leads Christ and Christians, the evil spirit leads the wicked at his will; wee pray against this Leader, and not against the former. 3 And further, wee must distinguish between being tempted, and being led into temptation in our Saviours sense: the former is a work of Gods mercy, to try, exercise, or chastise any of his Children; the latter is a work of Justice, in which God leaves a man to himself, so as the temptation is prevailing a∣gainst him. Now wee pray onely against the latter, which is, to bee left, and so overcome in temptation; neither doth God so lead us into temptation, but to make us in the end more than Conquerors: so as still wee may bid Temptations welcome, and with cheerfulness submit our selves unto them.

Vse 3 In every tryal see that the Spirit lead thee: for this is a sure ground of comfort, and hath assured hope in it of a good end. Christ was not led into temptation by private motion, neither did hee thrust himself unto it: no more must wee rashly run into, or pull dangers upon us, or through pre∣sumption object ourselves unto temptations: if wee do, * 1.28 wee must needs fall, and cannot expect safety, because wee tempt the Lord, and provoke him to with-draw his Fatherly protection from us; whereas there is no dan∣ger in following the leading and guidance of the Spirit. Many a man is of so strong a faith, that nothing can harm him; hee is for all courses, and all companies. But how can a man bee safe where Satans throne is? Peter thought himself strong enough to go into the High-Priests Hall; but hee found in the end, it was no fit company for him.

Others through vain presidence of Gods protection, run in times of con∣tagion into infected houses, which upon just calling a man may: but for one to run out of his calling in the way of an ordinary visitation, hee shall finde that Gods Angels have commission to protect him no longer than hee is in his way, Psalm 91.11. and that, being out of it, this arrow of the Lord shall sooner hit him than another that is not half so confident.

Others are bold-hardy to set upon the Devil in his own holds, they dare enter into, and lodge in houses given up by God to the Devils possession: which is (if it bee out of ones lawful Calling) to cast a mans self into most probable danger: for whereas wee ought to use all good and lawful means for the preventing of imminent danger, this is to seek danger and hurt; and commonly they that seek it, justly find it. The issue of such presumption wee may see in the sons of Sceva, Act. 19.16. who took upon them to do as the Apostles did, namely to name Christ over those that were possessed; but the Devil seeing their want of calling thereunto, ran upon them, and over∣came them, so as they fled out of the house naked and wounded.

Others through temerity and rashness, bring on themselves much woe, who follow the motions of their own spirits in their courses, and never or seldome consider whether they have Gods Spirit before them, or no: they look not for warrant out of Gods Word in the things they do or speak; they begge not Gods direction and assistance; they spy not in what ambush Satan lyeth, what advantages hee easily taketh, and so for want of Christian watch∣fulnesse lay themselves open to many evils and dangers, wherein they can meet with no great comfort, because they cannot say with a good conscience, Lord, thou hast led mee into this estate; but rather, I have cast my self into this danger.

If therefore thou wouldest finde comfort in troubles, keep thee in thy way

that thou mayest never bee without the leading of the Spirit; * 1.29 and then this will bee the issue.

1 Being led by the Spirit, thou wilt follow willingly, thou wilt lay aside all reasonings, excuses, and delaies, as Christ did; hee murmures not, delaies not, doth not first return to Nazareth, bids not his Parents and friends farewel, consults not with flesh and blood, but was driven out with a strong motion ot the Spirit. This is the same free Spirit which dwel∣leth in the hearts of Christians; hee leads them too, and they obey, and fol∣low; Abraham follows him from his own Countrey, and Moses into Egypt.

2 If thou see the Spirit leading thee, thou shalt not faint under the Cross, no not when thou lookest upon the greatest danger that can be threat∣ned, because the other eye is upon the Spirit which helpeth thy infirmities, and according to the measure of affliction ministreth a sound measure of com∣fort, 1 Pet. 4.14. therefore the Saints rejoyce in affliction, because the Spirit of glory and of God resteth upon them. A valiant Captain leading the way, incourageth the most timorous souldier to follow with courage and resolution: So this Spirit which leadeth, is a spirit of strength, and of pow∣er, not in himself alone, but supplying with new strength those that give up themselves to bee led by him.

3 If thou see the Spirit leading thee into tryal, it will keep thee from seeking to winde thy self out by any unlawful or unwarrantable means: thou wilt follow him to bee led out by him, as well as thou wast led in by him; thou wilt wait his leisure for the removal of thy Tryal, in whose good plea∣sure it lyeth most seasonably to deliver thee. This is often the reason why God giveth his children to bee led by the Spirit, to try whether they will a∣bide with him in temptation, or no. And those who will shift themselves out of trouble, by lying, swearing, and the like; or avoid crosses and losses by wicked means, as poverty by breaking the Sabbath, sickness by sorcery and witchcraft, what spirit soever led them in, certainly the evil spirit hath led them out; the remedy is worse than their disease, and their escape is made only by breaking the prison.

Vse 4. As Christ was led by the Spirit in all his course of life, so should Christians: for as many as are the Sons of God, are led by the Spirit of God, Rom. 8.14. So the Apostles in their Ministry went hither and thither, stayed or de∣parted, preached and prophecyed by the Spirit; They were forbidden by the Holy Ghost to preach the Word in Asia, and Bithynia, Act. 16.6, 7. & 21.4. certain Disciples told Paul by the Spirit, that hee should not go up to Jerusalem. And it is the duty of all true Beleevers, to resign themselves in subjection to Gods Spirit.

Quest. How shall I know when I am led by the Holy Ghost?

Answ. By these rules: 1 Gods Spirit works in, and by the Word: there∣fore if thou enquirest in every thing what is the good and acceptable wil of God, * 1.30 Rom. 12.2. thou art led by the Spirit. 2 Discern his guidance by the mortification of the deeds of the flesh: for the life of the Spirit is opposed to the life of the flesh, Rom. 8.13. Therefore in any strong motion, exa∣mine thy self whether it tend to thy own profit, credit, or lusts: if it do, suspect it, and cast it off: The Apostles in all the motions of the Spirit, respected the publike good of the Church, not their own ease and reputation. The gui∣dance of the Holy Ghost requires denyal of our own wills, strife against the spirit that beareth rule in the world, and against the spirit of a man that lusteth after envy. 3 Know it by the excitation of the Spirit, which still stirres and moves the will and minde, and raiseth it from under the oppression of the flesh, and thus preserves and maintains the gift of regeneration, and ef∣fectually bends a man to obedience.

And this duty is necessary, 1 In regard of the unregenerate, who are blind and in darknesse, and without a guide know not what way to go: the natural man perceives not the things of God. 2 In regard of the regenerate, who are but as little children, weak and feeble, and cannot go without a Leader. And therefore all of us need the leading of the Spirit.

Into the wilderness.]

This is the fourth circumstantial point. A Wilderness is taken in the Scripture two waies: 1 For a place inhabited, although not fully peopled, as Josh. 15.61. six Cities of the Priests in the wildernesse: and John Baptist came Preaching in the wildernesse of Judea, because Zachary his Fathers house was there: and 1 King. 2. Joab was buried in his own house in the wilderness. 2 For a place utterly desolate, not inhabited or frequented of men, but pos∣sessed onely of wilde Beasts: and thus it is here to bee taken, as Mark. 1.13. hee was with wilde Beasts, utterly separate from the society of men. This place Christ makes choice of by the motion of the Spirit, for these Reasons.

1 In opp••sition to the first Adam, who was tempted in Paradise, * 1.31 a place in all the World strongest and fittest to resist temptation in; and being o∣vercome was cast out thence into the wilderness, as all the world was in comparison. But the second Adam to recover this loss, encountreth with Satan in a wilderness; the fittest place in the world to bee overcome in, and overcomming, restoreth us to the heavenly Paradise again.

2 That Christ might manifest both his willingness to bee tempted, and his courage against his enemy: the former, in that hee appointeth a place wherein Satan might take all advantage against him: the latter, in that like a Champion hee challengeth the field where they two alone might try it out. A Coward will bee ready to draw in the streets, that dares not look a man in the face in the field: But Christ appoints a field, where Satan may have all his power against him, and hee no help at all: and by both these hee shews himself the promised seed, appointed to bruise the Serpents head.

3 That Christ being known to bee the onely combatant and maintainer of the fight, all the praise of the conquest over Satan might bee ascribed to him alone, and to bring in no compartners, with him, as the Papists do the Virgin Mary, and other Saints; whereas Christ was therefore the onely Conque∣rour, because hee was of infinite power, as they are not.

4 In imitation of Moses at the giving of the Law, and Elias at the resto∣ring of it, the one being forty daies in the mountain, the other forty daies in the Cave of Horeb; Christ at the bringing in of the glorious Gospel would bee answerable to those figures of him, who (as they) commeth now out of a sequestred place wherein hee was fitting himself to undertake so weighty a businesse as this is.

1 Note hence, That no place in the world is free from Satans temptations, but hee laies his snares in every place. Lot is caught in the Cave, * 1.32 his wife in the field, David in his house, Adam in Paradise, and Christ is tempted in the Wilderness. The Reason hereof is taken, 1 From Satans diligence and malice, who goeth about like a roaring Lyon, seeking whom hee may de∣vour, 1 Pet. 5.8. and is diligent in compassing the earth to and fro, Job 1.7. his Commission is of large extent, no place in earth is priviledged from his temptation. 2 From his spiritual and powerful nature: no place is so secret but hee can finde it, none so strong but hee can enter it, none so holy, but bee can slily get into it, and boldly stand even among the Sons of God, the Angels, Job 1.6.

Vse 1. Seeing the whole compass of the earth is Satans circuit, * 1.33 let us where ever wee are, consider of our enemy, and of our danger by him, seem the place never so secret, never so secure: the greenest grass may harbour a serpent: And surely, the more free and safe wee think our selves, the nearer is our

danger. There bee two places in which men may think themselves safest: 1 The place of their particular calling. 2 The publick place of their ge∣neral, the Church: the former because of Gods promise; the latter because of his presence: yet Satan shuns neither, neither may we lay off our watch in ei∣ther. Experience sheweth how he lays snares in the special calling, whereby many fall: some he winneth to injustice, and secret cousenage; some to ly∣ing, and swearing; some to Sabbath-breaking: Now though thou art in thy calling, yet thou art not conscionable in it, and so art out of thy way, and without Gods protection. The same experience giveth witness to the truth of Scripture, how Satan not only haunts us in our own house, but also fol∣lows us to Gods house, and there intercepts the Word, or steales it away, or corrupts the judgement, or casteth men on sleep, or occupies their minds with worldly and base thoughts; and thus, where they think themselves most safe, they are most foyled: The reason is this, though thou beest in Gods pre∣sence, yet thou settest not thy self in his presence, but comest carelesly and inconsiderately; and so God having no delight in thy service, suffers the De∣vil to exercise his will on thee. So as there is no place, wherein we must lay aside our watch, if we would not be overcome.

* 1.34 Vse 2. This sheweth the vanity and delusion of the Papists, who think the Devil is barred out of Churches by their Crucifixes, consecrated Hoasts, Cros∣ses, and Holy-water: For the Leviathan of Hell laughes at the shaking of these spears. Also it sheweth the madness of Magicians and Conjurers, who think they can bind the Devil within their circles: for although (to delude them and winn them sure to himself) he be serviceable, and at their command, yet hee keeps his liberty permitted him of God, and compasseth the whole earth.

* 1.35 2 Note, that some places are more fit for temptation than others; as namely, solitary and desart places. For Satan hath then greatest advantage for his as∣saults, when he hath men alone, without the help of others to counsel con∣firm, and comfort them. This the Preacher confirms, Eccles. 4.9. Two are better than one, and wee be to him that is alone; if hee fall, hee hath none to help him up: and two are stronger than one, and a three-fold cord is not easily broken. Nay, God himself did see disadvantage of solitary life, when he said, It is not good for man to be alone. VVhen did Satan assault Eve, but when she was a∣lone? when did hee David, but being alone on his Gallery? when Lots Daughters, but when they were alone in the cave? Gen. 19.30. And therefore the Devil is delighted to walk through solitary places, Matth. 12.43. if hee possess any, he carrieth them into solitary places, Luke 8.29. and where doe Conjurers and Sorcerers talk with the Devil, but in Woods and Wilder∣nesses, where Satan most easily appeareth? For these reasons: 1 Because being a Prince of darkness, he hates the light, and passeth all his exploits in as much darkness, secrecie, and silence as he can. 2 He sees how easily we sin, when there is none by to hinder us from it by fear or shame.

Vse 1. This overthrows the dotage of the Papists, who approve and mag∣nifie as meritorious, the strict and solitary life of their Monks, Eremites, and Votaries; * 1.36 who to free themselves from Satans malice, and for more holiness, (as they say) voluntarily forsake the societies of men, and live by them∣selves in Woods, Caves, Cloysters, and Wildernesses, as though they had the advantage of Satan because of the place, whereas indeed he hath them where he would. And because they seem most to build upon the examples of John Baptist, and Christ himself, both whom they find in the Wilderness, we will a little clear this place.

* 1.37 And first for John Baptist, whom Bellarmine saith for his fare, apparrel, and strict manner of living, was a right pattern of true Eremites. True it is, his life was austere, as his office and calling was singular and extraordinary,

and no ground for any ordinary office and order in the New Testament; wherein he is no more to be imitated, than in his springing in the wombe at Maries presence, which was an extraordinary testimony of an extraordinary person. Besides, John being no Minister of the New Testament (for the least Minister in the Kingdom of God is greater than he:) but the last of the Prophets, and greater than any of them, how can any order of Evangelical Ministers be raised from his example? Further, whereas Christ himself the Head of our profession, cam•• eating and drinking, and familiarly conversed among men for good, why should wee not rather hold our selves to his example, into whose name we are baptized, than Johns who was an extraordinary fore∣runner of him? Lastly, we have heard that the Wilderness wherein John li∣ved, was not such a Wilderness as they dream of, utterly remote from the society of men; but a VVilderness, in which were Houses and Cities, yea his Fathers house; a wilderness though less peopled than the frequented places of Judea, yet not without people, because it was a wilderness wherein John preached, who preached to men, * 1.38 and not to beasts; a wilderness wherein Christ among a multitude of people was baptized: and so it scarce affordeth a colour of their Eremitical Orders, vowing such a solitary life separate from all men, which John never did.

And for the example of Christ his going into the VVilderness to fast and pray; I answer: I Christ was led thither by the Spirit, * 1.39 but they of their own heads: and to pretend a spirit without a word of warrant, is a ••rensie and delusion. 2 Christ went for fourty days, and came again to his calling; they goe and never return again. 3 Christ went to offer opportunity and advantage to Satan, the more victoriously to foyl him, and purchase Heaven for us; they in a superstitious end, to merit and purchase Heaven for them∣selves. 4 Christ never ate nor drank all the while he was in the Wilderness, wherein would they tye themselves to imitate him, they would soon grow weary of their holiness and devotion.

Accursed therefore be this Monkish and Auchorish life, which professeth open hostility to human society, which thrusts them out of their lawful cal∣lings, wherein they ought to be profitable to men in the societies of Church, Common-wealth, or Family. What? are these the lights of the world, that flie the light like Bats and Owls, and prison themselves in Cloysters; where∣as they should lighten others, and not thrust their light under a bushel, or under the table? Are these the salt of the earth, who never apply themselves to season the fleshly and unsavoury manners and behaviours of men? The A∣postle teacheth them another lesson, Heb. 10.24. saying, Let us provoke one another to love, and to good works, not forsaking the assemblies, as the manner of some is: implying that to be an unlawful calling, which cannot but fayl against such duties of charity as these be. It were to bee wished, that be∣cause the world receiveth no seasoning from them, the unprofitable burdens of the earth were cast out upon the dunghil the place which Christ himself assumed unto them.

Vse 2. It teacheth those that are troubled with temptations, to beware of solitary and secret places, because Satan is there the strongest: and much less must they thrust themselves into desert places, forgetting their weakness, as though they would with Christ offer battel, and tempt the temptor: for this his practice is no warrant for us: but they must avoyd the place so soon as they can, and get into the society and fellowship of men. Joseph when hee was alone with his Mistris tempting him, fled out of the house: * 1.40 so if there be none but the temptor with thee, take the benefit of company so soon as thou canst: but see thy company bee good; for bad company is farre worse than solitariness, as many find, who being troubled in mind, or temp∣ted by Satan, run to lewd company, to Cards, Dice, drinking, and sporting;

and so by Beelzebub will cast out the Devil: But this enlargeth the grief; and they find in the end the remedy nothing inferiour to the disease: Whereas had they resorted into the society of the godly, by godly and religious com∣munication and conversation, they had been much comforted and confir∣med; according to the promise of Christ, Wheresoever two or three are ga∣thered together in my name, I will be in the midst of them.

Use 3. Yet if God shall by vertue of our calling draw us into solitary places, we must be careful so to carry our selves, * 1.41 as we may say with Scipio, Wee are never less alone, than when we are most alone: and with our Saviour, Joh. 16.32. I am not alone, the Father is with me. The faithful need never bee alone, be∣cause they may ever be in conference with God: then may they goe close to God, and sharpen their prayers, and meditate on his Word and VVorks, to fit them better for their callings: then may they enlarge their hearts to God in confessions and praises: and thus he that is led by the Spirit into these solitary places, is in safety; because, as the hills compass Jerusalem, so doth the Lord his people while they are in his service: thus shall Satan bee most disappoin∣ted, who while hee hopes to make our solitariness his advantage, wee shall by it draw nearer unto God, and bee set so much the more out of his reach.

* 1.42 Directions for solitariness.

1 VVatch the benefit of time, to spend it best in musing upon heavenly things, and enjoy the sweet liberty of conversing with God. 2 Know that no time must be spent in roving and ranging thoughts, but must be redeemed from evil, and unprofitableness: and therefore choice must bee made of ob∣jects presented, and as little time as may be, spent in worldly and indifferent things; and then with as little delight as may be. Holy wisedome is ever di∣minishing the love of earthly things. 3 Consider the danger of sin in thy solitariness, when fear, shame, witnesses, and counsellers are removed, and that there are no open sins which are not secretly first hatched and warped: and therefore, if we muse on any sin, let it be to overcome it, and beware of secret allurements. 4 Consider the slipperiness and business of the heart, which is a wandring thing, like a Mill ever grinding, ever in motion, still setting us on work with more Commandements than ever God did: and therefore, giving it leave to muse, we must the better watch it.

To be tempted of the Devil.]

This is the fift circumstantial point, namely the end of Christs going into the wilderness. Here consider two things: 1 The Author of the temptati∣on, the Devil. 2 The end it self, to be tempted of him.

The Devil] that is, a wicked spirit, the Prince and Captain of the rest, as we may gather out of Matth. 25.41. A wicked spirit, not by creation, but by defection: Full of wickedness, whence Elimas the Sorcerer is called the child of the Devil, Act. 13.10. because he was full of deceit and wickedness: Full of malice, a red Dragon, full of poysons, seeking nothing but destruction: Full of craft, an old Serpent, more crafty than all the beasts of the field: Full of pow∣er, called the Prince and God of the world, and the power of darkness: the strong man keeping the hold: Principalities, powers, &c.

* 1.43 The word comes of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, trajicio, calumnior, and signifies an accu∣ser, calumniator, or slanderer, having his name from his continual practice: For so he is called the accuser of the brethren, which accuseth them before God day and night, * 1.44 Rev. 12.10. and no marvel, seeing he durst accuse God him∣self as an envier of mans happy estate, and careless of Christs estate here. But especially he accuseth, 1 Man to God, as he did Job, that he served God in Hypocrisie, and upon affliction would curse him to his face, chap, 1. vers. 9. 2 Man to man, * 1.45 stirring up strife and contention from one against another; and by this means he worketh effectually in the children of disobedience,

Ephes. 2.2. VVhere strife and envying is, there wisdome is sensual and devil∣lish, Jam. 3.15. An example hereof wee have in Saul, who, when the evil spirit was entred into him, all manner of accusations came against innocent David, and were received; that he was a Traytor, and one that sought Sauls life, &c. 3 Man to himself: * 1.46 when he hath drawn a man to many loathsome sins, then he stretcheth them beyond all the measure of mercy, aggravates Gods justice, extenuates his mercy, and all to bring the Sinner to despair. Thus he accused Cain, Achitophel, and Judas, whom hee brought to confess their sin, but to deny Gods mercy.

Whence note, 1 The miserable estate of wicked men, that serve such a Lord and Master as the Devil is; * 1.47 who in stead of standing by them for their diligent service, will stand against them to accuse them to God, to men, to their own Consciences; will reckon up all their faults, and deprave what∣soever was best intended. While he can draw them along in his service, hee will lye close like a crafty Fox and Serpent, in one corner or other, to de∣vour their souls: but afterwards will terrifie them, and roar like a Lion on them, setting in order before them the villanies to which he himself tempted them, crying out on them as damned VVretches, and making them often cry out so of themselves even in this life, and for ever in the life to come. And yet alas! he is the Prince of this World, to whom generally most men yeeld their subjection and homage: yea, the God of this world, to whom men offer themselves, and whatever they have or can make in sacrifice: yea, men sell themselves as slaves and bond-men to be ruled at his will. How should this one consideration move men to get out of his power, and out of the service of sin, and come to Jesus Christ, who is meek and merciful, one that covereth sins, acquitteth and dischargeth; one that answereth all accusa∣tions, and crowneth our weak endeavours, which himself worketh in us, in such sort as a cup of cold water shall not goe unrewarded?

2 Note, how expresly Satan hath stamped this quality as his own mark upon his Children, who so lively resemble▪ him as that they have his name also given them, Tit. 2.3. and 2 Tim. 3.3. and 1 Tim. 3.11. For how quick and nimble are men to goe between man and man with Tales and accusations, to cast bones of enmity? Sometimes charging men openly, or secretly, with things utterly untrue and false, as Ziba dealt with Mephibosheth, 2 Sam. 16.3. sometimes blazing infirmities, which love would have covered: sometimes ag∣gravating with vehemency of words, facts, or speeches, which charity would give a favourable construction unto, as Doeg pleaded against Ahimelec, 1 Sam. 22.9. sometimes depraving the truth, by adding to mens speeches; and this cost Christ his life, his enemies adding, I will destroy this Temple, and make a∣nother in three days, made with hands: or diminishing it, by concealing that which might make for a man. All which are Satanical practices, who being the Father of Lyes, would chase all truth out of the world.

Let all Gods Children labour to express Gods Image, * 1.48 in hating this hateful sin, and help themselves thereunto by these rules. 1 Consider thy charge, Levit. 19.16. Thou shalt not walk about with tales among thy people: and con∣sider, that whispering and back-biting are the sins of men of a reprobate sense, Rom. 1.29. 2 Receive no false accusation: receivers of stollen goods are accessary to the theft: if there were no receivers, there would bee no theeves; if no hearers, no informers. Drive away the slaunderer with an an∣gry countenance, as the North-wind driveth away rain, Prov. 25.23. have no pleasure in this sin of another man, Rom. 1.32. 3 Do thine own business, look to the duties of thine own calling: busie-bodies and pratlers are joyned together, 1 Tim. 5.13. 4 Take heed of envie: malice never spoke well, it is always suspicious, ever traducing. Embrace the love of thy neighbours per∣son. 5 Deal with another mans good name, as thou wouldst have him deal

with thine, if it came in his way. Consider thou mayest restore his goods, but never his name: once broken, ever a scar. A felon is more tollerable in a Common-wealth than a slanderer. 6 In receiving reports, excuse the person so far as thou canst; * 1.49 construe the speech or fact in the most favoura∣ble sense; do as thou wouldest bee done to: and if thou canst not, advise the reporter to look to himself, and tell him, that in many things wee sin all. 7 Curse not the deaf, saith the Scripture: now a man that is absent is a deaf man.

Object. But I speak the truth.

Answ. But not truly. 1 Without ground, thou art uncalled and un∣sworn; thou doest it not by way of charitable admonition to the party him∣self or others. 2 Not in a good manner, without love, pity, sorrow nay, thou rejoycest rather in thy tale. 3 Not to any other end, but to fill mens mouths with prattle, and bring thy brother into contempt. And why speakest thou no good of him as well as evil, but art like a swine in a garden, that leaves all the sweet flowers, to dig or wallow in a dung-hill?

* 1.50 Motives to lay aside and abhor calumniation and slandering.

1 Charity is not suspitious, but in doubtful cases thinks the best. 1 Love thinketh not evil, 1 Cor. 13.5. 2 It covers a multitude of sinnes, Prov. 10.12. and 3 It gives to every man his due, in his goods and good name. And therefore the tale-breeder, tale-bearer, and tale-beleever, who do none of these, but hammer tales and slaunders upon the anvil of envy, and set them upon the wings of fame and report, are uncharitable and unchristian persons, the Devils fewellers and gun-powder: for where no wood is, there the fire goeth out; so where there is no tale-bearer, the strife ceaseth, Prov. 26.20.

2 Wee have a common Proverb, A man museth as hee useth, as himself useth to do, so hee imagineth of another: and therefore to judge lewdly of another upon bare suspition, is commonly a note of a lewd person: those that are so ready to tax men of Hypocrisy, commonly are hypocrites them∣selves.

3 It is a question among the school-men, whether a man that hath impair∣ed anothers good name, bee bound to restore, as hee that hath pilfered his goods; and it is concluded by all the Doctors, that hee is bound in Conscience, because a good Name is better than all Riches, saith Salomon: And because it hath more enemies than our goods, even this law of restitution and satisfaction should bee of force to keep them off us: and if the law bind him that steals our goods, to restore five-fold, certainly hee that stealeth our name, is bound to restore fifty-fold, because it is so far above a mans substance, and the blot is never wiped away. If Serpents sting us, or mad dogs, or venemous beasts bite us, there is some remedy; but against the tongue of the slanderer, there can none be found.

4 It is one of the sins against the ninth Commandement, to hear our Neighbour falsly accused, and not to clear him if wee bee able. Jonathan when hee saw Saul stirred up by tale-bearers against David, spake boldly in his defence, and said, Why shall hee dye? what evil hath he done? And Nicodemus, * 1.51 when hee saw the Scribes and Pharisees so set against Christ, that they would have condemned him being absent and unheard, stood up, and said, Doth our Law condemn any before it hear him, and know what he hath done? A good rule for us how to carry our selves towards all Christians.

5 Wee must hold us to our rule, to judge no man before the time, 1 Cor. 4.5. and if no man, then, 1 Not our superiours: people must not bolt out opprobri∣ous words against their Pastors and Teachers; sin is aggravated by the person against whom it is committed: to tevile an ordinary man is odious, but much more to revile the father of our souls or bodies, Pastors or Pa∣rents. 2 Not godly men and professors of the Gospel, as to charge them

with hypocrisy, and traduce with violence that which would receive a cha∣ritable construction, Heb. 6.9. 3 Not such as in whom Gods graces shine more eminently than in others, through pride or envy: this is a high sinne, and cost Christ his life: yea, to disgrace and obscure Gods gifts, which ought to bee acknowledged with thankfulness, is in the skirts of that unpar∣donable sin, and had need bee stayed betimes: for it is to hate goodnesse; and if it did hate it because it is goodnesse, it were farre more dangerous.

3 Note: Seeing Satan is such an Arch-accuser, * 1.52 and that his special hatred is against goodness, is it any marvail that the Children of God pass through ma∣ny slanderous accusations? If speech bee of the faithful Preachers of the Word, neither Prophets nor Apostles shall avoid most dangerous slanders. Amos shall bee accused by Amazia to preach against the King, and that the whole land is not able to bear his words, chap. 7. ver. 9. Paul and Silas preaching nothing but Christ, are brought before the Governours, exclai∣med upon as men troubling the City, preaching Ordinances not lawful to bee received, and teaching men to worship God contrary to the Law, Act. 16.20. & 18.13. Let speech bee of professors of the Gospel, how do men in their mindes accuse and judge that to bee done in vain-glory, which is done in simplicity, and for Gods glory? and that to bee done in hypocrisy, or for commodity, or other sinister ends, which God sees is done in sinceri∣ty? Yea, as if men did see their hearts, and inside, how do they speak it, that such are not the men they make shew of? or if grace evidently appear in the eminent notes of it, they can so lessen, so diminish and clip the beau∣ty and glory of it, as still they shall bee disgraced.

Our blessed Lord himself was accused and condemned for a malefactor, yea, and executed; his doctrin, notwithstanding most heavenly, and as his enemies witnessed, Never man spake like this man, yet was condemned, his wonderful miracles obscured, yea, blasphemed, Hee cast out Devils by Beelzebub: and shall the servant look to bee better than his Master? Lamen∣table it is to see how our times accuse the first restorers of Religion, Luther, Calvin, Beza, Bucer, and the rest, as the Layers of sedition and rebellion; and as lamentable, that such as preach the same holy Doctrin as they did, should under the titles of Puritans and Schismaticks bee coupled with Pa∣pists, yea accounted worse. And no marvel, if the whole profession of Reli∣gion bee accused, and religious persons made the songs of the abject, and scum of the Land, because the Devil is an accuser. When the Devil laies off his name and nat••re, and ceaseth to bee a Devil, it will bee otherwise, but not till then. But let such as would bee wise by Gods wisdome, labour to see Satans malice in all this; and that, if to bee accused bee sufficient, who can bee innocent?

4 Note: Seeing Satan is such an accuser of us in himself and his instruments, * 1.53 to God, to men, and to our own consciences, how careful ought wee to bee in our whole conversation to stop Satans mouth, and the mouths of wicked men, which will bee open against us? How ought wee to make right steps to our feet, seeing we shall bee sure to hear of the least halting? How ought wee to exa∣mine the uprightness of our hearts, that in those accusations wee may bee bold to go to God and say, Lord, do thou prove and try mee, if there bee any such wickedness in mee.

Rules to become in-offensive and unreproveable, and so stop the mouth of of Satan.

1 The matter of thy work must bee good, and warranted by the Word: * 1.54 then God will justify that which himself sets thee about, and thee in it. 2 The manner of doing it must bee proportional: a good thing must bee done well, in good circumstances. 3 The end must bee found, namely Gods glory, and mans good. A bad end spoiles the best action. 4 In every thing re∣member,

that Satans eye is upon thee to accuse thee, the eye of thine own conscience to witness for or against thee, and Gods eye to judge thee, to whom thou must stand or fall as to thine own Lord.

To be tempted.]

The word to be tempted is spoken of, 1 God, 2 Man, 3 Satan; all tempt.

I God tempteth, 1 When he proveth the graces of his Children: so hee proved Abraham, Gen. 22.1. and Job, chap. 7. vers. 18. 2 When he dis∣covereth the sin and corruption which lurketh in them: and thus God tempted the Israelites, who, when their desires in the Wilderness were not satisfied, usually broke out into murmuring and impatiency, and shewed naughty hearts, full of distrustfulness. And thus God is said to lead into temptation, when being provoked to wrath, he with-draweth his grace, that so his Chil∣dren by their falls might see their weakness, as David and Peter; and that the wicked might in justice bee prepared to judgement, as Pharaoh burst into blasphemy, Achitophel hanged himself through impatiency, and Saul used unlawful means to escape his cross.

* 1.55 But in these temptations of God, observe two rules: 1 That the word tempting, referred to God, is ever taken in good part: for hee tempteth only to prove, never to seduce: and his temptations are always good, because they proceed from him that is goodness it self, and tend altogether to the good and profit of his children; and are the execution of justice on the wicked, which is good also.

2 That all these temptations are not to confirm Gods knowledge of men, who perfectly knows what is in them, yea who seeth things that are not as though they were; but to bring men being exercised by them to the clearer knowledge of him and themselves.

* 1.56 II Man tempteth, 1 God, two ways. 2 Man, both himself, and o∣thers. Man tempteth God, 1 By presumption and curiosity, as when men forsake the ordinary means of their good, and presume too much upon Gods help, to try whether God will use any other than the appointed means to succour them: so it is said, vers. 7. Thou shalt not tempt the Lord thy God. 2. By distrust, when men by unwarrantable means try the power of God, whether he can or will help or hurt. Exod. 17.2. when the Israelites by mur∣muring would have water, Moses said, Why tempt yee the Lord? and Psal. 78.18. they tempted him in the Wilderness, requiring meat for their lust, and said, Can God prepare a table in the Wilderness? Here they tempted him by doubting, 1 Of his Promises. 2 Of his Presence. 3 Of his Power. 4 By limiting him to that straight. 5 They thought he was bound to them, to fulfill their lusts.

* 1.57 Man tempteth others, 1 VVhen upon just occasion, he tryes a mans af∣fections and disposition to this or that: so Jonathan tried his Father Saul how he stood affected to David, 1 Sam. 19.3. 2 VVhen men goe about by cap∣tious and subtile questions, and with fair shew of words, to get matter of re∣prehension and accusation against others. Thus the Pharisees came to Christ, tempting him, Matth. 16.1. and thus the Herodians came to him to intangle him in his talk. 3 VVhen men allure and entice one another to evil, as Prov. 1.10.11. Come, let us lay wait for bloud, and have all one purse: so the Harlot said to the young man, Come in with me, let us take our fill of love till the morning.

* 1.58 Man tempteth himself two ways: 1 VVhen his own concupiscence mo∣veth and draweth him aside to sin: Jam. 1.4. Every man is tempted when he is drawn aside of his own concupiscence. 2 VVhen he wilfully casts him∣self into danger, as Peter when he went into Caiaphas the High Priests Hall a∣mong Christs enemies and his; here he is moved to deny his Master, and Sa∣tan prevails against him.

III Satan tempteth, and in his tempting goeth beyond all these: * 1.59 1 VVhen by outward objects he stirreth up inward corruption, as David walking on his leds, and seeing Bathsheba, the Devil wrought lust in him. 2 By infusing inwardly evil motions and thoughts, without objects: and thus stood he up against Israel, and caused David to number the people; a thing meerly needless, as Joab confessed, 1 Chron. 21.1, 2, 3.

Now thus God cannot tempt to evil: he with-draweth his Spirit, by out∣ward occasions he brings to light the sins of men; and punisheth one sin with another, but moveth no man to evil, and much less driveth him to it, and least of all infuseth wickedness into any mans heart; which to think were high blasphemie, So men by tempting may stirre up corruption in others, but to infuse wickedness into the heart belongs only to Satan, because of his Spiri∣tual nature, and ready entercourse with our spirits.

Now seeing these temptations of the Devil are so wicked, coming from evil, and tending to evil, two points are worthy our consideration: 1 How Christ, being so holy and powerful, could be tempted of the Devil. 2 Why he would be so tempted.

For the former. * 1.60 1 It is not against the holiness of Christ to be subject to temptation without sin, no more than to hunger, thirst, weep. 2 Nor a∣gainst the power of Christ to be tempted, no more than it was a sign of infir∣mity and weakness in Adam so to be, before infirmity and weakness came in. It argued not impotencie in Christ, to dye; nay, so to dye, argued omnipo∣tency. So it was not weakness in Christ to be tempted, but willingness: and so to be tempted argued vertue and strength. But howsoever the Apostle saith, Christ was tempted, and like us in all things, yet without sin: and Christ himself, Joh. 14.30. The Prince of this world cometh, and hath nought in me; that is, no sin at all: yet it is hard to be conceived, and therefore wee will ex∣plain it by these propositions.

1 That temptation that wholly riseth from another, and not from a mans self, is not necessarily mixed with sin: But such were the temptations of Sa∣tan to Christ, wholly hatched by the Devil: for there was no manner of evil thought, no corruption in the holy person of Christ for any such to rise forth of. Wee indeed have many temptations arising out of our own corrup∣tions, which are sin in the beginning, though no consent be given unto them, but are presently resisted: but no such thing could bee in the holy Nature of Christ. A fire kindled within the house is dangerous; but the lightning coming from without, being but a flash, is without danger. Joseph allured by the words of his Mistris, resisted and fled away, Gen. 39.12. this was not his sin. And Hezekiah, provoked to distrust by Rabshakies rayling letter, re∣sisted, and was confident, 2 King. 19.10. it was not his sin: the temptation was wholly without.

2 Those temptations, which are offered by others, either by voyce, gesture, or outward objects; or else by inward thoughts, utterly abhorred, without the least liking, are not the sins of them that are tempted; their exercises and trials they be, not their sins: But such were the temptations of Christ; he was troubled and vexed with them, as appears by his Avoyd Satan; and the voyces and objects carried to his ear and eye; yea motions to infidelity, covetous∣ness, and Idolatry, to his mind; but yet by the perfect light of his mind, and the unchangeable holiness of his will, were instantly repelled, and gained not the least affection, and much less left the least infection behind them. True it is, that evil thoughts cast into our mindes, can hardly bee cast out without some taint: for we are ready as tinder to receive such sparkles; we must pause up∣on them, till they gain some delight, if not content. But it was not so with Christ, whose perfect holiness was as water to quench all such sparkles.

* 1.61 3 Of temptation there are three degrees: 1 Suggestion. 2 Delight. 3 Consent. Suggestion is the meer motion of another, altogether without us, and cannot be our sin, if neither of the latter come to it; either of which two is a token of infirmity. But Christs temptations were all in suggestion, be∣cause he stood last without alteration of his minde, without the least delight or consent to the thing tempted unto. VVhereunto serveth that distinction of glancing, and permanent motions; the former passing through the heart without any footing, against no Commandement; the latter either without consent, against the tenth; or with consent, against all the nine.

Hence note: 1 Seeing Christ himself of so holy condition was subject to bee tempted, let no man living look to be exempted from temptations. Our Lord Jesus that had no inward corruption to stirre up any motion in him, cannot avoyd outward objects and perswasions to sin. But our case is farre otherwise: for suppose there were no Devil assayling us, no outward object that could bee presented to us, yet we are tempted and led away by our own concupiscence; we need no moving or stirring, but run headlong of our selves into sin. It we had no enemies to batter down our walls and holds without us, wee have in∣ward and domestical rebells and traytors, which continually betray us. VVhere is the man now that boasts hee was never tempted, and hee hath so strong a faith, and is of such holiness, as he defieth Satan, and will spit in his face, and he never was molested by him? But pitiful is this delusion; Is thy faith stronger, thy holiness greater than Christs? No no, Satan is gone away with all, the strong man hath all in peace, else thou shouldst hear of him, and tell mean other tale. This example of Christ well considered, would teach thee another lesson, * 1.62 namely, like a wise man, 1 To expect temptations. 2 Learn to resist them, as Christ did. 3 That the greatest temptation of all, is, not to be tempted: for where Satans malice shewes not it self, there is no good thing at all.

2 Note hence, That all Satans temptations, be they never so hellish and violent, yet cannot hurt us, if we yeeld not to them. He never more fiercely assayled any than Christ himself, yet Christ, giving no way to him, was a little troubled and grieved, * 1.63 but not hurt. So all that Satan can doe to us, is but to assayl and allure us, but force our wills he cannot; for God hath not put our wills in his power. VVhich should teach us, 1 More carefully to resist the Devil, who never getteth advantage of us, but by our own voluntary yeelding, which rolls us into his sin and condemnation. 2 Being fallen into sin, to accuse our own cowardliness and carelesness: many being fallen into mischief, lay load upon the Devil, Oh the Devil ought them a spight, and hee hath paid it; and so lay all the blame on him, not considering their own sin. True it is, the Devil spights every man, and the best most; but if thou hadst not more spighted thy self, thou hadst done well enough: the Devil did move, and gave a rise to a sin; but who bade thee perfect and finish it? Can the Devil make thee sin without thy self? I deny not but that thou canst not lay too much blame upon the Devil, but see thou layest not too little upon thy self.

3 Note: in that therefore Christ fully overcame, and was not touched with temptation, because by the perfection of his holiness hee resisted at the first we must learn this wisdome; if we would not fall by temptation, to resist the first motions, and beat back the first assault, which is a great advantage. For, if Satan can get us to rest upon his suggestion, hee presently hopes for consent, and then hasteneth the execution forward: for the party is wonn, and the means of executing shall not be farre to seek. Hence are we commanded, to give no place to the Devil, but to break the head of the Serpent, hit Goliah in the fore-head, tread on sin in the shell, and dash Satans brood against the stones while they are infants. For, 1 Satan is more easily driven back at the first;

as ill weeds grow a pace in a ranck soil, so by a little continuance, * 1.64 his temp∣tation getteth power, strength, and greatness. 2 Mans power is daily lesse∣ned, and hee is more unable to resist; as in the body, the stronger the disease, the weaker the body. 3 Many habit grow to a nature, and seldome are ha∣bitual sinners reclaimed. When saw wee a Drunkard converted, * 1.65 or a Blas∣phemer, or a mock-God, or a raylor at Religion? No, the delight in sinne hath delivered them into Satans hands, to bee ruled at his will. It is in the re∣covery of the souls health, as in the bodies; it is more easily obtained, if the dis∣ease be met with at the first assault.

The second point considerable is, Why Christ would bee tempted. * 1.66 For wee must think, that hee voluntary submitted himself unto temptations, and was not violently subjected to them, seeing hee who was able to cast out Devils by his very word, and legions of them, could (if hee had pleased) by his own power have commanded the Devils, not once to attempt the tempting of him. And therefore one distinguished between Christs submission, of which this was a branch, and subjection, which usually infertes ne∣cessity.

Wee may well assure our selves, that it being in his power, hee would ne∣ver so voluntarily have yielded himself to such an unpleasant combat with so soul an enemy, had there not been very weighty and urgent causes. And these we shall see most specially respecting us rather than himself: hee was incarnate, not for himself, but for us: hee suffered in our nature, not for himself, but for us, that by his stripes wee might bee healed: hee sub∣dued and vanquished the Devil, not for himself, who was never under his power, but for us; and so was tempted, not for himself, but for us; and that for these reasons.

1 That hee might through temptation win that, which the first Adam through temptation lost, and that as our fall was begun by temptation, so also might our deliverance; that as the Serpent by tempting the woman, be∣reaved us of our happinesse; so the same Serpent, by tempting this seed of the woman, might against his will help us to our happiness again.

2 That by his temptation he should not onely overcome ours, as by his death hee destroyed ours; but by his resistance to leave us a pattern how to re∣sist the Devil. Hee is the chief Doctor, who not onely teacheth by Precept, but by unfailing example, how wee may rise from under temptation. Hee might have driven back the Devil with a word, but then had wee want∣ed the benefit of his example, which hath both shewed us our coat-armour, and the right manner of using it as hee did. As a faithful Captain, hee trains his Souldiers, and as Gideon said to his Souldiers, What yea see mee do, that do you.

3 That hee might bee more able to succour them that bee tempted, Heb. 2.18. * 1.67 for in that hee suffered, and was tempted, hee is able to succour them that are tempted: And Christ by being tempted was enabled thereunto sun∣dry waies: 1 By experience hee learned wherein the strength of Satan did lye, that as Dalilah, when shee knew wherein Sampsons great strength lay, did soon disarm him; so Christ spoiled Satan of his locks. 2 He took knowledge, and felt our misery by reason of Satans temptations, whereas he that hath not felt misery, doth little know or beleeve the misery that another feeleth; but hee that hath felt the like, hath a fellow-feeling of it, Heb. 4.15. Wee have not an High-Priest, which cannot bee touched with infirmities, but hee was in all things tempted in like sort, yet without sin. 3 As hee would by temp∣tation feel our misery, so hee was more enabled to shew pity and compassion on them that are tempted: Heb. 5.2. He is able sufficiently to have compassi∣on them that are ignorant and out of the way, because hee was compassed with infirmity. So as if Christ had not had experience of the force, craft, instance

of the Tempter, and of the misery, danger, weakness of the tempted, so far as without sin hee could, hee had not been so able to succour them that are temp∣ted, as now hee is.

4 That by his temptation hee might minister sundry grounds of comfort unto us: * 1.68 as 1 That our temptations and tryals are not signes of Gods wrath, no more than they were to Christ, of whom hee had immediately before witnessed that hee was the Son of his love: but exercises, which the Lord in wisdome useth for the good of his Children. If it had been evil to bee tempted, certainly Christ had not been tempted.

2 That wee should not quail at the sight of our enemy, as all Israel ran a∣way at the sight of Goliah, but, although hee bee never so huge and strong a Gyant, yet hee may bee, and is overcome, and that by Christ, true man, in the flesh: Yea, this victory over Satan, in our nature, and by our head, is the ground of ours, to whom hee will also give power to do the same. 3 That wee have him a Companion, yea, an invincible captain in our Com∣bate, who can never bee overcome; but at the weakest, and alone, like a mighty Sampson, slew down heaps upon heaps, and bore away his enemies gates; and his presence shall make us invincible, that look as Daniels fel∣lows, could not bee touched with the fire, because there was a fourth like the Son of God with them; so much less shall Gods children by Satans most fiery temptations, so long as the Son of God is with them. 4 That wee might see in him, what glory follows victory, and what crowns are prepared for the Conquerours, and so comfort our selves in all difficulties, to hold out unto victory.

Vse 1. Seeing Christ was tempted, let not us bee dismayed at temptati∣ons, * 1.69 but rather encouraged manfully to resist them: For 1 By vertue of Christs temptations, ours are sanctified unto us. There was nothing which Christ did, but hee sanctified the same to us, publike institutions of Gods worship speaking and hearing the word, prayer, the Sacraments; and all other private Ordinances, meat, drink, sleep, yea, even infirmities that are without sin, pain, sorrow, temptations, nay death, and the grave: the for∣mer, of a gate to Hell, being sanctified for a wicket to heaven; the latter of a stinking Cave to reserve the body for torment, altered into a sweet bed to preserve it to eternal joy.

2 By Christs temptation, being our head, the force, and strength, and bit∣terness of our temptations is abated, so as Satan cannot now so fiercely as∣sault his members. Temptation may fitly bee compared to a sword, which, beaten upon a rock or stone, is so far from peircing the stone, as it turneth the edge, and makes it more unable afterward to hurt. The Devil took this sword, and laid on with both hands upon Christ; but he, as the stone hewen out of the mountain, bears the blows, turnes the edge, and blunted his as∣saults, that they can never so sharply peirce the Members. The proud and furious waves of the Sea, beating themselves against a hard rock, break them∣selves and lose all their strength: So is it here with the billows of temp∣tation, beating themselves against the rock on which the Church is built.

3 For our further encouragement, in that Christ was tempted, and over∣came in temptation, wee have assured hope of victory against Satan, as Christ our Head had: for hee hath trode Satan under his feet for us, nay, under our feet too, Rom. 16.20.

Object. Oh but wee are yet mightily assailed, and in great perplexity.

Answ. God suffereth Satan still to tempt and try us, and hee doth it busi∣ly, because his time is short: but yet, though the Lord will have our graces tryed, and will see our courage and valour, yet hee hath him under his feet, and in his chain, so as wee resist a conquered adversary; and, a little exercise

being over-past, wee shall also have him under our feet.

Vse 2. In that Christ was pleased to bee assailed with sundry temptations, let us look up unto this Author and finisher of our faith, and set before us our pattern of imitation, who overcame not Satan for himself, as the Saints have done, but for our salvation, and for our imitation. The former, * 1.70 that wee might draw power and vertue from him to overcome as hee did, that as the Israelites being stung with fiery serpents, looking up to the brasen ser∣pent, might bee cured; so wee being stung by the temptations of this old serpent and dragon, looking up by the eye of faith upon Christ, through that blessed union betwixt him and us, might receive vertue and cure against all these fiery darts. The latter, that wee might not give place to the De∣vil, though hee should assault us again, and again, no more than Christ did: that wee might learn of him what weapon to use, and in what manner to use it, both to defend our selves, and offend our enemy; there∣fore would hee not onely overcome one temptation, but many, one in the neck of another, for our instruction and imitation: And hence wee are com∣manded to look up to Jesus that endured such speaking against of sinners, Heb. 12.3.

Ʋse 3. Hence wee have a notable prop of our faith, that wee have an High-Priest, who would have experience of our infirmities, and in all things bee tempted like us, that hee might bee merciful and compassionate; there∣fore let us go boldly to the throne of grace to ask help in time of need, in temptation, in affliction, in want, Heb. 4.16. Thus Christ was typified by the High Priests in the Law, who were subject to like infirmities with others, that they might bee ready to comfort, and pray, and offer for them. Seeing Christ was therefore afflicted, that hee might bee fit and ready to comfort o∣thers, with what boldnesse may wee approach to him in our need, and learn to comfort others with the same comforts that wee have received? 2 Cor. 1.4, 5, 6.

HAving spoken of Christs entrance into the w••dernesse, which is the former part of his Preparation to the combate, wee come now to the latter, which is the expecting of his enemy: and in this there are to bee con∣sidered, 1 His furniture, or how hee was appointed. 2 His company, or how hee was attended. 3 His exercise, or how hee was employed. The first Luke hath, chap. 4. vers. 1. hee was full of the Holy Ghost. The second Mark hath, chap. 1. vers. 13. hee was among the wilde beasts. The third is twofold: 1 That hee fasted forty daies, and forty nights, as all the Evange∣lists say. 2 That all that while hee was tempted with lesser onsets, as Luke hath it, chap. 4. v. 2.

First, Christ went armed to the combate with Satan, Hee was full of the Holy Ghost; which had formerly lighted upon him in the shape of a Dove, and had so extraordinarily fenced him with graces of sanctification above measure, that there was no room to fasten any temptation upon him. The vessel that is full, no more liquor can be conveyed into it: Christ was so full of the Holy Ghost, his nature so perfectly holy and fully sanctified, as that not a con∣trary motion could once invade him.

Object. But some of the Saints, as John Baptist, and Stephen, have been full of the Holy Ghost, and yet have been foyled by temptation.

Answ. There is a twofold filling: 1 Absolute and perfect, which is be∣yond all measure; a special priviledge of Christ, who must bee filled for himself and all his members. 2 Comparative and imperfect, in measure: so those holy men in respect of themselves at some other time, or in respect of other common men, might bee said to bee filled, namely above the or∣dinary measure: But never was any Saint so filled but that hee had great

emptiness, and much room for Satan, to frame and forge his temp∣tations in.

* 1.71 Doct. When God doth bring his children into the wilderness, that is, into temptation, hee armeth them with sufficient power to withstand it, 2 Cor. 12.8. when Paul was vexed with an extraordinary temptation, hee prayed thrice, or often; and answer was given, My grace is sufficient for thee: where by grace, is not meant the free favour of God, as in many places, but the power and strength of the Holy Spirit, which was a gift of grace, enabling him to stand under it. And this is that which Gods children may expect; not to bee exempted from temptation, nor from much molestation, nor from many knocks and foiles, which bring them much sorrow: but yet at length God, whose hand is under them, brings them through all. For so it is in 1 Cor. 10.13. God is faithful, and will nor suffer you to bee tempted above that yee are able, but with every temptation will give an issue. In which place the Apostle distinguisheth of temptations; Some are so deadly and diabolical, as a man is drowned and never swimmes out of them: these wee must pray against, Lead us not into temptation: Others rise of humane imbecillity, and are such as men can bear, by which God tryeth the graces of his, and manifesteth their infirmitie, and out of which his grace giveth evasion and deliverance, seem they never so dangerous: as for example; What a great temptation was that of Israel in the red Sea? Yet God brought them out of it. So for evil of sin; What strong temptations were they that seised on Peter, David, Solomon, wherein they seemed utterly lost? Yet the Lord held under his hand, and left them sufficient grace to raise them againe Gods faithfulness was such to David and Solomon; and Christs prayer, that Peters faith did not utterly fail.

[Reasons.] 1 Wee are the Lords souldiers and servants, and therefore hee will help us; David thought this a good Argument, Psalm 86.2. O thou my God, save thy servant, that trusteth in thee. And this is Gods manner of dealing: When hee hath a great work or Tryal for his children, hee arms them with boldness, constancy, and courage; as Sampson, when hee was to encounter many Philistims, what a measure of strength was hee indued withall? when the Prophets were to bee sent to rebellious and stubborn people, the Lord made their faces as brasen walls, Jerem. 1.18. and as adamants, Ezek. 3.9: The Apostles, being called to the great function of calling in the whole world, the Holy Ghost fell first upon them, and furnished them with sin∣gular gifts fit for that calling. How boldly Peter preached and professed Christ at Jerusalem to the beards of those that had put him to death, even the Rulers and Elders, appears in Act. 4.8. but the cause of this was, that hee was full of the Holy Ghost. The like wee may observe in Elias his reforming of Gods worship; and in the restoring of Religion by Luther, who was won∣derfully gifted, 1 With undaunted courage, as appears in his burning the Popes decrees, and his disputation at Worms: 2 With fervent Prayer: 3 With admirable and heavenly preaching. So the faithful Witnesses and Martyrs that are called to a hot brunt, are first armed with a singular spirit, as that Prote-Martyr Steven, Act. 6.8, 10. who was full of the Holy Ghost, full of Faith and power, full of wisdome and grace, that they were not able to resist the wisdome and spirit by which hee spake. And was it not so in Q. Maries daies, that poor Creatures were lifted up with such excellent spi∣rits, as that all the learning and wisdome of the Doctors, or all the power of authority could not daunt them, * 1.72 but onely those unmerciful Arguments of fire and faggot could put them to silence?

2 The battel and cause is Gods, the question between Satan and us is Gods glory and our Salvation. This was Moses his Argument why the Lord should spare his murmuring people; see Numb. 14.15, 16. Now if the Devil

prevail against us, God shall lose his honour, which is dear unto him: But he will not suffer himself to bee so disgraced, as to let us bee overcome by his enemy, neither shall the salvation of his bee prejudiced: for this were against the truth of God, whom Satan accuseth to be a lyar.

3 Hee hath armed us with his own armour, and furnished us with his own strength, and will not have his weapons bee thought so weak and insuffici∣ent as to bee foiled in it: The Sword of the Spirit is not so blunt, The shield of Faith is not so dull, the breast-plate of righteousness is not so thin, as to receive every bullet that comes, to hurt us.

4 Christ hath made us members of his own body: and when the head can with patience suffer the members, which it is able to defend, to bee pulled off from the body, then shall the sound members of Christ bee pulled away by temptation from him: which they must needs bee, if they were not conu∣nually supported by his strength.

Object. 2 Cor. 1.8. Wee were pressed out of measure, passing strength, inso∣much that wee desparred even of life.

Answ. 1 The Apostle speaks of humane strength, which could never have passed through those tryals: But the power and strength of God shewed them an issue. 2 The Apostle speaks according to the sence of his flesh, and what they were in their own feeling; as it is plain in the reason of his deli∣verance in the next words, That wee should not trust in our selves, but in God that raiseth the dead. 3 The very scope of the place is to shew, not the unmeasureableness of affliction, but a great measure of them, thereby to am∣plify Gods mercy.

Vse. Wee should not bee discouraged, though our tryals bee very great: for wee shall not want sufficient to strength to carry us through them. Yea let us check our weakness, while wee torment our selves with needless fears, that God takes little or no knowledge of our Tryals, or will with-draw his grace, and absent himself for ever. No, hee tenders the weaknesse of his chosen, on whom although the Spirit fall not so visibly as upon Christ, yet by vertue hereof they have the secret distilling, and sensible, yea, forcible working of the Spirit in their hearts; such graces of faith, hope, patience, and boldnesse (in case they keep their watch) as whereby they may as surely per∣swade themselves of victory, as if they had received the Holy Ghost visibly as Christ did.

Add hereunto these considerations: * 1.73 1 That it is impossible to bee exalted to Christs Kingdome, if thou bee not assaulted first with temptation: thou canst not bee victorious, unless thou fight, nor obtain the crown unless thou bee victorious, Rev. 3.21. 2 That if thou beest in great perplexity, yet think not the Lord hath forsaken thee: For, 1 not to bee chastised of God, is to bee hated of him: 2 He hides his face but for a season from his children, as the mother doth, till the child get knocks and falls: onely to let them see their weakness, and more to depend upon him: 3 That there is a time when God makes intimation to all his children of their election and salvati∣on: and commonly before this, that they may bee fitted with hungring de∣sire after grace, and make much of it when they have it, there goeth a trou∣ble of mind, and fear, and disquiet; so as a man thinks God is quite gone, when hee is drawing gratiously unto him, and that hee shall never hear more of him, when hee is knocking by the Holy Spirit to have entrance into his heart.

Therefore wee may trust perfectly on this grace, and wait Gods time for his full manifestation of it: the just liveth by faith, and maketh not haste: Job, if the Lord killed him, would still trust. Remember Mr. Robert Glover that blessed Martyr at Coventry, crying to his friend Austen, Hee is come, He is come: hee looked for the Holy Ghost two or three daies before, and made

great moan that hee came not; yet hee continued waiting, and hee came at length, but not before he came to the sight of the stake.

Secondly, of the company of Christ, and how he was attended: Mark addeth that circumstance, chap. 1. vers. 13. He was also with the wilde beasts. VVhich is not to be passed without use, because the Spirit of God pleased to record it. The Popish VVriters say, that the cause hereof was, that the wilde beasts should come and doe homage to him their Lord, as they did to Adam. But this is a devise of mans brain: for although Christ deserved honour and homage from all Creatures, men and Angels, yet this is not the time and place to re∣ceive it: yea they forget, that Christ went into the Wilderness to be humbled in a special manner. Besides, the text mentioneth other business wherein Christ was for those forty days imployed, as in the next branch wee are to hear.

* 1.74 But the true and proper causes were these: 1 To shew what kind of wil∣derness this was, namely not such as that in which John preached; of which there were many in Palestina, which were distinguished by their special names, as the Desert of Judea, of Ziph, of Maon, &c. and such as were not altogether desert, and without people, or incommodious for men to dwell in, but were here and there inhabited: But this Desert, wherein Christ was tempted, not noted by any addition, but the Desert, was remote from all company of men, and full of wilde beasts; by which it is plain it was unpeopled, and had no inhabitants but the wilde beasts.

If any ask, which Wilderness it was;

I answer, it is not determined in the Scripture; but it is not unlikely but it was that great VVilderness, in which the Israelites wandred fourty years, called by eminence, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Wilderness. And we know, that there were some figures, which might shadow the temptation in this place; as Exod. 17.7. it is called the place of temptation, Massah and Meribah, because of conten∣ding, and tempting the Lord; here the Lord was contended with and tempted. Again, Exod. 16.4. this was the place wherein the Lord shewed them, that man liveth not by bread alone, but by every word that proceedeth out of the mouth of God: compare it with Deut. 8.3. This also was the VVilderness, in which Moses and Elias fasted forty days; and if it were not the same, it must needs bee figured by it. But it is no Article of Faith, to be stood upon, or contended about.

2 This circumstance of History is added, to shew how helpless Christ was, without all help and comfort of man, where hee could look for no succour from any earthly creature, or worldly means, nay all the means against him: 3. To shew that his power was so much the more manifest, in that when Sa∣tan had him at the greatest advantage, and all the means set against him, yet he goes away victor; and that none could share with him in the praise of the victory, but it belonged to him of all the seed of women. 4 To shew the power of the Son of God, who could live peaceably among the wilde beasts, who, if he had been a common and weak man, had been certainly eaten up of them.

Quest. How could Christ live peaceably and safely among the wilde beast••?

Ans. VVhen Daniel was cast into the Den, the Lions spared him, but not through the disposition of their nature (for presently their devoured his ene∣mies) but the text ascribeth it to two causes: 1 To the Angel of God, that stopped their mouthes. 2 Because he beleeved in his God, which, besides the faith whereby he was justified, was even a faith in the miracle, by which hee was strengthened at this time. But I take it, another reason may bee given of Christs peaceable converse among the savage creatures, namely, because hee was endued with the perfect Image of God, and they did acknowledge him as

their Lord, even as they did Adam before the fall; which is a special privi∣ledge of the state of innocency.

Hence observe, 1 That wicked men are worse than brute beasts, * 1.75 they will not acknowledge Christ when the wilde beasts will; Christ shall have no peace among them. If he come in Judas his hands, he will betray him; the Jews will accuse him, Pilate will condemn him, the common sort will beat and buffet him, the Souldiers will crucifie him. A great deal more security shall he find in the VVilderness among wilde beasts, than in places inhabited by wicked men. And the reason seems to bee, that the higher the fall, the greater the wound; the Devil falling from such a height of glory, is most desperately wicked against Gods Image, especially in his Son: wicked men falling from a blessed estate of holiness and renewed reason, are desperately malicious too, so as the poor creatures in their proportion retain more goodness in their nature than man doth in his; they still serve God in their kinds, man still rebelleth; they fell from subjection to man, but man from subjection to God.

Vse, This should both humble us, to see the little good that is left in our nature, and also urge us to seek the renewing of it. And it should terrifie wicked men, who, resisting Christ in his word, members, graces, yea persecu∣ting him in his Saints, shew themselves more savage than the Creatures: the wilde beasts will acknowledge him that doth him good; but the wicked man spurns against him. Daniel was more safe among the Lions than his enemies; and David was compassed with ramping Lions, Psal. 22.13.

Note 2. This affordeth us a ground of comfort, that when the state of the Church is afflicted, led into the Wilderness, environed with men, for their dispo∣sitions, as wilde and fierce as Tygres, Lions, Leopards, Cockatrices (for so natural men are described, Isa. 11.) yet it is in no worse state than Christ him∣self once was: and as Christ was in the midst of wilde beasts, and was not hurt, so shall his members be; they may be molested and afraid of danger by them, yea assaulted and slain, but not hurt. If the Spirit lead thee into the Wilder∣ness as hee did Christ, thou mayest bee secure; if for good conscience and Gods religion thou beest set upon, thou shalt not bee hurt, as the Martyrs were not.

Note 3. In that our Saviour now is safe enough, when all the means of safety and comfort are set against him, we must learn to depend upon him, if we shall come into the like case: when we have no way to help our selves, all means fail, nay all means are against us, * 1.76 like so many wilde beasts about us, then he is able to succour us, as he was to defend himself alone, not only from the rage of wilde beasts, but furious Devils. And this is the true trial of faith, when we have no means, yea when means are against us. It is an easie thing to trust God upon a pawn, but we must trust in his word, that is indeed to trust in God. When the case is with us as it was with Moses at the red Sea, the Sea afore him, the Mountains on both sides, Pharaoh and his Host behind, then to say, Stand still, fear not, and behold the salvation of the Lord, here is sound faith. VVhen Aram and mount Seir came against Jehoshaphat, and he saw no strength or means of his own, he said, O Lord, we know not what to doe, but our eyes are unto thee; and so, though his Army was small, and his enemies like grass on the earth, trusting in God he went away with the victo∣ry. And what a holy and faithful profession was that of Job? If the Lord kill me, yet will I trust in his mercy.

Rules to carry our selves by faith in the outward means.

I. Where they be. 1 Faith neglecteth not good means where they be, * 1.77 be∣cause Gods providence hath afforded them and appointed them for our good: faithful Jacob had a good care to provide for his family, Gen. 30.30. Isaac said to his Father, Here is the knife and wood, but where is the sacrifice?

Abraham answered, God will provide: so set us use the means, and God will provide the rest that is wanting.

2 It hath a right judgement of them, not as things to bee trusted to; nei∣ther art nor labor, expressed by the net, Hab. 1.16. nor wealth and riches, expressed by the wedge of Gold, Job 31.24. nor friends and alliance, ex∣pressed by the arm of flesh, Jerem. 17.5. no, nor the outward means of sal∣vation, Ezek. 33.31. Faith knoweth it is not bread, but the staff of bread that man liveth by David looks upon his staff and bow, and saith they can∣not help him, Psalm 42.6. and counteth watching and building but vain, except the Lord joyn his helping hand, Psal. 127.1, 2.

3 Faith useth means, but expecteth no blessing from them, but by the word and prayer. Gen. 32.9. Jacob useth good means and policy in dividing his Army, and separating his bands, but withall giveth himself to Prayer, to get Gods arm with him. Exod. 17.11. Jos•••••• goeth, and valiantly figh∣teth the Lords battel, but Moses must bee at prayer in the mount, and no lon∣ger Joshua prospers than Moses prayeth.

* 1.78 II. Where they bee not. 1 Faith trusteth where means bee wanting, or a∣gainst them. Though ten thousand compassed David, yet would hee trust, Psal. 3.6. And Abraham was a notable pattern of Faith, when hee had no means, but all was against him, in himself and his wife; still he de∣pended upon the naked word, that God was true, and able to perform his Promise, Rom. 4.9, 20, 21.

2 Faith, when it may, useth no evil means; it flies not in sickness to sor∣cery, nor in extremity to the Witch, as Saul did, for which he was rejected from being King, 1 Chron. 10.13. It turneth not to fetches of policy, nor to digge deep Counsels, on which a woe is pronounced, Isa. 29.15. It deviseth not to smite ones betters with the tongue: it taketh not advantage of mens simplicity or forgetfulnesse.

3 It observeth how many great things God bringeth to pass without, yea against the means; to shew how little hee depends upon them; and therefore it will not stint the Holy one of Israel, but frame the heart to his likeness. It sees the walls of Jericho fall down by seven daies compassing, Josh. 6.3. It sees all Midians Host discomfited, by means of a dream of a barly loaf, tumbled down from above into the host of Midian, Judg. 7.13. and A••hurs Host flye all away, supposing the King of the Hittites, and Egyptians to come upon them, through a noise of Chariots and Horses, 2 King. 7.6.

And surely this is the course, in which God often incourageth his Chil∣dren, who thrive and grow they know not how, by vertue of the promise, that God will fill his with hidden treasures. Whereas those that will feed themselves upon the means, and trust God no further; Gods justice often lets them see their folly, revenging their infidelity: they eat, and are not satisfied, they earn mony for a bottomeless bag, Hag. 1.6. they go and trust in Physicians as Asa did, and pine away: their wisdome and Coun∣sel is turned to foolishnesse, as Achitophels: They have horses, and strength, and trust to it, Psal. 20.7, 8. but they are fallen there where they trusted. And thus God letteth men see, that there is neither wisdome, counsel, power, or success against, nor without the Lord.

* 1.79 Note 4 Christians must not think much to finde men more savage than brute beasts, seeing Christ found it so: Lazarus found Dogges more pittiful to him than Dives; and Paul found the Beasts, to which hee was condemned at Ephesus, more merciful than the men, 1 Cor. 15.31. The like entertainment in the world must every Christian expect.

Vers. 2 And when hee had fasted forty daies and forty nights, hee was after∣ward an hunger.

Now wee come to the third point in Christs expectation of his enemy, namely, His imployment; and that out of the Evangelists is gathered to bee twofold: 1 Fasting, to which hee joyned prayer without all doubt: this S. Matthew hath, that hee fasted forty daies and forty nights. 2 Temp∣tation, by lighter onsets, as Luke saith plainly, hee was forty daies there tempted of the Devil, and after that hee was hungry; and then began these three temptations.

In his fast, consider three things: 1 What kind of fast it was. 2 The rea∣sons of it. 3 The continuance, forty daies and forty nights.

For the first. Of fasts there are three kinds. * 1.80

1 Civil, as when men fast for the health of their body; or when men are so intent upon their affairs, as they take no time to eat and drink: Thus Saul fasted pursuing the Philistims, 1 Sam. 14.24. and those forty, that vowed not to eat till they had slain Paul, so intent they were upon their wickedness, Act. 23.14. This is voluntary; there is also one involuntary fast, when men want what to eat and drink, as Elias fasted, 1 King. 17.5. This is not here meant.

2 Religious, which is an abstinence from meats, drinks, and all delights, to testify our true humiliation before God, to fit us unto prayer, and to fur∣ther and witness the truth of our Repentance. And this is either publike or private, of one or of more, for one day or longer time. But neither is this meant here: For, 1 Christ had no corrupt, wanton, or rebellious flesh to mortify, or chastise. 2 Christ had nothing to repent of, no amendment of life, no hardnesse of heart, no want of faith to bewail, no guiltiness to con∣fess by it. 3 Hee had no need of fasting to help him in prayer: for neither needed hee any grace, which he had not by the lighting of the Spirit upon him, neither had hee any sluggishness or dulness in his nature to hinder his prayer, neither did hee ever make a prayer, which did not merit of it self to bee heard, or wherein hee was not heard.

3 Miraculous, which is above the strength of man, and is sometime gi∣ven to the Saints, to commend their doctrin, as unto Moses, Exod. 24.18. and to Eliah, 1 King. 19.8. And of this kind was our Saviours fast; because no man can fast so long, or half so long, and remain alive; and much less can a man fast so long, and not bee hungry all the while, as it is said of Christ.

Secondly, The reasons of this fast are, 1 Negative: 2 Affirmative. I Ne∣gative. 1 It was not to commend fasting, as the Papists teach: for it is no commendation to fast when one hath no stomack, or is not hungry, as Christ was not. Besides, it is in it self no worship of God, but a thing indifferent, and onely commanded, and commendable, so far as it is an help to religious exercises. 2 Much less that wee should imitate him, as the Papists do in their Lent-fall: For 1 it is none of the moral imitable actions of Christ, but ef∣fected as other miracles by a power transcending the strength of men and Angels, yea, by the same power whereby hee gave sight to the blinde, and leggs to the lame; hee is as imitable in one as in the other. 2 If they will imitate Christ they must abstain from all food, not onely from flesh, and that for forty daies and forty nights: for Christ all this while are nothing: yea, and they must not bee hungry all the while, as hee was not, Luke 4.2. 3 Christ did not fast once a year as they do, but once in all his life. 4 There is no proportion, no agreement between Christs fast, and their Lenten fast: for,

1 Christs was a total fast an utter abstinence; theirs is a mock-fast: They

glut themselves in the time of their fast with most dainty meats and drinks, in fulness and delicacy.

* 1.81 2 Christs was voluntary, theirs is forced, against the use of the Primitive Church, among whom it was left free to every mans Conscience, when and how long it pleased him to use it: neither were any Laws set down for the Lent-fast yearly to be kept in imitation of Christ, till Gregory the Great, or (as other write) Telesphorus Bishop of Rome about four hundred years after Christ; but it was free for the time, and kinds of meats.

3 Christs fast was for a necessary cause; theirs in times of joy, when no just cause urgeth, for the times sake, for custom, and superstitious imitation, when no publike danger is to be prevented, nor any special grace to bee ob∣tained; whereas by Christs fast the greatest evil in the world was diverted, and the greatest good procured.

4 Christs was without ostentation, in secret in the Wilderness, when none saw him; whereas in Cities and societies of men, hee ate and drank: but these will bee known to fast, and with the Pharisee profess, I fast twice a week, &c.

5 Christ fasted not as counting some meats unclean, which are all good, and ought not to be refused, as unclean; but received with thanksgiving, as sanctified by the Word and Prayer, 1 Tim. 4.3, 4, 5. They fast with condem∣ning of flesh, and whatsoever cometh of it, as unclean for that time: which is more Jewish than Judaism it self: for even in the Ceremonial Law, those things that were pronounced unclean, were never to bee refused as unclean in themselves, but only in regard of the Commandement: But much more now, all difference of meats being taken away; according to Peters vision, Acts 10.11. may all be lawfully used at all times for the nourishment of man: and the contrary is a doctrin of Devils.

6 Christ fasted not without instant prayer: for even the Saints of God al∣waies when they did fast, joyned prayer, which otherwise were but a bodily exercise, 1 Tim. 4.8. And hence fasting is often put for fasting and prayer, Hester 4.3, 16. But they fast in want of extraordinary prayer, and when no need or occasion is above ordinary.

7 Christ did not fast as placing the Kingdom of God in meats and drinks; whereas they account the observation of their fasts a thing meritorious, to sa∣tisfie for sin, and purchase the Kingdom of Heaven; which is their common doctrin: wherein what else doe they, than attribute the Kingdom of God to meat and drink?

8 Let them shew where the people of God ever presumed to imitate the fasts of Moses or Elias: if they cannot, how dare they embolden themselves to imitate Christ, and injoyn the meanest of their Disciples so to doe under pain of Damnation? for this is the boldness of Bernard, saying, As Christ forty days after his Resurrection ascended to Heaven, so none can ascend thither that fasteth not these forty days.

And yet here I condemn not the Lent-fast among us, so it be observed only as a civil and politick Ordinance, and not as any religious fast or observati∣on: for I esteem it as lawful for a King for a time to forbid his subjects some sorts of meat, and injoyn others as he seeth most fit for his Common-wealth, as for a Physician to prescribe a diet to his Patient, forbidding some meats, and appointing others for the health of his body. Much less doe I condemn all fasting in general, but wish it were more observed than it is, so it be right∣ly: But this fast of the Papists, in the institution, observation, causes, manner, and end of it, is wicked and sacrilegious.

* 1.82 II. The affirmative ends of this fast of Christ were these:

1 To prepare himself by fasting and prayer to his most weighty calling: for although Christ was full of the Holy Ghost, and seemed not to need the be∣nefit

of fasting and prayer to fit him, yet he took on him our infirmities with our nature, and as man needed such help as our selves doe.

2 To teach us, not rashly and headily to enter upon or undertake any cal∣ling, but by fasting and prayer to prepare our selves, who have more need of preparation than Christ had, and to get Gods blessing on the same: but especi∣ally this concerns the Magistrate and Minister.

Obj. You said this fast was not for our imitation.

Ans. True, it was not in the extent, but in the end it was: in the former Christ is to be admired, in the latter to be imitated.

3 To set out his Miracles and Divine power, for the honour and autho∣rity of his Person and Doctrin, to shew himself the Son of God.

Obj. Moses and Elias fasted this fast, and yet were meer men.

Ans. They did it by his power, he by his own: they were upheld by the power of God, but he by his Divine power: their fasting was but a type and shadow of this. But to make every man able to imitate this fast, obscures Christs glory, and this Miracle, and the Gospel it self.

4 That hereby he might bid battel, offer opportunity, and provoke his ad∣versary to the combate: for this was the end both of his fasting, and going into the Wilderness, and of his hunger. Wherein also this fast of Christ may not be imitated: for we are not to offer any opportunities or advantages to Satan, who is ready enough to seek and take enough: as we may not tempt God, so we may not tempt the tempter, but pray that we may not be lead into temptati∣on by him, and watch lest we fall into temptation, Mark 14.38. yea we must cut off and prevent his advantages, and shun all occasions wherein hee might assault us, as knowing our own weakness.

The third thing in Christs fast is the continuance of time, * 1.83 forty days and forty nights.]

Quest. Why did he fast so long? why no more nor no less?

Ans. For these reasons: 1 To bee answerable to the types. As Moses fasted forty days at the institution of the Law, and Elias at the restitution of it, so would Christ here at the manifestation of the Gospel. 2 He exceeded not his number, lest he should seem too inhuman and cruel against himself: for he did no more than Moses and Elias had done, men subject to infirmity. In our time he is no man that cannot strain one trick above others: but Christ being in the shape of a Servant, takes not upon him above his fellow-servants. 3 He would not fast less, because he would not seem less than the Prophets, nor unlike them. 4 He would not fast more, because he would not have his Deity now acknowledged by the Devil. 5 He would not give occasion to Hereticks to doubt of the truth of his body and human nature: If he had fast∣ed longer than Moses and Elias, he might have been thought no true man, but only in shew incarnate.

Quest. Why is it added, that he fasted forty nights?

Ans. For these reasons: * 1.84 1 To shew that it was not such a fast as the Jews used to keep, who fasted many days together, but ate at nights; as Daniel fasted for three weeks of days, chap. 3. vers. 10. Nor like the Turkish fasts, who so soon as they see a starre, eat any thing on their fasting days, but that which is strangled, or Hogges flesh. Nor yet like the Papists fast, who, though they say they fast forty days, both to imitate Christ, and to give God the tithe of the year, yet can feed well and fare deliciously every night.

2 To shew, that Christ had a care to spend his nights well, as well as his days, not spending them out in sleep, but in watching and prayer as well as in fasting: for by the same power his body was preserved without sleep, as it was without meat. Farre unlike the Papists, who in their fasting-days spend the night in gluttony, luxury, and all uncleaneness.

* 1.85 This example of Christ teacheth us of what great necessity this exercise of fasting is, both for the entrance, and comfortable continuance of the duties of our calling, both general and special. This Nehemiah knew well, when hearing of the calamity of Jerusalem, and his brethren the Jews, hee fasted certain daies, and prayed before the God of heaven, chap. 1. v. 4. And Ezra proclaimed a fast, to seek the right way homeward, and safe from their ene∣mies, chap. 8. v. 21. see also Act. 13.3.

[Reasons.] 1 Fasting in an holy and religious manner, helpeth forward graces that are necessary for our calling; as, 1 the grace of conversion, and therefore is made an adjunct of it: Joel 2.12. Turn you with all your heart, with fasting and weeping. 2 The grace of prayer; for as Prayer sanctifieth fasting, so fasting strengtheneth prayer. Otherwise, to place Gods worship in fasting is to make the belly the God. 3 It helps forward the knowledge of the my∣steries of God and godlinesse: Dan. 9.3. conferred with 20.21. as Daniel was praying and fasting, Gabriel was sent to instruct him, and revealed to him the mystery of the seventy weeks. 4 It addes strength and courage in the Christian combate between the flesh and the spirit; it is as a third, that comes in to take the spirits part, and so helpeth to the victory by subduing the flesh.

2 The necessity and profit of this exercise appeareth in respect of our selves: for, 1 If wee want publike or private benefits, fasting joyned with prayer is the means wherein God will have them sought and obtained. The Benjamites after two sore overthrows, by this means got the victory, Jud. 20.28. Annah by the same obtained her Samuel: and David fasted for his childes life. 2 If wee bee in danger of publike or personal judgements, by the same means they are to bee diverted: religious fasting is a chief part of the defen∣sive armour of the Church, as wee may see in the examples of Hester, saving her people from Hamans devise: and of the Ninivites, turning away the destruction threatned by Jonah, by fasting and humbling themselves. 3 If wee bee to attempt publike or private duties, hereby wee must fit our selves, and obtain success and blessing. So did Nehemiah and Ezra; as wee saw before: and when Paul and Barnabas were separated to the work of the ministery, they fasted and prayed, Act. 13.3. Yea, Christ himself spent a whole night in fasting and prayer, before he chose his Disciples, Luk. 6.12, 13.

3 Daily experience shews the necessity of religious fasting: for, 1 How many men observe in themselves, that for want of this duty they grow dull in their profession, and heavy in holy practices, yea, empty of grace, so as they may think the Spirit is departed from them? yet when they have renew∣ed this exercise, they finde themselves more ripe and ready, more quick and able to good duties, as if they had new soules given them. 2 Do wee not see, that the more conscionably a man carrieth himself, the more busily Satan doth bestir himself against him? and had hee not need so much the more fence himself with coat-armour, and flye to God for strength and protection? If a good Magistrate or Minister bee to bee brought into any place, how doth Satan storm and bend his forces against him, because hee thinks that then his Kingdome must down? Therefore if a man mean to be serviceable to God in any place, it is meet hee should first sanctify it by fasting and prayer, as Christ did.

Vse 1. This serves to rebuke the great want of this so needful a duty. What Magistrate or Minister, against whom Satan most shooteth, entreth thus in∣to his calling, as Christ by fasting and prayer; but by gifts, favour, or other∣wise get livings and offices? but to God they go not; and this is the cause that so little good is done, either in one calling or the other: as much bles∣sing as they seek, they have. So, what other reason can bee given, that

many lingring evils, and want of Gods blessing is in so many families; but because men omit the chief means of procuring the one, and repelling the other? Men think they have nothing to do with this duty, but when publike authority enjoyns it, and that it is onely the fault of Magistracy it is so out of use; as though every Master of a family were not a Magistrate and Bishop in his own house; or as if that were not a means for private blessings, which is so mighty for publike. Oh deceive not thy self: that which thou canst not do publikely, thou maiest do in thine own house; and therefore, if thou wantest any grace or blessing, blame thine own idleness that seekest it not in Gods means.

Vse 2. This should move us to perform so needful a duty as this is, * 1.86 and thereunto to consider of these reasons. 1 Consider the Promises that are made, and have been made good to fasting and fervent prayer. Remember that one example of good King Jehoshaphat, against whom came the Moabites, Ammonites, and they of Mount Seir, whereupon hee proclaimed a fast throughout all Judah, and prayed earnestly, 2 Chron. 20.2, 17. and before they had ended their Prayer, the Spirit of the Lord came upon Jahaziel a Levite, who by the Spirit of Prophecy foretold the victory, saying, Yee shall not need to fight in this battel, O Judah, and Jerusalem: Fear yee not, but to morrow go out against them, and the Lord will bee with you: and so it came to pass: for the enemies slew one another, and the Jews gathered the spoil, and returned and praised God in the valley of Beracha, that is, of blessing; so called ever after.

2 The ordinary prayers of Gods children have prevailed much, and much more can their fasting and prayer bring greater blessings. When Pe∣ter was in prison, sleeping between two souldiers, the night before he should bee brought out to death, being bound with two chaines, and the Keeper before the door watching the Prison, at the ordinary Prayer of the Church, an Angel smote Peter, saying, Arise quickly, and his chains fell off, and hee was delivered, Act. 12.5. much more can Extraordinary Prayer, joyned with fasting, prevail.

3 Many things are not obtained, but by that prayer which is joyned to fasting, Matth. 17.14. this kind (of Devils) is not cast out but by prayer and fasting, that is, by a most fervent kind of Prayer, to which fasting is joyned as a whetstone to sharpen it, and set an edge on it. Some things, as those that are pretious, cost a greater price; and some sutes must bee obtai∣ned of men, not without long and instant supplication: so here, many things are long sought by ordinary prayer, which being extraordinary favours, might by extraordinary prayer have been sooner had.

4 God hath rewarded the wicked, who have used this Ordinance in Hypocrisy; and much more will hee those his servants that use it in truth, 1 King. 21.21. Ahab fasting for the destruction threatned by Elijah, humbled himself; and this fast of his, not joyned with true repentance, but onely kept in the outward ceremony, in abstaining from meat, in sackcloth, and giv∣ing some testimony of outward sorrow, was not unrewarded, but obtained a reprieve of the execution of the sentence, till his Sons dayes. How much more respect shall wee obtain of God, if wee joyn to the outward fast the inward graces of humility, repentance, faith, and fervency?

5 Were this exercise in request sometimes in families, it would prevent many judgements, and many sins the procurers thereof, in governours, chil∣dren, and servants; as adultery, fornication, drunkenness, swearing, riot, and prophaneness; these might bee kept out as well as cast out by this means: and unspeakable were the good that might hereby be procured, as release from many evils, life, health, &c.

6 We have the example of the Jews, who besides all other moveable fasts upon special occasion, must have one set fast in a year, Levit. 16.29. 1 Be∣cause many great sins of all sorts might be committed in a year, for which they needed to be humbled. 2 Once a year God might shew some tokens of dis∣pleasure, publick or private, that they might know that once a year they had cause to be humbled.

Obj. That was a Ceremony?

Ans. The day was, not the thing, the equity of which binds us as well as them, because the ends and causes bind us. And in the Gospel wee have the example of John and his Disciples, who fasted often: and Christs Disciples must fast, when the Bridegroom is gone, and causes of mourning come.

Beside these, we have sundry other motives to religious fasting: as,

1 Shall Christ fast for us, and not we for our selves?

2 Shall the Pharisees fast twice a week in hypocrisie, and wee not once in our lives in sincerity?

3 Can we cheerfully betake us for our bodily health to fasting, diet, or abstinence so long as the Physician will prescribe, and will we doe nothing for our souls health?

4 Can worldly men for a good market fast from morning to evening, and can Christians be so careless as to dedicate no time to the exercise of fasting and prayer, to increase their gain of godliness?

5 Is not this a seasonable exhortation? hath not God sounded the Trum∣pet to fasting? Matth. 9.16. when the Bridegroom is taken away, it is time to fast. But now,

1 Sins abound, as Drunkenness, Pride, and high wickedness, and there is no more fear of Gods wrath in the Church and Land. 2 The Word and Ministery is more despised than ever, and less loved; Preachers and Profes∣sors of the Gospel are scorned, as in the days of Noah; the heavenly Mannah is contemned, and the contempt of it threatneth a final departure ot the Bride∣groom. 3 Papists increase in numbers, in boldness, in pride, in power, and are so farre from being converted by the light, as they are daily more perver∣ted and perverse, notwithstanding the glorious Gospel of God, and the whol∣some Laws of the Land. Adde unto these the swarms of Atheists, Machevili∣ans, carnal and cold Protestants among us. 4 Who hath not smarted in the common judgements of the Land, lingring by many years in plagues, un∣seasonable weather, fires, waters, and the like, all of them fore-runners of greater misery? Who can forget the warning of Gun-powder, and the pre∣sent unfeelingness of it?

And were not these publike evils, how may every one of us bewail Christs hiding of himself from our souls? His gracious beams shine not on us with such comfort as they might, his Word is not so fruitful in the best as it should, dulness and conformity with the times creep in upon the best; the Sun and Moon, great Lights in the Ministry, are darkned, and the Starres lose their light among professors. Is it not time to awake our selves, if ever, and to be∣take our selves to sack-cloth and ashes, to fasting and prayer, if the Lord may be intreated to draw neerer us, and our souls nearer him?

The second part of Christs employment, while he expected his enemy, was temptation by lighter onsets, which is plain, in that Saint Luke saith, he was forty days tempted of the Devil; and then recordeth Satans solemn onsets upon him in these three most fierce temptations. Whence we may observe his subtilty and policy, who hath a deep fetch in it: for,

* 1.87 Doct. By lesser temptations he maketh way unto greater. For, 1 As a wise Captain sends out his Spies to see the state of the contrary Army, their number and strength, and to view what advantages may be taken, and perhaps sends

out a wing to make a skirmish only, to try their purpose and strength; so doth Satan here: he would by lesser temptations try the strength or weakness of Christ, that so he might plant his main forces against him accordingly. 2 He begins with smaller things before he come with his main forces and shew his blackness, because smaller things are easily contemned, or more easily yeel∣ded unto: Is it not a little out? and is there any great hurt in it? 3 He knows by little things how to obtain great, easily winding himself by little and little into the heart, as a cunning Thief, if he can find room but for the point of a wrinch, will quickly make strong doors to fly open. 4 Hee will try if by small things he can make us secure, and negligent to put on all Gods Ar∣mour to fence us, because wee easily think that smaller things need no great resistance.

Vse 1. As he dealt with Christ our head, so doth hee with his members: * 1.88 therefore as Christ was able enough to espy his fleight, so must wee learn to doe; even where Satan begins his temptation, there to begin our resistance, and give him the repulse at his first motion: we must resist smaller temptations, and keep off of the first staff of the Devils ladder, and kill every hellish Serpent in the shell. 1 We must doe as wise Citizens that are besieged, and will not let the enemy come to scale the wall, or into the Market-place with purpose to drive him out again, but keep them out without bullets reach. 2 We are wise to prevent bodily diseases at the first grudgings, because wee know that d••seases get strength by delay, and are hardly removed if they be suffered to settle. 3 Satan first lays objects and occasions, and then tempts or works upon them.

David was first moved to look upon Bathsheba, which seemed a small thing: but had he had his armour on his eye, his heart had been fenced from the desire, and himself from the act. Peter was not first moved to forswear his Master, but first to goe into the High Priests Hall, or to follow aloof off and then to sit among Christs enemies, and then to doe as they did. The Devil comes first aloof, and seems to require but some reasonable thing at first, but at last is impudent and importunate for greater. Doe we think that Judas was at first moved to betray his innocent Lord? No, but first Satan wrought him to covetousness, and then offered the occasion, thirty pieces of silver, and so struck up the matter by degrees, and in the end oppressed him with his whole power.

Even so to draw a man from God and religion, hee will begin with lesser things; he will not bid a man hate religion at first, but first to doubt of this point or that, or hate, not all at first, but this Minister or that; he sets before his eyes some infirmities, which breed dislike, then hee moves him to take counsel against him, then to scorn, rail, persecute him. When Saul was commanded utterly to destroy the Amalekites, men and cattel, and spare none, the Devil thought it bootless to goe against the whole Commandement of God, by moving him to spare all; but he might think it reasonable to spare some, the King, and the fat beasts, especially upon so good an intenti∣on as to sacrifice: but this was enough to depose him from his King∣dome.

Here therefore remember these rules: 1 To give no place to the Devil, * 1.89 Ephes. 4.27. And seeing we give him place three ways, 1 By letting into our hearts his suggestion. 2 By putting it in execution. 3 By not hating his motions, and the risings of sin: wee must carefully watch against him in all these.

2 The less the sin is to which thou art tempted, the more suspect Satans further drift in it, which he ever hideth at the first: for if he be not met in the beginning, he makes no stay till he comes to the height of sin. An example hereof we have in Eve, to whom Satan comes and saith, Yea, hath God said so

indeed? not that he did not know it, but his further drift was to make her for∣sake that word, as indeed she did. So he comes to many a man, as to Peter, and saith, Goe into such and such company among thy neighbours, to such or such an exercise; which is a small thing: but hee hath a further drift; there thou shalt lose thy time, and thrust thy self out of thy calling, there thou shalt lose thy patience, thy charity, thy piety, and coming home shalt find thy self much worse and weaker for going abroad: He did not bid thee goe and swear, and quarrel, and scoff, or abet these things in others, but he did as bad: for these are the fruits, yea the best fruits that come from lewd and unthrifty company.

3 Consider, that as the least poyson in quantity kills or hurts, if it bee but once taken; so even the smallest sin is deadly poyson to the soul. Set open one gate of a besieged City, and the enemies will come in as certainly, as if all the walls were rased. One Serpent suffered to come so near as to winde about a mans hand, is not easily shaken off. The beginning of sin is death, and a bad beginning brings on a worse end.

* 1.90 Vse 2. Let us beware we despise no temptation: to contemn a temptation is to neglect ones armour, and the means of resistance; and no temptation but will be too strong against a secure adversary. But let us learn to fear con∣tinually in respect of our weakness, and let us prepare for warre in the rumour of it, before the enemy be in our necks, and will not suffer us to whet and fit our armour.

Vse 3. This teacheth us what to think of them that scorn men as being too precise: What? must we not swear small oathes? may wee not speak now and then a merry word? may we not recreate our selves? (now by recrea∣tion they mean gaming, unthriftiness, cousenage, and the like) may wee not now and then be angry and impatient, seeing flesh and bloud it so weak, and it is but an infirmity? what need a man bee so precise and scrupulous, as to stand upon such small trifles? all which is but to plead for Satan against our own safety.

He was afterwards an hungry.]

In these words is set down the effect of Christs fast; After he had fasted for∣ty days and forty nights, he began to be hungry: all the while before he was not hungry, neither did he want power to have fasted longer, and by his Di∣vine power upheld his human nature, if hee pleased: but now the miraculous fast being finished, he begun to hunger.

Quest. How could Christ be hungry, seeing he was able to feed so many thou∣sands with seven Leaves and two Fishes? Besides, Joh. 4.34. he saith, My meat is to doe the will of him that sent me, and to finish his work. Or if he could be hungry, why would he?

Ans. Some have thought that Christ needed not to eat, sleep, &c. as wee need when our bodily strength is exhaust by labour, by fasting, and watching. And some of the Fathers, as Ambrose, and Theophylact, upon Mar. 11.12. hold, that Christ only by dispensation gave his body leave to be hungry when he pleased; as though he neither was wont, nor could, nor ought to bee ordi∣narily hungry as other men, nor necessarily forced to eat. But wee must know that Christ took upon him a true human body, and the form of a Ser∣vant, in which he was obnoxious to all our infirmities, only sin excepted. And the infirmities which he undetook not, are these:

* 1.91 1 He was not to take any which might hinder the perfection of his soul or body. Of his soul, as vices, sins, proneness to evil, heaviness to goodness. Christ took miserable infirmities in his soul (as Augustine saith) such as are, natural negative ignorance; as of the day of Judgement, and the time of figges fru∣ctifying; but not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (as Damascene saith) damnable and detestable. Of his body, because it was extraordinarily conceived and created of the Holy

Ghost, who being of infinite wisdome and power, could not e••re, or not bring his body to perfection. Therefore he was not to bee blind, lame, deaf, &c. which are infirmities in many other men.

2 Christ was not to take all infirmities in general: * 1.92 for 1 Some arise of particular causes, which could not be in Christ; as namely, some hereditary infirmities and diseases, as the Leprosie, Falling-sickness, Stone, &c. some from redundance of matter in generation have some monstrous or superfluous part: some from defect want some part, or have some part withered or scan∣ted. None of this can agree to Christs most perfect conception of the Holy Ghost. 2 Some infirmities are acquisite, as by Surfeits, Feavers, and Gouts by fulness: These could not befall Christ, who never exceeded the mean, his whole life being a continual exercise of sobriety: neither had hee ever any ac∣quisite infirmity, but voluntarily undertaken. 3 Some defects and infirmi∣ties are the fruit of some special judgement of God; as Uzziah his Leprosie was a special stroke of Gods hand for a special sin: so some are born fools and simple: Neither could these belong to Christ, who had no sin, nor cause of judgement in him.

3 Christ was to take upon him all natural and indetractable infirmities (as the School-men call them) and only them: Natural, that is, such as follow common nature, infirmities common to all men: And indetractable, or incul∣pable, which detract not from the perfection of his person, nor of his grace, nor of the work of our redemption. Of this kinde are hunger, thirst, labour, weariness sleep, sorrow, sweat, and death it self: all these are common to all men. Now hunger being a common infirmity, incident to all men, yea to A∣dam in innocency (who was hungry and did eat, as Gen. 1.39. every tree bearing fruit shall be to you for meat: and slept, chap. 2. vers. 21. a heavie sleep fell on the man; yet without molestation:) therefore Christ did neces∣sarily hunger as other men do, not by an absolute necessity (for 1 he needed not have taken our nature, or been incarnate. 2 As he was God, he could have exempted himself from all the abasement and miseries that he suffered:) nei∣ther by a coacted necessity; for he willingly submitted himself to this necessi∣ty: But by a necessity ex hypothesi, or conditionate; having taken our nature to redeem it, he was necessarily to take on him all our weaknesses, sin only excepted; for these reasons: * 1.93

1 He was not only to be like a man, and in the shape of a man, but also a very true man, like unto his brethren in all things, except sin: therefore it is said, Heb. 2.17. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to assure the truth of his incarnation against all Anthropomorphites, and such like Hereticks.

2 This was a part of his obedience, and consequently of our redemption, that he suffered the same thing as we do, both in body and in mind: Vere pertu∣lit lang••ores nostros, he hath truly born our infirmities, Isa. 53.4.

3 That he might sanctifie unto us these infirmities, and take away the sting of them, lest we should be wearied, and faint in our mindes, Heb. 12.3. and that we might have an example in suffering, 1 Pet. 2.21.

4 That he might be a compassionate High Priest, Heb. 2.17, 18. touched with infirmity, yea cloathed with our frail nature, that we should not doubt of his grace, who vouchsafed to be so abased for us.

5 Himself confirmeth the same, in that he took not on him such a body of ours as Adam had before sin, but such a one as he retained after his fall, so far as it was obnoxious to all incriminal pains of sin; namely, such as was subject to weariness, Joh. 4.6. to sorrow, tears, and weeping, as over Jerusalem, Luke 19.41. and at the raising of Lazarus, Joh. 11.35.38. and in his Agony, when he shed tears, and used strong cries, Heb. 5.7. to sweating water and bloud in the garden, yea to death it self: from all which Adams body was free

before the fall. And by these his body was by a true necessity overcome as ours are; and this not for a short time or space, at his pleasure, but all the time of his life till he breathed out his holy spirit; yea, thirsting upon the cross it self, John 19.28.

Neither was this onely to confirm the truth of his humane nature, but to fulfill all righteousnesse, and carry away all the punishment of our sinnes, and so work a perfect salvation for us. Therefore Christ truely and necessarily was hungry, as wee use to be.

* 1.94 As for that place in Joh. 4.34. I answer: 1 It must bee meant compara∣tively, in that the execution of his calling, and doing of his Fathers will, was preferred before his meat and drink. 2 It belongs to the hunger of the soul, which is, to cleave to God, and obey him in his will; and so keeps not off the hunger of a natural body. 3 Christ did as Abrahams servant did at Bethuels house, who having meat set before him, would not eat till hee had done his message, Genesis 24.33. and yet was subject to hun∣ger.

* 1.95 Quest. What is the difference between Christs infirmities and ours?

Answ. 1 They are all punishments of our sin in us; but not punishments of his sin in him. 2 His humane nature being holily conceived, was in it self free from them all, and they do not necessarily attend it in respect of it sel••: But our nature being tainted with Original sin hath contracted them insepa∣rably, seeing by one man sin came in, and death (of which these are forerun∣ners) by sin went over all. 3 Christ undertook them by a voluntary neces∣sity; but in us the necessity is forced and absolute: will wee, nill wee, wee must carry them. 4 In us they bee the effects of our sin; in Christ effects of mercy, 5 Ours are often miserable, acquisite, rising from particular cau∣ses, or sins; but so were not Christs.

Object. If Christ took not all our infirmities, what say you to Damascens ar∣gument, Quod est inassumptibile, est incurabile? how could Christ cure all our defects, and not assume them all?

Answ. All particular defects rise out of the general corruption and infir∣mity, which Christ undertook and cured, and therein these also; even as hee which stops a Fountain in the head, stops all the streams without more adoe.

Vse 1. Note the wonderful Humility of our Lord Jesus, who would not onely take upon him our nature, but even our infirmities, and was not on∣ly a man, but a servant also. If hee had descended, being the Lord of Glory, to have taken the nature of Angels, or (if of man) such as Adam was in in∣nocency, it had been admirable humility, and such as hath no fellow: But to bee a worm rather than a man, is lower than humility it self. Let the same mind be in us that was in Christ, Phil. 2, 5.

Vse 2 His infinite love is herein set forth: hee was able to feed many thousands with a few loaves and little fishes, yet hee would want Bread and bee hungry himself: hee could and did give legges to the Lame, yet he would bee weary himself for us: hee could fill the hearts of others with the joyes of Heaven, yet hee would sorrow: he raised others from death, and yet he dyed. And as this commends his love to us, so should it breed in us a love of him, to expresse it in imbracing a base estate for him, and in giving up at his call our comforts, our liberty, our bodies, and lives: so did hee for us.

Use 3. This is a great comfort for the poor, and men in want, seeing Christ and his Disciples, not seldome wanted what to put in their bellies, Mat. 12.1. The Disciples plucked the ears of Corn, and began to eat. Christ the Lord of glory hath sanctified thy want, thy hunger, thy penury by his: If thou be∣est in the world as in a barren wildernesse, and livest among hard-hearted and cruel men, as so many wilde beasts, think on Christ in this estate; thou art no

better, of no better desert than hee, nor better loved of God than hee, and yet thou ••arest no worse than hee: Oh murmur not, nor re∣pine, but say with that blessed Martyr, If men take away my meat, God will take away my stomack; hee feeds the young Ravens, and will hee neglect mee? Onely turn all thy bodily hunger into a spiritual hun∣ger after Christ and his merits, and then thou shalt bee sure not to starve and dye everlastingly, * 1.96 but to bee satisfied with the hidden Mannah of God.

Vse 4. Let rich men learn, that it is not good alwaies to bee full, and pre∣vent hunger, but to feel it, and know what it means: Christ was God, and might have avoided it, but being man, ought not, and would not, that hee might have sense and feeling of our infirmitie, and so be a compassionate High-Priest. What else is it that breeds hardness of heart in rich men, but want of feeling of the afflictions of Joseph? Gluttonous Dives took not to heart Lazarus his want; and where are the poor most neglected, but where there is fine and delicate Dyet every day? Especially the Ministers of Christ should learn to indure want and hunger; as Paul had learned to want and abound, and to bee contented in every estate; else they will do but small good in their Ministry.

Use 5 Christ is daily hungry in his members; Lazarus lieth still at our gates, and is not yet quite dead: Therefore let us put on the bowels of compassion towards him. Would wee not have relieved Christ, if wee had lived when hee did? or would wee not now if hee should bee in need? Oh yes, (wee say) wee would, else it were pitty wee should live. Well then, whatsoever wee do to one of his little ones, wee do it to himself, and so hee accepts it, say∣ing, I was hungry, and yee gave mee meat, I was thirsty, and ye gave me drink. Despise not thy poor fellow-member, and turn not thine eye from beholding his penury, nor thine ear from hearing his moan and deep sighs: If thou shouldest hear Christ himself say, I thirst (as once hee did on the Cross) wouldest thou give him vinegar and gall to drink? is that it hee thirsteth af∣ter? no, it is thy conversion and compassion that will satisfie him; therefore use him kindly in his members.

Vers. 3. Then came the Tempter to him, and said, If thou bee the Son of God, command that these stones bee made bread.

WEE have heard how our Lord Jesus Christ entered into the place of combat, how hee was furnished, attended, and exercised all the time while hee expected his enemy: Now wee come to the entrance of his adversary, and after to the onset. In this entrance observe, 1 The Time, Then, 2 The Name of the Adversary, The Tempter. 3 The manner of his entrance, hee came.

I. The Time, Then, that is, when Christ had fasted forty daies and forty nights, and was now hungry. Hee was willing and ready to tempt him be∣fore, and so hee did now and then cast a dart at him, as wee heard; but now supposing him to bee weak, and hungry also, hee comes upon him with might and main, and thence strengtheneth himself, and sharpeth his temp∣tation.

Note hence Satans subtilty. Who watcheth his opportunity, * 1.97 and taketh us e∣ver at the weakest. Thus hee set upon Eve when shee was alone, in Adams absence: and set Cain upon Abel, when he was alone in the field, and helpless. Thus was Dinah set upon, being alone, and was foiled. Potiphars wife set upon Joseph alone, none being in the house but they two: and the Gospel tells us, that the envious man sows tares while men sleep.

1 Satan by the subtilty of his nature, and long experience, * 1.98 knoweth our

estate, our temper, our hunger, our chief desires; and accordingly setteth on us. For though hee know not the heart directly, yet hee knows our corrup∣tion in general, as wee are men, since the fall, and there is in it a root and spawn of all sins. Further, by our outward behaviour and gesture, hee can gather our special corruptions, as a Physician by outward signs in the water, pu••ses, and the like, can judge of the particular disease within. Besides, his experience giveth him much light into our weaknesses, so as like a cunning angler, hee can bait his hook, so as hee hath experience the fish will take; and though hee see not the fish in the water, yet by his quill and cork hee can tell when hee is taken: So Satan hath for sundry men sundry baits, and can tell by the eye, hand, speech, gesture, &c. whether the man bee, or will bee taken.

2 The malice of Satan is such, as it aimes directly at mans destruction; and therefore to get his desire, and to have his prey, hee cares not how coward∣ly hee sets upon us, Gen 34.15. Simeon and Levi, plotting the destruction of the Sechemites, perswaded them to circumcise themselves, which they thought they would do to injoy Dinah: but even when they were sore, they came most cowardly upon them, and destroyed them, in a cursed rage, as Jacob called it: Even so deals the Devil, hee comes when wee are least able to resist.

3 Satan well knows, that though hee can tempt us, yet hee cannot force us, and if hee overcome, hee must have help and ground from our selves, and therefore hee must observe for his advantage the time, place, person, his in∣clination to mirth or sadness, to wantonness or desperation: his estate, whe∣ther rich or poor, high or low; his general corruptions and personal sinnes, dealing no otherwise than the Philistims dealt with Sampson: they intended mischief against him, but hee was too strong; now if they could watch a time when he was as weak as another man, & know how to abate his strength, they would not miss of their end; but this they cannot know but by himself, and none can get it out of him but Delilah, who, if shee cut off his locks, his strength is gone, and poor Sampson is taken, his eies put out, and sent to grind like a mill-horse. So dealeth Satan.

Use 1. As Satan watcheth all opportunities to mischief us, so let us watch opportunities to resist him. Shall a thief watch at midnight to rob thee and cut thy throat, * 1.99 and wilt thou not watch to save thy self? Now wee have time to arm and prepare our selves against the evil day: never had our fa∣thers such an opportunity for heavenly and spiritual things: Wee have an acceptable time, a day of salvation, 2 Cor. 6.2. a time of health and strength, to gather a stock of grace and strength against the time of weakness. Is it not now a point of wisdome, if wee were as strong as Sampson, to know that wee may bee weak as other men, and forecast a day of tryall? Shall we not bee worthily and shamefully foiled, if in this our day, while wee have means to gather knowledge, to increase in faith, and grace, wee lay not up for the day of weakness? will it not bee a gainful policy to acquaint our selves now with Satans policy aforehand, and with what weapons hee commeth against us, that so wee may arm our selves with armour of proof against his fiery darts, and learn so to resist him, that hee may fly? And, not to do this, what is it else but to become traytors to our own hearts?

How unhappily and foolishly do men cast off all this care to the time of weakness and sickness, wasting all the time of their health and strength in the world or other wretched courses? * 1.100 Now they have the day, the light, the word, and Gods armory open to furnish themselves; but they cast themselves into the night, and lay all the hazard of the combate upon the day of sickness or death; then they will send to the Minister, and think on death. But this is the unfittest time; For,

1 When the body is weak and sick, it hath other things to think on, either the

pain, or means of health, or to settle and dispose the goods.

2 It is just with God, that they who neglect the means, when they may bee had, seldome have them offered at their desire, but as it is Prov. 1.24. Because I have called, and yee refused; yee shall cry, and I will not hear. And what comfort canst thou have, if not in thy calling upon God?

3 Then Satan, because wee are at the weakest, assails us with all his strength and cunning, even to bring us to despair: and then how shall hee lift up his head, that never provided his armour of confidence, when hee shall see the roaring Lyons mouth wide open, and himself in his clutches.

Vse 2. Let us learn of Satan to watch our own weaknesses, and our personal corruptions: If the Devil so observe us, let us so much the more ob∣serve our selves. The enemy assaulteth the City where it is weakest, and there the wise Citizens lay most matter of defence. Here it will bee fit to ob∣serve these rules.

1 Take heed wee wilfully cast not our selves into infirmities, * 1.101 especially sinful, as, immoderately to desire goods or gain. The feeding of covetous∣nesse cost Judas deer: So the immoderate desire of pleasure, or ambitious pursuing of honour, or nourishing of wrath and anger, which is to give place to the devil, and brings forth manifold evils, as railings, revenges, quar∣rels, murther, &c. For if Satan by reason of natural infirmities, as hunger, po∣verty, and the like, can take his advantage against Christ himself, much more can he work his advantage against us by such immoderate and unruled passions.

2 Play not with the objects of sin: it is not without danger for the fish to play with the bait. Turn away thine eyes from beholding vanity, thine ears from hearing lewd things, shut the doors, and keep the threshold of thy heart, make Gods fear the Porter of thy soul, let not death enter in at the windows of thy senses, as Eve did. Delight brings practice, and repeti∣tion a habit.

3 Watch thy natural desires with all carefulness, because in them a man is most frequent, and most impotent, and a thousand to one thou fallest by these. The natural desire of meat and drink is ordinary, and as Satan here lay in ambush against Christ in them, so hee doth against all other men, good and bad. See wee not in the example of Esau, that being weary and hun∣gry after his hunting, hee was so sharp set, that hee made a most childish and graceless match? even for one messe of pottage hee did foregoe the birth-right, whereby hee had not onely title to an earthly inheritance, but to bee one of the Fathers and Patriarkes, and one of the promised seed, which prophanely, and not without too late repentance, hee rejected. Nay, wee want not examples of Gods dear children, who not watching their natural appetite, have been foulely foiled.

How did Lot suffer himself to bee drunken time after time? and then how strongly did Satan assail him, and prevail against him to commit incest with his own daughters? It is a natural desire to seek and lay together the things and wealth of this world; and herein how doth Satan strive to bring in inordinacy upon every man? and who is hee that weakens not himself much, and gives advantage unto the Adversary, by sinful and inordinate desires of riches? For this is a root of all evil, and those that will bee rich (saith S. Paul) fall into diverse temptations and snares. Whence our Saviour adviseth us to take heed, that our hearts bee not oppressed with surfeiting, drunkennesse, or the cares of this life; with which many are become as drunk, as others with beastly quaffing. It is a natural desire, for a man after labour of body or minde, to unbend and refresh himself with some recreation or sport: but here how doth the Devil watch, either to thrust some unlawful exercise into mens hands? or, if lawful, to use them

unlawfully, wasting their time and goods, loving pleasure and pastime, or choosing swearing, drinking, or idle company, and then they are presently overmastred.

When did Satan set upon Peter? not so long as hee was among good company, of Christ or his fellow-Disciples, whose presence might have up∣held him; but when hee runs among a company of rake-hells, and sits him down among the High Priests serving-men by a warm fire, now hee is fit to bee wrought upon, and bee brought from denying his Lord, to for∣swear him, and from that, to curse himself. Many such knocks are they sure to meet with, who turn themselves out of their way and calling, and promiscuously run into all companies, and all exercises, where God and Christ is not, but Satan and his instruments with a whole band of temp∣tation.

4 Watch thy self narrowly in thy outward estate, whatever it bee: for in all estates Satan hath his baits laid; and indeed few there bee that can use their estate aright. God gives a man prosperity, honour, and wealth in the World: here now is an opportunity to set forth the glory of God, to do good to others that need, and to further his own reckoning by being rich in good works, and laying up in store a good foundation against the time of need, 1 Tim. 6.19. but how doth Satan pervert it to bee an occasion of for∣getfulnesse of God, when hee most remembers us, to envy our betters and equals, to disdain our inferiours, to mischief our selves by security, presump∣tion, pride, wantonness, and all riotous behaviour?

Contrarily, God disposeth a mean and poor estate unto others: here is a fit opportunity to bring to a man the knowledge of himself, to train him up in humility, to whet up his prayers, to urge him to make God his portion, and to a diligent seeking of heavenly treasures; to exercise his faith, patience, hope, diligence in his calling, and other graces. But Satan by his malice useth this as a small opportunity to draw men to grudging, murmuring, im∣patience, despair, injustice, stealth, wronging men, and blaspheming God. And all this comes to pass, because men have no care to learn S. Pauls lesson, Phil. 4.11. to bee full and hungry, to abound and to want, to be abased and to be advanced, and in every thing to be content. Job, when hee had lost his goods and children, and was sore afflicted, then the Devil set upon him by himself, and Jobs friends, to distrust God.

5 Keep thy watches in the performance of the parts of Gods worship: for even then (as here hee dealt with Christ, when by fasting and prayer hee had prepared himself to his ministerial function, hee set on him) hee will assail thee: hee will bee with thee to keep thee from Church; and if thou must come for shame, hee will come with thee, to make prayers, preaching, and all unprofitable: hee came with Judas before Christ, so that all his holy doctrin was intercepted from his heart; the sower sowed good seed, hee sowed Tares. Wee shall bee sure of him, not onely when wee are idle as David, but when wee are best occupied: which is the cause, that when wee have most strictly kept the Sabbath, and endeavoured our best, in all our duties publike and private, wee have much matter of humility; and this may serve as an hammer against spiritual pride.

The Tempter]

II. The second thing in the entrance of this adversary, is his name, which is here changed; before hee was called a Devil, now a Tempter, but with emphasis, That Tempter, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to distinguish him from other temp∣ters. For,

First, God tempteth man, sometimes by afflictions, which are called temp∣tations, James 1.2. sometimes by some special Commandement, as hee tempted Abraham: sometime by occasioning objects, as 2 Thess. 2.11. God

sends strong delusions, that is, objects enticing and deluding. But neither is this to tempt to sin, nor a stirring up to it, but rather a proof what is in us, and a trial what we will doe; this is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Secondly, man tempteth God, when hee makes trial of Gods power and ju∣stice, whether he can or will help or hurt, Exod. 17.2. Wherefore doe yee tempt the Lord? this is by curiosity, presumption, or distrust; as vers. 7. Thou shalt not tempt the Lord thy God.

Thirdly, man tempteth man, by seeking matter and occasion against an o∣ther, to accuse and reprehend: so the Pharisees and Herodians tempted Christ by captious and subtile questions, to bring him into danger: or by perswading to sin, as Josephs Mistris every day tempted him: But,

Doct. Satan is called a tempter by eminency, because, * 1.102 1 Hee was the first tempter to sin, moving and stirring up Adam and Eve in Paradise to sin: an old Serpent. 2 He makes a trade of tempting; ever since it is his profession, and no marvel if he be denominated from his profession: he spends his whole time, policie, and strength in tempting to evil, and the scope of all his actions is to bring men to sin against God. As he begun betime, so he will continue as long as time lasteth. 3 He is the author or abettor of all other evil temp∣tations: for he tempteth not only by himself, but by his instruments; as Eve by the Serpent, Adam by Eve, Ahab by his Prophets. 4 He is furnished and stored with all arts to deceive: he can change himself into an Angel of light: he takes occasion from our selves to seduce us, and lead us away by our own concupiscence: he hath the world his faithful armour-bearer; in it hee hath false doctrin, heresie, wicked counsel, wicked company, wicked ex∣ample: on the right hand, wealth, honour, power: on the left contempt, per∣secution, vain presumption, and rash confidence, despair, &c. he hath all sins that are near of kin to us.

Quest. Why is Satan thus restless in tempting?

Ans. 1. Because of his infinite malice; by which, * 1.103 seeing hee cannot hurt God, he rushes upon his Image in man. 2 Because of his envie: that man should climbe by Christ to that estate, which himself is fallen from irrecove∣rably. He would have him everlastingly unhappy like himself. 3 Because of his special enmity against the godly: for all contraries tend to the destruction of contraries.

Use 1. If Satan be so restless a tempter, it behoves us so much the more to watch and pray against him: The former the Apostle Peter commends unto us, that seeing our adversary goeth about continually seeking to devour us, we must watch and resist, 1 Pet. 5.8. If our adversary were capable of end of days, or end of malice, we might be secure; or if he were wearied with con∣tinual ranging, or did take rest or truce. But the Apostle tells us, that so long as there is a world, there shall be a Devil; and so long as he is a tempter, he will continually compass us, whatsoever we are about: if a good thing, to hinder it; as he stood at Jehoshuah•• right hand: if an evil, to hatch, contrive, and thrust it forward; and being done, to draw and spin out as much wickedness from it as may be. So where ever we be, wee are not without a tempter, at home or abroad, in the street or in the field, alone or in company, in our cal∣lings or recreations, in our eating and drinking, in our preaching or hearing, reading or praying, the Tempter spares no attempt against us. The latter our Saviour teacheth us, namely to pray that we be not lead into temptation, that seeing our enemy is mighty, subtile, and every way furnished for the assault, God would give us strength to resist evil, and persevere in good ways to the end.

Use 2. It justly reproves their folly, who as if there were no tempter, are tempters of themselves, care not what occasions and weapons they minister to Satan; run into such company and courses, as if for want of Satans malice,

they would lay snares and hooks for themselves, that Satan may easily draw them to all evil. Of this sort are they that haunt Ale-houses and Taverns, seekers of excess, drinkers down of health and wealth, drowners of sobriety and honesty: what need this man any other tempter, that sets himself to save the Devil this labour? yet, lest he should be alone in his sin, he will fit him, and send in before or after him some swearer, or scorner, or Atheist; and they together shall swill in oathes, and scoffs, and impiety with their liquor, and notably confirm each other in lewdness and prophaneness.

Of this sort also are they that watch the twilight to frequent lascivious com∣pany, or the houses of light persons, men or women; or the society of such as are foul in their speeches, and wanton in behaviour; a secret poyson in∣fecteth the heart hereby, and this is to seek the tempter: how hath he fenced himself with watching and prayer against temptation, that thus goes out to meet it? Joseph fled these occasions, and ran out of the company of his lascivi∣ous Mistris. Of this sort are they that use wanton and light attire: and those that goe to Mass, and say they keep their hearts to God: and those that set up Images before them, flat monuments of gross Idolatry.

Of this sort are they that run to Enterludes and Playes, which are the De∣vils bellows, and blow no few sparks into the gunpowder of our own cor∣ruptions. It was wont to be said, that there was no play without a Devil; but there is never a one, but there is a great many more Devils than one, than seen; every part, person, action, speech, and gesture almost, is a notable tempter and corrupter: what need these be driven of Satan, that thus run be∣fore him? Of this sort lastly are they, that seek to Witches and Sorcerers: these run to the tempter; as Saul, when God was gone from him, took great pains to goe to the Witch; yet he went in the night; but our Witch-hunters run in the day; the tempter need not come to them, they will find him if he be in any corner of the country.

Vse 3. This is a special use to Ministers, to bee careful and watchful over their people against this tempter, 1 Thess. 3.5. The Apostle from this ground provoketh and testifieth his care over them: For this cause, when I could no longer forbear, I sent to know your faith, lest by some means the tempter have tempted you —. And how jealous was hee over the Corinths, 2 Corinth. 11.3. saying, I fear lest as the Serpent beguiled Eve through subtilty, so your mindes should be corrupt from the simplicity of Christ? and having writ∣ten against the incestuous person, that hee should bee delivered to Sa∣tan, to humble him, he writes in his second Epistle, chap. 2.11. that they should now receive him again, lest Satan circumvent us, for wee are not igno∣rant of his wyles. The Apostle knew there was a tempter that did mightily and continually assay, to bring in corruption of doctrin and manners; that would hinder them from the Word, and choak it in them; and therefore he was the more careful.

Thus should every good Shepheard watch his Flock against this ravening Wolf, and reside and abide with them as he is sure the tempter doth. How unsafe and destitute are many people left to the tempter by the absence of them, who have taken their charge, is plain by the Parable of the tares; that when the Husband-man slept, the envious man sowed tares: hee slept a little and slumbred, but he was present: and if the tempter take the advantage of a lit∣tle negligence in the presence of a Pastor, how will hee bestir him in his ab∣sence? what an harvest of tares must be reaped by that? It is sure the tempter will not bee absent, neither moneth, nor quarter; and therefore the Pastor had need, not only to be still present, but also watchful, to espy the state of his people, to help them out of sin, and teach them to resist the tempter.

Vse 4. Beware of tempting any to evil, or of with-drawing any from

good: for this is a Satanical practice. Our Saviour Christ, when Peter disswa∣ded him to go to Jerusalem, said, Come behind mee Satan: in which words hee shews, that none can tempt to evil, or from good, but Satan, or one led by him. So the Apostle Paul calleth Elimas, who sought to disswade the Governour from the faith, the childe of the Devil, Act. 13.10. because, as Christ said of the Jews, his works hee did. What a number of Devils are now in the World, continual instruments of wickedness, alluring and drawing men from God and goodness? yea, their Trade is to allure unto e∣vil, as those that draw men to strumpets, and are bawds to that filthy sin; so to Ale-houses, and there provoke them to drink, and to excess; Those that draw men to ordinary gaming houses; such as stir up mens spirits to revenge; such as with-draw men from Gods house, and good exercises; such as disswade from Religion and strict courses; such as commend onely loose and disordered mates for boon companions. In all these the speech is true, Homo homini daemon, one man plaies the Devil with another. All of them are plain devils incarnate, tempters, and as the devils company is to bee avoided, so is theirs.

Use 5. That wee may bee most unlike unto Satan, wee must bee continu∣ally provoking and moving one another to love and good works, Heb. 10.24. and exhort and edify one another, 1 Thess. 5.11. Every Christian must by holy example, and holy admonition, bring one another forward in good∣nesse: if they bee weak, to confirm them; if slow, to provoke and quicken them; if astray, to revoke and recall them. Hereunto consider these mo∣tives.

1 Shall Satans vassals exhort and perswade one another to evil, * 1.104 and bee more diligent to help one another to Hell, than wee to set forward Gods work, and help one another to heaven?

2 Consider the bonds between us and our brethren: 1 The bond of na∣ture, all are one mold, and one flesh, and the Law of nature binds us to pitty and releeve their bodily wants, and much more their souls, if wee can: If their beast lay under a burden, thou wert bound to help it up; but thy brothers soul is under the burden of sin. A good Samaritan will not pass by the wounded man like the Priest and Levite, but will step near him, and have compassion on him. 2 The bond of the Spirit, which yet ties us nearer: for if wee must do good to all, much more to the houshold of faith: this bond makes Christians to be of one body, and therefore, as members of one body, to procure the good and salvation one of another: they are children of one father, brethren in Christ, who have one faith, one hope, one food, one garment, and one inheritance: will one member refuse to impart his help, his life, his motion, and gifts to another?

3 Consider the excellent fruit that ensueth this godly care of provoking one another to good: hee that converteth a sinner from going astray, shall save a soul, James 5.20. and the fruit of the righteous is as a tree of life, and hee that winneth souls is wise, Prov. 11.30.

4 Consider these dull and backsliding times, full of deadnesse and cold∣nesse, wherein wee see a general decay of zeal, love, delight in the Word, sin bold and impudent, and piety almost ashamed of her self and name. Ah wee have great cause to quicken one another; as Travellors will call forward the weary and faint, and encourage them both to speed and perseverance; and as souldiers will animate and incourage one another against the common enemy: so must wee in our spiritual fight against sin and Satan. The temp∣ter is so much the more busy, because his time is short: and wee must bee the more diligent, because the time is so dead.

Came to him]

Here may a question bee moved, How Satan came to Christ, being a spirit?

* 1.105 I Answer, Satan commeth two waies: 1 Inwardly, and more spiritually, and that either by suggestion, troubling the heart and understanding; and thus hee put into Judas his heart to betray his Lord, John 13.2. or else by vi∣sion worketh upon the phantasy. 2 Outwardly, and corporally, either by some instrument; as to Christ by the Scribes, Sadduces, Herodians, and Peter; or else by himself in some assumed bodily shape.

Now after what manner was Christ tempted?

I answer: Howsoever some good men think Christs temptation was onely in motion inwardly, and not externally and visibly; yet I think it was chiefly externally, and in a bodily shape assumed.

Their Reasons for their opinion are two: 1 Because in the words follow∣ing, the Devil shewed Christ all the Kingdomes of the world in a moment, which to do in a corporal manner were impossible; and therefore it was but in motion and cogitation. But that is but to insist in the question; and when God shall bring us to that place, wee shall see that even this was done really, and not only in imagination.

2 Reason out of Heb. 4.19. where it is said, that Christ was tempted in all things like us: now (say they) our temptations bee inward by cogitati∣ons and suggestions: and therefore so was his. But this is much weaker than the former: for if hee were in all things tempted like unto us, it is plain hee was externally tempted as wee bee; Adam by Sathan in the external shape of a Serpent, Saul by Satan in Samuels shape; and it is the general con∣fession of witches, that their spirits appear in an external shape of cats, mice, &c.

Our reasons which probably conclude the contrary (for it is no fundamen∣tal point, necessarily and stiffely to bee held, because the Scripture is not plain in it) are these:

* 1.106 1 As Satan in his combate overcame the first Adam in a bodily shape: And external temptation, so it is likely hee came against the second Adam in some bodily shape: And that hee thus externally assaulted him by out∣ward objects, is probable by these things in the text: 1 Hee spake often to Christ, and Christ truely spake and answered. 2 Hee said, command these stones, not stones in general, but either offering, holding, or pointing at them being real stones, as Mr. Calvin saith. 3 He wills Christ to fall down before him and worship him, even by bodily and outward gesture, and citeth Scripture for his second temptation. 4 He took him and led him to the pinacle of the Temple, by local motion; neither was the second temptation in the wilder∣ness as the former was, but in the holy City Jerusalem, and on the pinacle of the Temple, as after wee shall see. 5 Christ bids him depart. 6 How could hee hurt himself by his fall, if it were onely in vision.

2 The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, doth imply a corporal access; by which these temptations differed from the former, wherewith hee was exercised in the forty daies of his fast: for they were lighter skirmishes, and lesser onsets by suggestion sent out like scouts; but now hee comes in person with all his strength, and thus he now came, and not before.

3 Some good Divines make difference between Christs temptations and his members, which giveth good light in this question; that whereas our temp∣tations are chiefly inward, because they finde good entertainment in us (our disposition being like a mutinous City, that is not only besiedged with strong enemies without, but with false traytors within, ready to betray it) contrarily, Christs temptations, if not onely, yet chiefly are external, presented by out∣ward voices and objects to his outward senses; but presently, by the perfect light of his minde, and unchangeable holinesse of his will, discerned, and re∣pelled, that they could not get within him, and much lesse to bee moved and affected with them.

4 This is an History, wherein the letter is so far to bee kept as it is not re∣pugnant to the Analogy of faith, or true interpretation of other scriptures: But that Satan should come bodily, or assume a shape, is not against the Scrip∣ture, but confirmed in the example of Eve and Samuel.

If it bee further asked in what bodily shape hee came, here I am with the scripture silent. Onely hee came not in a Monkish habit (as the gross Pa∣pists say) because there was no such in use in the world then, nor many hun∣dred years after. And yet it is observable, * 1.107 that themselves think this habit the fittest for the Devil, as indeed it hath been since proved: for never did the devil in any habit so prevail against Christ in his members, as in this An∣tichristian weed.

1 Note hence what moved Satan thus to come, * 1.108 namely his own volunta∣ry motion and will, hee came unsent for: Christ comes not but led of the Spirit, Satan comes of himself. And the same difference is to bee observed be∣tween them that are led by the Spirit of God, and by this unclean Spirit. Those that are led by Gods Spirit, whatsoever they bee about, they will look to the motion, what warrant they have for it, whence it is, and whi∣ther it tends, whether they bee led, or undertake things of their own head: they look whether the thing bee good in it self, whether good in them, whe∣ther convenient in circumstances, whether it belong unto them: and hence they do it cheerfully, and with a blessing on it.

Whereas whom Satan carries, they look for no warrant, they set them∣selves on work, and execute their own lusts, humours, and desires; yea, in the things they do best, they look for no warrant, and therefore, if it bee in any thing that is good, every thing is begun as with a left hand; they are without blessing and protection. See this difference between Ahab, and Jehoshaphat, 1 King. 22. Ahab saith, Let us go up to Ramoth Gilead, but Jehosha∣phat said, I pray thee let us ask Counsel of the Lord; and was there not as much difference in the issue? yes, Ahab was strangely slain, a mighty man by chance drawing a bow, hit into a joynt of his armour, and slew him: but Jehoshaphat was marvellously delivered. And therefore look to your warrant in your actions, ask your hearts whether you bee led by the Spirit, or come of your selves: and then you come of your selves, when either you have no word, or attempt any thing against the word, seeing Gods Spi∣rit and Word cross not one another, and one never directs but by the other. So if you bee crossed in your actions or attempts, cast an eye back to that which moved you to it, or whether you went by warrant, or upon your own head. If you have gone, and the Spirit not leading you, what could you expect but to bee crossed? Look on the seven sons of Sceva, Act. 19.16. who would take in hand to cast out Devils in the name of Jesus; but being not led by the Spirit, the evil Spirit took advantage on the want of their Commission, and ran upon them, and overcame them, and prevailed against them, so that they fled out naked and wounded.

Note 2. Observe the impudency and boldness of the Devil that thus visibly comes against Christ. Had hee not heard the voice from heaven? or had hee forgot it whilest it yet sounded? no, hee begun all his temptations thus, If thou be the Son of God. Or did hee doubt that hee was the Son of God? No, the Devils confess him so to bee, Matth. 8. and hee knew by all the Prophecies and accomplishments, that Christ was hee; the Scepter was gone from Judah, hee was born of a Virgin at Bethlehem, whom John went be∣fore in the Spirit of Elias; hee knew the Shepheards testimony, yea, * 1.109 the Angels at his birth; he knew well he was the Son of God.

Quest. What? could it stand with his policy, so visibly to assail the son of God?

Answ. 1 God in justice besotted him, that against his knowledge hee

should encounter Christ for his own overthrow. 2 Though hee knew, that Christ was hee that should break his head, and that hee could not prevail against him; yet his malice made him fearlesse, hee would set upon Christ, whatsoever should bee the issue, himself could bee but condemned. 3 He would against his knowledge shew his malice to God in molesting and trou∣bling his blessed Son: for here, and daily hee sinneth the sin against the Ho∣ly Ghost. 4 God having him in chains, so over-ruled his malice, as it should bee turned against himself; and bee a means to proclaim Christ in all a∣ges, the promised seed who had broken his head.

Hee which thus emboldned himself to come against Christ, will not fear to come to thee, bee thou as just as Job, yea, wert thou as innocent as the Lamb of God. It is Gods great mercy, that hee comes not so bodily and visibly to us as to Christ: wee know, if God give him leave, hee can possess even a∣ny of our bodies, as appears in all those demoniaks: hee can assume a body also to terrifie or delude us with all, if God suffer him, as wee see in Sauls ex∣ample. So in Gods just judgement, when men give up Gods service, and undertake to bee agents for Satan, hee gives power to the Devil to come to them in a bodily shape for his better familiarity with them, as to witches, and the like. It is Gods mercy that hee comes not thus as hee did to Christ, so or∣dinarily as hee hath done in ignorant and Popish times; and wee must pray, that even in visible shapes hee may neither terrify, nor delude, nor grow fa∣miliar with us. But the light of the Gospel hath forced him to come to us more secretly and spiritually, by wicked motions and suggestions, partly from himself immediately, and partly mediately from others.

And seeing wee cannot hinder his comming to us; wee must bee so much the more watchful, that when hee comes, hee may find us prepared against him. For as wee cannot hinder birds from flying in the air, but wee may hinder them from making nests on our heads: So wee cannot hinder the flying motions of Satan, but wee need not suffer them to settle in us.

Quest. How shall I know when the Tempter comes?

* 1.110 Answ. By observing these two rules: 1 Whensoever thou art perswaded to any thing that is evil, then thou maiest know the Tempter comes. Some∣times hee perswades to sin by extenuating it, why, it is but a little one, a grain, as light as a feather; now comes the Tempter: Gods Spirit never perswades that any sin is little. Sometimes by the utility and commodity of it; Oh it is profitable, by one oath or lye thou maiest bee a great gainer, and why should∣est thou bee so nice? but now the Tempter is come: for the holy Spirit com∣mands thee not to swear at all, nor to lye for Gods greatest advantage, much less thine own, and what profit is it to win the world with the loss of ones soul? Some∣times from the pleasure of it: wilt thou defraud thy self of thy pleasure? is it not as sweet as hony? why, thou art but young, thou mayest game, and swear, and drink, and bee wanton: now thou hast an occasion of lust, take thy time, thou canst not have it every day. But here the Tempter is plainly come: for the Spirit of God would wish thee to remember, that for all these things thou must come to judgement; and that neither adulterers nor whoremongers shall enter into the Kingdome of God. Sometimes by removing the punishment and terror; Why, who sees? God is merciful, and easily intreated; you are a Christian, and no condemnation is to them that are in Christ Jesus, and Repen∣tance wipes off all scores. Here the Tempter is come: For Gods Spirit saith, There is mercy with thee that thou maiest bee feared: and, there is no con∣demnation to them that are in Christ Jesus: but withall which walk not after the flesh, but after the Spirit.

2 Rule. When thou art disswaded from any good belonging to thee, the Tempter commeth; who as hee can make vice seem beautiful, so vertue to seem

ugly. Hee can disswade men from Religion in great friendlinesse: 1 From a supposed impossibility; How canst thou (poor weakling) bear such a yoke? certainly thou wilt never indure such strictnesse, thou mayest set thy hand to the plough, but thou wilt soon look back, and prove an Apostate. But here is a Tempter come: for Gods Spirit teacheth otherwise, that howsoever without Christ wee can do nothing, yet it is God that beginneth and perfecteth his good work in us, whose yoke is easy, and his burden light. 2 From the great trouble and small necessity of it, from the disgrace it carries among men, and the contempt of such as preach and profess it. Here is the tempter come: for the Spirit of God teacheth, that hee that denies Christ before men, shall bee denyed of him before men and Angels.

Further, hee can disswade from diligent hearing the word, and from read∣ing the Scriptures, because they bee exceeding long, and hard to bee under∣stood. Why, thine own businesse is such as cannot give thee leave ever to attain any thing to the purpose, especially because deep knowledge of points belongs not but to Divines; for an unlettered and private man a little knowledge is best. Here is a Tempter come: though hee should speak in the voice of an Angel: for Gods Spirit bids private men search the Scriptures, because they testify of Christ; and commends private Christians, because they were full of knowledge.

Further, hee can discourage the practice of piety, by suggesting, that to bee strict in life is to savour of too much purity, at least it will bee counted but scrupulousnesse and too much curiosity: and, if thou wilt bee singular, and contemn, and condemn all men but thy self, so will men deal with thee: Why, thou livest as though men were to bee saved by good works, and not by Gods mercy. Here the Tempter is come: for the Spirit of Christ never quenched smoaking flax, but incouraged the care of walking in Gods waies, though it bee to walk in the straight way, and narrow path that leadeth unto life.

Lastly, in all outward or inward temptations, let us look to Christ, who hath sense of both, that hee might bee compassionate to us in both.

If thou bee the Son of God, command these stones to be made bread.]

In this first and fierce assault, consider two things: 1 The ground of it, * 1.111 If thou be the Son of God. 2 The inference, Command these stones to be made bread, which is on a good ground to intice him to evil. In which temptati∣on Satan aims at four things directly. 1 To impugn Gods truth, and word, and that notable oracle from heaven, testifying that Christ was the Son of God. 2 To shake the faith of Christ: Satan knew well enough hee was the Son of God, and hee makes not this a question, as though hee would bee instructed in it; but that hee would make Christ doubt whether hee was the Son of God. And note how cunningly hee ties his policies together, as hee did against the first Adam; hee calls Gods word into question, which is the ground of faith; which if hee can bring out of credit, faith failes of it self. 3 Because of his present estate, to doubt of his fathers providence; and be∣cause of his great hunger and want of means to supply it, to call his own Divinity into question. 4 To use unlawful means to releeve and sustain himself.

In these particulars, standeth the drift of the temptation. As for that which the Papists generally say, that it was to bring Christ to the sin of glut∣tony, by which (they say) the first Adam fell; there is no sense so to think: For 1 Christs Answer, which was directly fitted to the suggestion, tended nothing to the sin of gluttony. 2 Gluttony is an excessive eating of more than needs; whereas Satan desires no more than that Christ would at his de∣sire eat, to the necessary sustaining of nature: it is no great gluttony to eat a

piece of dry bread in extream hunger; belly-gods and gluttons satiate them∣selves with other more pleasant and delicate dishes. Let us therefore know that the proper end of this temptation, is distrust in God, in his word, and suf∣ficient and due means to relieve his present estate.

If thou bee the Son of God] that is, the natural Son of God, equal in power, the delight of the Father, as the voice pretends, then do this that I may be∣leeve thee; else deceive not thy self, because of the voice from heaven, thou art but a pure man.

* 1.112 Doct. 1. Note how Satan doth directly oppose himself against the word of God. God had said Christ was his Son, Satan knew it, and after confessed it; yet against his own knowledge hee calls it into question, although hee had seen it confirmed by two strange signes from heaven, of which wee have spo∣ken. The like was his practice, when hee set upon Eve, saying, What? hath God said thus and thus? why, hee knew God had said it, and that in the day they should eat, they should dye: and yet hee labours to make them doubt of that truth, which both hee and they knew too well. This was ever his practice.

[Reasons.] 1 Because of his great malice to God, who hath every way set himself to confirm his word, that his own truth might shine in his word to all the world. Therefore hee hath outwardly confirmed it by many powerful, and glorious miracles, such as the Devil could never make shew of; as raising the dead, the standing, and going back of the Sun, the division, and standing of the Sea and rivers, and the bearing of a Virgin: and inwardly, his holy Spirit perswades, testifies, confirms, and sealeth up the Word in the hearts of Gods Children, 1 John 2.20. 2 Cor. 2. Now to make God a lyar, and to shew him∣self most contrary to the Holy Spirit, hee contradicts, and opposeth, stormeth and rageth.

2 Hee hateth the word of God, because it is the greatest enemy to his Kingdome, every way resembling God the author, and carrying his image. It is light, and no marvel if the Prince of darknesse resist it; it discovers his subtilties, and fenceth the Christian against his policies; it discerneth spirits, that let him come as an Angel of light, hee shall bee uncased. As hee pre∣vaileth in darkness, so hee worketh in impurity; now here the word resem∣bling God himself crosseth him; it is pure in it self; and a purifyer, as Christ saith, Yee are clean by my word. Further, his chief power being in the Sons of disobedience, and in the hearts of infidels, here also the word clips his wings, being the word of faith: and John 17.20. Christ prayed not onely for his dis∣ciples, but for all those that should beleeve in him by their word. In a word, seeing hee exerciseth his chief power in the sons of perdition, who are gi∣ven him to rule at his will, here the word is his enemy, because it convert∣eth sinners, and saveth soules, called therefore a word of salvation.

3 He opposed Gods word through the malice he beareth Gods children: for hee ever opposeth true professors, casts them into prison, and would never let them have a good day in the world, if hee might have his will, and fol∣lows them with temptations, and with outward afflictions. But this is the sword of Gods mouth, and the sword of the Spirit, by which they cut thorow his temptations, and make them forceless: it is that which comforts them, and sustains them in their troubles, and directs them happily to heaven, so as no way he can have his will of them.

4 It stands him in hand to oppose Gods word: for his long experience hath taught him, that so long as men hold to the word, they bee safe enough under Gods protection; and hee could never win his Captain-sinners to such high attempts in sin, were it not that hee had first shaken the truth of Gods word out of their hearts. How could hee have brought Pharaoh to such ob∣stinacy against God and his people, as to say, Who is the Lord? and I will not

let Israel goe: but that he had brought the word in Moses and Aarons mouth into contempt, further than the sting of the miracles forced him. When Saul had once cast off the Word of the Lord, Satan lead him as in a chain, to hunt David, to throw a dart at Jonathan, to seek to the Witch, against whom him∣self had enacted a severe law. The like of Ahab, Herod, Nero, Domi∣tian, &c.

5 The Word of God is the sentence and rule of righteousness, which con∣demneth Satan; and therefore no marvel if he cannot endure it, and wish it false, and love it no better than the bill of his own condemnation, and death eternal.

Vse. It is a note of a man foyled by the temptation of Satan, and of a devillish spirit, to call Gods Word into question; either to deny it as false, or doubt of it as uncertain; either of which if Satan can perswade unto, he hath his wish: for he knows they are no subjects to God that will not acknow∣ledge his Scepter, but doubt of the rod of his mouth: he can easily blind-fold them, and lead them whither he will, that deny the light: hee can easily van∣quish them, and lead them captive to all sin, if he can get them to cast away their weapons.

Yet what a number of men hath the Devil thus farre prevailed with, in this violent kind of temptation? Some call in question whether the Scripture be the Word of God, or no; swarms of Atheists, and Machevillians, that hold the Word but an human devise and policy; which is to open a door to all carnal and brutish Epicurism, and to confound man and beast together. O∣thers doubt not of all, but of some Books: and others not of some Books, but of some places of the holy Scripture. But we see that Satan would have Christ, but to deny or doubt of one sentence: and what Eves calling into question of one speech of God brought on all our necks, all we her posterity feel. And it is in our natures, when God speaks plainly against that sin, we make ifs, and pervadventures at it, and so turn it off. As for example:

1 Our Saviour teacheth plainly, that whosoever are of God hear his Word, and his sheep hear his voyce. Either men must beleeve it, or deny it: and yet how few can we perswade conscionably to hear the VVord? all who must plainly either make the voyce of Christ false, or themselves none of Gods, none of Christs sheep, for not hearing it.

2 Our Saviour saith expresly, He that heareth you, heareth me, Luk. 10.16. and that God speaks in the mouthes of his Ministers, 2 Cor. 5.20. and that they have an heavenly treasure in earthen vessels. But how few are of this mind? never did any Heathens so despise the voyce of their Priests, and the answer of their Oracles, as Christians in general despise our voyce, in which God and Christ profess they speak.

3 Christ plainly saith, this word is the immortal seed of our new birth, the sincere milk to nourish the soul, the bread of life, heavenly food. But who be∣leeve him? for generally men have no appetite, no desire to it, and can well be content to let their souls languish in grace, and be starved to death. And where∣as they would goe as farre or farther into other Countries, as Jacob and his Sons into Aegypt, when there was no Corn in Canaan, to supply their bodies with food, this they will not stirre out of their doors for.

VVell, take heed of calling Divine truths into question, * 1.113 stand not in them upon thy reason and understanding, which are but low and shallow, suspect them in things thou canst not reach rather than the truth of Scripture, and make good use of these rules. 1 In the rising of any such temptation, know, that Satan seeks advantage against thee, and would bring thee into the same condemnation with himself, by the same sin and malice against God. If hee durst thwart so Divine a truth, so strengthned from Heaven, and that to Christs own face, he dares and will contradict Gods VVord to thee. 2 Con∣sider,

if thou sufferest Satan to wrest away the credit of any part of Divine truth, or the VVord of God, what shall become of all our religion, and the ground of our salvation; all which is laid upon the truth of the word, or all which our Saviour saith, that not one jot of it shall fail. 3 Know, that by yeelding a little to Satan herein, God in his justice may give thee up to such strong delusions, as the Devil himself cannot be so besotted as to beleeve. See it in some instances. Satan beleeves there is a God, and trembleth, saith S. James, and yet he so farre deludes a number, as their sottish hearts say, There is no God, Psal. 14.1. Satan knows there is a day of reckoning and judgement, as the Devils confessed, Art thou come to torment us before the time? and yet he so besotteth and blindeth others, that they make but a mock of all, as those in Peter, who mocked and said, Where is his coming? 2 Pet. 3.1. Satan knows, that God is all an eye, to whom day and darkness are alike: yet in tempting men to secret sins, he will make them say, Tush, who sees us? can God see through the thick cloud? The Devil knows, that God is just, and will not take the wicked by the hand; and yet he makes the sinner beleeve his case is good enough, being a most graceless man; and makes one wicked man say of a∣nother, as in Malachi, We count the proud blessed, &c. The Devil knows, that he that goeth on in sin, shall not prosper; yet he makes the sinner, who turns from the word, to beleeve he shall prosper.

As this temptation aimed to overthrow the Word of God, so also the faith of Christ in that word, namely to bring him from his assurance that hee was the Son of God. Whence we may learn, that,

* 1.114 Doct. 2. Satan in his temptations against all the members of Christ, aimeth to destroy their faith. This Christ himself witnesseth, that Satan desired to win∣now the Disciples, but himself prayed that their faith might not fail, Luk. 22.31. 1 Thess. 3.5. For this cause when I could no longer forbear, I sent Timothy, that I might know of your faith, lest the tempter had tempted you in any sort. And hence his continual practice is to bring men to the extreams of faith, in adversity to despair, in time of prosperity to presump∣tion.

[Reasons.] 1 He maligneth faith, as being a special gift and mark of Gods elect, be∣cause it is given to them only, and to all them, and therefore is called the faith of Gods elect, Tit. 1.1. and to faith is the work of regeneration a∣scribed, Acts 15.9.

2 All Satans temptations tend to break off the Covenant and communion between God and his children, and therefore must in special manner aim a∣gainst faith: for by faith we are made the Sons of God, Gal. 3.26. and God espouseth and marrieth us unto himself by faith, Hos. 2.20. and by faith wee are brought into the grace by which we stand.

3 He knows that faith is our shield, whereby wee both keep off the fiery darts of Satan, and quench the same, and that faith is the victory whereby we overcome the world: this is it that makes all his temptations forceless: for, though we have no power of our selves to withstand him, yet faith gets power from Christ, and lays hold on his strength, which quells all the adversary-power of our salvation. We stand by faith, saith the Apostle; and Satan sees the truth of Christs speech, that the gates of Hell shall never prevail a∣gainst it. He hath reason therefore to labour to weaken it, and to root it (if it were possible) out of the hearts of men, and out of the world.

4 All his temptations bend themselves to cut off and intercept the course of Gods love, and his favours to his children: he bursts with envie at the happi∣ness of the Saints. But unless he gain their faith, he cannot interrupt this; for by faith, as by an hand, we receive Christ himself given us of the Father, Ephe. 3.17. and with him all his merits, and all things belonging to life and godli∣ness. VVe receive the promise of the Spirit by faith, Gal. 3.14. yea the pre∣sence

of the Spirit, who dwells in our hearts: by faith we receive the hope and hold of our blessed inheritance hereafter, Gal. 5.5. And whereas Satans con∣tinual drift is, to estrange God and us, faith only crosseth him, by which wee have entrance and boldness to the throne of grace by our prayers, to speak un∣to God freely as to our Father, Ephes. 3.12. Heb. 10.22. yea, to ask what we will, and obtain not only all corporal blessings good for us, but also the sanctified and pure use of them; whereas the unbeleever corrupts himself in them continually.

5 Satan well knows, that faith is the ground of all obedience, without which the word and all Gods Ordinances are unprofitable, Heb. 4.2. with∣out which there is no pleasing of God, Heb. 11.6. in any thing: for whatso∣ever is not of faith, is sin. Hath he not reason then to assay by all his strength, to take this hold from us? Doth not he know, that the foundation being o∣verthrown, the whole building must fall, and the root overturned, all the tree and branches come down with it? Sever a man from his faith, he tumbles in impiety and unrighteousness, he is odious to God in all things, Satan tram∣ples upon him, and leads him at his will. From all which reasons we see, that Satan especially in temptations aimes at our faith, as he did at Christs.

Use 1. Those who never felt any temptation, but ever beleeved, & never doubted, * 1.115 (as they say) never had faith: for never had any man true faith, but it was as∣sayled most fiercely: never was faith laid up in the heart of any child of God, but the combate between nature and grace, faith and frailty, flesh and spirit, was presently proclaimed. Eves faith was won from her quickly: Abrahams faith was mightily assayled, which because in such a combate he retained, hee was renowned and stiled the father of all the faithful, and faithful Abraham: Moses his faith was shaken, and his great sin was unbeleef: Job in his misery was many ways assayled to distrust God, as his words import, If hee kill mee, I will trust in him still: and Satans aym was, to bring him to blaspheme God, and dye.

Vse 2. As the Devil laboureth most against our faith, * 1.116 so should we most labour in fortifying it. Policy teacheth men to plant the most strength at that fort or part of the wall, where the enemy plants his greatest Ordnance, and makes the strongest assault. And nature teacheth us to defend all our parts, but especially our head and heart, and such like vital parts: the very Serpent will save his head so long as he can, by natural instinct, whatsoever become of other parts. Our chief fortress is our faith: we have no grace but is worth preserving and saving; yet of them all, Faith is as it were the Head and leader, it sends the vital spirits of heavenly life to the whole man. Let grace therefore teach us to save this grace, which is the heart of a Christian, above all the rest, and to beware of the least prick or crack in it, which is dangerous. A man may receive great gashes and wounds in his arms, and thighes, or exteriour parts, and recover it well enough: not so in the heart or brain. Though thy comfort, joy, feel∣ing, yea and fruits may fail, take heed thy faith, thy root fail not. This is that which the Apostle Peter exhorteth, 1 Pet. 5.9. — whom resist stedfast in the faith: wherein if a man sit not very fast, Satan will soon unhorse him.

And of all others let afflicted and humbled souls lay hold, and make use of this exhortation; for Satan doth with so much the more violence assault them, as he findeth it easier to prevail with them: for well he knows, that howsoever they heartily detest all other sins, and much adoe he hath to bring them to his lure in other, yet their spirits being oppressed and wounded by the sense of sin, and Gods displeasure for it, he findes them inclinable enough upon every trivial temptation to despair; and so makes a wide breach by their improvidence, watching narrowly all other things, but not that which they ought most of all, and which Satan most of all impugneth.

Quest. How may I strengthen and stablish my faith?

* 1.117 Answ. By observing these few directions:

1 Consider the excellency of this grace: for those onely that know it, are in love with it, and will use means to preserve and increase it. And this ex∣cellency appears in these branches.

* 1.118 1 It is the first stone to bee laid in Christianity, called a subsistence or foun∣dation, Heb. 11.1. from whence also Christians are styled. 1 Cor. 1. and, the houshold of faith, Gal. 10.6. of which Christ himself hath undertaken to bee the Author and finisher, and hath appointed all his Ordinances to breed and perfect it in the hearts of all that shall attain the end of it, which is salvati∣on, namely the word of faith, Rom. 10.8. the Sacraments the seals of faith, chap. 4.11. and the Prayer of faith, Jam. 5.15.

2 It is the beginning of our blessedness, John 20.29. Blessed is he that hath not seen, and yet beleeveth: It espouseth us to God and Christ, and ascertain∣eth us of the marriage day: It honoureth God, as Abraham by beleeving gave glory to God, and makes us witnesse that God is true, which is not more honour to God than our selves, John 3.33.

3 All our strength is from faith, Heb. 11.33. by faith the Saints subdued Kingdomes, and were strong in battel: faith is the victory whereby wee o∣vercome the world: by faith wee stand: A grain of it can work wonders, and what then can strong faith? It draws vertue from Christ, who him∣self was foiled by it in the Syrophenissa••. All things are possible to it, Mar. 9.23. Give Peter faith, hee shall not sink, but shall walk on the Sea, Matthew 14.29.

4 All our present comfort is from it; peace with God, and peace in our con∣sciences, Rom. 5.1, 2. comfort in afflictions; it beareth great weights un∣crusht, it self being 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a sound and sure foundation. According to the measure of faith, is the measure of all other graces and comforts. As a man beleeveth, so hee obeyeth, loveth, prayeth, and is heard. Yea, not onely the measure of grace here, but of Glory hereafter is propor∣tioned to the measure of faith. And is it not worth preserving and increa∣sing?

* 1.119 II. Use means to increase and strengthen it, and they be these: 1 Acquaint thy self with the word of God, often read, repeated, preached, meditated, and conferred on: this is the word of faith, and every thing is fed and pre∣served by that whereof it is begotten; and the often hearing, reading, medi∣tating, and conferring of it doth fix and digest it, and makes it at hand to comfort the weary hands and weak knees. And wee must not onely fre∣quent the audible, but also the visible word, that is, reverently and con∣scionably use the blessed Sacraments, which are signes and seals of Gods fa∣vour, and our Faith. Those that say they beleeve, and yet neglect the Word and Sacraments, deceive themselves, for there is nothing to save, where is no means of saving. A man cares not greatly for an empty chest. Neither can faith stay where she sees not her self respected. Oh take heed of Satans subtilty, who to hold men in infidelity with-holds them from visi∣on, and to starve mens souls intercepts their food: And in comming to the word, consider the excellent promises that are made to faith, and take spe∣cial notice of places which may batter the devils temptations to unbe∣leef.

2 Observe the tokens of Gods love and favour towards thee; and, be∣cause no man knows love or hatred by things before him, labour to find it in spiritual things, how much thy heart loveth him, which is a reflexion of his love, what joy of the Spirit, what assistance in former tryals, what strength, patience, issue and use of them thou hast. Experience of God is a strong prop, when the soul can gather from former time a conclusion of Gods pre∣sence,

and aid for time to come: So did David, Psal. 23. ult. and 1 Sam. 17.34, 37. and Psal. 143.4, 5. and 77.7. to 13. Hath the Lord forgotten to be mer∣ciful, and shut up his loving kindnesse in utter displeasure? I said this is my death: yet I remembred the years of the right hand of the most High, I remembred the works of old. And how justly do some faint in trouble for want of observing the waies of God with them in former tryals and deliverances?

3 Labour to get, and keep the assurance of thy adoption: for then the gates of Hell shall not prevail to hurt thee. The former, by the witness of the Spirit, which will alway uphold us in afflictions, if our care bee not to grieve and quench him: So long as the spirit of consolation possesseth the heart, what sound comfort can bee wanting? but if hee depart in displea∣sure, neither can our faith or comfort bee long upheld. The latter, by keeping good conscience; for faith and good conscience stand and fall to∣gether: an accusing conscience weakens faith, and destroies boldness, that wee dare not come neer unto God; whereas contrarily our election is made sure by good works, 2 Pet. 1.5. and by the fruits of the Spirit. It stands us in hand, if wee would stand against Satan in the day of Tryal, to take heed of admitting any thing against our conscience; which the Apostle compares to a ship fraughted with precious wares, such as faith, love, joy, with other graces: Now if wee crack our ship of conscience, wee make shipwrack of faith and the other graces, which good conscience had preserved.

4 Faith being the free gift of God, who is the author and finisher of it; a means to stablish it, is fervent and continual prayer, as the Apostles knew well enough, Luk. 17.5. saying, Lord increase our faith: and that good man, Mark. 9.24. Lord I beleeve, help my unbeleef. Christ praies for the not failing of thy faith, wilt not thou pray for thy own? * 1.120 A special mark of the least measure of faith, is, that it can pray for more.

III. When thou feelest Satan assaulting thy faith, and hiding from thine eyes the love of God, then set before thine eyes Gods gracious promises made, and to bee made good to thee in Jesus Christ; both because, 1 of the generality of them, which run without excepting thee, if thou doest not ex∣cept thy self; as also, 2 Because they are built and grounded, not upon thy sense and feeling, but upon Gods unchangeable love; as also, 3 Because hee hath commanded thee to beleeve.

Object. Oh, but would you have me beleeve, when I feel nothing but corruption in my self, and correction and displeasure in God?

Answ. Yes: for faith must bee where is no feeling, and may bee: one thing is the being of a thing, another the discerning of it. Doth not the sun shine, though a cloud or some other thing bee between our sight and it? Nay, then when sense and feeling cease, faith begins her chief and most glorious work. Was it not Abrahams commendation, that hee beleeved against beleef, and hoped against hope? when all nature and sense was set against him, hee held the word of promise against sense and nature. Nay, our blessed Saviour, in whom was no grudgings of infidelity, but assured faith in his Father, yet in respect of his present sense and feeling cryed out, My God, My God, why hast thou forsaken mee? David beleeved in the word of God, and not his eyes, and so must thou, that thou hearest God speak, and not that thou seest. Thomas when hee would beleeve no more than that hee saw and felt, our Savi∣our said to him, Bee not (so) faithless, but faithful.

In the strongest encounter wait still till Christ come to case thee, hee is not far off, and commit thy self in well doing into his hands as into the hands of a faithful Creator; say with Hester, I will go to the King, if I perish, I perish; it may bee hee will reach out his scepter graciously, and I shall live; but if I must needs perish, I will perish under the wing of my Lord and Husband.

So much of Satans second drift in the first temptation.

In the third place he seeketh to make Christ doubt of his Divinity, and call in question whether he was the Son of God, or no, from his present necessity: as if he had said, Seest thou not in what famine and need thou art? thou hast fasted here these forty days of my knowledge; VVhat is become of thy Fa∣ther, and of his providence, whose Son thou art proclaimed? Is this the care thy father hath of thee? Doth he think thou canst live of air, or feed of winde, or digest stones? Art thou (weak creature and starven) he that must prevail against the gates of Hell? Art thou the Messiah, that hast not a morsel of bread to put in thy mouth? No, if thou wert the Son of God, he would care a little more for thee: no natural father that had a drop of affection, would leave his child so destitute. VVhence we may learn, that,

* 1.121 Doct. 3. Satan seeketh to make the members of Christ (as well as the Head) call in question their adoption and salvation, for present adversity and want. A no∣table instance hereof we have in Job, whom when the Devil by Gods permis∣sion (to bring him to blaspheme God) had robbed him of his goods, had slain his children, had afflicted his body with most painful and loathsome botches; then he sets upon him, and sets all his friends upon him, to make him beleeve that God also is his enemy, and hath brought his sin upon his head. And this he taught his instruments, the wicked rulers, or rather ray∣lers, Matth. 27.41. when Christ was in most extream torments, and terrours of body and soul, hanging on the Cross, they said in scorn, If he be the Son of God, let him come down from the Cross, and we will beleeve on him: He trusted in God, let him now deliver him if hee will have him: for he said he was the Son of God. As if they had said: Is not this a notable deceiver to say hee was Gods Son, and now is in extreame danger, ready to perish shamefully, and no hope of any deliverance? If he were the Son of God, would hee suffer him to pe∣rish? So it is his ordinary temptation to any beleever: Doest thou not see thy self poor and despised, in want and sorrow? Seest thou any one sign of Gods favour? Art thou not deprived almost of all the pleasures of the world? Seest thou not that God cares for beasts and fowls, which he feedeth in due season, but thou art neglected?

[Reasons.] 1 This comes to pass, because of Satans malice towards God himself: hee would not only falsify his word, who hath said, that No man knoweth love or hatred by all the things afore him, Eccles. 9.1. but also impeach his providence and care over his children, who whatsoever their outward estate seem to bee, are still as dear unto him, as the apple of his eye; and when they be as most unknown, yet are they known.

2 Because of Satans malice to piety and religion, which by this means hee seeks to chase out of the earth: for the world keeps it under, and commonly it riseth to no great matters. Now if God respect it not neither, who would bee, godly? what profit were it to serve the Lord?

3 Satan herein hath much strength from our own corruptions, and plow∣eth often with our own heifers: for we desire rather to walk by sense than by faith: we hardly beleeve without pawns and pledges; every man trusts his own eyes, and thinks wisdom good with an inheritance. Hence this temptation finds the easier entrance and better entertainment.

4 Satan ever in these temptations hath a further reach than he shews, name∣ly that he may hence perswade men by some unlawful means to releeve them∣selves, and better their estate; no longer to depend upon God, who hath cast off the care of them; but to shift for themselves, and (as hee moved Christ himself) to make stones bread.

5 Satan hath gotten no small advantage against Gods dear children by this kind of temptation, and brought them to take their own ways, as if God had quite forgotten them. Abraham thought God had left him to the cruelty of

the Aegyptians, and that there was no way to help him, but by lying, and teach∣ing his VVife so to doe also. Lot was so invironed by the Sodomites, as to avoyd their fury he saw no way, but to offer his Daughters to their abuse and filthi∣ness. David was so hunted by Saul, as hee must shift for himself by feigning himself mad. An heart now cleaving unto God, and resting in his assured love and providence, would have waited till God had come unto it, and not turned it self to carnal counsels.

Use. This condemns their folly, who judge themselves and others by out∣ward things, which fall alike to all: who may see by this, what spirit it is that suggesteth them. It is a delusion of Satan, and general in the world, to make men deem themselves and others happy, and in Gods favour, because they prosper in the world, and Gods people infortunate, because the world crosseth them for the most part. For:

1 By this conclusion Christ himself the Son of God, * 1.122 who had all his Fathers love poured upon him, should have been most hated of his Father, and a most unhappy creature: He was in want of house, of money, of friends, of food; the world had no malice in it, which was not cast upon him: and hee was not only forsaken of men, but in such distress on the Cross as he complained hee was forsaken of God. And yet all creatures were not capable of that love wherewith his Father loved him, when he loved him least.

2 Neither the testimony of Gods love, nor the dignity of his Children stands in outward things, nor in the abundance of worldly comforts: for then the rich Glutton should have been farre better than Lazarus; Abraham, Isaac, Jacob, who for famine were glad to fly their Country, should be in less grace with God, than the wicked Kings to whom they went. The Apostles, who were the lights of the world, who were in hunger, thirst, nakedness, buf∣feted, without any certain dwelling place, reviled, persecuted, accounted as the filth of the world, and the off-scouring of all things, should have been in no better account with God than with men. The Saints in Heb. 11.36. to 39. who were tried by mockings and scourgings, by bonds and imprisonment, were stoned, hewn asunder, tempted, slain with the sword, wandred in sheep-skins, &c. being destitute, afflicted, and tormented, should have lost both their dignity in themselves, and their favour of God. But they lost neither of these: For the same text saith, that the world was not worthy of them, be∣ing men of such worth, and that by faith they received a good report, name∣ly from God, and all good men.

3 The beauty of Gods children is inward: that which argueth Gods love, is the gift of his Son, faith, hope, a joyful expectation of the future inheritance, 1 Joh. 3.1. Behold what love the Father hath bestowed upon us, that we should be called the sons of God. In which words, the Apostle calleth our eyes back from beholding earthly dignities and prerogatives, which we are ever poring into, and have Hawks eye to see into the glory of the world: But hee would have us behold Gods love in other things than these, * 1.123 namely in the inward notes and marks of Gods children. And here is a main difference between that love which comes from God as God, and that which cometh from him as a Father; between that which he bestoweth on his enemies, and that which he bestow∣eth on his sons; that which Bond-children receive, which are moveables, and that which the sons of the free-woman receive: for this is the inheritance: let Isaac carry that away, and no scoffing Ismael have a foot in it.

4 Whereas Satan from crosses, losses, afflictions, anguish, and durable sor∣rows perswades that men are not Gods children, the Apostle (Heb. 12.6, 8.) makes a clean contrary argument, that afflictions and crosses are signs of Gods love rather than of hatred, and marks of election rather than of rejection: Whomsoever the Lord loveth, he chasteneth, and scourgeth every son he re∣ceiveth. If yee bee without correction, whereof all are partakers, then are yet

bastards, and not sons. And, 2 Tim. 3.12. All that will live godly in Christ, must suffer persecution: the world must rejoyce, while they must be sorrowful, and cannot but hate them because they are not of the world. It is the condition of Christian hope, that those who will be conformable to Christ in glory, must be conformable to him in his sufferings.

Rules to withstand this dangerous temptation.

* 1.124 Rule 1. Labour to confirm thy self in the assurance of thy adoption, which Satan would have thee stagger in, as Christ here: and if thou beest assured thou art Gods child, it will draw on another assurance; namely, that God will be careful of thee, to releeve thy want, and deliver thee in thy distress, whose love surpasseth the love of most natural Parents to their children; as appeareth, Isa. 49.15. Can they that are evil, give their children good things? how much more shall God our heavenly Father give good things to his children, which he seeth good for them?

Quest. How shall I confirm my self in my adoption?

Ans. By thy resemblance of God, as the natural child is like his natural father. In Adam we lost the excellent image of God, let us labour now to find it restored in the second Adam. * 1.125

1. Examine the life of God in thee, who art naturally dead in sin: the breath of this life is heavenly thoughts, meditations, affections: the actions of this life are spiritual growth, and increase in grace and vertue; Christians duties in general and special: the maintenance of this life, is the hungring and thirsting alter the heavenly Mannah, and water of life, the Word of God: the very being of it, is our union and communion with God by his Spirit, which is as the soul to the body.

2 Examine the light of God in thee: for he is light, and in him is no dark∣ness; and if thou beest his child, thou art one of the children of light. As thou growest in understanding what the will of the Lord is, so thou growest in this Image, and art like unto Christ thy elder Brother, upon whom the Spirit of wisdom and understanding, the Spirit of counsel and strength, the Spirit of knowledge and the fear of the Lord doth rest, Isa. 11.2. whereas on the contrary, these two things goe together; as in the Heathens, darkness of un∣derstanding, and estranging from the life of God, Ephes. 4.18. Wouldst thou be confirmed in assurance that thou art Gods child? then labour for this part of his image, which is renewed in knowledge, wait at the gates of Wisdom, shut not thy heart and eyes from the beams of this blessed light.

3 Grow up in holiness and righteousness, as God himself is not only free from all evil, but infinite in goodness, most just, most holy: and as hee let∣teth his light shine before men, so must thou let thy light shine before men, that they may see thy good works, Matth. 5.16. 2 Cor. 7.1. cleanse your selves from all filthiness of flesh and spirit, that yee may grow up to full holi∣ness. This holiness must not only fence the heart from uncleaneness, but the eye, the ear, the mouth, the hands and feet, and all the members, when they bee ordered according to the Word prescribing rules for them all.

Rule 2. VVhen thou feelest grudgings of diffidence arise, and Satan will urge thee how thou canst think thy self respected of God, being beset with such a world of trouble, and almost drowned in a sea of vexations, without bottom or bank; Now call to mind and set before thee Christs blessed exam∣ple, in whom, as in a glass, thou mayest see the sharpest of thy sorrows in any kind, not only sanctified and sweetned, but mingled with admirable love of his Father. VVhat evil befalls thy body and soul, or thy estate inward or outward, which he hath not born and broken, and yet never the less loved of his Father? Thou wantest comforts of body, House, Land, Meat, Money;

hee had not a foot of land, not a house to hide his head in, not any money till he borrowed of a fish, not a cup of cold water till he had requested it of the Samari∣tan, who would give him none. Thou wantest friends respect in the world, yea, where thou well deservest, yea, where thou mightest justly expect it: Remem∣ber it was his case; his friends became his foes, his scholar a Traytor, the world hated him causeless; he came to his own and his own received him not; he was without honour in his own Countrey, hee had evil repayed him for good, he wept over Jerusalems misery, but Jerusalem laught at his. Thou wantest peace of conscience, canst not see a clear look from God, nor feel any ease from the sting of thy sins, thy sorrowful mind dries up thy bones, all outward troubles are nothing to this: But remember that never was any so laden with the burden of sin, as Christ, when his bitter torment expressed such words as these, My God, my God, why hast thou forsaken mee?

3 Rule. From these crosses, by which Satan would drive thee from God, * 1.126 labour to see how near and graciously God draweth towards thee; and thus beat him with his own weapon.

1 The Lord helpeth forward our salvation by them, being sour sawces to bring us out of love with our sweet sins, and of this evil world: plowing of ground kills the weeds, and harrowing breaks the clods: they be the Lords sharp salves to draw out our secret corruptions, and the Lords sope to wash foul linnen white: they bee the Lords ushers to teach us his statutes; to teach by a little smart both what thou hast deserved in the life to come, and what Christ hath suffered for thee in bearing the whole punishment of all thy sins; to teath thankfulnesse for contrary blessings; by poverty, sick∣ness trouble, men learn to bee thankful for wealth, health, peace: to teach pity and compassion towards the misery of others: to teach circumspection in our waies, and more care of obedience to all Gods Commande∣ments.

2 The Lord by crosses tryeth, and exerciseth the faith, patience, and sin∣cerity of his servants, whether they will hold out as Job: for as a man by wrestling knows his own strength better than before, so is it here.

3 The Lord is never nearer his children than in trouble, in fire and water, in six troubles and in seven, to support them with strength and patience, to give a blessed issue and use•• and turn it to his own glory in their mighty deliverance, and to their best; all things are turned to their best, to recom∣pence their light afflictions with an eternal weight of glory. As Christ said of Lazarus, This sicknesse is not to death, but that God may bee glorified, John 11.4. so wee may say, This poverty, loss, disgrace, &c. is not to the ut∣ter undoing of a man, but that God may have glory in his deliverance and glorification.

So much of the third drift of Satan in this first temptation: now of the fourth. In that the Devils last drift in it is, to have Christ in his want and hun∣ger, to use an unlawful means of supply; note, that

Doct. 4. It is an ordinary instigation and temptation of the Devil, * 1.127 or a Devil∣lish spirit, to use unlawful means in our want to help our selves. Because Christ had no ordinary means of getting bread, hee must provide for himself by extraordinary. Gen. 25.29, 32. Esau comes out of the field weary and hun∣gry, and almost dead for meat: how must hee supply his want? Sell thy birth-right (said Satan) and so hee did. Peter was in great danger in the High-Priests Hall: how must hee help himself out of their hands? Deny thy Master (said Satan) forswear him, and curse thy self: and thus hee gat out. Saul was in great straights, God was gone from him, hee was not an∣swered by Urim, nor Oracle: how shall hee do for counsel? hee must go to the witch of Endor: and so the Devil sends him from himself to himself, who can tell him more than all his Ʋrim, his Dreams, his Prophets. Sarah wan∣ted

a Child, shee had a promise of one, but shee laught at that, Gen. 16.2. yet must she have one another way; shee gives her maid to her Husband, and shee brings an Ismael, a mocker and persecutor of the promised seed.

[Reasons.] 1 Satan sees how easily hee can weaken our confidence in God, seeing wee are ready to trust more in the means than in God: hee knows our infide∣lity, which makes us hasty and soon weary of waiting.

2 Hee knows how derogatory this is to the promise, truth, power, and providence of God, who can sustain his children as well above means, with∣out means, yea, against means, as with them. His hand is not shortened that he cannot help.

3 Hee easily draws on this temptation under of a colour of necessity, which wee say hath no law, but falsly. Hence is the common speech of the world, to defend any injustice, Why? I must live, I must not put forth my wife and children to beg, I must so exercise my calling, as to maintain my wife and family, I must utter my wares, though I lye, and swear, and exact, and de∣ceive: and so under a colour of good, and pretence of necessity, no wicked∣ness comes amiss in the course of ones trade.

Use 1. This teacheth us to bewail the pittiful estate of numbers of men taken in this snare of the Devil: as,

1 Numbers of men oppressed with poverty, because they say they must live; they must live in an unlawful calling, wherein they be slaves and drudges to every mans sin: such as are Players, Jesters, Wizards, Tumblers: such are Scholars, who for preferment run into Popish Countries, and betake them∣selves to seminaries, and so become Traytors. Yea, those that have no cal∣ling, must live too: but how? by filching, stealing, or begging, as idle and roguish vagrants, and those at home whose extream idleness, brings po∣verty upon them as an armed man. Or else by gaming, cheating, and by their wits. The whole course of all which, is but a prentiship to the devil.

2 Others that exercise honest trades, but easily help themselves forward by swearing, lying, facing, false weights, measures, and trickes which they put upon men: They never stick for a penny-profit to hazard their souls: He is no quick Chapman, if hee cannot lye for advantage: neither can hee bee trusted unless hee swear: hee must swear, or hee must not sell: hee must sometimes make the best of an ill bargain, and with a little colour lay it upon another mans neck: for why should hee willingly wrong or undo him∣self?

3 Others a number, 1 who by mis-demeanours have brought just re∣proach upon themselves, and seek to salve it by lying, facing, and shifting: and perhaps by worse means. This was the case and sin of good David, hee had corrupted himself with Bathsheba, hee was afraid the adultery would come home to him, hee sends for his worthy Captain Uriah to go home to his wife, that so it might bee covered; but when it could not that way, good Uriah must bee slain at Davids appointment, and so hee would hide adultery by murther. 2 Like unto these are those, who having outragiously overshot themselves in notable riots by word or deed, and being called to account for it, lay all the blame upon drunkennesse, a sin indeed of strong burden, able to carry away many sins upon it; but never was any sin lessened by another, but aggravated, and the excuse is a confession of a double sin, which in all true judgement deserves double punishment. 3 Servants, or children, who having committed a fault, hide it by lying, and so to avoid an inconvenience, run in∣to a mischief.

4 Others, being sick and diseased, are perswaded and resolved to go to Wizards, and Witches, cunning men and women, and so get release by breaking the Prison. A pittiful cure, when the Devil is the Physician. Saul

never went to the Witch, till God was gone from him. And take this for a certain conclusion; 1 Whosoever goeth or seeketh to a Witch, in losses, crosses, &c. let him boast as much as hee will of his faith, it is but a Satanical faith, a faith in the devil, and not in God, by which the Witch workes all that is done. 2 The remedy is far worse than the disease, severely revenged on Saul, 1 Chron. 10.13. and on Asa, 2 King. 1.16. 3 The Devil hath got from them, that which hee could not from Christ; namely, to use another means of release than God appointed.

Some there bee that are hearers of the Word, yet if they see any person extraordinarily visited, will give him counsel to seek out to the cunning man. Is it because there is never a God in Israel? is this a small sin? By Gods law they ought to dye that seek to thrust a people from their God, and drive them to the Devil? Deut. 13.10. But this is a greater sin than that. Miserable comforters that wish them to go to Hell for help.

Vse 2. Let us carefully look to such rules as may keep us from using un∣warrantable means, and they are four.

1 Consider that all means outward and ordinary are but servants, * 1.128 to which God hath tyed neither blessing nor providence, further than hee pleaseth, that our affections should not bee tyed to them, nor our eyes fixed on them, but on his hand who disposeth means to his own ends. It was the sin of the Is∣raelites to limit the Holy One of Israel, namely to means, that when they saw no means, they saw no God: whereas a heart loosed from the means, and rightly disposed to the Author, doth not stint him neither to the measure of affliction, nor to the time, or means of deliverance. Job will not tye God to any measure, but commits himself wholly to him, saying, If hee kill me, yet will I trust in him. For the time of deliverance, the godly commit it to God, in whose hand times and seasons are: the just man that lives by faith makes not haste, Isa. 16.28. For the means of deliverance, Abraham is secure of it, My son, God will provide: hee saw no means of the Promise, if Isaac were offered, yet hee laies him on the alter, on the wood, and receives him from the dead.

2 Consider, that any good thing is then beautiful, when it is compassed by good means. Satan ever aimeth at one of these two things, * 1.129 to hinder every thing that is good, or, if hee cannot do that, then to thrust it on by e∣vil and ungodly means, that hee may at least blemish that which hee cannot hinder: and, if hee cannot overtake us in the matter, yet to get beyond us in the manner of doing it. Wee must therefore watch in both these, that what wee do bee warrantable; as to preserve our selves, and provide for our families: (Hee is worse than an Infidel that doth it not) but withal know, that hee is no better than an Infidel, that doth it by evil means, or after an unwar∣rantable manner.

3 Consider, that there is no necessity, if ordinary and lawful means fail, to use unlawful. When men say, I must live, and I must maintain my family; here remember, that must is for a King, nay, absolute and unlimitted ne∣cessity is for the King of Kings. It is not absolutely necessary, that thou live, but so long as God pleaseth: yea, it is absolutely necessary that thou rather perish, and not live, then break Gods Commandement: If thou perish for want of means, thou mayest go to heaven as Lazarus, and exchange a mise∣rable life with an happy: But if to keep thee from perishing, thou loose thy soul, this is to leap out of the pan into the coales. Thou therefore that must pro∣vide for thy self and thine, I tell thee, thou must do it by a moderate and ho∣nest care, warrantable by the word, and not shift and prole, as if all were fish that comes to the net: that is all the necessity that God hath laid on thee, the o∣ther is suggested by Satan.

4 Labour to live the life of faith, which will exclude such disturstful

thoughts and practices. For the property of faith, is,

* 1.130 1 To beleeve the promises of God, when we see the clean contrary; as, when we feel our own sins most, then most to beleeve our own justification; out of the deep with David, yea out of the Whales belly with Jonah, and in darkness with Job to see light.

2 To see things invisible, to make things absent, present; yea God absent present, and to set him continually at the right hand. Moses feared not the wrath of the King, because he saw him that was invisible, Heb. 11.17. Elisha being in Dothan feared nothing, when his servant cryed out; because his eyes were open to see the Angels, as fiery Chariots protecting him.

3 Faith is never so working as in perillous times, because then there is most need, most use of it; then it sets it self a work, and mingles it self with the promises of God, by which it quickens and puts life unto a man, when he is half dead, as Psal. 119.49. Remember thy promise wherein thou hast caused me to trust: it is my comfort in trouble: for thy promise hath quickned me. Now it bestirres it self, to make Gods faithfulness and truth his shield and buckler. Notable is that example of the three Children, Dan. 3.16, 17. who were in present danger of their lives, and cast into an hot Furnace: In this danger now their faith bestirres it to provide for their safety, not by any yeelding, or blanching, or buckling to the unjust command; but by furnishing their mouthes with a resolute answer, Be it known unto thee, O King, that wee will not worship this Image; and by preparing their hearts (through their confi∣dence in God, who was able to deliver them) rather to yeeld themselves to the fire and raging flames, than to any part of that commandement. And were faith and Gods fear working in the heart, it would destroy false fears and infidelity, which Satan prevaileth in mightily, causing men to seek help by unlawful means, if the lawful bee never so little set out of sight.

Command these stones to be made bread.]

Here is an inference upon the former words, If thou be the Son of God: up∣on a true ground Satan raiseth a dangerous consequence: Christ was the Son of God: true. Must he therefore needs make stones bread?

* 1.131 Doct. It is an ordinary temptation of the Devil, to inferre mischievous conclusi∣ons upon true premises. God had no respect to Cains Sacrifice, as to Abels: Whereas now Cain should have offered of the best, as Abel did; and have brought faith with his offering, by which Abel offered a better Sacrifice, Heb. 11.4. Satan inferres upon it, Therefore kill thy brother. Saul received no answer of God: that was true: but that therefore he should goe to the Witch of Endor, was Satans inference, both against the Law of God, and Sauls own law. God is a merciful God: a true premise, and the scope of all the Scripture: but, that Jonah should therefore fly to Tarshish, and not goe to preach the destruction of Ninivie, was a Satanical inference. A man must pity himself, and doe what he can to repel evil from him, and avoyd danger: but that Christ should therefore not goe up to Jerusalem to suffer, was a dan∣gerous consequence of Satan in Peters mouth; whom therefore Christ calleth Satan.

[Reasons.] 1 Satan is cunning, and seeketh by mingling good and evil, truth and fals∣hood, to justifie that which is false, and to draw it on with the truth. If hee should never speak truth, he could never deceive half so much: therefore hee speaks many truthes, to give credit to his lyes: and the same hee hath taught all his agents. Do we think, that a false teacher or heretick could doe any great hurt, if he should not lay his leaven in a lump of truth? would not every man at first reject him, if he should bring never a true doctrin? but therefore, that his heresie may spread like a gangrene, he comes with a fair pretence of many

truthes which cannot be denied. Doe wee think, that the Church of Rome should have so prevailed in the world, or that Antichristian state should have been endured, or could any Papist bee suffered in ours or any well-ordered Country, if they did not colour all their abominations and false religion with some general truths; if they should not in word and shew hold and re∣cite the Articles of faith and principles of our religion, concerning God in unity of essence and trinity of persons, concerning Christ, the Church, &c. were it possible, that any Christian state could bear them, while indeed and in truth they reverse the whole foundation of religion, and are limbs of Anti∣christ? No, their deceit is a mystery, and walks in darkness, and the mask and vizards of truth with pretence of holiness, hath held the Swords of Princes from them, which else had long since been sanctified in their overthrow.

2 Satan can doe no other, who cannot speak truth for truths sake: for be∣ing a Lyar from the beginning, he loves not truth, and therefore if hee speak truth, it is to corrupt the truth, or to stablish some lye. Lying is the Devils mother tongue, Joh. 8. 1 Sam. 28.17, 18. * 1.132 Satan in the habit of Samuel spake many truths; as, that the Lord had rent the Kingdom from him, and given it to David (because he had so spoken hee would doe it; and because Saul obeyed not the voyce of the Lord, nor executed his fierce wrath against the Amalekites:) and that the Lord would deliver him, and the Israelites into the hand of the Philistims the next day, &c. But all this was to feed Saul in his delusion, and hold him in his sin, as though he were Samuel, as vers. 17. the Lord hath done it, even as he spake by mine hand: and vers. 19. to morrow shalt thou be with me, &c. So in the New Testament we have the Devils con∣fessing Christ to be the Son of God, the Holy One, the sum of the Gospel; and Paul and Silas to be the servants of the high God, Act. 16. but both Christ and his servants put them to silence, and would not have them to speak the truth, because it was to deprave and slander the whole truth, as though Christ and his servants had been in league and agreement with the Devils, and so their doctrin had been not Divine but Diabolical. Thus Satan like a Barge∣man looks one way, but ••owes another.

3 Satan sees how our nature is easily carried away through a general shew of good or truth, to take in with it error and falshood hand over head, with∣out trial or discerning: For though our blessed Saviour would not confound stones and bread, yet we easily take stones with bread, and Serpents with Fishes. The whole Masse-book is but an heap of Idolatrous prayers, and Ce∣remonies: but yet because there is some shew of good in it, many Scriptures, and some tolerable and good prayers, with many devotions, it is wholly re∣ceived without trial, of millions given over to delusion.

4 Satan the Prince of darkness can transform himself into an Angel of light, 2 Cor. 11.14. and the false Prophets will be confident that the truth is with them: Zedekiah will oppose Micaiah, and Hanani will smite Jeremy, and make yokes against the King of Babels yoke, Jer. 28.11. The Donatists in Africa cryed out, that the sound Christians were Traytors to the holy Books, and themselves the defenders of them. The Papists at this day cry out with Dioscorus the heretick, I defend the opinions of the Fathers, and their whole doctrin is condemned with mine.

Vse 1. Let us learn to be wise, and try before we trust, not taking all things in gross, but first examining and proving them: False-hood carries often a shew of truth, and truth often covers false-hood: no vice appeareth in his proper colour, but under the likeness of some vertue. The Romish VVhore of Babylon offereth not her wine of Fornications in the bark of some poysoned plant, or shell of some poysonful or venemous Creature, but hath conveyed them all into a cup of glistering gold, Revel. 17.4. and this hath entised the

great ones of the earth, who gazed at the glister of the golden boul, but never looked what was in it: the glorious stile of Catholike Church, Vicar of Christ. Peters successor, hath deceived such as liked not to try before they did trust: and so hath universality, antiquity, fathers, consent, and the like. Eve should have examined the words of the Serpent, and Adam the gift of his Wife; and then neither of them had been deceived. The builders of Babel, had they examined the motion before they had made onset, had avoyded that confusi∣on. Abraham should have tried the counsel of Sarah, before he had taken her Maid into his bosome. This examination and trial by the touch-stone of the Word, will shew the inconsequence of such dangerous conclusions. How lamentably are many great wits and gifts given over in Popish Countries for want of this sound trial, taking their religion by tradition, offering to the shrines of their fore-fathers, that often they can spend their goods and lives for it, as though it were the only truth.

Vse 2. Let us labour to avoyd these common darts, these falsly concluded conclusions which Satan seeks to have us assent unto: It is a great subtilty of the Devil, by which he overthrows many, and must the more circumspectly be watched against. See some instances of this his Stratagem, in matters of faith, and of practice.

* 1.133 I. In matters of faith: 1 In the Scripture it is a frequent ground, that God is merciful: true, therefore (saith Satan) be bold in sin, and deferre thy repentance: thou maist repent when thou list. Here is a wicked inference in∣deed: for there is mercy with God, that he may bee feared; and, Knowest thou not that the long suffering of the Lord should lead thee to repen∣tance?

2 It is a true ground, that Christ dyed, and that for all, i. e. elect and be∣leevers. But Satan saith, Therefore what needest thou care? why shouldest thou be so precise? Is not Christ a sufficient pay-master? Yes, but he paied for none, but for those that walk not after the flesh, but after the Spirit, Rom. 8. vers. 1.

3 It is a true ground, that a man must provide for himself and his family, or else he is worse than an infidel. Hence Satan collects, Thou mayest bee covetous, thou mayest scrape and scratch together any thing; an Infidel is the worst in the world: and so he perswades a man, that all is fish which comes to net, and any wind good that brings gain with it.

* 1.134 II. In matters of practice, many ways: 1 Thou art the Son of God, then make these stones bread, thou mayest be a little bolder than other. God will not be so angry with thee. Here see a plain Satanical inference: For the child of God must honour his Father, Mal. 1.6. and fear to offend him. If I by profession draw near unto God, I must the more sanctifie my self, and grace my profession.

2 If thou beest a man, a gentleman, a man of valour, doe not put up this wrong, but revenge this quarrel: else every one will point at thee for a da∣stard. Here is another devillish conclusion; for a man must not step into the place of God, who saith, Vengeance is mine, and I will repay: and a Gentle∣man must bee of gentle behaviour, not savage, fierce, and cruel: a man of valour must pass by offences: It is the glory of a man to pass by an offence, Prov. 16.32.

3 If thou beest an honest fellow, drink, sit bare upon the ground, and pledge so much to such and such a friend, drink a health to that and the other boon companion. But the inference is like the former: it warres with honesty and civility, to drink and swill till health be drowned, and reason banished, and the party sorted with the brute beasts.

4 If thou beest a good Catholike, a true Romanist, defie these Hereticks, dye for the Romish religion; but before thou dyest kill thy Prince, cut the

throat of thy countrey, blow up the Parliament-House, so shalt thou bee a Martyr presently. But a true Catholike cannot bee a limb of Antichrist, can∣not bee a Traytor, cannot bee the Devils martyr; though a false Catholike, a false-hearted Romanist may bee a fox, a Fa••••, an incendiary, a Clement, a Ravilliac, a Catholike villain, or universal mischief.

5. But thou art now in danger, therefore now deny thy profession, forswear thy Religion, abjure Christ, at least cast one grain into the fire at the Empe∣rours Commandement. Here is another devillish conclusion upon a true premise: for God bids mee in danger draw near unto him, and not renounce him, or go further from him: Christ did not by any evil means avoid danger for mee; and hee hath said, hee will deny him before men and Angels, that shall deny him in this world. And the further from God, the nearer to danger.

6 Thou art a man of learning, and in a populous place, why, shew thy learning sometimes, and preach above the peoples capacity: thou canst speak tongues, do so, and study to bee more eloquent. Here is Satans So∣phistry and learning upon the learned: the ground is often true, the infe∣rence false and dangerous: the Apostle Paul was a man of learning, and in a populous place, at Corinth, but hee thought nothing worthy to be known, but Christ and him crucified: neither stood his Preaching in the enticing speech of mans wisdome, but in plain evidence of the Spirit, and in power, and that for good reason, 1 Cor. 2.2.—6. And can I think that Satan hath any care of edifying my people?

7 Thou art a man of knowledge and understanding, why dost thou hear sermons so diligently, seeing thou knowest enough, yea, as much as the Preacher can tell thee? A wicked inference of the Prince of darknesse: for true knowledge empties the heart of pride and presumption, and the more I know, the more I had need bee stirred up to practice, that my stripes bee not the more.

8 Thou art an ignorant man, thou understandest not Sermons, why then doest thou follow them, or read the Scriptures? A wretched conclusion: the more ignorant I am, the more I need use the means of knowledge; the less I understand, the more I had need bee taught. But this ignorance is one of the chief Pillars of Satans kingdome.

Object. These Preachers agree not among themselves, and therefore I will be∣leeve never a one of them.

Answ. Thou must search for wisdome as for silver, and for understanding as for gold.

9 Thou art a man of good conscience, of much integrity, above other Christians; and if thou beest so, then separate thy self from these mixed com∣panies of godly and prophane, Come out from among them my people, lest yee partake of their plagues; separate from their preaching and prayers, from their fellowship and company, from civility and salutation; thou maiest eat their meat, but say not grace with them; pray for them, not with them. Ah, but if my conscience bee good, I must not forsake the fellowship, as the manner of some is, Heb. 10.25. as knowing, that such pure assemblies cannot bee found under the whole cope of heaven.

And if wee would fence our selves against these wicked inferences of Sa∣tan, wee must carefully observe these rules. 1 Beleeve not every Spirit, but prove the spirits, whether they bee of God, 1 John 4.1. as Goldsmiths separate gold and dross, and examine every piece of gold by the touchstone, * 1.135 1 Thess. 5.18. Try all things. 2 Compare doctrines, and the reasons of them with the Scripture: if a doctrin disagree from any part of the Word, it is errone∣ous and dangerous; as namely that of the real presence, * 1.136 which impugns the article of Christs ascension. 3 Hold fast that which is good, 1 Thess. 5.18.

When wee have considered and known truths, * 1.137 wee must with Mary lay them up in our hearts, to bee ready to serve our use.

Command these stones to bee made bread.]

Wee have considered the scope of Satan in this first temptation; which was, 1 To impugn the word of the Father, proclaiming Christ his Son. 2 To shake the saith of Christ. 3 From consideration of his present estate, to bring him to doubt of his Fathers providence. 4 To use an unlawful means to ••elieve himself. Wee have heard also what a dangerous inference hee bringeth upon a true ground.

Now wee come to the more special handling of the suggestion it self; wherein wee shall see how cunningly Sathan conveies it, * 1.138 and how instantly hee follows it, implying in these few words; 1 That it is an easy thing: say the word, or Command, here is no labour: and being so easy, why should Christ stick at it? 2 That it is now fit; here is an object ready, here bee stones, these stones. 3 That it is harmlesse, onely a proof of the power of the Son of God, and in reason what should Satan have gained by it? and Gods Son cannot sin, not God bee angry with his Son. 4 That it is a ne∣cessary thing: is it not necessary for a man that is ready to starve, to eat and procure bread? If hee will live, he must eat. 5 That it is a glorious thing, to command stones: I say not Pray (for by prayer as great things as this have been done; the Sea dryed, fire turned into water, the Sun staied in his course, to stand still, yea and go back) but command by thine own proper power. 6 That it is a work of special use, not onely for the releef of thy self in this want, but to satisfy mee; for if thou makest stones bread, I will confess the finger of God, and beleeve thy Fathers voice, that thou art the Son of God, and accordingly account of thee: and so shall all that shall come to the knowledge of this great and extraordinary work. 7 That it is not unreaso∣nable: to command a few stones to bee made bread, will bee no hurt to a∣ny man; and if thou wilt not transubstantiate many stones, turn but one stone into bread: so it is, Luke 4.3. Say to this stone that it bee bread, in the singular number; whereas it is probable, that at first hee offered him many, or all the stones in the place, which Matthew recordeth: if Christ think that too much, hee will bee content that hee turn but that one into bread, as Luke hath it. 8 The Son of God should demean himself as the Son of such a Fa∣ther, who is heir and Lord of all things: mee thinkes thy estate is not suited to thy person; and therefore by this action manifest that which thy estate doth not: and if thou doest not, give me leave to doubt of thy person, and take thee for an impostor.

* 1.139 Doct. It is an ordinary temptation of the Devil to shake the faith of Gods chil∣dren, to move them to turn stones into bread: For as hee dealt with Christ in want, Christ was hungry, and the devil shews him stones, let him turn them into bread if hee will: so is it with men who are tempted in like manner, if they bee in want: Bread you must have, what need I tell you of so sensi∣ble a want? and therefore shift for your self, here bee stones, at least one stone in time of need, turn it into bread, why to help your self you may use a little extraordinary or unwarrantable means. When Satan seduced Eve, hee perswaded her to turn a stone, or rather an apple into bread: why? thou seest how God envies your full happiness, and doest thou beleeve his word to bee true? No, no, it is but to keep you from being as Gods, which, what an excellent estate it is, you now know not. Esau was very hungry when hee came from his hunting, and hee must dye if hee turn not a stone into bread: and as Satan never goes without his stones, that is, his objects, so there was a mess of broath ready, for which prophanely hee sold his birth-right: I am almost dead, and what is the birth-right to mee? Saul was ex∣treamly haunted and vexed, and knew not what to do with himself; God was so

far out with him as hee answered him no way; and now hee must get him to another patron, and who is fittest for him, who is gone from God, but the Devil? Hee must now seek a familiar to answer him, 1 Sam. 28.7. the stone is not far off, there is a Witch at Endor, and hee can eat no bread but from her hands.

There bee two especiall reasons or occasions, whence Satan groundeth and followeth this temptation of turning stones into bread: 1 The avoiding e∣vil. 2 The procuring of some apparent good; both which hee knows our hasty inclination unto.

I. In avoiding troubles hee layeth two snares, and hath two plots: * 1.140 1 To turn stones into bread, by using some unlawful means. Abraham to save his life may lye, and entreat Sarah so to do. David, thou art in danger, flye to Achish, play the fool and dissemble, thou seest no way else left, devise a way of safety beyond Gods. Peter, thou art now in the midst of thy Ma∣sters enemies, if thou turnest not stones into bread, and help thy self by lying, swearing, cursing, and denying thy Master, look for no other than to dye with him. Thou that art a poor man, seest hard times as if thou wert in a Wilderness, and here is nothing but stones, no way but to turn them into bread, thou canst not live if thou doest not lye, or steal, or swear, or be un∣just; poverty and danger shall come armed upon thee.

2 If wee cannot thus help our selves, but the evil continues, then Satan soliciteth us to repine and murmur within our selves, Psalm 116.11. I said in my distresse, that all men are lyars, and 31.22. I said in my hast, I am cast off: and this, to bring us to disclaime confidence and waiting upon God any longer; as Jehoram said, 2 King. 6.33. This evil is from the Lord, and shall I attend any longer upon him? Thus hee daily shews us our crosses, as so many stones to move us to impatiency, and gain from us our affiance in God, that hereby he may both pull and draw us from our strength, and help, and glory from God. Both these are apparent in this dart against Christ.

II. In the purchasing of some apparent good, * 1.141 hee knows the haste of our unbeleeving hearts as well as in the former, and how easily wee are brought to turn stones into bread. In the matter of the world, what a number of men are there of this trade, which we may fitly call the Devils Alchymistry? Some by extortion, usury, and oppression make stones bread; as many Land-Lords just of the Devils last, that by racking their rents, would have their Tenants get bread out of stones: nay, not so merciful as hee; for no doubt if Christ had made bread of stones, he would have let him eat it; but so will not these, but eat up bread, and sweat, and all. This is called, bread of violence and oppression, Prov. 4.17. and because being made of stones it is hard of digestion, it needeth a cup of Wine, which is at hand too: for, they eat the bread of wickedness, and drink the wine of violence.

Others, by deceit and subtlety turn stones into bread, and glory when they can go beyond their brethren, by trickes of wit, or cunning: and this seems to go a step beyond the Devil, who would have Christ turn stones into bread, that is, something into something; but these would turn nothing into bread, but only live by their wits. Solomon calls all bread thus cunningly changed, stoln bread, and bread of deceit, which seems sweet in the mouth: but that yee may know whence it comes, hee tells you that for all that, it returns to his former poverty, Prov. 20.17. The bread of deceit is sweet to a man, but after∣ward his mouth is filled with gravel. Both these the Apostle condemneth, 1 Thess. 4.6. Let no man defraud or oppresse his brother in any matter; for the Lord is the avenger of all such.

In procuring health in sicknesse, or helping our selves to recover our losses, hee easily perswades us to Witches, Sorcerers, and to try many unwarrantable conclusions, and enforceth them strongly; perswading us else that we shall mis∣carry and perish by our own negligence.

* 1.142 Vse 1. This shews us that Satan never comes without stones, that is, ob∣jects of his temptations; at least, hee hath one stone, which if hee offer, hee seemeth reasonable. Hee hath not onely a Bathsheba for David, but every man hath his several Bathsheba, some dear lust or other, which Satan will still bee feeding his eyes and senses upon: Nay, as Mar. 5.5. in the parties pos∣sessed, hee armed them with stones against themselves, and made them beat themselves with stones; so out of our own scrip hee fetcheth stones against us, hee knoweth the inclination of our wills, the stream of our affections, the constitution of our humours, the predominant desires of our hearts, and accordingly assaulteth us. Nay, not onely in evil things, but in the best of all hee wants not one stone or other against us: Even the tree of life it self (a Sacrament of Gods Covenant of life) will serve his turn; and hee wisheth not Eve to eat all the apples on it, but seems very reasonable whiles hee of∣fers but one. In comming to the Word, and Sacraments, and Prayer, hee is content if a man bring but one stone in his heart, one sin, either hardness of heart, that the seed may fall in stony ground; or unbeleef (for how know you that this is the word of God?) or covetousness, which is as thornes to choak all; or malice and envy (for then God will put none of his pretious li∣quor into such a fusty vessel:) or wandring thoughts, or dislike of the Preach∣er, or any other lust (though but one) hee cares for no more.

Wee should therefore never go without our fence in our own houses, or in Gods houses, that wee may escape the danger of this battry. Yea, let us watch Satan in base and despised things, as an apple, or a stone, in idle words, or unfruitful speeches, in the matter of a pin, or any small trifling matter: for even in these things he can get much advantage, and sow discord between the nearest of all, even the husband and wife.

* 1.143 Vse 2. This teacheth us, That the scope of all Satans proffers, is to make men earthly-minded: hee cares not how much men be addicted to seek bread, yea, he would have them so eager of bread, as rather than want it, to get it out of stones; for 1 Hee would fill the heart with these base desires, that there might bee no room for better. 2 Hee knows, that if hee can make a man a servant to the world, hee cannot serve God: hee cannot serve two Masters commanding such contrary things. 3 Hee knows this runs with nature, and in the channel of our corruption since the fall, to which wee are easily per∣swaded, and very hardly (if ever) recovered back again. God in his word deals clean contrary, and every where reigneth us in, where Satan spurs us for∣ward: that calls us out of the World, forbids us to seek, that is, immoderate∣ly, the bread that perisheth; calleth us to heavenly mindednesse; to converse and traffick in heaven: and send our affections above; to seek after Christ the bread of life; to give all diligence to make our election sure; to seek the Kingdome of God. From whence, when wee find our selves strongly set upon this World, with neglect of better things, to scrape and gather bread, and things for the body, wee must labour to espye Satans suggestion in it, to∣gether with our own inclinations to swallow down all such temptations, and forthwith to cast our eyes upon such Scriptures as may bee back-biasses to our natural motion.

* 1.144 Ʋse 3. Note the cold comfort that Satan affords his followers: when they need bread, hee offers them stones, as with Christ here, Matth. 7.9. What man is there among you, that if his Son ask him bread, will give him a stone? as if hee had said. No Father that loveth his childe, can bee so unnatural: but Sa∣tan, who cannot but bee an unnatural murtherer, here for bread offers the Son of God a stone. It is clean otherwise between God and his children: for if Fathers which are evil, can give good things to their children, much more our heavenly Father giveth good things to them that ask him, even things according to their need: Your heavenly father knoweth that yee stand in need of all these

things. If they have need of Christ the bread of life, he gives them this bread of life: If they need the Holy Ghost, hee gives the Holy Ghost to them that ask him, that is, not only beginnings of grace, but increase of it in greater measure, and a comfortable feeling and fruition. If they need temporal mer∣cies, he gives them more than they ask, as Salomon, yea above all they are able to ask or think. VVho would not think himself happy to bee Gods fa∣vourite rather than stand to the Devils wages, who for bread will reach him stones.

Use 4. The way to get bread, * 1.145 is not at the Devils appointment to turn stones into bread, or use unlawful means; but, 1 To fear and serve the Lord, Exod. 23.25. If thou wilt serve the Lord thy God, he shall bless thy bread and thy water: the good land and all the fruits of it were promised to the Israelites, so long as they were Homagers to God: no good thing shall be wanting to such, Psal. 34.10. If we serve him, we shall never need turn stones into bread, even as Christ here did not, who refusing Satans offer was refresh∣ed of the Angels.

2 To live in an honest and lawful trade of life painfully: Gods ordi∣nance is, that in the sweat of thy brows thou must get thy bread: the earth brings not forth so naturally now as at first, yet at first Adam must Till the ground.

3 In our lawful Calling to depend upon Gods blessing, which maketh rich, leaving all the success to God: and this will make us content with that e∣state which God maketh our portion by good means.

Vers. 4. But hee answering said, It is written, Man liveth not by bread only, but by every word that proceedeth out of the mouth of God.

IN this answer of our Saviour repelling the Tempter, four things are to bee considered: 1 The manner, 2 The affection, negative, But. 3 The matter of it, a testimony of Scripture, It is written. 4 The parts of this testi∣mony: 1 Negative: Man lives not by bread only: 2 Affirmative, but by every word that proceedeth out of the mouth of God.

The manner and quality of the answer appears in the whole answer; that it was 1 A reasonable, 2 A meek, 3 A modest answer.

First, it was a reasonable answer: our Lord did not shake off the Temp∣er without an answer, though he deserved none; but, to shew that hee did not refuse the motion, of a wilful mind, but upon just ground, he makes him a sufficient answer: whence our Saviour would teach us, that

Doct. If we be to deal with our most deadly adversaries, * 1.146 suppose them as mali∣cious as Satan to Christ, yet we must doe nothing, nor speak nothing of a wilful mind, but take the guide of reason, and the ground of conscience with us. For, 1 The will of man not ordered by reason, is like a wilde Colt without a Ri∣der, most untamed and untractable, most hateful to God, and most hurtful to men: and a note of man reserved to the Judgement of the Great Day to bee punished, is, to bee presumptuous and stand in his own conceit, 2 Pet. 2.10.

2 Reasonable men must have reason for their actions at the least: for here∣in is a difference between the beasts and men, they are lead by sense and appe∣tite, but men by reason, from which if men depart, they degenerate into beasts, being lead with sensuality, 2 Pet. 2.1••.

3 Our Saviours example carrieth us further, that we should not only bee lead by reason in our affairs, but by reason sanctified and renewed, reason di∣rected by the word: and this not only here, but in all his course of life, Mar. 10, 40. when he refused the unreasonable request of the Sons of Zebedeus,

hee gave a just reason, saying, It is not mine to give, but shall bee given to them for whom it is prepared: I must not give the chief seats in my King∣dom according to kindred and affection, but according to my Fathers election.

When he rebuked Peter, and called him Satan, he giveth a reason for such unwonted sharpness; For thou art an offence unto me, thou savourest not the things of God, thou wouldest hinder mans Redemption, and Satan could have done no more, Matth. 16.23. Acts 1.7. when the Disciples would know of Christ at his ascension, when he would restore the Kingdom to Israel, he de∣nies their request, and gives a reason, It is not for you to know this, my father hath put times and seasons in his own power: yee have another task, to bee wit∣nesses to me, &c. intend this, look to your Apostleship.

Vse. This reproves the frowardness and unreasonable wilfulness of men, and especially in their dealings with their adversaries, taking violent courses, not respecting conscience, religion, nor reason it self, but standing upon their will, and saying, This I will doe, let see who shall hinder me, and let him un∣doe it if he can. Now perswade this man, Oh, but let not passion guide you, but shew your self a man, cast away this impotent and womanish reason, to such as are bruitishly destitute of reason, I will because I will; No, hee is an enemy to all your perswasion, his will out-runs his wit and reason, his lust is his law, his conscience, and his religion. But if any thing can reclaime such a man, if he be not rather an Heathen than a Christian, let him set Christs ex∣ample here before him, who would not be wilful without reason to the Devil himself in a most devillish motion; and wilt thou to thy brother, to thy neigh∣bour, yea to thy wife, children? &c. Either set thy self to walk in thy Lords steps, or get thee another Master.

* 1.147 Secondly, this answer of Christ was a most meek answer. Christ was om∣nipotent, able with a book to have confounded the Devil; hee might by his power have driven him back to Hell, and made him actually know and con∣fess he was the Son of God; but he would not for sundry reasons:

* 1.148 1 To teach us, that (as he did) we must rather overcome Satan by humili∣ty and patience, than by power; as Christ obtained his full victory not by majesty, but by abasement and passion.

2 To teach us, that when wee suffer indignity and wrong of evil men, as Christ here of the evil one, wee should rather turn our selves to Doctrin, and convincing them by the Word, than to revenge: so did Christ.

3 That we might hence know the power of the VVord of God, a part of our spiritual armour, even the sword of the Spirit, put into our hands by God to foyl and vanquish him by: for the whole Combate of Christ was exemplary, nay hee sustains here our person, and wields our weapon for us.

4 Christs humility and meekness was now a fitter weapon than power and glory, in two respects: 1 To the greater vexation of the adversary, who thought himself so strong and cunning, as no flesh was ever yet able to resist him, only he knew God had him in chains; but now he is foyled by the seed of the VVoman, by the wisdome and weakness of Christ as man, and not by his Divine power as God. 2 Christs meekness lets him goe on, and pass thorough all his temptations, to his greater and utter overthrow and silence: for if Christ by his Divine power had cut him short at the first, hee would have said, that God fearing his weakness would not suffer him to be tempted, or not to abide in temptation: Now his mouth is shut, Christ the Son of man foyls him.

5 To comfort us: 1 By shewing us that there is something else besides Divine power, to overcome all hellish and Satanical power withall: for else

wee that want divine power, and are weaker than water, could have small comfort: but now wee see Satan may bee overcome of weak men, by the means that Christ used, as fasting, prayer, and the Word of God. 2 By perswading us, that if Christ in his humility and abasement could encounter and foil Satan, much more can hee now help us, being in his glory and ex∣altation. If hee can rescue us out of the mouth of the roaring Lyon, when himself is as a Lamb before the shearer, much more when hee shall shew himself the mighty Lyon of the Tribe of Judah. Hence note, that

Doct. Christ cut not Satan here so short as hee did sundry wicked men, nay, * 1.149 as hee did some of his beloved Disciples. Peter, how sharply was he checkt for dis∣swading Christ from Jerusalem? and Joh. 21.21. when hee asked curiously concerning John, what hee should do; Christ said, What is that to thee? so he might have said to Satan, what is that to thee, whether I be the Son of God, or no? but hee doth not.

1 Not because hee loves his Disciples and Gods Children worse than Satan, but because the Devil and wicked ones must bee let go on to the height of im∣piety, as Satan here: and Judas, how patiently did Christ bear him all the while; yea, at his apprehension calling him friend? they go on to confusion without check or bands almost in their life and death: But he will take up his children in the beginning, they must not bee let run too far, as good Parents reclaim their children timely.

2 God declares his power in taking the wicked at the height, as Pharaoh, Rom. 9.17. For this cause have I stirred thee up, that I might shew my power in thee, and that my Name might bee declared to all the world: if Pharaoh had been taken at the first, the Lord had never had such glory of his over∣throw.

3 The Lord hereby declares his long patience to vessels of wrath, Rom. 9.22. all which bountifulnesse and patience, because they abuse, and are not lead to repentance by it, they are excuseless, and condemned justly, as hav∣ing heaped coals of wrath on their own heads. Who could so long have indured Pharaoh, but patience it self?

4 The Lord hereby declares the riches of his glory upon vessels of mercy, whom hee hath prepared to glory, Rom. 9.23. for as hee hath prepared them, that is, decreed to glorify them, so hee daily prepares them to glorious uses. as wee do our vessels by rubbing and scouring, separating corruption from them, and the rust of sin by his rough handling them, judging them in the world, not to condemn them with the world.

Use 1. If the Lord bee not so quick with thee in his corrections as with others, thou hadst need bee the quicker with thy self to judge thy self, * 1.150 and see what estate thou standest in, that thou bee not in the upper stairs and room of sin. Take heed of thy self, when God lets thee alone to thy self. The great∣test judgement of all, is, not to bee judged at all. When a man hath cast off his Son, and lets him run his own riotous waies, as careless what becomes of him, it is a certain sign hee shall never injoy his Land: so is it with God, and the sinner pacing on without controul in his sin.

Vse 2. If Christ bee thus meek and patient with Satan himself, and God use so great patience to vessels of wrath, this commendeth unto us the grace of meeknesse towards our brethren much more. 1 This is the Comman∣dement of our Saviour, who was a special School-master of meeknesse, Learn of mee, for I am lowly and meek: Hee was herein testified to bee the Son of God, because the Spirit descended on him in the likeness of a meek and harmless Dove: and thus wee must testify our selves the Sons and children of God, by the lighting of the same Spirit of meekness upon us, Gal. 6.2. 2 A meek spirit is much set by of God, and preserveth peace with men, by soft answers, and readiness to forgive and pass by offences.

Vse 3. This reproves men of a fiery and furious disposition, men as meek as rough Esau; right Ismaels, their hand is against every man, and every mans hand against them; like Lamech, who if hee bee provoked, will revenge a word with a blow, a scoff with a stab. But others, let them alone, offend them not, you shall have them meek enough, tractable enough: but move such a one but a little by a word, or the least neglect as may bee, Oh he is pre∣sently as meek as David at Nabals churlish answer, hee will kill and slay, e∣ven all, presently in his hot blood. But is this Christian meekness, to bee so boisterous like a suddain wind, which thy self scarce knows whence it is, or whither it tends? no, but a brutish meekness; for even the beasts will scarce stir unprovoked; nay, wee say the Devil is good so long as hee is pleased; and thou art good no longer. But thou that art so impatient, and thus betray∣est thy meekness towards thy brother, what wouldest thou do, if thou hadst the Devil in hand, as Christ had here? Also this makes against railers and scoffers of others: for Christ railed not on the Devil himself, nor would over∣come him otherwise than by humility.

* 1.151 Thirdly, This Answer of Christ was a most modest answer. Satan would have him confess himself the Son of God, this hee denyeth not, nor yet af∣firmeth, but modestly acknowledgeth himself a man, Man liveth not by bread onely. The like wee may note elsewhere, being called to his confessi∣on before the Governours; If hee were the King of the Jews, Matth. 27.11. If hee were the Christ, Luke 22.67. If hee were the Son of God; hee did not di∣rectly affirm it, but either, Thou sayest it, or, yee say that I am, not denying, but modestly assenting; and ordinarily hee called himself the son of man, not the Son of God: teaching us by his example, when wee speak of our selves, * 1.152 to speak modestly. Paul being to speak of great things of himself, speaketh all in anothers person, 2 Cor. 12.2. I know a man in Christ above four∣teen years ago, &c. taken into Paradise, &c. and John, speaking of himself, saith, And when Jesus saw his mother, and the Disciple whom hee loved: and, who leaned on Jesus at supper, chap. 19.26.

Alas! how far are wee degenerate from this our pattern, who if wee bee but the sons of mean men, we will stand upon it much more than Christ did upon being the Son of God? we will pride it out, and ruffle, and brag, and bear our selves upon our ancestors, if they bee stept but one step above the lowest: Christ, when hee had good occasion, would not scarce profess him∣self the Son of God, being of another manner of spirit than that which breathed out that brag in the temptation afterward, All these will I give thee.

II. Now to come to the second point in the answer, namely, the af∣fection,

But Jesus answered, and said,]

The conjunction discretive sheweth our Saviours disagreement from Satan, and that his Answer is negative to the temptation: for although Christ both might by that miracle of turning stones into bread, have shewed himself the Son of God, and now needed bread being hungry, yet hee would not yeeld to Satan.

Quest. But seeing Christ, who as God could have turned stones into sons of Abraham, could much more turn stones into bread, so easily by his word (for if hee had spoken to the stones, as Satan desired, certainly they would have had ears to hear him) why would hee not do it? what hurt had it been?

* 1.153 Answ. 1 Miracles must confirm faith in Beleevers unto salvation, John 2.11. but Christ knew the Devil could not beleeve, if hee had all the mira∣cles in the World. Besides, hee had even now heard the Fathers voice, te∣stifying Jesus his beloved Son; and Christ knew, if hee would not beleeve

the Fathers voice, he would not beleeve for the Sons miracles.

2 Christ would not by this miracle give the least suspition, that either he di∣strusted his fathers seasonable providence, or that he would depend for his pre∣servation upon the means, but upon his Fathers word: hee was in his fathers work, and lead by the Spirit into the wilderness, and therefore knew he should not want necessaries.

3 It was an unseasonable motion, it was now a time of humiliation, of temptation, of affliction, wherein it was fit to avoid all shew of ostentati∣on, which was the scope of the temptation: for Satan would onely have him to shew what hee could do for a need, for a vaunt of his power. Now in a time of serious humiliation to advance himself by a miracle, had been as seasonable as Snow in harvest.

4 Christ would not give the least credit to Satan, nor do any thing at his desire, were it good and profitable which hee suggesteth: for his end and is∣sue is ever wicked and devillish: yea, hee would shew, how he contemned the will of the Tempter; for hee is not overcome, unlesse hee bee con∣temned.

5 Christ Jesus being the wisdome of his Father, well knew, that Satan grossy dissembled with him: for hee spake as if hee wished well unto him, and would have his hunger satisfied: but could hee indeed respect the releef of Christ? did hee desire Christs preservation and welfare? knew hee not that hee was the promised seed, that must break his head, and destroy his works? and therefore seeing Christ knew, that Satan must needs seek his destruction in all his attempts, hee had just cause to yeeld to none of them all, though they seemed never so beneficial.

In that Christ here would not make his Divinity known to Satan, neither by word nor miracle, wee may note, that

Doct. Christ will not purposely make himself known to such as hee knows will make no right use of him. Luke 23.8. When Herod saw Jesus, * 1.154 hee was exceed∣ing glad: for hee had heard many things of him, and hoped to have seen some miracle: But Christ would not work any sign in his presence, because hee had wrought workes enough already to prove him the Son of God: neither was it fit to prostitute the power of God, to the pleasure of a vain man, who would have made no right use of it. Matth. 12.39. This evil and wicked Generation seeketh a sign, and none shall bee given them save the sign of the Pro∣phet Jonah? Why? had they not infinite signes, and miracles both then and afterwards? Yes, but they had none such as they would have: for they would have some extraordinary sign; as Mat. 16.1. Master, shew us a sign from heaven: as if they had said, Either cause the Sun to stand still or go back, as in Joshuahs and Hezekiahs daies, or the Moon to stand, as in Ajelon, or call for an extraordinary tempest of thunder and rain, as Samuel did, which made all the people to fear the Lord and Samuel exceedingly, 1 Sam. 12.18. or call for fire from heaven, as Elijah did. These and the like they thought beseeming men of God: as for turning water into wine, restoring of sight and legs, &c. those they saw little power in.

But why would not our Saviour give them such a sign as they desired? Surely hee had just reason, the same in this our doctrin; for they did not de∣sire it for a good end, but (as Luke saith expresly) to tempt him: not to help their infirmity, but to feed their curiosity: neither to increase and strengthen faith, but to nourish their infidelity. For had that been their end, had they not beside the doctrin of the Prophets, and the fulfilling of the promises, the blessed Doctrin of the son of God, of whom some of themselves said, Never man spake like him; and for the confirmation of that, many and mighty pow∣erful miracles, which were signs from heaven, shewing that hee was from hea∣ven? And yet for all this they beleeved not.

So Matth. 27.42. the High Priests, Scribes, and Pharisees said. If hee bee the King of the Jews, let him come down from the Cross, and woe will beleeve him. No doubt, Christ could, but bee would not; not onely because it was an hour of darknesse; but because hee know they would never have beleeved him, Psal. 22.2••, 23. I will declare thy name to my brethren, to the seed of Jacob, to Is∣rael.

[Reasons.] 1 This practice of Christ is answerable to his precept, Matth. 7.6. Cast not holy things to doggs, nor pearls before swine. By holy things and pearls, are meant the things of Gods Kingdom, Christ and his merits, &c. so called, both to shew the excellency of them in themselves, being above all pearls, Prov. 3.14. as also our duty, to prize and lock them up in our hearts, and keep them (as we doe our pearls) safely in our memories. By Doggs and Hoggs, are meant malicious and obstinate enemies, convicted of enmity a∣gainst Gods Word, of whose amendment there is little hope: every man na∣turally is an enemy to God and his Word, and so a dogg and a swine; as Christ called the Heathens and Gentiles, It is not lawful to take the children bread, and cast it to doggs. Now to such as these we must preach and offer the Sacraments yea Christ offered himself and came to call sinnets: but when his Word and Miracles were rejected, and himself evil intreated, as among the Pharisees, then saith Christ, Let them alone, they are blind leaders of the blind.

2 Christ shews himself unto none but such as he loveth, and love him, Joh. 14.11. and this was the ground of Judas his speech, Lord, what is the cause, that thou wilt shew thy self to us, and not to the world? the world sees him not; for none seeth him but to whom he sheweth himself; and he sheweth himself to none but such as love him; and none love him, but such as love his word, and keep it, vers. 23.

3 This was one cause, why Christ spake so many things in Parables, that such as would be blind might not see; and such as would not make a right use of his holy doctrin, might not understand, Matth. 13.13. For many that heard them, let them goe without further question in a careless manner, whereas the Disciples of Christ inquired of him his meaning, and one learned of another; and so that which for the difficulty drave others away, became in this manner of teaching, much more easie and familiar, yea much more per∣spicuous and clear than any other.

4 Never could extraordinary means, convert such as beleeved not the word, the ordinary means: and therefore Christ never or seldome gratified the Scribes and Pharisees with Miracles or extraordinary means, because they resisted his Doctrin, Person, and Works: or if any wicked men saw any of his mighty VVorks and Miracles, they saw not himself in them; as Pharaoh, what a number of Miracles saw he? yet he was never the better, he would not acknowledge God nor his servants: and in the Wilderness, they who saw Miracles every day and moment, yet not beleeving the VVord of God in them, were never the better; the arm of the Lord was not made bare unto them.

Vse 1, Ignorant persons, that know not Christ, nor desire to know him, are in a woful estate, being such as Christ counts unworthy to reveal himself unto: and therefore he either keeps the means from them, or leaves them without grace to make an holy use of them.

* 1.155 Vse 2. In worse case are they that have the means, and yet no tast of them, no reformation by them: their covetousness, their pride, their drunkenness and uncleaneness will not be left; as many that come to Church to hear the VVord, and receive the Sacraments, and yet are no better than Doggs and Swine, and altogether unreformed in their lives and courses. Some draw the VVord of God into question, and would be taught by Angels, or Miracles, as

Satan here: but Christ will not make himself known to them no more than to him: so saith Abraham to Dives in Hell, when he denied his request, They have Moses and the Prophets, if they will not beleeve them, neither would they beleeve if one should rise from the dead. Some are resolved to live as they list, let the Preachers say what they can: whereas he that is in Christ, to whom he reveals himself, is a new Creature: for Christ speaks to the heart, not to the ear only.

Others say, they are decreed to life or death, and therefore, doe what they can, they cannot change Gods mind, and hence never goe about to change themselves: But, had Christ shewed himself to these, he would have directed them to the means of saving knowledge, namely to the Scriptures which te∣stifie of him, Joh. 5.29. and to faith, which unites to him, and to the fruits of faith, which testifie the truth of it, to his glory and their comfort. Others will be saved by saith alone, and by a profession of the Gospel, and so neg∣lect the works which justifie it, and the power of godliness: whereas, if Christ in the Ministry had revealed himself to such, he had quickned their faith, and not left it as a Carkass: for faith without works is dead. Others, poor simple people, will be saved by mercy alone, and never labour for knowledge, faith, or true feeling of their own estate, and care not how sin abound, that mercy may abound much more: But, had Christ met with them, hee would let them see their misery in the causes and effects, and teach them to hunger after mercy in the means, and having obtained it, to goe and sin no more, lest a worse thing follow.

Others, disclaiming the doctrin of mortification, and self-denial, there∣fore dislike the VVord as too straight a Doctrin, stripping them of their plea∣sures and profits: and hence some hold on in their lusts, some return with the Swine to their wallowing in the mire, they cannot dye to sin, they cannot live without laughter, mirth, and sports: Whereas, had Christ revealed him∣self unto them, he would have taught them, that his yoke is an easier yoke than the yoke of sin, * 1.156 and that there is no sound comfort but in mortified affe∣ctions and actions.

Vse 3. VVhosoever would have Christ reveal himself fully unto him, must labour to be thus qualified: 1 He must be humble: for he teacheth the hum∣ble in his ways, Psal. 25.9. but the proud hee sends empty away; as rain makes vallies fruitful, but falls off the mountains, which are therefore barren. 2 He must long and desire to meet Christ in his Ordinances: for Christ is the scope of the VVord and Sacraments: therefore desire to know nothing but Christ Crucified; goe to the tents of Shepheards where he hath told thee thou shalt meet him. And this desire, if it bee sincere, will vent it self in earnest prayer, to be taught of God, Teach me thy statutes, O open mine eyes, that I may see the wonderful things of thy Law. And it hath a promise to bee an∣swered, Joh. 14.21. I will love him, and shew my own self to him. 3 Hee must have a conscionable indeavour and industry to obey that part of Gods will, which he revealeth unto him, Joh. 7.17. If any man will doe his will, he shall know whether the doctrin be from God or no.

III. The third part in the answer is the matter of it, a testimony of Scripture,

It is written.]

Christ might have oppressed the Devil by his Divine power, but being as man to be tempted, he would as man overcome. 1 To magnifie mans na∣ture. 2 To torment Satan the more: and 3 To teach us how to overcome him. And by this his practice he gives to understand, that,

Doct. 1. * 1.157 The word written is a chief part of our spiritual armour to foyl Satan by; yea indeed the principal weapon of our spiritual warfare is the VVord of God.

1 Ephes. 6.17. Take unto you the sword of the Spirit, which is the VVord

of God: and therefore, as a sword, it serves 1 To defend us: 2 To wound Satan: 3 To cut asunder all his temptations: so it did serve Christ here. Nei∣ther is it a Carnal weapon, but the sword of the Spirit, that is, a Spiritual weapon as the fight is spiritual, not made by man, but tempered, framed, sharpned, and put into our hands by the Spirit of God himself: for whose VVord else is it? or whence hath it power but from Gods Spirit? Revel. 1.16. It is called the two-edged sword, which goeth out of the mouth of Christ: because it is sharp and piercing, to wound all his enemies: it pierceth to the very bones and marrow. VVith this sword he slayes the wicked, Isa. 11.4. with this he visits Leviathan, and slayes the Dragon, that is, the mightiest enemies of his Church, Isa. 27.1. with this sword he consumes Antichrist, 2 Thess. 2.8. and with this sword he soyls the Devil here: with the same he slayes corruptions, and Satanical temptations in the hearts of his own children.

2 This part of our armour was signified by the Shields wherewith Salomons Temple was hanged, Cant. 4.4. and by the smooth stones, whereby David smote the Phitist••m, 1 Sam. 17.40. here the Sons of David, and Davids Lord, smites the Goliah of Hell with a deadly wound: Sauls Armour is here refu∣sed, worldly weapons, wisdome, and subtlety, and one stone is taken from the fountaines of holy Scripture, out of the bag of his holy memory, and by it Satan falls. Yea, it is the armory of the Church, whence all other parts of Christian armour are to bee had.

3 All the contention and fight of Satan, is to fasten some error and false∣hood upon us: now therefore the onely fence from error, is to bee girded with the girdle of truth: now the title of truth is often given to the word of God, Psal. 19.10. The judgements of the Lord are truth: and Joh. 17.17. Thy Word is truth: to shew, that so long as wee hold to the word, wee are suffi∣ciently armed against all falshood and error, both in judgement and pra∣ctice. And the like may bee concluded from that it is called light, discover∣ing and chasing before it all mists and darkness.

* 1.158 4 The Word is a compleat armour, covers every part of the soul, gives fence, and direction to the minde, understanding, memory, thoughts, all the affections, and all the faculties of the soul: it covers every part and mem∣ber of the body, teacheth the eye to look, the ear to hear, the tongue to speak, the feet to walk: It directs us in all our conversation and actions of life towards God and men, even to all conditions of men, superiours, equals, inferiours, poor and rich: further, it guideth us in all conditions of life, in all times, in all places, in all ages, prescribing rules to children and men, young and old: in all exercise and use of things indifferent, as meat, drink, ap∣parel, recreation: in a word, in all things concerning this life, or the life to come. So as here is a sufficient defence for all occasions.

5 Never did any man receive any hurt from Satan, or his own corrupti∣ons, or from this evil world, but either because hee did not draw out this sword, or did not ••ightly use it. What other was the cause of the deadly wound of our first Parents, and ours in them, but that they drew not out this sword of Gods word, but suffered the Serpent to wring it out of their hands? How could Peter have been so greivously wounded in the High Priests Hall, but that hee forgat the word of Christ, which had admonished him of it, the power of which was such, as it healed his wound as easily as it had done Malcus his ear, which hee had struck off; and therefore wanted no power to have preserved him, if he had remembred it? What a fear∣ful wound befell Lots wife, because shee cast off this armour, and forgate the Word, charging her shee should not look back? The like of Solomon, all his wisdome could not sence him if hee cast off the word of God, which had charged him not to meddle with out-landish wives; but neglecting that, must fall by them.

Vse 1. This is a confutation of Romish Teachers, who disarm men of the Scriptures, and wring this special weapon out of the peoples hands: * 1.159 com∣mon people may not have the Scripture in their vulgar tongue; for this (saith Harding) is heretical. But this place is sufficient to prove the contrary: whence I conclude thus: The weapons whereby people are senced from Sa∣tans temptations, are not to bee taken from them; but the scriptures are the weapons of defence against Satans temptations: and again, if all the com∣mon people bee assaulted and wounded, and all have to do with Satan, then all have need of this fence and cover against this most capital and deadly ene∣my: But the assault is made against all, and Satan seeks without exception whom hee may devour; and therefore all without exception need the fence of the Scriptures. And further, whosoever turn the people naked unto all Satans temptations, and disarm them so as they cannot but bee overcome, are guilty of all the wickedness of the people, to which Satan draws them; and also of their destruction, unto which they be drawn: But Popish Teachers by destituting the people of the Scriptures, turn them naked into temptation, and disarm them; and therefore are guilty of their sin and dam∣nation.

But this practice of theirs is, 1 Against the Scriptures: * 1.160 for God would therefore have the scriptures written, and commended to men in their own Language, not onely for the learned, but unlearned also, that it might bee familiar to all sorts of men, Deut. 31.11.12. Thou shalt read the words of this Law before all Israel, that they may hear it, and learn to fear the Lord: and hee names their men, and women, children, and strangers.

Object. But this belongs to the Jews alone.

Answ. No, The reason is perpetual, all of all ages must fear the Lord, and therefore have the means, the word of God, Jerem. 36.6. Jeremy com∣manded Baruch to read the word of the Lord, in the hearing of all Judah, and in the audience of the people, Joh. 5.39. Search the scriptures.

Object. Christ spake to the learned, the Scribes and Pharisees.

Answ. But the reason of the precept belongs to all, who desire life eternal, Col. 3.16. Let the word of God dwell plentifully in you: and 1. v. 9. hee prayeth they may be filled with the knowledge of the will of God, in all wisdome, and spiri∣tual understanding: now all the Colossians were not Clergy-men. And how doth the Lord incourage all his people to understand and obey the words of the Law? Deut. 4.6. Onely this people is wise, and of understanding, &c.

2 It is against the example of Christ and the Apostles: * 1.161 Christ taught in a known tongue, so the Apostles were indued with divers Tongues to preach to every Nation in their own Tongue, and all the writers of holy scrip∣tures did write them in the tongue best known, most vulgar and common, whereby it might more easily come to every ones knowledge: for whatsoe∣ver was written, was written for our learning, * 1.162 that wee by patience and consolation of the scriptures might have hope: so our Saviour saith, These things are written, that yee might beleeve: so as whosoever must have faith, hope, patience, comfort, must bee acquainted with the scriptures: and if these be entailed onely to learned men, so may they.

3 It is against common sense, * 1.163 and as if one should advise another who is to meet his enemy in the field, that if hee would drive away his enemy and get the victory, hee must lay down his weapon, or leave it behind him.

Object. But the Popish Doctors put other weapons into their hands to fight with, as crosses, holy-water, charmes, and conjurations, wherewith the vnder sort yet content themselves.

Answ. These are weapons of the Devils own forging; the Leviathan of Hell accounts of these spears but as straw, and laughs at them: as if a man

being to encounter a most furious and furnisht enemy, should cover himself with a cob-web, and think hee were well furnished: No, no, Satan puts these into mens hands, to keep them from the word, which is the only charm, the only cross, the onely hallowed water, that can conjure him, which our Lord by his blessed example hath taught us to use.

* 1.164 4 It is against the Antient Fathers: Augustine saith, Deus in Scripturis qua∣si amicus familiaris loquitur ad cor doctorum & indoctorum: The Lord in the Scripture speaketh familiarly to the conscience of the learned and unlearned. Ire∣naeus saith, Hac omnia contulit eis Scripturarum Dei ignorantia: The Valentini∣ans fell into all their heresies through their ignorance of the scriptures: But how should Papists beleeve Irenaeus, when they will not beleeve the Son of God, who tells the Sadduces, that they erred because they knew not the scriptures? Chrysostome hath these words, * 1.165 Audite quotquot estis mundani, & uxoribus prae∣estis ac liberis, quemadmodum vobis Apostolus Paulus praecipiat legere scriptu∣ras, idque non simpliciter, neque obiter, sed magna cum diligentia, and again, Audite omnes seculares, * 1.166 comparate ••obis biblia, animae pharmaca. And Hieroms gloss is good: Hic ost enditur (saith hee) verbum Christi non sufficienter, sed abundanter Laicos habere debere, & se invicem docere vel monere. Lastly, Ori∣gen shews his judgement in this affectionate speech, Vtinam omnes faceremus illud quod scriptum est, scrutamini scripturas: Oh that wee would all do as it is written, search the scriptures.

* 1.167 5 It is against the Popish writers themselves. Cajetan, a very ingenuous man, and a great scholar, saith, Hinc discamus arma nostra esse sacras scripturas, Let us take this for a good lesson, that the holy scriptures are our onely weapons. Diez a Portugal Fryer saith, That as Laban in the night deceived Jacob, by giving him instead of fair Rahel, blear-eyed Leah; so Satan deceives us in the night of ignorance, with vain traditions for divine Scripture. Yea, and Bernard himself, whom Harding brings in as a favourer of his cause herein, saith, That at Bethlehem the common people sang Psalms and Halelujahs, yea, in the fields as they were plowing and mowing, &c.

By all this wee conclude with our Saviour, Joh. 3.20. They do evil, and ther∣fore they hate the light: They have a long time deceived the World, by hold∣ing it in ignorance, a principal pillar of their Religion; and labour still to hold it in blindness, dealing no otherwise than the Philistims dealt with the Israelites, 1 Sam. 13.19. who to hold them in base bondage and servitude, took all their weapons from them, and left them not a Smith in Is∣rael, lest they should get weapons, and so get from under their pow∣er.

Use 2. If the word of God bee a principal part of our spiritual armour, then ought we alwaies to have the Scriptures in a readiness; not onely the Bibles in our houses (which many have not, who have their corslets hanging by the wals) but put on upon us, Eph. 6.17. and that is, when by diligent reading, hearing, meditating, and study of it, but especially by earnest prayer, that God would open our understandings to see his good pleasure in it; wee have attained such skill, as wee can wisely shape an answer to the nature and quality of any temptation.

Alas, how lamentable is their estate, that regard not the sound knowledge of the Word, but content themselves in their ignorance, whereby Satan holds them under the power of darknesse? for impossible it is, till men come to know the truth, that ever they should come out of the snare of the devil, and to amendment: see 2 Tim. 2.25, 26. Many spend their daies in reading fables, or profane Histories, or cannot tell how to pass their time, but by taking in hand the Devils books and bones, (as one calleth them) cards and dice, or some other unwarrantable exercise; all which give Satan more pow∣er over them. But the armour of proof, against Satan and their own cor∣ruption,

which is the Word of God, lies in the book untouched, untossed, as if men were at league not to disturb Satan at all, but let him blind them, bind them, and lead them at his pleasure. Others will defy and spit at Satans name, but they have no word against him, but do as a foolish and inconsiderate person, that will quarrel with a man of might, and defye him, as though hee could make his party good, but being without any weapon, carries away the blows, the smart of which makes him feel his folly, which formerly he could not see.

Others are enemies to such, as would teach them the use of this weapon: men of valour and strength will pay liberally such as take pains with them, to teach them the skill of their weapon, and willingly take their directions: but such cowards a number are in this field, that as they dare not look an ene∣my in the face, so have may resolved, never shall weapon come in their hands; they are enemies to such as would furnish them. Others would fight with Satan, and with the Word, but in the wicked abuse of it, making charms and exorcisms of sundry words of scripture, highly taking Gods name in vain: some write the Lords-prayer in Hebrew, Greek, and Latine: some the words of some of the Gospels; some the names of God and Christ: But all this is sorcery and Magick, and a fighting for the Devil, yea, a shooring in his own bow. Others will have the Scriptures to resist with, but they bee not ready nor at hand, they bear many blows before they can recover their weapons: when they get a Scripture against him, for want of exercise and experience it is but as a sword in a childs hand, who can neither well help himself, nor yet much hurt another more than hee is like to hurt him∣self.

Doct. 2 Thou the Word of God is used aright, * 1.168 when a man hath skill thereby to cut off temptations, and contain himself in his duty: Psal. 119.11. I have hid thy promise in my heart; that I might not sin against thee: Prov. 2.10, 11, 12. When Wisdome (that is, Gods Word) entereth into thy heart, and knowledge de∣lighteth thy soul, then shall counsel preserve thee, and understanding shall keep thee, and deliver thee from the evil way, and from the man that speaketh froward things.

1 The Word of God is the Law of God: now what is the use of a Law, [Reasons.] but to keep a man within the bounds of godly life? then he lives according to the Law, when hee saith, I must, or must not do such a thing, because the Law willeth mee so: so hee is a good Christian, that can say, I must do this, because Gods Word commandeth it; or not do it, because it forbiddeth mee.

2 It is called, A light to our feet, and a Lanthern to our paths: now what is the use of light, but to shew a man the right way, and direct him to avoid the wrong, and keep him from falling?

3 It is called the Oracle or testimony of God, wherein hee testifieth what hee alloweth, and what not▪ and then wee life it aright, when wee straiten all our paths according to this rule.

Use 1. Therefore let us keep us to Scriptures in all Satans temptations: whereof wee may say as David said of Goliahs sword, 1 Sam. 21.9. Oh give mee that, there is none to that: put off all Satanical suggestions with, It is written. Now it will not bee amiss, to shew in some Instances how a Christian may by the Word furnish himself, and cut asunder by this Sword every temptation, though Satan bee never so instant in tempting him.

These instances are four: 1 Temptations to despair: 2 To presump∣tion, or prophanenesse: 3 To pride and ambition: 4 To injustice and wrong.

1 In temptations to despair, Satan overthrows many who want this sword

of the Spirit, * 1.169 by these motions which wee must by it resist.

Object. 1 What hast thou do to do with God, or God with thee? how is hee thy Father as thou professest? seest thou not his hand against thee, yea, his wrath upon thee?

Answ. Yet it is written, that even when the whole wrath of God (such as I cannot bear, if I had all created strength) was laid upon Christ, hee re∣mained the dear Son of God, and could say, My God, my God; and Rom. 5.8. God setteth out his love towards us, seeing that while wee were yee sinners, Christ dyed for us, much more now, being justified by his blood, shall wee be saved from wrath.

Obj. 2. Satan being thus put off, goeth on, and saith, Thy sins are infinite in weight and number, thy debt is above ten thousand talents, how can God save thee? thou hast not a farthing to pay: what? is it justice, thinkest thou, for God to remit so many sins without satisfaction?

Ans. It is written, Isa. 43.25. I, even I am he that puts away thy sins for mine own names sake, and not remember thine iniquities for ever: and a∣gain, Where sin hath abounded, grace hath abounded much more: and the Parable saith, that the Master forgave all the debt to the hopeless Ser∣vant.

Obj. 3. Well, if thou hast thy sins forgiven thee, where is thy joy and peace of reconciliation? the Kingdom of God is peace and joy, but alas poor fellow! thou art pensive and melancholy, and God hath left thee without comfort.

Ans. It is written, Psal. 97.11. that light is sowen to the righteous, and joy to the upright of heart: and, they that sow in tears, shall reap in joy.

Obj. 4. What speakest thou of joy? why, thy cross is imolerable, sickness and diseases eat thee up, poverty pincheth thee, and reproach every where meets thee.

Ans. But it is written, Heb. 12.6. whom he loves, he chastens: and that no man knows love or hatred by all that is before him, Eccles. 9.2.

Obj. 5. Thine are tedious afflictions, durable and listing ones, thou hast prayed thrice, yea a long time to have them removed, and art never the bitter: why wilt thou goe on, and still lose all thy labour? why, thou knowest not, whether, or when thou shalt be heard?

Ans. It is written, Psal. 50.15. Call upon me in the time of trouble, and I will hear thee, and deliver thee: and Hab. 2.3. If the vision stay, wait: for it shall surely come, and shall not stay: and, The just shall live by faith: and, He that beleeveth, maketh not haste.

Obj. 6. But wert thou not better to goe to this wise man, or that cunning wo∣man? thou shouldst quickly recover thy health, or stollen money, or things that are lost: thy loss is great, and thou must use means for thine own.

Ans. It is written, Levit. 20.6. If any turn after such as work with Spirits, or after South-sayers, to goe a whoring after them, I will set my face against such a person, and will cut him off from among his people: and it is written, that Saul was cast off for this practice.

II. The second sort of instances, is in motions to presumption or pro∣phaneness.

Obj. 1. But it is in vain to serve the Lord, and what profit is there in his ways? * 1.170 the worse the man is, the better is his estate; and the more godly, the more crossed in the world.

Ans. It is written, It shall be well with them that fear the Lord; not so to the wicked: and again, that the light of the ungodly shall be put out, when the light of the godly shall rise brighter until perfect day: and the end of the just is peace.

Obj. 2. What need so much fear of Condemnation, seeing there is no condemna∣tion to them that are in Christ Jesus?

Ans. It is written, that such must walk after the Spirit, and not after the flesh: and, that such must work out their Salvation in fear and tremb∣ling.

Obj. 3. But if thou beest predestinate, what needest thou care? and if thou beest not, all thy care will not avail thee.

Ans. It is written, that I must study to make my election sure, 2 Pet. 1.10. and, that I must beleeve in the Lord Jesus Christ, and bring forth fruits worthy amendment of life.

Obj. 4. But what needest thou be so strict? shall none come to Heaven but such strict persons, thinkest thou? why, God requires no such strictness.

Ans. It is written, that the Master is a hard man, who will stand strictly for justice: and, that we must walk precisely, Ephes. 5.15.

Obj. 5. But why shouldest thou respect these Preachers so much? doest thou not see how they take upon them to disgrace thee for such and such courses? and they are men as well as others, no better, many of them worse.

Ans. It is written, 1 Thess. 5.12. Have them in singular love for their works sake: and that our Saviour said, He that heareth you, heareth me: and that the least Minister in the New Testament, is greater than John Baptist, who yet was greater than any Prophet, Matth. 11.11. and, that God did send two Bears, and destroyed forty two of those wanton children, that mocked and reviled the Prophet Elisha, 2 King. 2.23.

Obj. 6. But thou art young, thou mayest swear, and game, and swagger, and be wanton; these are but tricks of youth, and sowing the wilde oats, &c.

Ans. It is written, As a man sowes, so shall he reap: and, remember that for all this thou must come to judgement.

Obj. 7. Oh, but thinkest thou, that God sees or takes notice of every thing? or if he should, hee is merciful and easily entreated, and thou hast time enough to repent.

Ans. It is written, that all the ways of a man, are before the eyes of the Lord: and to him day and darkness are alike: and, that to abuse the patience of God, is to treasure up wrath against the day of wrath.

Obj. 8. Oh but thou hast now a fit opportunity, and occasion to take thy delight; the Husband is gone a farr journey, Bathsheba is at hand, and now it is twilight, why shouldst thou deprive thy self of thy pleasure? take thy time, thou canst not have it every day.

Ans. It is written, Prov. 5.3, 8. The end of a strange woman is more bitter than worm-wood: and, keep thy way farr from her, and come not neer the door of her house: and, that neither fornicators nor adulterers shall enter into heaven, 1 Cor. 6.9. and Ephe. 5.3. but fornication, and all uncleanenesse, and covetous∣nesse, let it not once be named among you, as becometh Saints.

III. The third rank of instances, is in motions to pride and self-conceit, * 1.171 wherein sin hath great strength.

Obj. 1. You are a man rich and high, well friended, well monied; why should you stoop to such a one? this were a base thing indeed: let him seek to you, or doe you crush him.

Ans. It is written, God resists the proud, 1 Pet. 5.5. and, in giving honour, goe one before another: and pride goes before the fall: and, that the haughty eye is one of the six things which the Lord abhorrs, Prov. 6.17.

Obj. 2. But you are a man of knowledge, wise, and learned, what need you be so diligent in hearing Sermons, especially of such as are farr your inferiours? you can teach them, not they you.

Ans. It is written, Isa. 5.21. Woe be to them that are wise in their own conceits: and Christ hath said, Hee that despiseth you, despi∣seth me, Luke 10.16. and that Job despised not the counsel of his maid, much less must I of the least Minister: and that we know but in part, and are

to consider not who, but what is spoken: and that the same Spirit is mighty in one, and in another.

Obj. 3. But you are a man of gifts and authority, and these will carry you through all, and you may rise and tread such and such under your feet, who dare say any thing to you?

Ans. It is written, Matth. 18.6. Whosoever offendeth any of these little ones that beleeve in me, it were better for him that a Milstone were tied about his neck, and he cast into the midst of the Sea: and, He that doth wrong, shall receive ac∣cording to the wrong that hee hath done; and, there is no respect of persons, Coloss. 3.25.

Obj. 4. But you may follow the fashions of the world, in strange apparel, ruf∣fian behaviour, monstrous tyres; who may else? how else should you be known to be a gentleman, or a gentlewoman?

Ans. It is written, 1 Pet. 3.3. That even womens apparrelling must not bee outward, as with broydered hair, and gold, &c. but the hid man of the heart must be uncorrupt: for Sarah, and other holy women trusting in God, did so attire themselves: and again, Fashion not your selves according to this world, but bee renewed in the spirit of your mind: Bee ever of the newest fashion there.

Obj. 5. But it is a small matter, and of great credit, to swear, and curse, and speak bigge words: it is away to get reputation, and bee respected as a man of spirit.

Ans. It is written, Levit. 24.16. Hee that blasphemeth the name of the Lord shall be put to death, all the Congregation shall stone him: and Jam. 5.12. Above all things, my brethren, swear not, neither by heaven, nor earth, nor any other oath; but let your Yea, be Yea, and your Nay, Nay.

IV. The fourth instance is in motions to wrong and injustice.

* 1.172 Obj. 1. Thou art a great man, thou hast Tenants, thou mayest and must live by them; they are thy Servants, and thou must enrich thy self by them: rack their rents, bind them to sute and service, they cannot resist thee. Or, thou art a Ma∣ster, keep thy Servants wages from him, make thy use of it, weary him, poor Sneak what can he doe? pay him at thy pleasure, hee will endure any thing rather than lose thy work.

Ans. It is written, Jam. 2.13. Judgement mercilesse belongs to them that shew no mercy: and those that grinde the faces of the poor, shall one day bee ground under the milstone of Gods heavie displeasure: and, Levit. 19.13. Thou shalt not robb thy neighbour: the Work-mans hire shall not abide with thee till the morning. The reason is in Deut. 24.15. Lest thy Servant cry against thee to the Lord: surely it shall be sin unto thee.

Obj. 2. But thou mayest make the best of thine own commodities, by hoysing the prices, and diminishing or corrupting the quantity or quality. No man can force thee to sell thy own in dear times, unlesse thou wilt; and much lesse to give it away to the poor and needy: then shut up thy heart, live to thy self, let others shift for them∣selves as thou doest for one.

Ans. It is written, that covetousness is the root of all evil, and that it is Ido∣latry: and the Lord hath sworn by a great oath, even by his own excellency, Amos 8.4. that he will never forget any of their works, that swallow up the poor, and make the needy of the Land to fail; that were weary of the Sabbath, be∣cause it hindred their setting of Wheat to sale, that made the Epha small, and the shekel great, and falsified their weights, and sold corrupt corn, that is, took all courses for gain. Besides the fearful fruits of covetousness in Achan, Gehezi, Ahab. Judas.

Object. 3 But thou lendest thy money too freely: ten in the hundred thou mai∣est take by Law; but if by cunning tricks and devices thou canst get twenty in the hundred, thou shalt grow rich the sooner.

Answ. It is written, Luke 6.35. Lend freely, looking for nothing again: and Deut. 23.19. Thou shalt not give to usury to thy brother, and Exod. 22.25. If thou lend mony to my people, thou shalt not bee an Usurer: and Levit. 25.36. Thou shalt take no usury nor advantage, neither lend him money nor victuals to in∣crease: and, What shall it profit a man to win the whole world, and lose his own soul?

Object. 4. But thou art a poor man, and defraudest thy self of profit; thou mayest by an oath, or a lye, or a little cunning and sleight get good gains: and why needest thou be so nice?

Answ. It is written, Prov. 22.2. The rich and the poor meet together, and the Lord is the maker of them both, that is, in their persons, and in their estates: and Levit. 19.11, 12. Yee shall not swear by my name falsly, neither defile the name of the Lord thy God: and, That the curse entereth into the house of the swearer, and thief: and, Yee shall not steal, nor deal falsly, nor lye one to another: and, that all that love abomination and lyes, shall bee kept without the gates of the holy City, with dogs, Rev. 22.15. and, that I must not lye for Gods glory, much less for my own profit.

Object. 5 But thou maiest revenge thy self upon thy enemy, and make him know whom hee hath in hand: broach some untruth or other upon him, and thou shalt at least disgrace him: and if thou le••st him go with this, every one will scorn thee.

Answ. It is written, Vengeance is mine, and I will repay, saith the Lord: and, Thou shalt not bear false witnesse: and Matth. 7.12. Whatsoever you would that men should do to you, the same do you to them: and, It is the glory of a man to pass by offences.

Object. 6. But the cause is good, the Catholike cause, it is but a title of rebel∣lion, or treason, indeed it is a meritorious work, and thou shalt bee Canonized a Romish Martyr, if thou shalt kill a King, or Queen, or Prince that is an Heretick; but above all, if thou canst by one terrible blow, not only kill the King, Queen, and Prince, but also the whole Council, all the Lords, all the Judges, all the Laws, all the Law-makers, yea, and blow up the whole Parliament-house, and with that three heretical Kingdomes together.

Answ. Here wee can hold no longer, but, in such a temptation as is so di∣rect a worship of the Devil, with our Lord, say, Avoid Satan, bee packing foul Devil, for It is written, Rom. 13.1. Let every soul be subject to the high∣er powers, and 1 Pet. 2.14. Submit your selves to all manner ordinance of man: and the fearful judgement of Corah, Dathan, and Abiram, with their complices, betide such Catholike rebels, as dare lift up their hands against the Lords an∣nointed, not to cut off his lap, but his life, which is the life and breath of all his people.

Use 2. * 1.173 The like use hath the Scripture in the right use of it against all er∣rors and heresies: as wee may see in these instances.

1 If the Papists would teach us justification by workes;

Answ. It is written, Rom. 3.20. By the works of the Law shall no flesh be justifi∣ed: and the like in Gal. 3.3, 4, 5. And Paul had as many merits as any, yet he would not bee found in his own righteousnesse, Phil. 3.9. and, our righteousness is but as filthinesse, or filthy clouts: and, after our best indeavours wee are but unprofitable Servants.

2 If they urge us with transubstantiation and real presence;

Answ. It is written, that after Christ had given the Sacrament, * 1.174 hee went into the garden, and suffered: which hee could not, if hee had been eaten before, and not being glorified: and 2 remembrance is of things absent: 3 He continues in heaven till his comming to judgement, Act. 3.21. 4 The Fathers are the same Sacramental bread, 1 Cor. 10.3. and yet Christ was not then in the flesh: 5 There is no alteration in the sign of Baptism; and there is the same use of the sign of the Lords Supper.

* 1.175 3 If they object unto us seven Sacraments,

Wee reply against their five bastard ones; as in that of Matrimony for the rest, thus: 1 It hath no sign instituted by God; when he brought Eve to Adam, here is matrimony, but no sign: the ring which they make a sign, is not. 2 It is not proper to the Church, as Sacraments are, but common to Jews, Turkes, and Infidels. 3 Every Sacrament belongs to every Member of the Church: but matrimony belongs not to their Priests and Votaries. 4 All Sa∣craments serve to confirm faith: so doth not matrimony. Adam in innocen∣cy had no need of saith, but hee had need of matrimony.

* 1.176 4 If they tell us, that by Baptism Original sin is quite washed away,

Wee Answer: No, true Baptism takes away the guilt, but not the being of sin: and it is written of David, Psal. 51.5. that hee confessed hee was still in Original sin: see also Rom. 7.7. and Jam. 1.13.

* 1.177 5 If they would thrust upon us the absolute necessity of Baptism:

Answ. It is written, that Circumcision (being the same in signification and use with Baptism) was omitted in the wildernesse forty years: and, that Da∣vid doubted not of his uncircumcised childs salvation: and, that children are holy through their beleeving Parents 1 Cor. 7.14.

* 1.178 6 If they will administer the Communion but in one kinde;

Against this their sacrilegious practice, wee have Christs institution, and the example of the Apostles, besides the Primitive Church.

Vse 3. This mighty effect of the Word in the right use of it, shews the Scriptures to bee of God, and the authority of God, and not of man (as the Papists teach us) not of the Church of Fathers, Counsels, Popes in Peters fictitious chair, or the company of Cardinals. What writing of man can have authority over mens consciences as Gods Word hath? Or who will be∣leeve the Church, that will not beleeve the Scripture? Is not the Word Truth, and all men lyars and subject to error? Now shall that which is not subject to error, bee subject to that which is subject to error?

Vse 4. Whatsoever writing doth indeed confirm error, is not Canonical Scripture: for this confutes all error, in practice and in judgement: there∣fore Apocryphal Books are not Canonical and divine Scripture; 1 because in every of them there is some repugnance to the Scripture: 2 because they were not written by any Prophet, nor in Hebrew; not 3 given to the Jews as Gods Oracles, as all the Old Testament was, Rom. 3.1, 2. 4 because Christ and the Apostles cited not any of them. This I speak not against the books (which contain in them many good Morals, and, in my judgement, m•••••• of all humane Histories bee best used) but against the Papists, who would thrust upon us Invocation of Saints, and Prayer for the dead, &c. from their authority.

Vse 5. See hence the Reason, why Satan and all his instruments were ever enemies to the true Preaching and professing of the Word; namely, because in the right use it is the onely hammer of the Kingdome of darkness. Hee storms not at frothy and foolish delivery, or at professors that are loose and ungirt, and can take liberty for any thing they list. Onely faithful Preachers and Professors, that rightly preach and profess, bear the burden of Satans and the Worlds malice: Christs innocency, and the Apostles power could not fence them from it.

Use 6. Lastly, acknowledge it a singular priviledge of the Church so beset with enemies, to have so sufficient and perfect a word, 1 written, that all men might have the benefit of it: 2 Preached, and rightly divided according to every mans particular necessity. It is a great comfort, that poor as well as rich, base as well as noble, have a share in it in an equal large manner. The chief priviledge of the Church of the Jews, was, to keep Gods word in the letter, Psal. 147.19, 20. and Rom. 3.2. but it will bee our preheminence above

them, if wee lock up the true sence of it in our hearts, Job 22.22. and Prov. 22. It is a sure stay, and a shield to them that walk uprightly. No theef, nor robber can steal it, no it cannot bee taken away with our lives; It is Maries good part, which was never taken from her, neither can bee from us, being a perpetual freehold.

IV. Now followeth the fourth thing in this allegation of Christ, to wit, the parts of the Divine testimony: 1 Negative, Man lives not by bread on∣ly: 2 Affirmative, But by every word that proceedeth out of the mouth of God.

First. Of the sence of the negative part. Man] that is, a meer common and ordinary man, and much less I that am the Son of God.

Liveth not] that is, preserveth not the natural life of his body.

By bread] is meant all necessary and ordinary means of meat, drink, rest, sleep, physick, recreation: for so it is also used in the fourth petition of the Lords prayer:

Onely] here bread is not opposed to other means of sustenance, as flesh, fish. &c. but to Gods blessing, without which it cannot sustain our bodies.

But by every word] that is, every thing, a common Hebraisme, verbum for ••es, and more specially for the decree and ordinance of God, appointed to sustain man: so the words following imply.

That commeth out of the mouth of God] that is, whatsoever God hath decree∣ed, commanded, or promised, that it shall preserve life.

Now the sum of Christs answer, in more words, is this: Thou sayest I must now have bread to satisfy my hungry, or else I cannot live: but thou speakest like thy self: If my Fathers word bee to sustain mee without this means, I shall live thereby without bread, my Father is not tyed to ordinary means for preserving of life, who is all-sufficient, and Almighty, and doth what and how hee will. And this cannot bee doubted of, seeing it is written in Deut. 8.3. by Moses, that when the Israelites were in the wilderness, as I am, hun∣gry, and having nothing to eat, no more than I have, hee fed them with MAN forty years, to teach them that man liveth not by bread onely (for they had none) but by every word and means which himself appointed. Besides, if I should distrust my Fathers providence, and turn all these stones into bread, yet, if his word come not to give vertue and life unto them, all this would not help, all this bread would bee no better than stones, as it was before, And therefore I will still expect his word, and not turn stones into bread at thine.

The negative part affordeth us this lesson, that

Doct. Outward and ordinary means are not of themselves sufficient to sustain and preserve the life of man, Luke 12.15. mans life standeth not in abundance. * 1.179 If wee make an induction of all the chief means, either of the being or well be∣ing of mans life, wee shall easily see their insufficiency.

1 Bread is a special means appointed to strengthen the heart, Psal. 104.15. * 1.180 but yet there is a staft of bread, which is another thing than bread, and this being broken, wee shall not bee strengthened, but fade in the middest of bread. Hence is the sentence accomplished against many, Lev. 26.26. Ye shall eat, and not hee satisfied: The Lord gave the Israelites Quails in the wilder∣nesse, enough to maintain six hundred thousand footmen for many daies: but a secret poison was in it, that the more they had, the more they dyed, as of an exceeding great plague; so as the place was called the graves of lusting, Numb. 11.33. Yea, although our bread did not grow out of the earth, but fell from heaven as Mannah did, yet our Saviour saith, Job. 6.49. Your Fathers did eat Mannah in the wildernesse, and are dead.

2 Clothes are a special means to preserve a man in natural heat: * 1.181 but yet raiment of it self cannot keep him warm, Hag. 1.6. Ye clothe you, but yee bee not

warm: and of David in his age it is said, that they covered him with clothes, but no heat came to him, 1 King. 1.1.

* 1.182 3 Physick is a remedy appointed by God to regain health and strength, distempered or decayed: but Asa goes to the Physician, and pines away for all that, 2 Chron. 16.12.

* 1.183 4 Money is a good means to provide necessaries for the sustenance of mans life; and therefore men labour, and take much pains for it. But, both labour is in vain, except the Lord build the house, Psal. 127.1. and, thou shalt earn money, and put it in a broken bagge, or a secret rust shall consume it, Hagg. 1.6.

* 1.184 5 Strength is for the warre, and a good means for the defence of life and right: but strength alone is weakness: Psal. 20. An horse is a vain thing in battel: and therefore David goes against Goliah, not with a sword or a bow, but in the name of the Lord, that was his strength.

* 1.185 6 Counsel and policy is for a State both in peace and warre: wee see how soon Rehoboam ran through ten parts of his Kingdom, by the bad counsel of the young men. But yet there is no counsel nor policy that can prevail against the Lord. Many are the devices of mans heart, but the counsel of the Lord shall stand. The counsel of Achitophel, which was like unto an Oracle of God, was turned into folly.

[Reasons.] 1 The means themselves are without life, and in a very short time rot a∣way of themselves; or if they be living things, as Sheep, Oxen, Beasts, Birds, and Fishes, they must lose their lives before they can come to be helps of ours; how can they then give life, or keep life in us by themselves, being dead? The death of the Creatures sheweth, that our life is not from them, but from some∣thing else.

2 God hath prescribed means of life, and tied us unto them, but not him∣self: he is able to doe whatsoever he will, and his providence is of equal extent and latitude with his power, which cannot be restrained to means, these be∣ing finite, that infinite. And hence it is, that means are ordinarily necessary, but not absolutely, seeing God in his absolute power can feed us with stones, as well as raise men out of stones.

3 If means alone could sustain a man, how comes it that the same whol∣some meat that feedeth some, should poyson others? How comes it that men using means, as men in a Consumption eat as much as others, and yet pine a∣way, and are famished? that men labour and toyl, and get money, and yet thrive not, but their state is in a Consumption still? How comes it that they who are best fed, as great Personages, are less lively and healthful? Poor day-labourers, who fare hard and coarse, laugh at rich men for maintaining Phy∣sicians, and yet are still sick: poor mens Children thrive better, and look fairer, with Daniel and his fellows, feeding only of coarse pulse, than many that fare daintily with the Kings Children. See wee not the Fathers before the Floud, living some seven hundred, some eight hundred, some nine hundred years and above, of greater strength and stature by farre, and they carried near a thou∣sand years upon their backs, more lightly than we can carry half an hundred? and yet they lived upon herbs only: we have also flesh and fish, of all sorts. with the best and most exquisite Cookery: so that if our Lives were pinned upon the means only, where they lived near a thousand years, wee should by our means live many thousands.

4 God is the God of life, it is hee that continues our lives, and not the means; and all means are in his hand, to be either blessed, or blown upon at his pleasure. What can an Hammer or Saw doe, without the Artificers hand? no more can the means, which in Gods hand are as a Tool in the Work-mans, whose hand can doe many things without tools, but they no∣thing without his hand.

5 What means that Petition, which every man must daily use for daily bread, even he that hath the most, but because he may have bread, and want that in bread which may doe him good and help?

Vse 1. Learn hence how to conceive of means aright, * 1.186 namely as things not to be trusted to, because by one blast of God, they may become unprofi∣table and unsuccesseful, especially when men are loath to raise their thoughts beyond them. Asa his Physick shall not help him, because hee trusts in the Physicians. Israel shall dye of that flesh, wherein they thought their life was. And it is just with God, that when the means step up into his place, and men ascribe that vertue unto them, which only Gods blessing addeth unto them, he deprives men either of the means, or of the right and comfortable use of them. And were not the means too too much magnified, and set above their own place, men would not so spend their days in carking cares for them, with such instance and neglect of all things else, as if they were ever to live by bread on∣ly; not so wise as the Fool and Churle in the Parable, who when he had goods enough for many years, would have his soul take his rest; but these men ha∣ving bread and means enough for many ages, are as restless and insa∣tiable, as ever before; their life stands in seeking and holding abun∣dance.

Use 2. Let us learn to trust God without the means; which the worldling cannot doe. In plenty, in health, when the barns be full, and the chests ready to break with treasures, the most earthly churl can bee content, and praise God for all: but in poverty and sickness his heart lets him down, as though God is not as able and willing to help in one estate as in another. But now faith were it present, would most shew it self: it is a dead faith, that withdraws it self from the living God, and sets it self on dead things.

Use 3. Learn we to moderate our care for the things of this present life, as such who value them according to their right estimate, without which a superiour vertue can do us no good: for what is food, apparrel, and the like, but base things without Gods blessing, which men of thousands enjoy abundantly, and yet by a secret curse either upon the wicked getting or holding them, want the comfort that many poor men have, whose portion is but a mite to the others superfluity? And what is the reason, that men bury themselves alive in the graves of their lustings and earthliness, but that they falsly conceive of the means, and place them above their worth or work? What saith the world∣ling? is it not my living? and must I not look to that? I tell thee no, it is not thy living, unless thou livest by bread alone, or hast that animam tritici∣am, that wheaten-soul of the rich man in the Gospel, who thought hee must now live many years, because he had wheat enough.

Obj. But you speak as though we were to expect Miracles for our mainte∣nance, or to cast off our Callings, to neglect the means, and live by the Word of God.

Ans. 1. Miracles are ceased, and yet if God bring us into an estate where∣in all means fail us, God remains as powerful and able, as merciful and wil∣ling, to help as ever he was, and rather than his children shall miscarry, he will save them by miracle. 2 Our callings and means are not to bee neglected, because, 1 Christ denies not but that man lives by means, but not only by them. 2 They are a part of that (every word of God) whereby man lives; and if ordinary means be offered, we may not trust to extraordinary, without some special promise or revelation. 3 It is a tempting of God, to pull po∣verty on our selves, or cast our selves into danger, and is a breach of his or∣dinance, who injoyns every man to get his living in the sweat of his blows. But one thing is a Christian care, another a carking care for the things of this world: one thing is the care of the world in Mary, who especially minds the one thing necessary, another in Martha, who distracts her self with many busi∣nesses,

neglecting the good part which should never bee taken from her: one thing to possess the world, another to bee possessed by it: one thing to use means, another to trust in them.

* 1.187 Vse 4. If man live not by means alone, bee more careful for Gods bles∣sing than for the means; bee more thankful for that, than for these: else hee that made bread, and gave it thee, can break the staff of it; else he can make thee great and rich, but lay a sensible curse on thy person and estate, either in thine own time, or in thy heirs. And as for thanksgiving, Christ never used any means but by prayer and thanksgiving, and taught us to pray for daily bread, * 1.188 i.e. for a blessing upon bread. It is a greater mercy of God to give us comfort of the creatures, than the creatures themselves: Yet a num∣ber, as if they lived by bread only, come to their tables as the hog to his trough, or the horse to his provender, without either prayer or thankes. A won∣der, that every crum choaks them not: for without Gods blessing it might.

But by every word that proceedeth out of the mouth of God.]

* 1.189 Doct. This affirmative part of the testimony, alledged by Christ, teacheth us, That, It is only the word of God, and every word of God that preserveth the life of man. But first wee must distinguish of mans life, which is either super∣natural or natural; and also of the word, which is put forth either for the life natural or supernatural. The former is a word of Gods power and providence, creating and governing all things according to their natural courses, called in the Text, a word that goeth out of the mouth of God: for no word of the creature, can produce the being or well-being of any other. The latter is the word of Truth, whereby hee doth quicken the soul, and repair it to his own likenesse: and this word proceedeth not onely out of the mouth of God, but of his Prophets, Apostles, and Pastors: and this word begetteth and preserveth a supernatural life in man, as the other doth a natural, Jer. 15.19.

Now our Saviour meaneth here the natural life of the body, and the word of Gods power and providence, generally sustaining the being and life of all creatures: * 1.190 and not that a man can live by the written word without meat and drink. It is true, that the soul of man liveth by Gods Word of Truth: for, 1 Hee is begotten a Christian by it, and born of this immortal seed, Jam. 1.18. 2 Hee is nourished by it, as by sincere Milk, 1 Pet. 2.2. 3 As bread increaseth the body in all dimensions, so the Word strengtheneth the soul in faith, patience, comfort, hope, love; as children grow by Milk. 4 Bread strengthens the heart, and all the strength of a Chri∣stian is in the word; it preserves the natural heat, and the word makes his heart burn within him, and keeps it in a readiness to every good word and work.

But yet this is not the proper meaning of this place, neither can it agree with the meaning of Moses, who plainly speaks of the bodily hunger of the Israelites, and the feeding of them with Mannah, that they may know that man liveth not by bread onely: nor yet with the mind of our Saviour Christ; nor with his present condition; nor with the drift of Satans temptation; nor with the sound repelling of his dart, which was, that Christ for the appeasing of his bodily hunger, after his forty daies fast, would turn stones into bread.

* 1.191 And now, wee knowing what is meant by the Word of God, even the powerful word of Gods providence, in creating and governing all things; wee are further to consider, that our Saviour addeth an universal particle, every word: the reason is, because this word is twofold, ordinary and ex∣traordinary. Ordinary, when God changeth not his ordinary course, but by means proportioned unto the ends (which are a part of his ordinary word) preserveth and maintaineth the life hee hath given; as daily bread,

sleep, and the like. Extraordinary, when by his word and decree, he pleas∣eth to preserve man either above, or without, or against all means.

I. Above the means, sundry waies; 1 Above all that man can expect: * 1.192 thus God gave the Israelites Mannah in the wilderness, and water out of a Rock: thus hee tyed a Ram to bee sacrificed in stead of Isaac: thus he brake the cheek-tooth that was in the jaw, and water came thereout for Sampson, Judg. 15.19. and by his word provided a gourd to come over Jonas his head to shadow him, and deliver him from his grief, chap. 4.6. thus hee fed Elias by Ravens.

2 When hee makes a little means go beyond themselves, as Christ made seven loaves and two fishes, to serve seven thousand persons, and much left: thus hee made a few clothes serve Israel forty years, so as their shooes did not wear out: Thus the Word of God made a little meal and oyle serve the Prophet and a widow a long time; 1 King. 17.14. Thus saith the Lord God of Israel, the meal in the barrel shall not bee wasted, nor the oyle in the cruse diminished, till the time that the Lord send rain: and so it was, though they are nothing else all the while. 2 King. 4.42. Elisha had twenty loaves sent him, and some ears of Corn: hee commanded his servant to set them before the people: Oh (saith he) what are these to an hundred men? but the Pro∣phet said, The Lord hath said, they shall eat, and yet there shall remain: and it came to pass according to the word of the Lord.

3 When the means are not so small in quantity, as base in quality, and yet have by this word an extraordinary blessing; as the coarse fare of Daniel.

II. Without means Gods word causeth man to live; as Moses, Elias, * 1.193 and Christ himself, who had immediately before seen the word of God preserv∣ing him already forty daies and nights, and could further if hee pleased.

III. Against means, as the Disciples sent out, * 1.194 were promised if they drank any deadly poyson, it should not hurt them: so fire burnt not the three children, though cast into it, when it burnt their enemies, and their own bands. All this is meant by that our Saviour saith, every word: and thus most aptly hee returneth the temptation; Man lives not onely by bread, that is, the ordinary means; but by extraordinary also, even above and be∣yond means, yea, without and against means; And therefore, where thou sayest I must have means, Gods word saith, there is no absolute necessity of them: my Fathers word can still sustain mee without bread, as hee hath done these forty daies already.

1 The word of God is it, [Reasons.] which gave being and beginning to all things when they were not, and much more doth it continue the being of them now when they are. Psal. 104.30. If thou send forth thy spirit, they are created. By Spirit, here is not meant the essence of God, but a power and secret ver∣tue proceeding from God, all one with this word of God, by which things were not onely created at the first, but are still renewed, and that daily, and year∣ly, as it were again created. Joh. 1.3. In that word was life, that is, not onely inherent in the Son of God himself, but as an efficient to communicate life to all living things.

2 The Word of God is as it were the prop and stay of the world, without which all things would fall into confusion. Every man knows by nature, that God maintains and preserves all things; that it is he that stretcheth out the heavens like a curtain; that hee sends forth the winds out of his treasure; and raiseth the waves of the Sea like mountaines; which are great things: but nature teacheth not, how God doth these things, by what means: only the Scriptures teach that hee doth all this by his word; that as in the creation God said, Let there bee light, and there was light, and so of all other things Gods word was his work: so in upholding and preserving it, hee doth it by his

word, as Heb. 1.2. who upholdeth all things by his mighty word; which word when God calls in, the Creature falls to nothing. Act. 17.28. In him we live, and move, and have our being.

3 The same word of God, which gives vertue and force to the Creatures in themselves, doth also sanctifie them unto us: every creature is sanctified by the Word and Prayer, 1 Tim. 4.6. the word shews how to get them, how to use them, and prayer obtains of God a right tenure, and a pure use, which in∣deed is the blessing or sanctification of them.

4 The same word carries them beyond the strength of their nature to doe us good: Bread and VVine in their own nature can but nourish and feed the body, but Gods VVord in the institution of the Sacrament, makes them feed the soul to eternal life.

Quest. But how may we conceive of this Word, whereby God doth govern and preserve the creatures?

Ans. By Gods VVord we must not only conceive his decree and will, but a powerful Commandement, and effectual, to which all his Creatures yeeld free and willing obedience. This commanding word was put forth in the Crea∣tion, Psal. 148.5. He commanded, and they were all created. Men when they attempt, and perform any great matter, because their power is small, must use great labour, and many instruments and helps: But by the word of the Lord the heavens were made, Psal. 33.9. He said the word, and all things were done. This commanding word is put forth in the daily government of God: Psal. 147.15. He sends out his Commandement upon the earth, his word runneth very swiftly: that is, nothing can withstand and hinder the power of his word: here the VVord and Commandement are all one. The senslesseness and deadness of the Creatures, their vastness and fierceness hinder not his word, but with∣out delay, yea with marvellous celerity and swiftness they execute his word: Psal. 148.8. If God speak to the Heavens, they shall hear, and cover them∣selves with darknesse at noon day, as in Christs passion. If hee command the Sun, it shall hear his word, and goe back, or stand still: If hee command the VVinds or Sea to be still, they shall be still; and presently there shall be a great calm: If he send forth his VVord, the Mountains of Ice shall melt, Psa. 147.18. If he command the VVhale, he shall set Jonah on dry land, cap. 2. ver. 10. If he command the solid and sensless earth, it shall hear, and rend to swallow up Corah, Dathan, and Ab••ram. If hee command the fire not to burn, it shall hear, and not burn the three Children. If he command dead men, they shall hear, and come out of their Graves, as Lazarus, &c. and all men at the gene∣ral judgement. But as God can see without eyes, and reach without hands, so also doth he speak without a tongue, as the Light, the Firmament, the Hea∣vens, and other his VVorks can hear his voyce without ears: neither wanteth he a means to make his mind known, and his pleasure manifest, to the most sensless creatures.

Use 1. This should teach us to depend upon this Word of God, for our lives, and means of maintaining them: for so our Lord Jesus did in this barren wilderness; he would not sustain himself but by Gods Word▪ Doest thou want means of living and maintenance? Consider, that man lives not by bread alone: * 1.195 This word can make the Air light, without and before either Sun, Moon, or Star, Gen. 1.3. This word can make the earth fruitful, before the rain had ever fallen upon it, Gen. 2.5. Wantest thou bread? God hath not locked up thy life in bread, it may be hee hath another word, which if thou hearest with Moses and Elias, thou shalt live without bread. Asa, when hee was in a great straight, 2 Chrp. 14.11. (for he was with five hundred and four∣score thousand, to encounter with an Army of ten hundred thousand, and three hundred Chariots) hee looked up to this word of God, and said, that the Lord could save, by many, or few, or by none. Hast thou means of living?

yet depend on this word, thy life stands not in bread, or in abundance: if God with-draw his word, neither restorative Quails, nor heavenly Manna, if thou hadst them, shall preserve thy life. How often doth God blow upon the se∣cond means, to bring us to this word?

Vse 2. The faith of this truth doth fence the heart with sound comfort, when all outward means doe fail: if the heart can say to it self, What if God doe not give me my desire by this means or that? * 1.196 I know God hath more words than one, more blessings than one, and man liveth by every word. And faith strengthens the heart,

1 By setting before the eye Gods power in this word; how that one word of his mouth is enough to help us: one word is able to create innumerable ar∣mies of Angels and Creatures; one fiat is enough to make all Creatures, and all this to come, or goe, or stand still, as most dutiful servants to their Master: Matth. 8. the Centurion coming to Christ for the health of his Servant, desires him not to come within his roof (for he was not worthy of that favour) nor to send him any receit or physick to doe him good, but only to speak the word, and he was sure his servant should be healed: A strong faith, in a strong word. It is but a word with God; then how easily, how presently, how cer∣tainly will God doe me good, if he see it good for me?

2 By assuring the heart, that his will is as ready to doe us good, as his word is able: and it sets the promise before us, that nothing shall be wanting to them that fear God. The former, in the example of the Leper, Matth. 8. Lord, if thou wilt, thou ca••st make me clean: and in the next words, to shew he is as willing as able he saith, I will, be thou clean; by which word proceeding out of the mouth of God, his Leprosie was instantly cured: his will was his word, and his word was his work. The latter in the example of Abraham, whose faith set before his eyes Gods promise, that in Isaac his seed should be called, and that by Isaac he should be a Father of many Nations, and therefore when at Gods word he went out to offer Isaac, and Isaac asked him where was the Sacrifice, he answered, God will provide: One eye was on Gods word comman∣ding him to slay his Son; another upon this other word, that God was able to raise him up from the dead, whence after a sort hee received him; and that hee also would doe so, before his promise should bee frustrate.

3 By setting before the Christian heart, the blessed issue and success of un∣wavering confidence in the word of God.

The Israelites going out of Aegypt, and wandring in the Wilderness so many years, by the appointment of Gods word, he did supply all their wants by his Word, and it became all things unto them, which their hearts could desire: 1 He paved them a way in the Sea, and suddainly made the waters a wall unto them. 2 He gave them bread from Heaven, even Angels food, and that (in our text) was by his word. 3 He gave them water out of a rock, and that by his word; he bade Moses speak to the rock. 4 Having no means for clothes, his word kept their garments for forty years from waxing old. But what need we goe out of our text; in which the example of our Head and Lord may best confirm us? for, wanting bread in the Wilderness, hee would not turn stones into bread, but waited on the word of his Father, till the An∣gels came and ministred unto him: even so the adopted Sons of God treading in the steps of our Lord, shall by vertue of the same word, always find relief one way or other.

Who would have thought, that ever Job should have swum out of that misery, having lost all his Cattel, substance, and Children? but because, when the Lord was a killing him in his own sence, hee trusted in him, the Lord raised him and doubled the wealth and prosperity he had before. Who would have thought that ever Daniel should have escaped the Lions denne and

teeth, being cast in amongst them? or that Peter should have escaped Herods sword being bound in Chains, and watched of Souldiers, to be brought out to death next day? But trusting in the Lord, this word shut the mouthes of the Lions; and opened the Prisons iron doors, and brake in sunder the chains, and so both of them were wonderfully delivered.

Surely this Doctrin well digested, is full of comfort and quietness, and would set the heart at rest, and make all outward troubles easie. If a man could once get his heart to trust in the word, as David did, Psal. 119.42. it would sustain the soul in many troubles, and bring in so sweet a contentment as the world is a stranger unto. On the contrary, whence is it that mens hearts fail them, and they sink in their troubles, but because they trust to the means, and not to the Word of God, at least not to every word of God? If God crosse them one way, they think hee hath no other way to doe them good.

Vse 3. If man live by every word of God, then take heed of making that a means of living, which God hath never warranted; but see that what thou livest by, proceed out of the mouth of God. How doth hee live by every word of God, that gets his living either in whole or in part contrary to Gods word?

Obj. But we see, such as use no good means, but maintain themselves in good estate by robbing, stealing, oppressing, usury, gaming, false wares or weights; it seems that even these creatures have a word of God to sanctifie them, and put ver∣tue in them to such persons; or else they could not live by them.

Ans. We must distinguish between the things themselves that are gotten, and the unjust manner of getting them. The creatures themselves are by a general word of God sanctified, and set apart by God to feed and maintain good and bad, as well the wicked as honest getters of them, even as the Sun and Rain shines and falls upon the just and unjust: And the unrighteousness of particular persons cannot alter Gods general decree. But if wee consider the special manner of getting such goods, that is not sanctified, but condem∣ned by the word of God: 1 Because the person is not in Christ, who re∣stores our right unto us, and then he is but an usurper and a bankrupt, who builds his houses, goes fine in apparel, decks up himself and his, and spends most liberally, but it is all with other mens money: He that knows not this, thinks him a rich man; but he that doth, knoweth that he is not either thrifty or wealthy: the Creditor comes, and casts him into prison, and makes his bones and body pay the debt. 2 As his person, so his course is accursed: for the only way to get a blessing from God on the means, is to use his own means: who hath commanded first to seek the Kingdom of God, and then other things; and hath accursed all that wealth and maintenance of the body, for which a man doth hazard or lose his soul. 3 When a man doth live by bread, against the word that proceedeth out of the mouth of God, it is rather a death than a life; his bread becomes poyson, and as Rats-bane in his bowels, because he hath it without a promise, and without blessing.

Obj. I see no such thing.

Ans. Many poysons are long a working, but the end of such is death, and the more slowly they work, the more slily and certainly they kill: And if the Lord doe not invert the order he hath set in nature, by cursing the particular creatures be sure he hath in his justice reserved a curse for the unjust person, and he shall not avoyd it.

This doctrin specially applied laies hold upon sundry sorts of men, who live contrary to the word. They are these:

I. Such as live out of lawful callings, which are one part of the word of God, that we should get our living in the sweat of our browes: and so long as we are in our way, we have his word we shall bee provided for. And the

word proceeding out of the mouth of God, is, that he that will not labour, must not eat, because he eats not his own: and such as will not live after this word, by Gods word they ought not to live, because they are idle and unprofitable burdens of the earth; who 1 abuse Gods providence, who ties the ends and means together: 2 infringe that good order, which God hath established for the avoiding of confusion in Church or Common-wealth, namely that every man should serve God in the service of man, in some warrantable and pro∣fitable civil calling: 3 As hee is no better than an Infidel, that depends only on means, seeing man lives by every word of God; so he that in a lawful course of life provides not for his family, is worse than an infidel. Of this sort are our knots of companions, of drinking, and gaming company, and wandring rouges and beggers: I knit them together, because they are all of a strain, and either are Beggers, or shall be. These commonly come not to Church, to hear their duties, and therefore they must bee taught by correction and discipline of those that are the executioners of justice.

II. Such as think they live well enough, and yet it is by deceiving others by stealing, oppression, extortion, lying, swearing, and falshood in buying, and selling: and why (say they) may not a man help and shift for himself? But consider, 1 What a poor help it is, when a man will use unlawful means, and to shift out of one evil by another: Hee doth, as the Prophet speaks, avoid a Lyon, and a Bear meets him. Pilate would keep his place by unlawful means, the delivering of Christ to bee crucified: but, besides that hee brought innocent blood upon himself, hee lost his place, and flew him∣self. 2 Consider, That if Gods Word of blessing go not with the means, his word of curse doth: and so the Prophet Zachary saith, that the curse en∣tereth into the house of the swearer, and of the theef, chap. 5. v. 4. and this curse shall remain in the midst of his house, and consume the very timber and stones. This curse often scatters ill-gotten goods as fast as they were ever hastily gathered, if not in his own daies, yet in some unthrifty heir after him. 3 Consider, how God crosseth the vain conceit of unjust persons; they think all that is any way gotten, to bee gain and profit; but the word is, Prov. 10.2. that treasures of wickednesse profit nothing, they cannot help a man from the hand of God; nay, when the evil day comes, they are gone, and leave a man alone to grapple with death and judgement, and turn a man naked to the sentence of condemnation for his wicked getting and holding of them.

III. Another sort of men, who live not by the Word of God, * 1.197 but against it, are Usurers, who pull themselves out of all lawful callings, and set up a trade for the publike evil, and their own private good; which, were there nothing else against it, proves it not to bee of Gods devising: for every cal∣ling of Gods devising, is helpful to men in general; but the Spirit of God hath given this a name from biting and hurting. But wee have the Scripture most expresly against it, whether it bee manifest, as is a contract for gain, as for ten pound to pay eleven at the years end; or covert, whereby men find devices (which they call mysteries) to defeat the laws, and seem to contract, and either not to lend, or not for gain.

The word that proceedeth out of the mouth of God, saith, Exod. 22. v. 25. If thou lend money to my people with thee, thou shalt not be an Usurer, thou shalt not oppress him. Mark how usury and oppression is all one. And, Deut. 23.19. Thou shalt not lend upon usury to thy brother, the usury of money, meat, or any thing that may bee lent. But the Usurer that will live by his mo∣ney, and not by Gods word, saith, Yea, but of the Gentiles they might, though not of a brother: To which I say, that now the partition wall is taken away, and neither Jew nor Gentile remains, all are our brethren in Christ; and therefore of no man must usury bee expected, unless thou beest

worse than a Jew. Let the Usurer answer this if he can. Again, those Gen∣tiles were of those nations of the Canaanites, * 1.198 which they were commanded to destroy, and usury was as teeth given them, and allowed by God to eat them up withall. Seest thou a man, whom thou mayest lawfully kill? take use of him, but not of thy brother.

Object. I will not take usury of the poor, but of the rich.

Answ. But the text is, Thou shalt not take usury of thy brother, bee he poor or rich: though the rich bee better able to suffer wrong yet thou art not by any word enabled to offer it.

The word, which proceedeth out of the mouth of God, saith, Psal. 15.5. Hee that giveth not his mony to usury, shall dwell in the Lords Tabernacle, and rest on his holy hill: and, Ezek. 18.17. Hee that hath not received usury and in∣crease, &c. wherein it is plain, without all tricks, that either to give out, or take in usury excludes out of heaven.

Object. Hee means, to oppresse a man with usury.

Answ. Every usury is oppression, and every Usurer fears not God. Levit. 25.36. Thou shalt not take usury, but fear the Lord.

Object. But that Law was judicial, not moral.

Answ. That is false, for our Saviour renewed in it the Gospel, Luke 6.35. Lend freely, looking for nothing again: Therefore it is moral. Besides that, usury is condemned amongst the great transgressions of the Moral law, Ezek. 18.13.

Object. Wee may do as we would bee dealt by, and it is charity so to lend as a∣nother may benefit himself.

Answ. No man in need would borrow but freely, unlesse hee were madd; neither is it charity nor humanity to take money for a duty, the nature of which is to bee free. Charity seeks not her own, and much less other mens; but of these sorts of wicked men the speech is true, Their mercies are cruel. As charitable as that Usurer is, so conscionable is hee that follows: His conscience will not suffer him to take above the law, not above ten in the hundred, and that he hopes he may according to the wholesome laws of the Land.

Answ. Where were his conscience, if the Law of King Edward the sixth were revived, whereby it was utterly forbidden, according to the Canon of Gods Word, and the ancient Canons of the Church? but for the Statute now in force, enacted Eliz. 13. c. 8. 1 I say, it alloweth no usury, but punish∣eth the excess of it. 2 The title of the Act is, An Act against Usury. How then is it for it? 3 It calleth usury a detestable sin: how then can it secure thy conscience? 4 All usury above ten in the hundred is punishable by the forfeit of the usury. 5 What if the Laws of men should permit what Gods Law condemns? is it not plain, that this conscionable man flyeth Gods law to shelter his sin under mans? as though the Laws of man were the rule of con∣science, and not Gods laws; or as if the law of an inferiour can dispense with the law of the superiour; or as if Moses permitting one evil in the Jews (namely, the putting away of their wives, for preventing a greater) did allow thereof, or warrnnted the sin to the conscience of the hard-hearted Hus∣band.

Wee conclude then, that the Usurer lives not by any word of God, but a∣gainst it. And to these adde the bands of this sin, the Brokers to Usurers, that live or raise gains by letting out other mens mony: I will say no more to them, but if hee bee shut out of heaven that lends his money to usury, be shall hardly get in, that is his Agent. And humane Laws condemn theeves and accessaries. It is a Statute of Henry the 7. Anno. 3. that all such Brokers for usury, shall pay for every default twenty pounds, and suffer half a years im∣prisonment, and bee brought to the open shame of the Pillory. It is just with God, that Saul and his armour-bearer should fall together, and dye on their own swords.

IV. Such live not by any word of God as encroach upon the Sabbaths of God, by labouring either in themselves, or in their servants, as, 1 by buying or selling wares, Neh. 13.18. 2 By works of the six daies, whether in har∣vest or caring time, Exod. 16.29. & 34.21. & Neh. 13.15. 3 by travelling for gain or pleasure. For the Sabbath was made for our spiritual profit: it is a day to give and collect almes, and not gain. Manna it self must not bee gathered on the Sabbath, much lesse must more ignoble sustenance: if it bee sought, it shall not bee sound.

Object. 1 May I not do a little to set forward my work for the beginning of the week?

Answ. No: Manna might not bee sought, though early in the morning, and though it was but a little way off, and required little labour.

Object. 2 May I not take a fair day when it comes, the weather being uncer∣tain and catching?

Ans. Thou mayest as well say, May I not take a purse when it comes? wilt thou bee a theef, and rob God of his due? Should not ill weather and Gods judgements rather force thee to Repentance and obedience, than to sin?

Object. 3 It lies me upon a bond, my estate, and many poor men depend upon mee.

Answ. First, pay thy bond to God; saith, and obedience never brought losse with it; and better were it to loose a little commodity, than Gods fa∣vour, and a good Conscience; nothing is so heavy as Gods curse for this sin.

V. Common Gamesters, and such as make a gain of play, live not by a∣ny word of God; it is a common theft, and they come directly under the eight Commandement, and that Precept of the Apostle, Eph. 4.28. Let him that stole, steal no more, but rather labour with his hands. And as they live out of a calling, so their course is an unjust taking into their possession, that which no law of God or man doth warrant them by any manner of law∣ful contract; * 1.199 and the Civil law and Fathers condemn that gain which is got∣ten by play. In the same rank of theeves, are they that live by keeping dice-houses or gaming houses, and such places of lewd resort.

Use 4. Let us take some rules, whereby wee may comfortably pass our lives according to Gods Word, and avoid all these sins against it. There are three, 1 Concerning our calling: 2 our states: 3 Our maintenance of life.

The first Rule concerning our Calling is this: The carriage of our calling according to Gods Word, is a special part of that word of God by which man must live.

Quest. How may I carry my calling according to Gods word?

Answ. By these means: 1 Wee must make choice of such callings for our selves and ours, as bee profitable for the Church or Common-wealth: there bee many vain and new-fangled inventions, which rather maintain sin, than bring any good to the Church or Common-wealth. But God there∣fore bestoweth variety of gifts, to furnish men to the variety of callings, all for the common, and every ones private good. 2 Seeing not the having of a Calling, but the right use of it glorifieth God, wee must use our callings with the practice of sundry vertues.

1 In faith and obedience to God: Faith makes our persons, obedience makes our actions approved of God; yea, every duty of our calling ought to bee an obedience of faith, looking at the commandement and promise; the Com∣mandement keeps us within the compass of our callings, the promise secu∣reth us of good success. A good action not warranted by a calling is sin.

2 In diligence, not wilfully neglecting, but serving and redeeming the means of Gods providence: Every man must abide in his calling, and keep him in his way, for so long hee is sure to bee provided for: thus bee avoides idleness and destruction, and maintains the order and rank wherein God hath set him.

3 In cheerfulness, not carking or excessively careful, but doing the labour and leaving all the success to God. Some are heart-lesse in their calling, be∣cause it brings in so little profit and return; and labour as the Oxe, who must go out his journey, but without cheerfulnesse or heart, which God looks for in all our duties. Such should consider, 1 That Callings were not onely ordained to get money, but help us cheerfully through our way, and contain us in a course wherein to please God. 2 That the goodnesse and worth of a calling is not to bee measured by that profit it brings in to us, but by the publike benefit, and as it is rightly used: God may bee served as well in the basest, as in the best. Others see no likelihood of doing any great good, and so either draw back from their calling, * 1.200 or else heavily and uncheerfully go on. But wee must renew our strength and courage, and know that our labour shall not bee lost, Isa. 49.4.5.

4 In holinesse, which 1 sanctifies our callings by the word and prayer, 1 Tim. 4.5. 2 Subordinateth all earthly and special things, to the general and heavenly things of the Christian Calling; yea, it makes us express our spiri∣tual calling, in the use of the Civil: it will make a man sometime for religi∣on sake, hear the word in the six daies, unless some other necessary occasion come between, ever preferring the more necessary businesse. 3 It keepeth in the heart, 1 a love to God, aiming at the preferring of his glory above all: it suffers not a man to esteem his calling a preferment of himself, or a reward of his service past; but a means of advancing Gods glory in further service. 2 A love of men, who partake in the benefit of our labours, with whom we must exercise charity, justice, meekness, &c.

The second rule concerneth our wealth and maintenance, namely, not to content our selves, that wee can live by such or such means, unless wee can say, Gods Word doth warrant mee, that this is my meat, my drink, my ap∣parrel, my money, my house, my land, &c.

Quest. When can a man say this?

Answ. 1 When a man having nothing of his own, nor right to any thing, becomes a beleever, ingrafted into Christ, and so owner of that bee hath. A man may have warrant and title from man, that his house and land is his, and hee is a robber that shall defeat him of it. But all men and Angels cannot give mee a possession, and true title before the living God, but only his Son, who is Lord and heir of all. First, know thy self a member of Christ, and then his right is thine. 2 When the manner of getting them is lawful, and that is,

First, When it is just, when a man hath used no indirect means, but they are either lawfully descended, or else by faithful and painful walking in an honest calling, God hath added them as a blessing of a mans labour.

Secondly, When it is moderate and retired, when a man so provideth for earth; as hee especially storeth up for heaven: first, seeking Gods Kingdome, and the one thing necessary, without covetousnesse, and the love of this life; nay, accounting all things dung in comparison of Christ.

Thirdly, When the manner of using them is warrantable, that a man shews himself a good steward in the holy dispensing of them, using them as furthe∣rances of piety, as pledges of love towards men, and as testimonies of so∣briety in himself, and every way making them servants to his christian cal∣ling, Prov. 3.9. Honour the Lord with thy riches.

4 When his affection is indifferent, both in the having and holding of

them, that a man may say. These be mine, I am not theirs; I have them, they have not me; I am their Master to command them, they command not me. And why should we not draw our affections from them, seeing, 1 The wicked are as rich, yea richer in these things than the best? at the best they make not their Masters better: 2 They bee no inheritance, they bee but moveables, changing their Master as the giver will; and while we have them, they are but lent us: 3 We are but Stewards, we sit not in our own, but have a large account to make: yea we are very Pilgrims and Travellers, and shall goe lightlier and less loaden: 4 Wee must not measure or tye God unto them, nor esteem of his love by them.

Thus a man may use the mercies of God with comfort, for his necessity and for his delight in the days of his pilgrimage: thus may he dispose them to his heirs as the right owners, with hope of Gods blessing to stand with them: nothing of which can be expected in goods ill gotten, or spent, to which no∣thing but Gods curse is intayled.

The third rule concerneth our health and sustenance, namely, that it is far better to want means, than to procure them by any other means, than that which proceedeth out of the mouth of God. Yet numbers will maintain their lives health, and estate not by Gods word, but directly against it: for exam∣ple, they that seek to Witches and Sorcerers for health, or goods lost, or stollen, or upon any other occasion whatsoever. Whereas the word procee∣ding out of the mouth of God, Levit. 18.10. is this, Let there bee none sound among you that useth Witchcraft, or is a regarder of times, or a Sorcerer, Charmer, Sooth-sayers, or that counselleth with spirits.

Obj. But Gods Word and Ordinance is with them to doe us good; and much good they doe, which none else can doe.

Ans. God hath a two-fold word: 1 Of Blessing. 2 Of Judgement: the former proceedeth out of the mouth of God, who is goodness it self; the latter sometimes hee permitteth to proceed out of the mouth of the Devil, giving him power to work lying wonders, that the seekers of him might be∣leeve in him to their final destruction. Thus the Devil, who can doe nothing against Gods word, doth what he doth by Gods word spoken in Judgement and Justice. Whence I conclude,

1 It were better for a man to want cure than have the Devil his Physician: better for a man to want health of his body, than procure it with the death of his soul: Better had it been for the Israelites to have wanted Quails, than pro∣curing them, by murmuring, to be choaked with them: Better for a man to want the world, than winne it with the loss of his soul: Better had it been for Ahab to have wanted Naboths Vineyard, than to lose the whole Kingdom for it: Better for Judas to have wanted the thirty pence, than to hang himself for them: for Ananias and Saphira to have wanted the third part of their pos∣session, than to dye for it.

Rule 2. Better it were to want the means of health and maintenance, than not to use them according to the word which proceedeth out of the mouth of God, as food, apparel, physick, health, and life it self. Had it not been better that Asa had wanted Physick, than be struck with death because he trusted in Physitians? Better had it been for Gehazi to have gone in raggs, than to ap∣parel himself by lying and deceit, which apparelled himself and all his poste∣rity with Leprosie. Whether was the state of Lazarus (that dyed for want of means) or of Dives better, that sared deliciously every day? Less have men to answer for, who have no meat to strengthen nature, than those that have abundance, which they pervert to strengthen themselves in sin, sacrificing their strength to the service of the Devil, and to their lusts. Wee our selves know numbers in all corners, who were better continually to be bed-ridd, and sick, or maimed, than to abuse their health and lives in such ryotous and un∣gracious

courses, to the destruction of themselves and others. Nay, as our Sa∣viour said of Judas, it had been good for him hee had never been born; so may we say of numbers of graceless persons, better they had never seen the Sun, or enjoyed life, than so to have consumed their lives in the service of sin, and Satans temptations.

Vse 5. Lastly, If we live by every word of God, then let us be thankful to God for our lives, and for his word of blessing upon the means: and seeing our lives hang upon his word, to prolong them, or cut off the thread of them, we must labour to live to him and his glory. It becometh the just to be thankful. A great unthankfulness were it to rebel against him, by whom we hold our lives, and all the comfort of them: See we not how those that hold Land in Copy, are willingly bound to sute and service to the Lord, who is often but a mean man? The Sidonians would not warre against Herod, because they were nou∣rished by his Land: and shall we be in warre against our Lord, by whose hand and word we live, move, and have our being? And even this thanksgiving is his gift also: for as the matter which, so the grace by which wee are thank∣ful, is all from him; so as we must depend on him both for blessings, and for grace to be thankful.

Vers. 5. Then the Devil took him up into the holy City, and set him on a pinacle of the Temple:

6. And said unto him, If thou be the Son of God, cast thy self down: for it is written, &c.

WE come now to set down and expound, by the assistance of God, the second on-set of the Devil upon the Son of God, by a violent and hellish temptation, nothing inferiour to the former, in the furious, malicious, and cunning contriving of it.

In the entrance whereof, we must remove one rubb by the way, concer∣ning the order of this temptation, wherein the Evangelists seem not to agree among themselves: for whereas St. Matthew makes this the second, St. Luke makes it the last, and puts the last in St. Matthew, into the second place. And herein some learned men have stumbled, and have devised simple shifts to re∣concile the two Evangelists. Some think, that they write not the same Histo∣ry, nor of the same temptations, but of temptations urged at sundry times. These are confuted by the very matter, phrases, and words, which are in both the same, and need no other conviction.

Others think (and they of the learned Papists) that in some ancient Books, St. Luke observes the same order in the temptations with St. Matthew, and that the difference crept in by the heedlesness of some Writer: which is a needless devise of them, who strive to prove the Canonical Scripture to bee corrupted in their Fountains, that so their corrupt Latine Translation may prevail; but both impeaching the watchfulness and care of God over the Scriptures, as also the diligence and faithfulness of the Church, which is pre∣tended to suffer her self wholly to be abused, by the carelesness or unfaithful∣ness of some one Scribe.

But the truth is, that it doth no whit prejudice the truth of the Evangelical story, that the Evangelists doe not stand so much upon order, where it is not so necessary, as upon the matter, and the things themselves done, which they faithfully report, and in which they joyntly accord and agree: as oftentimes they stand not upon words, nor sometimes upon sentences, but one delivers the same fact in one style of speech, another in another form; but so, as one is so far from crossing another, as he giveth thereby more light and certainty unto the other.

Quest. But whether of these observed the right order, as the temptations were passed?

Ans. I am out of doubt, that Matthew sets down the right order as they were done: 1 Because he passeth his story by such particles as imply an or∣derly consequent: as, Then the Devil took him, then he took him again, then the Devil left him, &c. whereas Luke used the particle and, in his passages, * 1.201 which noteth no certain order, as the former doth: his care was to relate the whole matter, but was not so accurate for order. 2 The coherence and de∣pendance of this second temptation with the former shews, that Matthew ob∣serveth the right method: for Christ having by a testimony of Scripture con∣firmed himself in the confidence and trust in his Father, Satan immediately seeks to make his advantage of Christs words, and seeing hee will needs trust his Father, he would have him trust him too much; If hee need no bread be∣ing hungry, he needs no stairs to goe down 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 avoyd, Matthew adds, Then the De∣vil left him, as being obedient to his word; plainly shewing, that that was the last temptation. Luke hath it not in such dependance, but thus, And when the Devil had ended all the tentation, he departed.

In the Combate note two generals, 1 The preparation to it. 2 The temptation it self. The preparation containeth such necessary circumstances, as by which the temptation might more easily prevail; as, 1 the time, Then. 2 The place, first general, the holy City; secondly special, a pinacle of the Temple. 3 The manner how Christ was conveyed thither, The Devil took him up, 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 be the Son of God. 2 The scope or aim, namely, the sin or sins to which hee was temp∣ted, Cast thy self down. 3 The argument or perswasion to enforce it, For it as written, He shall give his Angels charge over thee, &c. The repulse of our Sa∣viour is by another testimony of Scripture, not contrary to that which Satan alleadged, but expounding it, that he might in the right sense of it, sence and secure himself from the temptation, as after we shall see.

First, of the preparation: Then] This particle shews not only the time of this temptation, but also the order as I noted: Satan having no success in the former, renews his assault, and would assay another way. Hee had been kindly and gently used of Christ, who had answered him courteously; nay, he had convinced him by Scripture, that hee had nothing to say against it, and yet he goes on in his malice, as though he had had both great provo∣cation and advantage. Whence,

Doct. Note the property of wicked men ruled by Satan, who by no means can be brought to lay off their malice towards Gods children. Deal gently with them, they are like Nettles, the softlier toucht, the sharper they sting: Deal plainly with them, and convince their consciences by the word, that they have no∣thing to say for themselves, yet being convinced they give not over, no more than Satan here, but proceed in mischief. And what are the reasons?

1 Because the godly in their courses doe oppose themselves to the darkness of this world: now there is no fellowship between light and darkness, no way to reconcile them, as we may see in the example of the wicked Sodomites a∣gainst Lot: first he resisted their wickedness, when they came about his house to abuse the two men; he gives them fair words, I pray you my brethren; hee convinceth their consciences, Doe not so wickedly; and out of his weakness he offers them his two Daughters: but, being a righteous person, whose soul was daily vexed with their uncleaneness, neither his piety, nor humanity, nor in∣treaty, no nor his weakness and sin could please them, but, Away with him hence, he is a stranger, shall he judge and rule? now we will deal worse with him than with them, Gen. 19.9.

2 Christ gives another Reason, Joh. 8.44. You are of your Father the Devil, for his works yee do. In that Chapter Christ plainly teacheth the Jews, that hee is the light, vers. 12. they tell him hee bears record of himself, and therefore his record is false, vers. 13. hee tells them hee shall go from them, and carry the light with him, and they shall seek him, and not find him: what (say they) will hee kill himself? vers. 22. hee tells them, that hee that keepeth his word, shall never see death: then said they, Now wee know thou hast a Devil, vers. 25. Hee tells them, before Abraham was, I am: and they take up stones to stone him. Here were the Children of the De∣vil, who was a man-slayer from the beginning: And of these Christ said, Yee go about to kill mee, a man that hath told you the truth, vers. 40. and, Yee do that which you have seen with your Father, and not only seen, but felt him moving and stiring in their hearts: so he worketh mightily in the sons of disobedience, Eph. 2.2.

3 The more light and grace the Lord manifesteth in any of his children, the more must the darknesse of wicked ones fight against it. It is not their innocen∣cy, their holinesse, their wisdome, 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. Stephen, a man full of faith and power, whose enemies were not able to resist the Wisdome and Spirit by which hee spake, Act. 6.8. yet drew they him to the Councill, and subordened false witnesse against him: where what should hee do? They might, and did see his face thine as the face of an Angel, vers. 15. In his Apology hee begins as a person at the bar, with a loving and moving speech, Men, Brethren, and Fathers, hearken: afterward in the course of his speech, as a faithful servant of God, and true teacher, hee freely reproves them, chap. 7. vers. 51, 52. calls them resisters of the Holy Ghost, betrayers and murtherers of the just, hee could convince them out of all the Scriptures, as Christ did Satan here: But the more full of the Holy Ghost hee was, the more were they filled with de∣villish fury, like so many Devils, or furies, their hearts brast for anger, they gnashed with their teeth, more like fell and savage beasts, than men; they shouted with a loud voice, stopped their ears, upon upon him, cast him out of the City, and stoned him.

4 The incestant malice of the wicked against the children of God, is a running stream from this of the wicked one, against the natural Son of God: the Devil would still, if hee could, tempt and molest Christ himself in his own person, but that hee cannot, hee will therefore bee sure to molest him in his servants: hee would obscure the glory of Christ in himself, but see∣ing hee cannot do that, he will do what hee can by himself, and all his mem∣bers, to extinguish that glory of Christ in those beams, wherewith his servants are graced and honoured: And this makes this war so irrecon∣cilable.

Use 1. Therefore let us not marvel, when wee see good things, and good men resisted, nor condemn that presently which wee may see opposed: but 1 Turn our eyes upon that natural enmity which is between the seed of the woman, and of the Serpent. 2 Upon mens stubbornness against the truth, and malice, by which the sinner given up by God to Satan is obfirmed and hardened. 3 Upon the powerful work of Satan in men of great gifts, that being convinced in conscience, even against that light, can resist godly and innocent men. 4 Upon the love of mens sins, profits, and pleasures, which sets on forward this hatred against their conscience. What could Christ himself do to conciliate Judas his favour? Did not hee know that Christ was the Messiah? did hee not preach him? did hee not work miracles in his name? did not Christ make him one of his family, and prefer him to be the Steward of his house? did hee not warn him of his sin, and bear him

most patiently? Yet his heart being upon covetousnesse, for a small commodity hee will betray Christ, and that against his conscience. 5 Other personal and private occasions, may force men of great gifts to malign and hate (against their consciences) most innocent persons.

The Jews knew that Christ was the Messiah, that hee was most power∣ful in Doctrin, and most holy in his life; yet they loved their own praise, and therefore thrust down Christ; If wee let him alone, all will beleeve in him. They thought themselves so much dishonoured, as Christ was ho∣noured. Sometime fear of great men, or some loss, or check, may cause this obstinate opposition. Pilate knew Christ was an innocent man, he washed his hands, and would have no hand against him; hee pronounced him inno∣cent, saying, I find no fault in him: his wife being troubled in a dream, sent him word, he should have nothing to do against that just man. Yet against his conscience, and his own words, hee proceeded to condemn him. Why? how could hee bee so blind and wicked? surely it was fear of Caesar, and of some cheeck: for hee had heard them say, If thou let this man go, thou are not Caesars friend.

Vse 2. It should teach us to go on undaunted in our godly course, making no account of all the malice that the Devil or his instruments can create us, and never offer to shake hands with them; wee shall never have done if wee go about to please them; wee can not do it unless wee will bee as bad as they, if wee retain our favour of goodnesse, it doth but provoke them.

Vse 3. Many men may hence see what spirit rules them, who when they hear Scripture against their sinnes and unwarrantable courses, they go on still as a chafed colt, that cares neither for pale nor hedge, but flings over. These men would bee loath to bee compared to the Devil, but wee shall see them for worse, and the Devil not so bad as many of them. When hee hears Christ alledge Scripture, hee saith nothing against it, but was silent, he re∣plies not, and much less rails on him as a phantastical or precise person. But reprove the Swearer, the Drunkard, the Gamester, the unjust courses of men in their trades, Sabbath-breaking in Masters or Servants, and do it out of the Scripture, as Christ did; wee shall have the same measure that hee had returned from the Scribes and Pharisees, who railed out-right on him; He is too precise and severe, wee can do nothing for him; or, What hath hee to do with our Government, or Trades? or, He might finde other things to speak of.

Thus if Paul speak against Diana, or whatsoever the craft-masters live by, all the City is in an uproar against him. It seems men are loath in their cal∣lings to meddle with the word of God, or the directions of it, else wee should have to deal with them. It were too much to sit down silent, and go on in sinne against the Word: but to resist the word in termes, or to rail upon the Preachers thereof, goes one step beyond the De∣vil.

Vse 4. Take knowledge of the secret working of the Devil against the light and truth, in such as spurn against it. They cannot abide that truth and innocency should acquit it self; but though they see nothing but meekness pa∣tience, and innocency, yet will side against it, as though they had the great∣est advantage and occasion. What is the cause, that men will take part with most abject and base persons, and bring the curse on themselves, in condemn∣ing the innocent, and justifying the wicked in their horrible riots and misbe∣haviour, but the hatred they carry against goodnesse? Why did the Jews band themselves for Barrabas, and seek to acquit him? Was it because there was any cause of love in him? knew they him not to bee a murtherer and a Rebel? Yes, It was hatred of Christ that made them stick to him: and

why hated they Christ, but because he was the light? Some there bee of that Jewish generation lest, to whom, if Christ be weighed with Barrabas, he will seem too light; Barrabas shall carry the credit and defence from him; Not him, but Barrabas.

Into the holy City.]

We come to the second circumstance in the preparation to this second as∣sault, which is the place that Satan chuseth; set down, 1 In general, the holy City. 2 In special, a pinacle of the Temple. What holy City this was, Luke expresseth, chap. 4.9. He brought him to Jerusalem, here called the holy City.

Jerusalem is called the holy City, not because of any holiness in the place: for no place as a place is more holy than other. It is true, that wee 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 in∣herent holiness in the place, only for the present the presence of God appear∣ing after a special manner, makes a special holiness to bee ascribed unto it. Neither is it called holy in respect of the people and Inhabitants: for the faith∣ful City was long before this become an Harlot, Isa. 1.21. and Christ not long after this Combate, cryeth out against Jerusalem, That shee had killed the Prophets, and slain such as were sent unto her, and proclaimeth a speedy desolation against her. But it was so called,

1 Because God had made choyce of this City to put his name there, 2 Chron. 7.12. I have chosen this place for my self. Hence was it called the City of God, and Gods holy Mountain, Dan. 9.16. and the holy Hill of Sion; because God had chosen it, and sanctified it for himself, where∣in himself kept residence, and made it eminent above all the places of the earth.

2 Because of the holy things which were there established, even all the holy worship of God; it was not lawful for the Jewes to sacrifice or eat the Passe∣over any where but in Jerusalem.

There was the Temple built on mount Moriah, wherein, I. There was the Sanctum seculare, the utter Court of the Jews, and Salomons porch, which did rise up by fourteen stairs, wherein Christ preached often, and Peter healed the lame man, Acts 3.3. and probably, where Peter converted three thou∣sand souls at one Sermon. In this porch was the great brazen Altar for whole Burnt-offerings, on which Altar the fire (which at Aarons first offering in the Wilderness fell from Heaven, Levit 9.2••, 24.) was to be kept perpetu∣ally before the Lord; the which when Aarons sons neglected, and offered with strange fire, they were burnt with fire before the Lord. In this Court was the great brasen Sea, wherein the Priests washed themselves, and the Beasts to be offered on that Altar, especially their feet, because they were to minister bare-foot before the Lord. Both of them holy representations of Christ; the former of his Sacrifice, who gave himself for a whole Burnt-offering; the latter the fruit of it, he being the Laver of the Church, by whose bloud we are washed from the guilt and power of sin.

II. There was the inner Court, which was called the Sanctum, or the San∣ctuary, or the Court of the Priests, whence the Jewes were barred. There was here. 1 The Altar of Incense for sweet perfume, wherein the Priests were evening and morning, to burn the holy Incense before the Lord, as a sweet-smelling savour unto God, and no strange incense might be offered thereon, Exod. 30.9. While Zachary stood at the right side of this Altar, offering in∣cense to God, the Angel Gabriel stood and fore-told the birth of John Baptist. This was an holy type of Christ, who offered himself on the altar of the Cross▪ a sacrifice of sweet smell to God his Father, and through whom God savoureth a sweet smell from all our duties. 2 In this Court was the golden

Candlestick, with seven Lamps, and seven Lights, which were ••ed with most pure holy oyl, 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 spiritual and heavenly light. 3 In this Court was that golden Table, on which the holy Shew-bread was ever to stand, even twelve Loaves, which were to be made of the purest flower of Wheat, and were to bee renewed e∣very Sabbath, the old Loaves converted to the Priests use: a holy type of Christ, in whom alone the Church, and every member, setting themselves continually before God, are nourished and preserved unto eternal life. 4 In this Court was that costly and precious Veil, of blew silk, and purple, and scarlet, and fine twined Linnen, made of broydered work with Cherubims, the use of which was to separate the Sanctum from the Holy of Holies: this veil at the death of Christ was rent from the top to the bottom. A notable repre∣sentation of the flesh of Christ, which hid his Divinity, but being rent asunder by his passion on the Cross, the way to Heaven was laid open unto us.

III. There in the Temple was the Sanctum Sanctorum, and in it the Ora∣cle, called the inner house of God, into which only the High Priest went a∣lone once a year, and that in the Feast of expiation, wherein all the Jews must fast and afflict themselves. A most notable type of Christ: for as it was called an Oracle, because God thence gave answer in doubtful cases; so who is the Fathers Oracle but his Son, who is the word of his Father, by whom he speaks to us, by whom we speak to him, and through whom the Father heareth us? In this Holy of Holies was the Ark of the Covenant, and in this holy place stayed the Ark almost four hundred and thirty years, signifying Christ the author of the Covenant between God and us. In which Ark or Chest were kept three things: 1 The Tables of the Covenant, 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 dry, but after his Death and Resurrection began a∣gain to flourish, and bring fruits of life to Jewes and Gentiles. 3 The Pot having Manna a holy type of Christ the bread of life, and that Manna that came down from heaven, Joh. 6.35.

In this Holy of Holies over the Ark was the holy cover, called the Propitia∣tory, prefiguring the Lord Jesus, whom the Father hath made our Propitiatory by faith in his bloud, Rom. 3.25. Here also were the two glori∣ous Cherubims, set like Angels on either side the Ark, looking upon the Ark, figuring the holy Angels ministring to Christ, and earnestly desiring to look into the mystery of our salvation, 1 Pet. 1.12.

These were the chief holy things established in the Temple at Jerusalem, but not all: for there were besides these, the observation of all holy Rites ap∣pointed by God, the Chair of Moses, and in it the Law read and expounded: there were the holy persons, the High Priest with all his holy garments, with Urim and Thummim, and on his fore-head, Holiness to the Lord: there were other the holy Ministers of the Lord, who had the Lords holy Oyl upon them, of Gods own composition, with straight charge, that no other should make or use it out of this use. Yea, here had lived the ancient Kings and Pro∣phets, David, Salomon, Josiah, Hezekiah, who were special types of Christ. In which regard Ierusalem the seat of God and Gods worship, is called the City of perfect beauty, the joy of the whole earth.

3 It is called an holy City by comparison unto other great Cities of the neighbour Countries, wherein Idols and Devils were worshipped in stead of God, as Babylon; or whose worship was the devise of mans brain, and no institution of God, as Samaria, Cesarea, and others, 2 King. 17.33.

4 It is called holy in type, two waies. 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 together three times every year before the Lord; at the feasts of Passeover, Pentecost, and Tabernacles, Psal. 122.4. Thither the Tribes of the Lord go up, and appear before the Lord. 2 As it was a type of the Church triumphant, even that Celestial Jerusalem which is above, that new Jerusalem into which no unholy thing can enter, but is the eternal habitation of the holy God, the Holy Angels and Saints.

5 It was called holy, or the holy City, because it was the fountain of Gods holy Religion, which being first seated there by God, must be derived thence, and sent out to all other Nations. Micah 4.2. The Law shall go out of Si∣on, and the word of the Lord from Jerusalem: Therefore was it the Me∣tropola and mother City, the heart of the earth, placed in the midst of Na∣tions by Gods own confession, Ezek. 5.5. Nay, there must the pretious blood of the holy Son of God be shed, which must stream and run out to the salva∣tion of all Nations, and himself Preached the King of the Jews, upon the Cross as upon the theater, in Hebrew, Greek, and Latine, and that in the time of the Passeover, when there was a concourse of all the people of Jews, and other Nations. There the Apostles must give their first witnesse of Christ, and thence must carry it into Judea, Samaria, and all nations to the utmost parts of the earth, Act. 1.8. And 8.1. the Church of the New Testament was first gathered at Jerusalem, and thence by persecution scattered into all Nations. In this regard it was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Holy City: for all the ho∣linesse of all other Cities was derived thence.

Doct. 1 Wee learn out of this title, what it is that makes places and persons holy, even the presence of God, of his word, and worship. Thus the ground was called holy, Exod. 3.5. and the place where Joshua stood, when the captain of the Lords Host appeared unto him, chap. 5.15.

1 Whatsoever was in the Law separated to God and his service, was cal∣led holy: the Sabbath was holy, the Priests Garments holy, Exod. 28. Thou shalt make holy Garments for Aaron thy brother: Holy, both because they were peculiar to the holy Priesthood, (for none else might put them on) and because they were to bee used in the holy place (for when they came forth of the Tabernacle, they must put them off:) and thirdly, consecrate to holy u∣ses, and to bee an holy type of Christs righteousnesse, a precious robe wherein all our Sacrifices are offered. The flesh was holy, which was offered to the Lord in sacrifice, Hag. 2.13. For places, Bethel was an holy place, when Jacob saw the vision of the Ladder there; and the Temple was holy. For people, the Jews were called an holy Nation, and Christians, an holy Priesthood, and Saints by calling, 1 Pet. 2.9. For persons, some are sanctifi∣ed in the wombe to some special service, as Jeremy, chap. 1.5. and John Bap∣tist. Yea, every faithful mans heart, is as it were an Ark of God, in which are kept the Tables of the Law, yea, the Tabernacle of God, and the Tem∣ple of the Holy Ghost, where hee pleaseth to dwell. And thus was Jerusalem an holy City, so long as it continued in the true worship of God.

2 This appears by the contrary, seeing his holinesse was no further annex∣ed to this place, than God tyed his presence to it; for when as the Jews had crucified the Lord of glory, both the Temple and City, as prophane were destroyed, and delivered into the hand of the Romans, and are now in the hands of the Turks a nest of unclean and Idolatrous beasts, most savage ene∣mies of Christ, and Christian profession.

3 That place must needs bee holy, where the Lord dwelleth as a master in his house; teaching, ordering, and supplying all necessaries: where Christ the Holy Son of God walketh in the midst of the seven Golden Candlesticks,

being conversant among the flocks of Shepheards: where the Holy Spirit of God is present to pour out his treasures of wisdome and grace, by means of the word and Sacraments, which are his chariot, and which, not accompa∣nied with the Spirit, are but dead and ineffectual to regeneration: where the Holy Angels are present to assist the ministery, to repel hinderances, to be∣hold our order; but especially desirous to look into the mysteries of our sal∣vation: where the Holy Saints upon earth, are met together to seek and see the face of the Lord, joyning together in all the parts of his pure and ho∣ly worship, in hearing his holy word, receiving his holy Sacraments, prefer∣ring publikely their holy prayers, greatly by this means glorifying God, and inriching their own selves: Surely, this is Bethel, the house of God, and the gate of heaven.

Ʋse 1. This teacheth us not to despise our Assemblies, nor to think out Churches unholy for some corruptions. Look upon Jerusalem, Matth. 23.37. you shall see the eleven Tribes were Apostates, there were in it dumb dogs, Isa. 56.10. there were Scribes, and Pharisees, hypocrites; nay, at this time the Doctrin of the Law was corrupted by the false glosses of the Phari∣sees, and the Temple almost a den of Theeves, full of buyers and sellers. Yet for all this, the Evangelist calls it the holy City, even when it had more corrupti∣ons in it, than the Church of England hath at this day. Why? 1 Because there was the service of the true God set up in the Temple, the word preach∣ed, and sacrifices offered, and the meetings of the Church of God. 2 Be∣cause as yet they had not received a bill of divorcement. Have not wee the Word truely Preached, and the Sacraments for substance truely admini∣stred? And for discipline, I will say, I wish wee had the execution of so much as the Church alloweth. Or, when did the Lord give us a bill of Di∣vorce? Or, what Church hath convinced us, that wee cannot bee acknow∣ledged for a true Church? If they say, they of the Separation have; I answer; 1 They have laboured to discover some errors, but none fundamental in us, nor without as many in themselves. 2 Wee may well doubt whether they bee a Church, or no, seeing by the profession of some of their Teachers, they will not joyn themselves to any Church at this day upon the face of the earth, and so renounce all Communion with all the parts of the Catholike Church in the world. But wee must not think much, if some unstable per∣sons forsake our Communion, seeing in the golden and flourishing age of the Apostles themselves, some such there were, Heb. 10.25.

As for our selves, wee may strengthen our selves against them by these conclusions. 1 Wee know, that the word of Truth is truly preached a∣mongst us, which appeareth by the daily conversion of thousands, whereas never was man converted by a word of error, Jam. 1.18. 2 Wee know, that our Ministers are of God, because by them so many are begotten to God: Our Saviour thought this a good reason, when hee said, Beleeve mee that I came out from the Father, for the works sake. The blinde man had good in∣sight into this matter, Joh. 9.30. saying, If this man were not of God, he could do nothing: and a wonderful thing it is, that yee know not whence hee is, and yet hee 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 calling, and to an holy end: 2 They profess faith in Christ, which is an holy profession, and in charity, (if wee see no open raigning sin) are to bee judged Saints: 3 Congregations are called holy in the Scripture from the better part, not from the greater, as an heap of wheat, mingled and co∣vered with chaffe, yet it is called wheat, 1 Cor. 6.11. Now yee are sanctifi∣ed, washed, and justified: but in Epist. ••. chap. 12. I fear, that when I come

among you, my God will humble mee, and I shall bewail many of them that have sinned, and have not repented of their uncleanness, and fornication, and wantonness which they have committed. Diverse other abuses there were, yet among Saints, and beloved ones. 4 Mixt Congregations are ho∣ly in Gods acceptation, esteeming them not as they are in themselves, but as members of Christ. When Israel was at the best, it was a rebellious and stifte-necked people: yet Balaam said, Hee saw no iniquity in Jacob, nor transgression in Israel, not that there was none, but that none was im∣puted.

4 Wee know that wee have no warrant to separate from holy things, nei∣ther for some defects cleaving to them, nor for ill men either handling them, or communicating in them. The Prophets never made any separation in times of greatest corruption, even when they cried out of their wickednesse, 1 Sam. 2.24. Do so no more my sons (said Eli) yee make the people trespass: how? By making them loath the service and sacrifice for your wickedness, verse 17. And when many abuses were among the Corinths in the Sacrament of the Lords Supper, yet a man that did carefully examine himself, might commu∣nicate of it with comfort; yea, our Saviour Christ was often in the Temple, teaching and praying, and so were his Disciples, though it was a most corrupt place.

Object. 1 How may I pray with an evil man, seeing God heareth not sinners? Nay, his prayer is abominable.

Ans. 1 The speech in John 9.31. is not universally true, for God heard the poor Publican confessing himself a sinner. 2 Though God hear him not for himself, yet hee hears him for the people; as Balaam blessing Israel, being both a wicked man, and speaking against his heart, God heard him for the people, Numb. 23.

Object. 2 But how may I communicate with a wicked Minister, or with what comfort?

Answ. The wickedness of the Minister may somewhat lessen the comfort, but neither diminish the perfection of the Sacrament in it self, nor hinder the efficacy thereof to us, seeing the efficacy depends onely upon the promise of God, and the faith of the receiver, and is no more to bee refused than the gift of a King, though the conveyance bee drawn by a wicked Law∣yer.

Object. But how can hee bee a means of conveying grace to mee, that is a grace∣less man?

Answ. Grace is compared to water: now may not water that passeth through a wooden or stony channel, which it self is so undisposed that it can∣not receive or have any benefit of it, make a whole garden fruitful? It is Augustines simile. Besides, I would ask, whether any could with comfort refuse Judas his Baptisme. John 4.2. even when hee was a Devil incarnate? If it bee said, They knew him not so to bee, then belike a man may receive the Sacrament fruitfully of a secret prophane man or infidel, and the wicked∣ness of a Minister (if it bee secret) pollutes not the Sacrament; and then it must follow necessarily, that no comfort and truth of the Sacrament can depend upon any Minister; for then none could have any assured comfort, that they have ever received a Sacrament, because no man can look to the sancti∣fication of any mans heart, and cannot certainly without revelation know who is indeed truely sanctified.

Object. 3 But what say you to a dumb Minister? hee is no Minister, and therefore hee can perform no ministerial action: his Baptism, is no Baptisme; his Sacraments, no Sacraments; his prayers, no Prayers.

Ans. 1 For themselves, I say their Ministry is unlawful to themselves, and without repentance a certain matter of destruction. 2 I cannot blame those,

who with their own peace, and the Churches avoyd them. 3 Wee must di∣stinguish between such a man, and a meer private man: for although they be no good and lawful Ministers of God, yet because they come in the room of Ministers, by the election of the Church, to whom God hath given power to ordain, they are now publick persons, and Ministers, though no good ones. 4. Being thus enabled by the Church to give what they can, and bound by being in the place of a Pastor, though he come never so inordinate∣ly to administer Sacraments, we may receive from him what hee can give. 5 Wee must distinguish between a calling, and the execution of it; for it proves not he hath no calling of a Minister, because hee executeth it not. A Magistrate ceaseth not to be a Magistrate, or to want Office, because he doth not duely execute it.

Obj. But the Magistrate is an able Magistrate, so is not this Minister.

Ans. A Magistrate is a Magistrate, who for the ignorance of his place may be called an Idol-Magistrate: the substance of a lawful and good Magi∣strate, is to be able to judge of Causes, but not of a Magistrate simply, who is chosen by election of people, or by course: so it is of the substance of a good and lawful Minister of God, to be able to preach, but not of a Minister sim∣ply. And as a Magistrate not able to weild martial affairs, and so defective in a special part of his Office, yet no man refuseth the good that he can doe for peace: even so, endeavouring in the mean time for a sufficient Mini∣stery, and groaning under this burthen, which private men cannot cast off, I take it, the good things which they can give, may bee taken at their hands.

Obj. But by communicating with them, we communicate in their sin.

Ans. He that receiveth the Sacrament at the hands of a Minister, who is an Adulterer, neither makes him an adulterer, nor partakes of his adultery. If wee either made him Minister, or communicated with his insufficiency, which our souls groan under, some part of the guilt would stick to our fingers. But we communicate only in the Lords Ordinances, so farr as hee is able to administer, and justifie not the lawfulness of his calling, but that he only is in the room and place of a Minister, whom wee cannot avoyd, unless wee will put away the Lord in refusing his Sacraments.

Obj. Hos. 4.6. Because thou hast refused knowledge, thou shalt be no Priest to me: therefore ignorant Ministers are no Ministers.

Ans. 1. True; no lawful, no good ones, approved of God, to me. 2 The Prophet rather gives a rule in election and deposition of such, then shews how farr they may be used while they stand: So we deny not but such ought not to be chosen Ministers, nor that such ought not to be deposed: but, that nothing ought to be received of them while they stand, we deny, especially seeing we well know, that in ancient Churches there were Deacons, who were assistants to Pastors and Presbyters in reading, administring Sacraments, Baptism, and the Eucharist, yea and in Catechising, who had not the office of Pastors. All which I speak not to maintain this foame of the Church, which she hath been too long in scumming off; but to remove causless scruples of weak conscien∣ces, who are ready to deem all their actions nullities, and utterly reject Sacra∣ments at the hands of such unpreaching Ministers.

Obj. 4. But how may I partake where open sinners are tolerated to receive the Sacrament? doe not I partake of their sins?

Ans. Christ entred into the same Temple with wicked persons, and ate the same Passeover with Judas, and was undefiled: the Prophets lived in the midst of a polluted people; and joyned in the publike exercises of religion: and those few of the Church of Sardi defiled not their garments among a multitude of wicked persons.

Obj. Isa. 52.11. and, Revel. 18.3. Come out of her my people, touch no un∣cleane thing, &c.

Ans. If we compare the Prophets precept, with his practise, we shall easily see he means not of any Schismatical separation: he calls Gods people out of that wicked multitude, but where read we, that himself did bodily separate? and therefore, this must be a coming out, and departing from their evil, not local, but moral: q. d. 1 Have no fellowship with their unfruitful works. 2 Doe not countenance them in their evil. 3 Reprove them. 4 Touch no unclean thing, that is, consent not to any wickedness among them. But, 1 It is one thing to touch the holy things of God, another the uncleaneness of men. 2 Separation from the wicked in body is impossible, except we wil go out of the world. The Disciples could not bee rid of Judas, unless they would depart from Christ himself. 3 Unless they can prove an established Idolatry among us ripe to the plague, as in Babylon, they cannot prove a separation in body and mind. 4 Of this separation a reason is given, not because they cannot partake in any holy thing, while the wicked are in presence; but, least yee be partakers of her plagues.

Qbj. 1 Cor. 5.11. If any be a fornicator, or covetous, or an idolater, or a drunkard, or an extortioner, with such a one eat not. A little leaven leaven∣eth the whole lump.

Ans. 1 The place is meant of private familiarity and amity, so farr as a man is not bound, or tendeth to the countenancing of his sin. 2 It implieth that he ought to be excommunicate, if he hear 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 eat privately with him, as his Wife, Children, and Servants: for these are neces∣sarily bound, and doe not countenance him. 4 A man may and must eat sometimes with notorious wicked persons; as suppose a man in the same ship, or prison, or army, and can have no meat but among vile wicked persons, here a man may not refuse it, lest he famish himself. So at the Lords Table: such as admit wicked persons, having power to repel them, communicate with their sin and countenance them therein: but a private person, whose soul is vexed with their sin, and doth what he can to redress it, but cannot, is not polluted by them; hee is forced to eat with them, he may not starve his soul.

As for that, A little leaven leaveneth the whole lump, the Apostle speaks it to the Governours not to suffer such wicked persons, and provoketh only private persons, the peeces of that lump, to be the more watchful over themselves, but not to refuse Gods Ordinances for them: And as neither that Church of Co∣rinth ceased to be a Church for suffering that wicked man (for the Apostle ho∣nours them with that style while he checketh that sin,) so neither doe particu∣lar members cease so to be for that such are suffered, much less. Look to thy own soul: the Apostle wisheth every man to examine himself rather than others.

Object. 5. But how can I hear the Word with profit from a wicked man?

Ans. 1. A wicked man may preach salvation to another, and damnation to himself; as Judas, and the builders of Noahs Ark. A statue may point another the way, but it self stand still. 2 An instrument hath all his efficiency from the first mover, who is God himself: a Knife with motion will cut if the hand will use it. 3 The Word is like the Light: now as the light of the Sun is not defiled, though it pass through the dirtiest places, so the Word is not polluted through awicked preacher. 4 Look to thy own disposition, that thy soyl be good as the seed is good, take the benefit of the Sun and rain, and it is no matter whether the hands be clean or foul that cast and disperse the seed. 5 Let Prea∣chers consider what a barr it is to all their labour to bee scandalous, covetous, disdainful, envious, noted for Gamesters, companions, &c. how their example

doth more harm than their teaching can doe good; with how little power or prevailing he can point his finger to other mens sores, which every one can point at in himself; what an odious thing it is to make Gods people to loath Gods Ordinances, because of him; and what a woeful case is it that Paul in∣timates of such teachers, who preaching to others, themselves by disobedience become cast-aways, 1 Cor. 9.27.

Rules to avoyd entangling and seduction by Separatists perswasions.

1 Labour for wisdom to discern between main truths in doctrin, and in∣feriour in discipline; as knowing that Jerusalem was the holy City before Ne∣hemiah builded the wall of it: between the person and the place, not condem∣ning the place for the person; between the thing and the use, and condemn not the use for the abuse; between Offices and Executions, substance and cir∣cumstances; the being of a thing, and the wel-being of it.

2 Labour to reform thine own heart first, for that is in thy power to a∣mend; and then thy own family; and, if it be in thy power, goe further to the house of God: but if thou beest a private man, and this bee not in thy power, thou must turn thee to prayers and tears; and yet so strive in seeking the wel-being of things, as by unthankfulness thou lose not the comfort of the things themselves.

3 Be low in thine own eyes, suspect thy own judgement, condemn not, much less contemn those that are not every way as thy self. Pride and conten∣tion of spirit are inseparable; and it is folly to look that men who have a dif∣ferent measure of grace, should not differ in judgement, and though they walk in the same way, yet not after the same manner.

4 Testifie thy self a sound Christian by the badge of Christ, which is love: by this shall all men know that yee are my Disciples, if yee love one another. Study to be quiet (saith the Apostle) and follow things that concern peace. Love will make the best, even of bad things, and give a charitable construction of things doubtful, and pitty and pray for such as erre howsoever, and much more if they erre of ignorance.

Use 2. This doctrin teacheth us, that the way to sanctifie a mans person or family, is to set up the Worship of God in his heart or house. 1 Thy heart must be the Temple of God, yea as the Ark within the Sanctuary: In the Temple God was daily worshipped, there were daily Sacrifices offered, the Scriptures read and expounded, and prayers preferred unto God from his people. Thou must get proportion in all these, if thy heart be Gods Temple: thou must privately, yea secretly apart daily worship God with personal worship, daily offer the sacrifices of praise and thanks for personal blessings and deliverances, daily prefer thy personal prayers, daily apart read and apply the Scriptures to thine own use: for thus must it be in Gods temple. And further, thy heart must be as the Ark, wherein were kept the Tables of the Law, written with Gods own finger: endeavour in obedience to all Gods Commandements, intreat God to write his Law in thy heart, that thou mayest never depart from it. Thy heart as the Ark, 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 never to part with him: for that figured the Sacraments, in which Christ is propounded the food of the soul. Thy heart as the Ark, must contain Aarons rod that had budded, signifying the discipline and go∣vernment of Christ, unto which thou must subject thy self: let this rod flourish in thee, and stoop with reverence and fear to this scepter.

2 Thy house and family must be sanctified also, by setting up and preser∣ving Gods worship there. We read of some of the Saints, who had Chur∣ches in their Houses: Every Christian professing holiness must have the like care and endeavour in such Family-exercises as God hath pre∣scribed: as,

1 In diligent teaching and instructing the family-partly in reading, and part∣ly in delivering precepts out of the word. It is Gods Commandement, Deut. 6.7. to whet the law continually on our children, and train them up even from child-hood in the Scriptures. The benefit whereof shall bee, 1 To fit them for the publike Ministry: 2 To cause the word to dwell plentiously in them: 3 it is a notable means for their growth in godliness, and to contain them in good order.

2 In calling them to account for things delivered, by catechising, pittifully neglected in families, who yet would be thought to bee Gods people. This is the driving of the nail to the head, to stick the surer. It works care in those who easily reject good means. It hinders vain thoughts, words, and exerci∣ses. It banisheth much folly and ignorance, that is bound up in the hearts of chil∣dren and servants.

3 In applying the works of God past or present, on our selves or others, to move them to confidence and trust in God, by the works of his mercy, and to fear to offend by the works of his justice: and by this means, the seeds not on∣ly of true Religion, but of good conscience, shall bee sown in them betimes: this was holy Abrahams practise, for which God would not hide his secret works from him, Gen. 18.19.

4 In daily private prayer with the family, at least every morning and even∣ing solemnly on our knees, making confessions of sins, and requests to God, together with thanksgiving. Psalm 55.17. Evening, and morning, and at noon, will I pray and make a noise. Daniel three times a day prayed, and praised God in his house, as hee was wont, chap. 6. v. 10. The excellent use of which, is the opening of the door of Gods treasury to the family, by which it is inriched with the best blessings of God. Besides, the Lord shall hereby have some ho∣nour, that is due to his mercy upon the family.

5 In edifying the family with Psalms and melody to the Lord, as it is Col. 3.16. In these daily duties doth the sanctification of a family consist. Where∣unto wee may bee perswaded by these motives: 1 In that they are the pra∣ctises of men fearing God, such as Joshua and his house, Cornelius and his houshold. 2 In that by these exercises the family shall not only be sanctified, but also blessed; as Obed Edom and his house for the presence of the Ark. 3 What madness is it, to reject and banish Gods word and worship out of doors, and yet think God is there? Nay, where found grace comes, there is the Spirit of Prayer and Supplication in every family apart, Zach. 12.14. and where the worship of God is not set up in families, there is nothing but a conspiracy of Atheists, and a wicked brood bringing Gods judgements on themselves, and the business passing through their hands.

Use 3. Jerusalem is called holy, being once sanctified to the Lords use; which teacheth us, that wee should reverently both conceive and speak of all such things as are set apart to the Lords use.

1 Some persons are consecrate to the Lord, as the Tribe of Levi, of whom the commandement was, Thou shalt not forsake the Levite all thy daies. And the Prophets: Touch not mine annointed, and do my Prophets no harm. So in the New-Testament, The Minister that rules well, is worthy of double honour: Yea, if the widows which were set apart to inferiour offices about the poor, must be honoured, 1 Tim. 5.3. much more the Minister that standeth in Gods place and stead, Heb. 13.17. Obey them that have the oversight of you. Thus Cornelius reverenced Peter, and the Eunuch, Philip. Nay, not onely the Minister, but every beleever is separate to God, and sanctified to carry the Covenant, and hath the annointing of the Spirit; which the Lord acknowledgeth on them, and speaketh reverently and lovingly of them, cal∣ling them his holy ones, yea, the apple of his eye. They see not this, who can persecute and revile them for hypocrites, and count them as the Apostles

(whose doctrin they profess) the scum of the world.

2 Some places are for their use to bee accounted holy, because God is there present in his worship, as the places of our meetings; not that any inherent holiness is annexed to the place, or cleaveth to it out of the action of Gods worship; but while God is present in his Worship, wee must account it ho∣ly ground, and the house of God. When God appeared in Bethel to Jacob, hee said, How fearful is this place? surely it is no other than the house of God. Wee must therefore put off our shooes with Moses, that is, our base and vile, our sinful and sensual affections, yea, our lawful (if earthly) thoughts, when wee come to this holy place. Look wee bring no thoughts with us unbesee∣ming the place where God is, separated from other common places to holy uses. Look that in this place wee use no gesture or behaviour, unbeseeming a man that hath business with God being present. To sit talking, or sleep∣ing, or laughing, or gazing, sutes not with this place. And further, if God please to account the very places holy for the use, and presence of God in this use; what shall wee think of them that conceive so basely of them, as they would love a Parish better, in which is no Church? Others prophane them with base practices, and unconscionably suffer them to fall or decay, and will bee at no charge to make or keep them handsome, sweet, and beauti∣ful. Styes were fit for such swine: As their affection is, so is their devotion.

3 The holy Ordinances of God must not bee touched but with holy re∣spect and reverence: of which it is said, It is not safe to play with holy things: 1 The word must bee received, read, heard, spoken, as the holy word of God. To make jests of Scripture is a wicked practice. God looks graci∣ously on him that trembles at his word, Isa. 66.2. as good Josiah, whose heart melted, hearing the words of the Law. So the names and attributes of God, are never to bee used in frivolous admirations; but every knee must bow unto him, Phil. 2.10. Neither ought wee to laugh at Gods judgements on o∣thers.

2 An Oath is one of the holy Ordinances of God; and to swear in com∣mon talk vainly, is not to shew reverence to this holy Ordinance. Swear not at all, that is, uncalled, Mat. 5.34, 35. neither being called, but in truth, justice, and judgement: for an Oath is appointed to decide controversies, which other means cannot. How few consider whether the matter bee worth an Oath, or whether they bee called to it, or whether it might not have been better passed by Yea or Nay, or by a bare asseveration? A wicked man is described by being a Swearer, Eccl. 9.3. but a godly man not only not swears, from which a man by education or civility may abstain, but also fears an oath, in what company soever hee is, or what occasion soever hee hath.

3 A Lot is another special Ordinance of God, to decide a controversy from heaven by God himself, when all means on earth fail. Therefore Lots must not be used without great reverence and prayer, because the disposition of them commeth immediately from the Lord, Pro. 16.33. and not but in great matters, not for recreation: for it is said, to cause contentious to cease among the mighty, Prov. 18.18. neither do wee read that it was ever used, but in ve∣ry great things, as the dividing of the land of Canaan, the election of High Priests and Kings, and the surrogation of Matthias into the place of Judas. Hence it follows, if dice and cards bee Lots (as I think they bee) that all play by them is unlawful.

4 Some times are sanctified above other, as the Sabbath day, all which must bee passed holily, with much reverence and respect, both remembring it be∣fore it come, yea, rejoycing in the approach of it; and when it is come, to sanctify it; 1 In our hearts: for external observation of the Sabbath, with∣out inward holiness and affection to the duties of Gods service, is hypocrisy.

2 We must not meddle with any part of the duties of our ordinary calling: for that is no holy thing. 3 Much less travel to Markets or Fairs: but every man must stay in his own place, Exod. 16.29. Neb. 13.15. to 19. 4 Least of all must wee set any part of it apart to our recreations: these bee no holy things: sports are inferiour to our lawful Callings, which are to be laid aside, farr from holy things, and unsutable to the Lords Holy-day. The like (if not more) may be said against pampering a mans self 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 Feasting, of publick Thanksgiving, which have the reason of a Sabbath.

Of these, and all other Gods holy Ordinances, wee may say as the voyce said to Peter, What God hath sanctified, pollute thou not.

Doct. 2. A place is no longer holy, than God and his Worship is present. Was Jerusalem a holy City? how then is the beautiful City become an Harlot? how is it, that this City which was the seat of Gods worship, and the habita∣tion and collection of the Saints, is now an harbour of Turks and Infidels, over-run with Turcisme or Idolatry? Surely, because the cause of this holi∣ness ceased; the worship of God was corrupted, the Son of God despighted, the Gospel of God rejected, the Saints of God murthered, the day of Visita∣tion neglected. And therefore, they being infinitely departed from God, and his pure worship, God departs from them; and God being 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 ad∣m••tted the pollution of Idolatry, it must be called Bethel no more, but Beth-a∣ven. When the Congregation of Israel brought the Ark from Gilgal, and set it up in Shilo, then was Shilo the standing house of God, the seat of religion and justice which God had chosen, Josh. 18.1. but for the sins of this place, the Lord rejected it; as Jer. 7.12. Goe now to Shilo, into my place where I set my name in the beginning, and behold what I did unto it for the wickedness of Israel: if we will know what, look 1 Sam. 4.4. when by the villany of Elies Sons, and outrage of the people, the Lord was provoked, hee gave Israel into the hands of the Philistims, there were thirty thousand Foot-men slain, the Ark was taken Hophni and Phineas slain, Eli the High Priest brake his neck; then did the glory depart from Israel, and the Ark never came at Shilo more.

So the Temple at Jerusalem was holy, the City holy, so long as they con∣tinued in the true Worship of God; but after they crucified the Lord of life, both City and Temple as prophane were destroyed; so as Jerusalem, although the holy City of God, if her filthiness be found in her skirts, she shall be had in de∣rision, Lam. 1. the most beautiful rod, if held out against God, shall bee bro∣ken: yea, the Temple of God, if it become a denne of Theeves, God will de∣part from it. For what is it that can tye God to any place, but his own wor∣ship, to which he hath tied himself by promise?

Vse 1. Let not the vain Romanist boast of the pretended chair of Peter, from which God cannot possibly depart. Can God depart from Shilo for the sins of Priest and people, where first he put his Name, and can he not depart from Rome? Can he depart from the holy City, where he promised hee would rest, and can he not be driven from the great City of the Whore, to which hee never made any such promise? Can he depart in displeasure from her, whose foundations were layed among the holy Mountains, Psal. 87.1. and can hee not depart from the Whore, * 1.202 that sitteth upon seven Hills? Shall Bethlehem where Christ was born, be forsaken, and cannot Babylon where Christ is daily Crucified? Nay, the Lord is long since departed from her, and her final con∣fusion is at the door.

Vse 2. And if Jerusalem, once the holy City, but now a Cage and Nest

of unclean Saracens and Turks, bee left of God, what a superstitious error prevailed in former times, wherein such bloudy Battels were fought for the recovery of the holy Land, most superstitiously putting religion and holiness even in the place it self, after all the holy things were prophaned, and God himself departed? The evil success of such Battels ever shewed, how God was offended with such superstitious warres: and another mischief by them op∣pressed the Christian world to keep it in blindness: For the Pope making his advantage of this blinde devotion, if any King or Prince in Christendom stood between him and his proceedings, one way or other he would send him out of his own Country in expedition for the Holy Warre, and there hold him till he had effected his own designs in that Princes Country, and so strength∣ned himself in all Lands, as Histories manifest.

Use 3. Let us not bear our selves as though we had God so sure, as the Pa∣pist thinks he hath him in a Box, or pretend any vain priviledge that we have to exempt us from danger: True it is, we have the word with peace, liberty, and protection: but the fear is, that our security and deadness of heart, with dissoluteness and prophaneness in behaviour, will forfeit all. God sendeth Je∣rusalem, to Shilo, saying, Trust not in lying words, saying, * 1.203 The Temple of the Lord; but amend your wayes, 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 look for the like. So now God sends us to Jerusalem, that we may consider what he did to it, being once the praise of the earth: and if the same sins be found in us as were in Jerusalem, the Lord will doe no other with us, than he did with it; even as he threatned, 2 King. 21.13. he will stretch over us the line of Samaria, that is, bring the enemy in our necks; and the plummet of the house of Ahab an Idolater; take away his holy things, and exchange them with filthy Idolatry, and wipe us as a man wipeth a dish, even turn us upside down. What were the sins of Jerusalem but pride, idleness, fulness of bread, and contempt of the poor? In all which England doth equal, if not goe beyond Jerusalem: and yet wee charge our selves as little with our sins as Jerusalem did. And if wee look to the immediate causes and fore-runners of Jerusalems over-throw, and compare them with our Land, wee shall see it high time to look about us: for,

I. In general, Jerusalem had grievously sinned, and therefore was had in de∣rision, Lam. 1.8. Her sins were great, many, of long continuance, with trea∣sured wrath; and all this in a place of such means and light. Now no place in the world hath more means than wee, wee are farre beyond Jerusalem in means, and therefore farre beyond her in sins.

II. More specially: 1 They did not hear the words of Gods servants the Prophets, nor obey them; therefore the Lord made that house like to Shilo, Jerem. 26.6. and hence Jerusalem afterward had time enough, but too late to charge her self with rebellion, Lament. 1.18. and to acknow∣ledge the righteous judgement of God against it. Never were the Oracles of Heathens despised so amongst them, as Gods holy Word is generally of our people; no man almost lets it come near his heart, a manifest argu∣ment that God will one day speak so as hee will bee heard. A Jerusa∣lem would not take knowledge of the day of her Visitation, as appears in Luke 19.43. and Matth. 23.37. therefore her habitation was made de∣solate. As little know we the worth of our blessed means: but perhaps wee may know it better in the want of them. 3 Jerusalem remembred not her latter end, therefore she came down wonderfully, Lam 1.9. she was careless and never considered the account she was to make of her liberties, and so hard∣ned her self in sin, and grew to contemn the good means shee had, through the daily custom of them. This also was the immediate fore-runner of Ninivehs destruction, Zeph. 2.13. This is the rejoycing City,

that dwelt careless and said in her heart, I am, and there is none beside mee. How is shee made wast, and the lodging of beasts? Every one that passeth by her, shall hiss and wag his head. And the reason is, shee bore her self upon her priviledges, her holy things, her strength, wealth, populous and flourishing estate, specially upon the Promises of God, which they perverted, being all made with condition of obedience, which they had long before for∣feited: yea, so likely and constant an estate shee had, as none in the world would have beleeved, that the enemy should have entered the gates of Jerusa∣lem, Lam. 4.12. so as hee came unlookt for. The same is our conceit, wee think our staffe so strong that it can never bee broken, wee remember not what is the end of security: when men cry, Peace, Peace, comes sudden war.

4 Jerusalem had two sorts of Prophets in her: First, False Prophets, which flattered them, and sought out vain things, false prophesies and causes of ba∣nishment. Lam. 2.14. Such was Hanani, who opposed Jeremy, and said the Lord would within two years break the yoke of the King of Babel, Jer. 28.2. and Ahabs false Prophets would bid the King go up to battle against Gods Commandement, and prosper. This was one cause of her ruine, Lam. 4.13. for the sins of her Prophets and Priests: not that the people had not sinned, but when Leaders, and such as should preserve purity of Religion and man∣ners, are so corrupt, it argues a general corruption running down from the head to all the members, which must needs bring the whole to a consumpti∣on. A second sort were faithful and sincere, and the entertainment of these was such in Jerusalem, as God most severely revenged. Jeremy was cast in∣to the dungeon, Micaiah into prison, nay, our Saviour challengeth Jerusalem of such cruelty against the Prophets, as did bring all the righteous blood up∣on them from Abel unto Zachariah, Mat. 23.37. But of all cruelty they filled their measure in crucifying the Lord of the holy Prophets. Matth. 21.38. the Housholder sent his servants to receive fruits, but they evil-intreated them, and beat some, and slew others; at last hee sent his Son, saying, They will surely reverence my Son: but they said, This is the Heir. Come let us kill him, and the inheritance shall bee ours. Now what will the Housholder do? He will certainly destroy those wicked men, and let out his vineyard to others. Ex∣pressing plainly in this parable, Gods dealing with Jerusalem, and theirs with him, and what was the immediate cause of their destruction. A dangerous thing it is to wrong the faithful Ministers of God: Do my Prophets no harm, saith the Lord: and to persecute Christ in his members, shall not bee unre∣venged.

5 Jerusalem had many warnings before their utter overthrow. It was be∣siedged by Pharaoh Necho, by Senachetib in Hezekiahs time, in Rhehoboams time, by Shishac King of Egypt, it was sacked and overthrown, 1 King. 14.26. It was subdued thrice by Nebuchadnezzar King of Babel, twice under Joakim, and the third time under Zedekiah, the City was wasted, the Temple burnt, and the people captivated into Babylon, 2 Kin. 24. and 25 After seventy years, when by the permission of Cyrus King of Persia, the Temple was buil∣ded by Zerubbabel, the City by Nehemiah, and the law restored by Ezra, and the Lord came again to his Temple: yet being again provoked, some years after it was taken by Antiochus Epiphanes King of Syria, the Law burned, the Temple prophaned, the daily sacrifice removed, the sanctuary of strength polluted, and the abomination of desolation set up, as Daniel had foretold, chap. 11. v. 31. and made a wonderful effusion of blood. After this, the City and Temple was re-edifyed by Judas Assomanaeus, and began to flourish: but it was not long, before it was again taken by Cu. Pompeius, a Romane Cap∣tain, whom Aristobulus called to help him against his brother Hircanus, for the Priesthood. All these were fair warnings, whence they might per∣ceive,

1 How righteous the Lord was in not forbearing their sins: 2 With how little reason they could stand upon any outward priviledge, if they would go on in provoking the Lord: 3 How loath the Lord was to reject them utterly, if by any means they could bee reclaimed. But when no means would do them good, the Lord gives them to utterdesolation by Ti∣tus and Vespasian, who ruinated the City, defaced the Temple, and left not one stone upon another, as Christ prophesied, Matth. 24.2. And since that time it hath ever been prophaned, and in the hands of the greatest enemies of God and man, next Satan himself; polluted with most horrible idolatries, the Jews driven from thence into all Lands, and in all Lands Vagabonds, the blood of the Sonne of God lying upon them and their children till this day.

Oh the patience of God toward us! the many warnings and threatnings that wee have had, by many treasons, conspiracies, sundry open and secret practices of our enemies, by Sea and by Land! (Remember 88. and 1605.) by sundry plagues of many kinds, and every day renewed, renews some warning or other: And yet, how fall wee back more and more? how strong are the Papists? how bold? how malicious and furious, as mastives that have been long in the chain? Oh that wee were so wise, rather to take example by others, than to bee made examples to others; and to take warning by others harms to prevent our own! Why should wee think our selves so safe from the touch of this doctrin, or exempted from the lot of all Churches and Lands? Where was there ever a more holy place, a more holy City, a more holy Temple, than at Jerusalem? yet by security depar∣ting from the Lord, the Lord left them. What Church in all the World, whose flourishing estate hath alwaies lasted? Cast wee our eyes upon the Churches planted by the Apostles themselves, that of Rome, Corinth, Galati∣a, Ephesus, the Churches in Asia: they had their times, but knew it not till it was too late: now all are become dens of theeves, and sunk down into the deadly poyson either of Mahometisme or Antichristianisme.

It was the over-sight, and overthrow of the most renowned Churches, ne∣ver long to prize their liberties in the presence of them, but had leave a long time to bewail their absence. Time was when Jerusalem had God near them, his Prophets, his Law and Oracles, her Nazarites purer than snow: But not long after, there was never a Prophet left, never a sign, her Naza∣rites blacker than a coal, the waies of Sion forsaken: Oh now for one Pro∣phet more! Time was, when they had the Son of God among them, and his Apostles, and the sound of the blessed Gospel was first offered to them: But not long after, Christ and his Apostles, the note was altred, and the case changed: for the sons of peace, and the Ministers of peace, they hear of Titus and Vespasian, of wars, and blood-shed, of famine and death meeting them a thousand waies.

Now time is, wee have God near us, and Christ his Son, and the Ministers of reconciliation, and wee know not our happiness. Time may come, when wee may wish one good Minister in a Country, one Sermon, one holy Sabbath spent as we have seen many with too much neglect: A Lent may come for this long ope-tide. The Lord knows how little wee desire the day of venge∣ance, neither can wee prophesy; but blessed is that man that seeth the plague and hideth himself, where as the fool must go on to punishment.

THE second thing in this second circumstance, is the special place, namely The Pinacle of the Temple.

The Temple was the highest place on the Mount Moriah, and the pina∣cle was the highest place of the Temple, to wit, a battlement above the top, to keep from falling down, Deut. 22.8. called pinacles from their sharpeness,

as our pinacles are the sharpe tops of our buildings, or spires.

Satan makes choice of this place; 1 As fit to his temptation, the scope and aim whereof wee shall see afterward. 2 Beginning a new temptation, hee changeth his place, to see if thereby hee can change Christs minde: so did Balaam, to see if any place would serve him to curse Gods people, shift from place to place. And it is not unlike but our Dicers and Gamesters have lear∣ned this of the Devil, when the play runnes against them, to shift places for better luck, as they say. 3 The place was full of danger to stand upon, and much more for the height to fall from. 4 The Temple was an holy place, dedicated to Gods worship and service; what hath Satan to do there? but hee takes upon him, as though hee had to do every where, and can stand a∣mong the Sons of God, against the sons of God. It may bee Christ will think himself priviledged there, as the Pope in his chair, that he cannot erre what ever hee do. Or if hee can abuse the Temple, to make it a means of the overthrow of the Son of God, hee shall with one work both dishonor the Father so much the more, and destroy the Son.

Doct. Satan either fits his temptation according to the place where hee finds a man, or draws him to a place fit for his temptation: Both which wee see here against Christ; being in the wilderness hungry, Satan fits his temptation to the place, to make stones bread; and now being to assail him with another kind of temptation, hee draws him into a place fit for his temptation. This sub∣tlety of Satan wee may observe in the first temptation of all: there was but one forbidden tree in Paradise, and there Satan fits his temptation to the place, to eat of that. So hee findes Peter in the common hall, there hee tempts him to deny his Master, a place most fit for it, where all else deni∣ed and abused him; and, if hee should not do so, hee should bee in like dan∣ger: Nay, hee not onely fitted the temptation, but also drew Peter to the place.

1 Satan doth not use all temptations in every place, but such as hee will have some advantage in by the very place it self: hee knows it were bootless, if the place as well as other circumstances bee not fitted to him. It had been in vain to have tempted Cain to stay Abel in his fathers house: but he drew him into the field after him, and so prevailed. Hee knew Joseph was a most modest and chast man, and it had been in vain to have moved him to uncleanness, so openly as hee did Zimri and Co••bi at the door of the Taber∣nacle of the Congregation, or as openly as Absalom, who defiled his Fa∣thers Concubines in the sight of all Israel: and therefore hee sets upon him in a secret chamber. Hee knew it was no fit place to tempt Noah in the Ark, in the middest of the waters, when there seemed but a step between him and death: but, sitting under the vine, in his vineyard, hee was easily overcome with it. While David was in his flight before Saul, in Caves and Wilder∣nesses, it was bootless to tempt him to folly, hee had no leisure, his thoughts were taken up in holy Prayers and Consultations with God; but when hee was on his Pinacle, on the top of his turret, the place was fit to spye Bathsheba, and have her fetcht to him, and so the sin was finished.

2 Satan knows, that sins are of divers sorts, and though all bee works of darkness, and so should fly the light, and walk in solitary and private pla∣ces, 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, Pro∣digality, and a number of riots and open disorders: for example; Herod swore an Oath to give Herodias whatsoever shee asked, to half his kingdom: when shee asked John Baptist head (which was an heinous murder of them both upon an innocent man) the very fitness of the place brought it forth. Great men often swear hundreds of Oaths in a day, and forget them pre∣sently, if they were made privately: But because Herod had sworn amongst

the people, for his credit sake, and for them that stood by, John must presently lose his head.

3 The largeness of Satans Commission gives him leave to make choice of what place hee list, and thence to make his best advantage; no place is pri∣viledged, for hee compasseth the earth, and is the Prince of the air, and stands sometimes in the presence of God, to get leave to afflict the children of God; so as there is no desert so solitary, no Pinacle so high, no City so holy, no Temple so sacred, but Satan dares, and can even there watch Gods People a mischief: Nay, in Paradise hee tempted Adam, and Judas at Christs own Table.

Vse 1. This may advise us to keep our selves so far as wee can from places of probable danger, which Satan hath after a sort fitted for temptation. Some places are dry and barren, no goodness is there exercised, or to be had, nor to bee done: in these places the evil spirit walketh, there hee haunts (as wee see in the parable) and therefore our rule must bee this: Where we can neither do good, nor take good, those bee no places for us. Many civil mens houses, how is the time eaten up in vain and idle speech, and the most tolerable talk is worldlinesse, and the talke thereof is endlesse.

Object. What hurt is in that?

Sol. Yes, it is a dry place, and it cannot bee answered, when even this shall shoulder out better speech. Other places are not onely empty of good but filled with evil, 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 bee safe where Satans throne is? as,

1 Places of Idolatry, where a man must either shew his dislike, or else give a secret consent. Men can go into places where the horrible Idol of the Mass stands, and keep their hearts to God: but commonly God gives such unwarrantable boldness a check, and experience shews what a tang it leaves after it, 2 King. 16.10. Ahaz went upon another occasion to meet Tiglah Pe∣leser King of Ashur, at Damascus, and onely seeing an altar there, hee was so in love with it, as he sent to Uriah the Priest the pattern of it, and the fashi∣on, and whole workmanship of it, to have another like it in all points against Gods Commandement. And how hath a secret infection poisoned a number of our Travellers, who falling in love with Romish Idolatry, have brought the fashion and pattern, and workmanship of it over with them, and that because they run unwarrantably into places of danger? So how dangerous∣ly do men run into great Papists houses, where there are a thousand allurements, and inticements, pure Religion scorned, belied, and all to be besmeared with shameful lies, and opprobry, and the contrary magnified and extolled as the on∣ly truth; yea, the Scriptures themselves not lesse abhorred than the Theif hates the Gallows, and thrust down under mens devises and Popes Decrees, yea, the word of Salvation condemned and burnt (as they were of old by Antio∣chus and Maximinus) as the books of Hereticks; and the godly professors scof∣fed under the stile of Scripturers and Bible-bearers? Men think it no danger to bee familiar in such places, to bee Servants to such Masters; which is to lead themselves into temptation. Alass, what Communion is there between light and darkness, between Christ and Antichrist?

2 Not onely places of spiritual whoredome, but also corporal: If Satan get a man into such a place, hee hath his snares and bands her lips are snares, her hands as bands, her words are cords to draw a man in as an Oxe to the slaughter. How can a man avoid the unclean spirit in such fowl sinks as such places bee? Prov. 5.8. My Son, keep thy way far from her, and come not near the door of her house: and Chapt. 6.32. hee that goes into her, besides that hee destroies his own soul, hee findes a wound and dishonour, and reproach that shall never bee put away. And the same Com∣mandement,

that hath forbidden any evil, hath forbidden also all the occasi∣ons of evil.

3 We must avoyd Drinking-houses, Gaming-houses, and places of such rude and hellish resort. How suddenly are minds corrupted in bad company? what quarrels and causless blows? what vain and ribaldry speech, which cor∣rupteth good manners? what expense of precious time? what riot of goods? what wast of wit, and loss of reason it self is commonly in such places? so that a good minde sees himself in a little Hell while he is there: and where lodgeth Satan, if not in such houses, which are servants to every mans sin, and where are baits and snares, which are enemies not only to Christianity, but even to civility and humanity it self? There Satan hath one room filled with Swearers, another with Scoffers, a third with Drunkards, a fourth with Gamesters; and all his rooms are full of idle and disordered persons, who for the time have cast up their callings, and are at leasure for any work of the flesh which their master the Devil will now employ them in.

4 Adde hereunto the places of Stage-playes, and Enterludes, places of as great danger as any of the former, Satans School-houses: There you shall hear Oathes, and Lies, and Scoffs of base Varlets against not only their bet∣ters among men, * 1.204 but of God himself, and his holy Religion: There you may see sin acted and represented, which ought not to bee named among Saints: There you shall see men wearing womens apparrel, and perhaps women mens: There you shall see men travelling of child, as one said of Nero being an Actor in a Tragedy, to which his part called him; and all kind of adulte∣rous behaviours, * 1.205 and such shameful gestures and actions, as the light of Na∣ture hath descryed and condemned. What shall I speak of that lewd and wicked dancing of young men, in the habit and gestures of women, like He∣rodias: which what an incentive of lust it is, may easily be conceived in Herods example: and the poyson of amatory kissing of beautiful boyes, is unto lust as fire to flax, or oyl to fire. And least you should think I did wrong them in calling these places the Devils Schools, Cyprian doth no less, accounting the Stage-player (teaching boyes to be effeminate, by instructing them how to play the women, and to express wanton gestures) to bee the Devils Usher.

All these are places of certain peril, where no man can miss the Tempter: if he can draw men into these places, he will not fail to fit them with temp∣tation. Let us therefore make a covenant with our eyes, not to behold such vanities and lustful spectacles; and with our feet, not to wander into such by-paths; and with our selves, to avoyd the very appearance of evil. It will sort well with our weakness, to avoyd temptation, to pray against it, to watch our selves lest we be overcome, rather than to follow, and much less to goe be∣fore the Tempter.

Vse 2. But if we must needs come in such places, as are fitted above others for temptation, then must wee fence our selves more strongly against such temptations, as the custom of the place offereth.

Quest. How may we doe so?

Ans. By observing these rules.

1 In all places put we on our Christian armour, without which Christian life cannot stand. When a man goes among thorns and stubbs, had hee not need to have his shooes of the Gospel on, if hee would not bee pricked and peirced to the heart? Or if a Christian want his sword, how should hee cut the bands of sin in sunder? How should a Souldier stand in the hours of skir∣mish, without his Corslet and Brest-plate? or how should he quench or repel the fiery 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 overcome all dif∣ficulties, and stand where many have fallen: for he hath with him the victory that overcomes the world.

2 In all places lay hold on all opportunities to doe good, as Satan doth to doe evil. He that hath goodness in him, shall come in no place but he may finde some fitness to communicate it. If in places of good resort, men may and ought to make gain of that occasion. Can good men meet, and not bee better one for another, whereas the wicked cannot meet but be worse? Here a man may 1 Observe Gods graces in others, to bee a pattern to himself. 2 Draw out understanding of them by godly and fruitful questions, or con∣ference: Prov. 20.5. 3 Stirre up others to diligence in going forward, and to greater love, Heb. 3.13. and inoffensive walking. Others may be igno∣rant; and here is occasion for thee to pitty them, and open thy lips with wis∣dom to feed them, Prov. 10.20. Others may be dull and slow in Gods ways, and these must bee provoked and encouraged. Others by infirmity may bee going astray, and thou perhaps mayest be a means to turn him, and winne a soul. Others may need an exhortation, an admonition, a loving and bro∣therly reproof, or may need comfort: A wise man may now watch occasion not only to prevent Satans baits, who would keep Christians from doing the good they can, but also to acquit himself in all places to the good of others, and his own comfort.

3 In places of bad resort, or scorners, if our calling lead us into them, let us take with us 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 own stedfastness. And besides, 1 Let us grieve, that we are fallen into such com∣pany. 2 Let us think of some good or special work of Gods mercy or judge∣ment, fresh in memory. 3 If there bee apparent evil, either give apparent token of dislike; or in a wise and peaceable manner, so speak as Gods honour be not by our silence trodden down. 4 If there bee no opportunity or place for good, depart with all speed, Prov. 14. vers. 7. and beware of falling into the like company again.

Took him up, and set him on the pinacle.]

The third circumstance in this preparation, is the manner how Christ was conveyed to Jerusalem; Then the Devil took him up into the holy City, and set him on a pinacle of the Temple. Some of great Learning and Piety hold, that Christs presence in the holy City, and on the Pinacle, was only in Vision, and not corporal. Their reasons are these: 1. Some of the Prophets thus are said in vision to goe from place to place; as Jeremy must goe to the river Perath, and back again, chap. 13.4. and Ezek. 11.24. The Spirit of God took me up, and brought me in a vision by the Spirit of God into Chaldea: and, 8.3. And took me by an hairy lock of my head, and the Spirit lift me up between the earth and the heaven, and brought me by a Divine vision to Jerusalem. 2 Because the Evangelists say, that the temptations were in the Wilderness, and therefore could not be actually in the holy City, or on a pinacle, but in vision. 3 Be∣cause Luke saith, that the temptations being ended, Christ returned into Ga∣lilee, namely from the wilderness.

But it seems, Christs being in Jerusalem, and on the Pinacle of the Temple, was not in vision, but in deed and in truth; and the reasons well considered are too weak to prove the contrary: because, 1 It overthrows the end of the temptation, which was to cast himself down head-long, for the Angels would keep him without hurt. How could hee hurt himself by an imaginary fall? or what needed he the Angels help? Neither could hee cast himself down, if he were still in the plain of the wilderness. 2 It seems not to stand with the holiness of Christ, seeing every vision, which is a work of Satan, in∣tending by it to delude man, is either a deceiving of the outward senses, (whereby he makes a man think he sees, hears, or feels something, which in∣deed and truth he doth not: as the Witch of Endor made Saul beleeve hee did hear and see Samuel, when he did not, 1 Sam. 28. And after the same man∣ner,

if it were a vision, supposing that Christ was awake, he must not see the ground of the Wilderness, where they say he was, but upon that ground the City Jerusalem, the Temple, and Pinacle, and himself standing on the top of it, when indeed it was not there:) Or else, a vision presented by Satan must bee an illusion of the mind, whereby he makes a man think that of himself which is not true; which can farre less agree with the holiness of Christ, whose ima∣gination could not be so farre abused, as that he should think he was carried, when he was not carried; or to think himself to be there, where he was not: for this were contrary to that unmeasurable wisdom, which was with him. And if Satan had had such power over the superiour part of the mind of Christ he might likewise have perswaded him he had not fallen when hee did fall, or he did not worship him, if he had done so.

As for the Objection taken from the example of the Prophets;

I answer, Great is the difference between the visions of God, and visions from Satan. They knew their visions to be Divine, and not to delude or de∣ceive them, they knew the Spirit of God took them up in Divine visions; but here it is said, The Devil took up Christ; and the text mentioneth that theirs were visions, so it doth not here.

For that which is objected out of the Evangelists, that the temptations were in the Wilderness, and if it were not in vision, only the first should be there:

I answer, 1 The Evangelists say, that Christ went into the Wilderness to be tempted, but none of them say, that all these three were in the wilderness. 2 If they should have said, that the temptations were in the wilderness, it had been true: for (as we have heard) Christ was tempted with other temptations than these in that place within the forty days.

Whereas it is further said, that Christ returned after the temptations into Galilee, and therefore the last temptation was in vision upon the Plain, and not on the Mountain:

I answer, 1 No one Evangelist saith, he returned from the Wilderness. 2 That the Evangelist hath reference to the last temptation, which perhaps was finished in the Mountain, either in that Wilderness, or near it, after Christ was led back from Jerusalem, and there the temptations ended.

And now, seeing that his presence in the holy City, and upon the Pinacle was real and local, not in vision and mental, the next question is, How the De∣vil took him up, and set him on.

Ans. It must necessarily be one of these two wayes; either Satan must lead him, or else must carry him.

The former, that Satan took him as a Companion, or a Leader, seems not so probable: 1 Because Christ of his own will would not goe; for (as wee have heard) the Spirit led him into the Wilderness to bee tempted; and hee would not of himself goe elsewhere, because the Spirit of God called him thi∣ther, and no whither else. 2 Christ would not doe it at Satans instigation, whom he knew to be the Tempter: for neither must we doe any thing at Sa∣tans request, be it never so lawful: for whatever wee doe, wee must have a word of God to doe it in faith. 3 If Christ had yeelded to be lead as a Com∣panion, he might have seemed to have sought temptation, and been a Co∣worker with Satan against himself: but it was enough to yeeld himself a Pati∣ent in it. 4 The distance of the holy City from the Wilderness, which was (as those say that make it the least) twelve miles from Jerusalem, admitteth not that Christ being hungry and ready to faint, should follow Satan so many miles.

The latter therfore seems to be the right manner of Christs conveiance, name∣ly, that he was carried by Satan through the air, who by Gods and Christs per∣mission,

took him up, and transported his blessed body to Jerusalem, and set him on the battlements of the Temple, For, 1 The words, he set him on the Temple, signifies he set him down, who had formerly taken him up; and if he had power to set him there, why should he not also have power to carry him thither? And, if he had not carried him thither, but Christ had followed him the Evangelist would have said, When they came to the pinacle of the Tem∣ple, and not set him on the pinacle. 2 This was the hour of the power of dark∣ness, wherein Satan was allowed to take all advantages to further his tempta∣tions: and he might think this violent transportation a means, either of shak∣ing Christs faith with terror and fear what might become of him, being now delivered into the hands of Satan; or else to make him swell with pride and insolency, that he was able to flie in the air, or to be conveyed in the air from place to place, without hurt, which an ordinary man could not: and this would well fit the scope of the temptation ensuing.

Quest. But how could Satan carry the body of Christ, being a spirit? Or if he could, why should hee?

Answ. Hee is a Spirit, 1 Of wonderful knowledge and experience, to dive into secrets of Nature, to work strange and hidden things. 2 Of exceeding great power, to shake the Earth, move the mountains, and confound the Creatures, if God should not restrain him. 3 Of Admirable agility and quickness, proceeding from his spiritual nature, whereby hee can speedily convey himself, and other creatures, into places far remote and distant one from another. 4 Hee knows to apply himself to the creatures, and to move them, not onely according to their ordinary course, but with much more speed and quickness. 5 Hee is able to appear in the form of a creature, or any person, not by deluding senses, but by assuming to himself a true bo∣dy, and move it by entring into it, and to utter a voice in a known Lan∣guage, as hee did in the Serpent, and so hee can in other creatures, which have instruments of speech. And thus it is not difficult to him to transport a body.

Witches and Wisards have been often by their own confession trans∣ported into remote places by wicked spirits, which they call familiars. Be∣sides, good Angels (being in their nature Spirits as Satan is) are able to trans∣port men hither and thither, as Christ was in the air. Act. 8.39. The Spirit of the Lord caught away Philip, and carried him from Gaza to Azotus, which was about thirty six miles. Some understand it of an Angel of the Lord, as Mr. Beza noteth. But if God by himself miraculously did that, the additions to Daniel (to which as much credit is to bee given, as to any History, which is not Scripture) affirm, that the Angel of the Lord carried Habbakkuk out of Judea into Babylon by the hair of the head.

Now, why must Christ be thus carried by Satan?

Answ. 1 It was not against the will of Christ, but willingly hee puts himself into the hands of the Devil, to pluck us out of his hands. 2 It was not impotency or weaknesse of Christ, but power and resolution, who would not recoil, nor shun any place where Satan would appoint for his assault, or would carry him, being as well the God of the Mountains as of the Vallies. Here therefore wee must not admire the power of Satan, but the patience of Christ, that suffered himself to bee carried of the Devil, be∣ing it tended to the greater confusion of Satan, and the glory of his own vi∣ctory. 3 Our blessed Lord would be tempted in all things like unto us, that as a careful Head hee might sympathize with his members. God for the tryal of his children, sometimes suffers Satan to have power even over their bodies: and therefore Christ to sanctify this affliction to his members, would suffer even his own blessed body for a while in the hands of Satan. 4 What marvel if Christ suffred himself to bee carried by the Devil to temptation, that

suffered himself to bee carried by his instruments to execution? How was hee haled and carried by the Devils limbs from place to place, from Annas to Caiaphas, from him to Pilate, from him to Herod, from him to Pilate a∣gain, and from him to the place of execution? Satan in himself might as well carry his body into Jerusalem to be tempted, as his limbs carry it out of Jerusalem to bee crucified; and as well might he suffer Satan to lead him into the mountain, and tempt him, as his instruments to lead his body unto Mount Calvary to kill him.

Ʋse 1. Consider the wonderful love of God to mankind, who would give his onely Son, and the Son of his love, to such abasement, to deliver him not onely into the hands of Satans instruments, to mock, to spit upon him, to buffet, yea, to condem and kill, but to deliver his blessed body into his own hands, to carry and recarry at his Pleasure. Adde hereunto the won∣derful love of the Lord Jesus, who was a willing patient in the hands of the Devil himself. Hee knew it was the will of his Father, and therefore sub∣mitted himself unto it. Hee knew it was a part of that whole Righteous∣nesse, which hee was to fulfil, and therefore hee resisteth not. Hee knew it to bee as great an indignity as never could bee the like; yet for our sakes hee is well content with it.

Now as Christ was content, because hee loved us, thus to bee tossed of Satan here, and of his instruments afterwards, so let us shew or return our love to him. If wee be tossed by Satan, or by his instruments, for Christs sake, as the Saints have been, from Prison to Prison, wee must bee contented: our Love to our Lord must help us to swallow it, and not shrink from him. Consider, wee may bee in the hands of the Devils instruments, but hee was in the Devils own hands for us: this would make us shrink.

Vse 2. Observe hence, That the work of our redemption, though free to us, yet cost Christ dear. Hee must bee not onely in the hands of Judas to betray him, of the Jews to scoffe him, of Pilate to condemn him, and of the Souldiers to crucify him; but personally in the hands of the Devil to tempt him. And had not Christ been thus, and worse than thus, in the hands of the Devil, wee had never been gotten out of his hands. Here take wee notice of the ex∣ecration of our sins, and the wofulnesse of our estate: our sins put him into Sa∣tans hands, he must put himself in our place or stead, before we can berescued.

Vse 3. Observe The wonderful power of our Lord Jesus, that being in the bands of the Devil, can come out safely: nay, his mighty power shines herein, that by his own comming into Satans hands hee brings us out, an unlikely and contrary means, but such as by a divine power prevails for himself and all his members. Could any other but hee worke Satans greatest disadvan∣tage by offering him the greatest advantage? Here is omnipotency to work by contraries, to kill death by dying, to shut the grave by entring into it, to remove hellish pains by suffering them, and to pull his members out of Sa∣tans hands by putting himself in. The Philistims desired but to get Sampson into their hands, and prevailed: but here is an invincible Sampson, his enemy can∣not hold him.

Use 4. Hence wee see that Satan may have power over the bodies of men, God permitting him, to carry them as hee listeth, and grievously to afflict them, as wee see in Job. That Satan can transport the bodies of Witches, all Histories record. That hee can bewitch the bodies of unbeleevers, none de∣ny. But our example teacheth, that even the godly themselves may bee be∣witched; as Jobs body was, and the woman of Canaan her daughter, a daughter of Abraham, Matth. 15.22. For if the Devil hath power here over the Body of Christ himself, hee may also over his members. Many presume upon the strength of their faith and graces, that Satan can have no power over them, and they defye him: But hast thou more

strength of Faith and Grace than Christ had, over whose body Sa∣tan had power for a time to carry and recarry.

Object. Witches have assaied to bewitch such and such, but have confessed their faith to be so strong as they could not prevail.

Answ. They alledge a false cause to feed the former delusion: for the true cause of their not prevailing 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 disposal, it is no argument (suppose a man be bewitched or pos∣sessed) that a man is not then the child of God: For 1 Christ was as dear unto God now, being in the Devils hands, as before. 2 Christ was safe enough now in the hands of the Devil, and so are all they that are in Christ. He was no lesse in his fathers hands now than before. 3 He was not left in the hands of the Devil, but permitted for a time of trial and temptation: So it is no argument of final delivery up to Satan, when the child of God is for a time delivered 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 Devil. Satan may winnow and sist Gods children, but their faith through Christs prayer shall not fail, and the gates of Hell shall not prevail.

Vers. 6. If thou bee the Son of God, cast thy self down: For it is written, &c.

NOw after those three former circumstances, which contained the prepa∣ration to this second temptation, wee come to the temptation it self; which consists of 1 The assault; 2 The repulse. The assault containeth, 1 The ground of it, If thou bee the Son of God. 2 The matter and scope of it, cast thy self down. 3 The argument inforcing it, For it is writ∣ten, &c.

1 The ground (If thou be the Son of God) is the same with the former: which sheweth, 1 Satans importunity and violence, 2 His subtilty: by often making question of it he will see if hee can yet bring Christ to make it a question. 3 His malice against Christ, laying still his greatest forces against his saith, which was the greatest moat in his eye: dealing herein like an expe∣rienced Souldier, who seeing a Town or Fort in any hope to be won, will not away at first repulse, but will assay it again and again with new assaults. Whence we may learn, that,

Doct. Satan will not sticke to urge the same thing often, if thereby hee may ad∣vantage himself, or disadvantage us. With how many new messages and devi∣ses did he urge Balaam to curse the people of God? Still hee changeth places, but all is one temptation, to curse the people of God. By how many means did Satan by himself, by Jobs friends, and his Wife, seek to with-draw him from his confidence in God, bringing a number of several arguments, and all to prove him an Hypocrite? For that was the foot and burden of all their dis∣courses.

1 It may be the circumstances of time or place may yeeld him some ad∣vantage, as here hee thought the Pinacle fitter than the Wilderness: [Reasons.] as Balaak thought the top of Pisgah more commodious perhaps for Balaam to curse Israel in, than the high places of Baal, Numb. 23.14. compared with 22.41.

2 Sometimes our disposition is more secure and remiss, especially having out-stood and overcome a temptation; and then Satan comes again, and by the same temptation (not finding us the same men) suddenly surprizeth us. Wherein he deals with us as David with the Amalekites, who having took a great spoyl from him and his wives, they fell to eat, and drink, and dance, and lay scattered because of the prey; In this security David comes upon them;

and recovered all, and they lost more than they had gotten. So deals Satan with us; when wee grow secure (after wee have prevailed) he wins more than before wee had gotten.

3 Sometime the thing, which Satan would win from us, is so necessary, so excellent, as if hee get not that, hee can gain nothing at our hands. This makes him renew the same assault, as here; the faith of Christ had been a sweet morsel, and, if hee gets not this, hee gets nothing: So our faith is so precious, as hee still aims at it, because hee knows if hee overthrows this, wee are as branches without a root, withering and dead, souldiers without a shield.

Vse 1 Look for the same temptation again and again. The fencer having had a shrewd wound, will not easily lye open in that part again. The Citi∣zens, who have stood out a siege, will survey the places most battered, where the enemy had his strongest hope of entry, and will most fortify them against another time.

Use 2. Where wee are most tempted, know that there is some special grace to bee kept or lost. A theef will not hanker after an empty chest: but if hee know where Jewels or treasure is, he will haunt there.

Vse 3. Abandon all doctrin of doubting as Satanical, which Satan is much and often in, both against Christ and his members: And no marvel, seeing doubting warreth against saith, by which only Christ is apprehended, and heavenly life and heat kept in us. But of this before.

Cast thy self down]

II. Now follows the matter and scope of the temptation, and the dart it self which is thrown at Christ. The scope of Satan is, 1 To bring Christ to presumption, that seeing hee will needs trust in his Fathers pro∣vidence and care, hee assaies if hee can make him trust too much; and seeing hee will bee so confident, if hee can bring him to vain confidence: as if hee should say, If thou, because thou art the Son of God, canst live without bread; upon the same ground thou canst go down without stairs. And both Satans allegation of Scripture, and our Saviours answer, shew that this was the principal aim of the Devil.

2 To fasten upon Christ vain glory, as well as vain confidence: as if hee should say, Thou shalt have great honour, and every man will beleeve, if thou by this miracle shew thy self the Son of God: to this purpose I have fitted the place where is greatest resort, and where the Son of God ought especially to make him∣self known: For where should the Son bee made known, if not at his Fathers house? Satan knew hee had overcome the first Adam by a temptation of vain-glo∣ry, and now hee assaulteth the second: Ye shall bee gods: and Thou shalt be known to bee the Son of God, if by flying in the air thou canst come down without hurt.

3 To bring him to tempt God, and try whether hee bee so power∣ful as to save him in such an attempt, whether so true of his word, as to keep him, and whether the Angels did diligently watch him, and bear him up, as their commission was.

4 Satan intended directly to kill him, being a man-slayer from the begin∣ning. For every way the dart intended his destruction, if hee should cast himself down; for thus Satan thought, If hee cast down himself, and kill himself, then hee is not the Son of God, and so I shall gain him: Or, if hee cast down himself, and not kill himself, yet shall I make him both disobey God in temp∣ting him, as also obey mee. Thus either way Satan makes sure of his prey.

5 Satan had yet a further fetch, which made him so bestir himself, seek∣ing in Christs downfall, our utter ruine, disgrace, and destruction. Strike off the head, all the members with that blow are slain. The bent of all Sa∣tans

temptations against the Head, is against all the Members. Out of the same ground Satan raiseth a clean contrary temptation to the former. In the for∣mer, hee moves Christ to diffidence and despair; in this, to presidence and pre∣sumption. In the former, hee would have Christ use unlawful means; in this, to reject all means, even lawful. In the former, hee perswades him to distrust where God had promised; in this latter, to trust where God had not promised. In the former, that bread was absolutely necessary; here, that a ladder and means of going down, were not necessary at all: as if hee should say. Thou sayest that God is able to uphold thee being his son, without means; go too, let us see how true that is. If hee can ordinarily, and extraordinarily pre∣serve thee, then, Cast thy self down headlong from this pinacle: for being the son of God, thou shalt bee sure to be preserved safe without hurt.

Doct. Whence Observe, That the Devil in tempting men, labours to bring them to extreams: And when hee cannot prevail in one, hee would fasten on them the clean contrary sins. If hee can get Christ, because hee is the son of God, either to contemn his Fathers providence, as in the former; or to presume on the same, as in this temptation, either will please him, 2 Cor. 2.10. the Apostle sheweth, that this is one of the wyles and stratagems of Satan, by clean contrary waies to destroy the Church: either by too much lenity, which let fall the censures of the Church, so as the incestuous per∣son was not at all corrected; or when they began to use too much rigour and severity, forgetting the rules of Christian meekness and charity. And in the incestuous person himself, it will please him well, either that hee go on without all remorse of his sin, and the Church not meddle with him; or that by the severity of the Church, hee bee swallowed up of sorrow. In regard of both which the Apostle saith, We are not ignorant of his wyles. Act. 14.11.19. when Paul and Barnabas came to Lycaonla, to preach and publish the Gospel, observe Satans wyle in the people; either they must receive them as Gods, and sacrifice unto them out of blinde zeal and devotion, at which the Apostles rent their cloathes; or else they must take them and stone them, as they did Paul, and drew him out of the City, supposing hee had been dead, ver. 19. Matth. 21.9. when Christ came riding to Jerusalem, multitudes flocked after him, spred their garments in the way, cut down boughs to strow therein, and cried Hosanna, hee was the son of David, the blessed one that came in the Name of the Lord; The people said, it was Jesus, the Prophet of Nazareth, and all the City was moved: But before night, Satan had them in another extremity: such was the envy of the Scribes and Pharisees, that Christ was either glad to flye the City that night; or the fear of the peo∣ple, that none durst entertain and lodge him: vers. 17. so hee left them, and went into the Town of Bethania, and lodged there. And within few daies af∣ter, all cryed, Crucify, Crucify.

1 This comes to pass, because Satan is contrary to himself; [Reasons] according to his disposition are his waies. Though hee bee the Prince of darkness, yet can hee transform himself into an Angel of light, 2 Cor. 11.14. Hee appear∣ed in the shape of a serpent to Eve, in the shape of a Prophet to Saul. Some∣time this crooked serpent can deny Christ to be the Son of God, as here; and sometimes preach him so to be, Mark 1.24.

2 His dexterity and sliness is another cause, whereby hee can make one ground, and that a good and true one, to serve to rear up two extream evils, in such cunning manner, as hee was in hope to deceive the wisdome of God himself thereby: for here out of Gods word, that Christ was his Son, hee in∣fers two contrary conclusions, both contrary in themselves, and both contrary to Gods word.

3 Hee knows, there is but one good and strait way to heaven, that the Lord hath commanded us to walk in that way without turning to the right

or left hand, that hee hath placed the vertue in the mean: and the refore hee cares not in which extream hee can thrust us, so as wee keep out of that mean appointed. Hee hateth nothing but vertue and grace, which God loveth.

4 Hee knowing the propensity and inclination of our corrupt nature (which desires to know no mean, but is rather disposed to any vice in extremity, than to rest in obedience unto Gods Commandement) fits us ac∣cording to our inclination, and casts us first in one extream, then in another, and holds us there where we best please our selves. Hence wee account ex∣treames vertues.

5 Many are the by-waies that lead to hell on all hands, there being but one truth: and the Devil carrieth such incessant malice to man, that hee cares not in which of them a man come to hell, so he come at length.

Vse. Beware then of Satans subtlety, of his contrariety and extremities. In matters of Gods worship, his scope is to make a man either prophane, and cast off all care of Religion; or if men will not bee drawn from some de∣votion, then hee seeks to make them superstitious, in which extream hee holdeth the blinded and devout Papists, who worship, both false gods, and the true God with a false and vain worship. Act. 17. the Apostle having charged the Athenians with superstition, hee addes this reason, because hee saw an Altar to an unknown God. The same of those, who will worship God in devices, which hee never commanded, and place it in things which indeed hinder it. And so some hate Popery, but not prophaneness. Satan aims al∣so at the Minister, to make him idle and negligent in preaching, and is well pleased with that; because where vision failes, people perish. But if hee cannot hold a man in idleness, then hee seeks to get him to Preach, either of pride, or envy, or flattery, or for preferment, or vainly and unsoundly; and then the more hee preacheth, hee likes him never the worse; or maliciously against good men, and good waies; and then hee preacheth nothing else but what Satan (if hee must needs preach) would do.

In hearing the word, hee would first have men slack of all conscience of doing or obeying, that hearing their Masters will, and not doing it, their stripes may bee the more. If hee cannot do that, but sees a man make con∣science of his waies, then hee will make him scrupulous, and make needlesse questions of every thing; and to hinder his peace, he will make more sins than ever God made.

In judging of ones own estate, hee will make a man beleeve that God ne∣ver elected such a wretch as hee, hee never had truth of grace, all is hypo∣crisy, God never loved him; so many sins, so great falls, such unworthi∣nesse as never was in any childe of God. On the contrary, if faith with∣stand this temptation, then comes pride in stead of former dejection, and makes him think his election so sure, as though hee take all unlawful liber∣ties, hee shall bee saved; oh the Son of God cannot do amiss, nor the Father hate him.

Sometimes to destroy boldness of faith hee will suggest, that sin is so great in such and such circumstances, as it cannot bee forgiven; now the heart is heavy and lumpish, and hath no cheerfulnesse in God. But this being a little blown over, he wil bring the same man by degrees, to think what a fool he was; for his sins now are not so great, so dangerous, as others bee, nor himself so great a sinner: and now the sadnesse of sin being shaken off, hee grows merry, and too too light, forgetting all his former heaviness.

In the course of life, hee gets beyond many in these extream courses. In spiritual things, numbers of men are held in a prophane and wicked scor∣ning of religion, of Preachers, and Professors, whose names they cannot a∣bide. Some of these are sometimes called out of the snare of the Devil, and

then Satan is in a contrary corner, he will have them zealous, but not accor∣ding to knowledge: If the Master will not send his servants to pluck up all the tares before harvest, they will stand no longer in the field of the Church, but grow resolute in schism and separation.

In Civil things, how many examples of men have we extreamly covetous in their youth, but prodigal and voluptuous in extremity in their age; and so on the contrary, and in divers other instances?

Rules to avoyd these extremities of Satan.

1 Look we still to the word, which pointeth us our way for the warrant of our actions, and the manner of doing them, and saith, This is the way, walk in it, Isa. 30.21. 2 Watch we the fickleness of our nature, which may be seen in the Barbarians, Act. 28.4, 6. who accounted Paul a God and a Murderer, at one time. 3 Consider we what it is that we are eagerly set upon, and sus∣pect it, because our nature is to be in extreams, and Satans hand is likely in it to set it forward. Never are wee so violent for Gods Kingdom, as for the world.

Cast thy self down.]

In the scope of this temptation, which was to presumption (for the allega∣tion following would perswade him, that God would preserve him whatso∣ever he did, though he threw himself from the pinacle:) wee learn this point of instruction, that,

Doct. Satan doth incessantly labour to draw men unto presumption, and vain-glory, as here he did the Head. And this presumption in a word, is nothing else but a vain confidence, that we are this or that, or can doe this or that, with∣out any word or ordinance of God. A vain hope, without warrant, is the very being of presumption.

1 Sam. 4.3. Israel went to warre against the Philistims, and were slain a∣bout four thousand men: but they would make another on-set more warily, (as they thought) than before: they would send for the Ark from Shilo to save them; and when it came into the Host, all Israel gave a shout, that the earth rang of it, presuming that now they were safe enough: But all this was done of their own heads, and without warrant; and therefore God discom∣fited them with an exceeding great slaughter of thirty thousand foot-men; and the Ark (wherein they were so vainly confident) was taken, the Priests Hophni and Phineas slain, Eli breaks his neck, and such a confusion there was, that the Ark never came at Shilo more.

Numb. 14. After the men were sent to search the Land of Canaan, and had returned and told the Israelites, that the Land was good and fat, but the walls reached up to Heaven, and there were Sons of Anak, Gyants, then the people murmured and distrusted: But, the sentence of the Lord passing a∣gainst them, that they should wander forty years in the Wilderness, accor∣ding to the forty days in searching, till that age were all wasted, none of which should come into the Land, except Caleb and Joshua, vers. 40. then they up betimes in the morning, and they were ready against the Word of God to goe; Moses forbids them, tells them God was not with them; yet forty four presumed obstinately to goe, and were pitifully con∣sumed.

2 King. 14.10. Amaziah King of Judah, having gotten a notable Victo∣ry against Edom, presuming of Gods hand and help with him, but not asking God counsel, would also make warre against Israel, but unhappily, as such attempts prove; for he was overcome, and Jehoash King of Israel took A∣maziah, and broke down Jerusalems wall, and spoyled the house of the Lord, and the Kings house of all the Treasure there. Josiah a good King, presuming of Gods assistance without his word, undertook an unwarrantable warre against the King of Aegypt: hee might have thought God would help

him, who sought the Lord with all his heart against an open Idolater; but not seeking the Lord in this, he was mortally wounded, and left his Kingdom in great trouble and confusion, 2 King. 23.

[Reasons.] Now Satan is most usual in temptations to presumption, for these reasons. 1 He hath experience, how easily we are foyled with this kind of temptati∣on; how soon hee foyled our first Parents in the state of innocency; how good David was overthrown, presuming of his own strength, when he forced Joab to number his people. And those whom hee could never shake with dis∣trust, he hath quite overthrown with presumption.

2 Satan knows, that of all temptations, this is most agreeable to our cor∣rupt nature. It is pleasing to us, to conceive of Gods mercy and power to∣wards us in any course our selves affect: whereas temptations to despair are irksome, and grievous to the flesh, and have not ordinarily so much help from the flesh to set them forward as this hath; and therefore the Devil is sometimes, but not half so often in them. Again, hee knows it goeth with our nature and stream, to presume of our own goodness, strength, and ver∣tue. Peter and the rest of the Disciples, presumed they should not be offended at Christ, nor forsake, or deny him: but yet not long after, even they who professed they would dye with him rather than deny him, lest him, and fled a∣way, Matth. 26.33, &c.

3 He knows, that presumption is an extream of faith and hope, and doth no less extinguish faith, than despair, nay more often doth foyl it, seeing a man in despair is more fearful, more watchful, but a presumptuous man is fearless, careless, and will easily thrust himself upon any adventure, as fearing no sin.

4 Satan knows that presumptions are great sins, prevailing sins, Psal. 19.13. a tempting of the Lord (as the answer of our Saviour implies) when wee leave his way and means, and will try our own, a sin which doth much pro∣voke God to displeasure: we see it in Peter, who fell fearfully above all the Disciples, * 1.206 because hee was most presumptuous of all; of whom Augustine saith, When thou beginnest to say, I have enough, thou beginnest to fayl; when thou hast an over-weening opinion of thy self, thou art un∣done.

Quest. What may we think of Jonathans action, who himself alone with one man his Armour-bearer, went out against a whole army of the Philistims? Was it not a strange tempting of God, and a great disorder in time of pitched battel? 1 Sam. 14.

Ans. It may seem so at first; but indeed it was not temerity in him: for, 1 He was guided by a secret and strong instinct of Gods Spirit. 2 He had a general promise, that so long as his people feared God, one should bee able to chase a thousand, and two ten thousand; and therefore took no more with him than one, being fully assured that God would goe out with him, and fight for him, against Gods and his enemies. 3 Hee set God before him, with whom he said it was not hard to save with many or with few, ver. 6. Besides, he knew they were Gods enemies, saying, Let us goe to the uncircumcised. 4 The event was a singular deliverance of God in that needful time: for God sent a fear among the enemies, and an earth-quake, &c. and armed Jonathan with such a spirit and power, that the enemies fell before him for fear, even at the sight of him.

Object. But the instinct of the Spirit is strong, and not doubtful, as this was, vers. 6. It may be the Lord will be with us.

Ans. The first instinct drew him to the place where hee was to receive a sign of confirmation from God: as vers. 9, 10. If they say, Come up, wee will goe: (a sign they were lazie:) If they say, Tarry till we come, we will not; that was a sign of their courage. And this was a certain sign, which strongly assured him, vers. 10, 12.

Quest. Is it lawful now for any so to doo?

Ans. No: it was a singular fact, not to be drawn into example, unless a man can alleadge a new promise; seeing all the ordinary promises of Scrip∣ture joyn the means and end together.

Use 1. We must conceive all this doctrin of Christs temptations above an ordinary History, not only relating a thing done, but belonging also to us to make our use of it, as of other Scripture. And hence let us learn to beware of these temptations to presumption, which are many ways darted against us, both in things spiritual and temporal.

I. In spiritual things: 1 When men cast aside the known Word of God, they dare swear, and curse, and blaspheme; they dare adventure to break the Sabbath, dare lye, and be unjust, against their conscience; they dare doe any thing against the Justice of God, though they know his will to bee contrary: and all because they presume of Gods mercy, which in their conceit hath eaten up all his justice. But in Job. 19.11. Christ inlargeth the sin of the Jews and Judas, because it was against their conscience, He that delivered me, hath the greater sin: he was warned, he heard my Doctrin, saw my Miracles, and so did you. And thou that knowest thy Lords pleasure, and darest goe a∣gainst it, shalt know how fearful a thing it is to fall into his hands. It thy Conscience condemn thee, God is greater than thy conscience.

2 Others are perswaded that Christ dyed for all, and therefore they may be the bolder in their sins; grace hath abounded, what though sin abound much more? Christ hath bloud enough, and merit enough, what need they fear? But here is presumption without warrant. For in Christs death, before it can be fruitful to us, there must be two things, 1 An actual accomplishment; 2 An effectual application to the soul in particular. Physick, though never so soveraign, if it be in the pocket unapplied, doth the Patient no good: And if the death of Christ be applied to thee, it worketh the death of thy sin: Christ dyed to abolish sin, and destroy the works of the Devil.

3 Many others are carried along in their presumption, by a deceitful sup∣position, that they can come out of their sin, and repent, when they list. But here is a vain hope without warrant, or else bring me a word that promiseth repentance ••o morrow, if this day thou neglect it; this is thy day, thou knowest not what the morrow may bring forth. Now thou hast life, health, the world, ministery, and memory; perhaps this is the last day thou shalt enjoy all these. Oh, but I hope to repent: But shew thy warrant, else Satan hath thee in the bands of presumption. Besides, it is just with God, that hee who will not take Gods time, should never come to his own. And dangerous it is to put our souls to adventure till the last hour.

4 Others feed a conceit, that howsoever God deal with others, he will not grow into such displeasure with them, they are further in his books than so; as Satan here intimates, that Gods Son may doe what hee list. But it is a pra∣ctice of wicked men, to make covenants with death, and secure themselves, that when the sword passeth through the Land, it shall not come near them, and to cry Peace, Peace, when the trumpet hath sounded warre. Again, tell me, thou that presumest so farre to sin, art thou further in Goods Books than Adam in Paradise, yea than the Angels in Heaven? Doest thou excel in ho∣liness those Worthies of the world, Moses, Aaron, David, Hezekiah? yet these could not escape when they sinned. Shall the whole world (sinning) be drowned, and shalt thou avoyd the deluge? No, no, the highest mountains in the world shall not save thee: nay, if thou couldst climbe into Heaven, the Angels were cast thence.

5 Others presume of the end, and flie over the means; hope for salvation, but neglect the means, the Word, Sacraments, and Prayer. Oh, but they use means, they know God and their duty, as well as the best. But it is a presump∣tuous

knowledge; they think they need no more, they profess they know God, but in their works deny him, Tit. 1. ult. Yea, they beleeve all the Ar∣ticles of Christian Faith, if wee beleeve them; but it is a dead and vain faith, without works of Piety and Charity, such as shall profess great acquain∣tance with God in the day of judgement, but to whom hee shall say, Depart from mee yee workers of iniquity. Yea, but they come to Church, and pray to God as others do, and hope to bee saved in their Religion what ever it is, so long as they mean well: and what need men bee so precise and curious? But these prayers are presumptuous and abominable, if thou turn thine ear from hearing the Law: and so long as thou livest in thy lusts, and walkest not precisely with God in all his Commandements, (though thou fast, and pray, and afflict thy self never so much) God will not hear, nor help. There∣fore never presume of an harvest without a seed time; as a man soweth, so shall hee reap.

6 Others (and a common presumption it is) think themselves in the high way to salvation; their names are written in the book of life, never to be ra∣sed out; they are beloved of God, and therefore they may do what they will, and leave undone what they list; they may injoy their pleasure and liberty, their salvation dependeth not upon their works, but upon the electi∣on of God that shews mercy. And thus out of a vain presumption, they are idle and unfruitful in the work of the Lord, and sometimes grow Libertines and scandalous, and still God is the same (they say) and loves them. But what can bee a more evident note of Gods displeasure, than to bee given up to such a delusion? as if the goodness of God would not lead his to repentance; or as if mercy were not with him to bee feared. But thou, out of the hard∣nesse of thy heart which cannot repent, treasurest wrath against the day of wrath.

II. In things of this life Satan prevailes exceedingly, with this temptation of presumption.

1 When men conclude of Gods love by temporal things, all which are common to good and bad. By which sorcery, when they are most cursed, they think themselves the happiest men under the Sun. Whereas none know∣eth love or hatred by any thing before him; and as God beginneth his love at things within, faith, fear, uprightness of heart, and the like; so must we be∣gin the knowledge of it. And if wee compare Dives estate with Lazarus, Pharaohs with Moses, Simon Magus with Simon Peter, who said, Money and gold have I none, wee shall easily see what little ground the Scripture affordeth for such presumptuous conceits.

2 Many of our great men venture to travel into places of idolatry, and think themselves strong enough against any such temptations as they meet withall but, I were there zeal indeed, there would be also witness-bearing against such horrible idolatry; whereas, if they do not act idolatry, they consent to those that do. Wee read of some noble and Heroical spirits, stirred up by the motion of God, to disgrace and witness with their blood against that horrible Idol of the Masse. 2 It is a just judgement of God on many, who perhaps against their purpose, are catcht in the snare of Popery, and infected with the poyson of their heresies, because they are given up to delusion for want of just detestation of it.

3 Others are bold-hardy, to run into places infected with the plague with∣out a just warrant, or sufficient calling, only pretending the strength of their faith: which is temerity and rashnesse, often paid home with much sorrow and bitternesse. Hath not God tyed his care over us, with our care over our selves? Hath not hee in ordinary course tyed our safety with the means? Act. 27. Except these abide in the ship, they cannot bee saved: and so some upon boards, and others upon planks, came safe to land. Yet I condemn not that

presence with infected persons, which charity and conscience requires: but in way of ordinary visitation, it is as unsafe for us to go to them, as for them to come amongst us, and a tempting of God.

4 Some are so bold-hardy, as to venture upon the dangerous places which are given by God to bee possessed of the Devil, and (as if they were Exorcists) will adjure the Devil, and out-dare him: and this they think to bee strength of faith. Which is indeed a folly, and extream presumption, often repayed as it was in the sons of Sceva, Act. 19.16. who undertaking to adjure the Devil (wanting a calling, commission, and every thing but pre∣sumption) were driven away, rent, and wounded. Others are of minde, they can never be bewitched, nor all the Devils in hell cannot touch them, their faith is so strong. But that is a presumption, seeing no man can absolutely assure himself hee shall bee free from Satanical molestation. Christ could not bee free, whose faith is as strong as thine.

Cast thy self down:]

Here bee in these words three things further to bee considered: 1 The action, which the Devil would effect, the casting down of Christ. 2 The agent, not the Devil, but Christ himself must do it, Cast thy self. 3 Luke addes, from hence, where means of safety were.

Doct. 1 All the travel of the Devil, is to cast down Christ, and in him all man∣kinde. The estate of the Church is militant while it is here below, and the battle is maintained between Michael and his Angels, and the Dragon and his Angels, Rev. 12.7. and therefore as in a battel, the contrary part by all the power and policy it can, seeks to cast down and overthrow, not the Captain onely, but all the adversary power, and discomfit the whole Host: so is it here.

To clear this point, wee must know there be three estates from whence Sa∣an hath ever sought to cast men down.

1 From the estate of innocency and grace created. Adam was no sooner set up in this happy and glorious estate, but Satan cast him down. And from this pinacle wee are all cast down in him. The second Adam himself was sundry waies assayld in these temptations, and sundry others, to bee cast down also from the same most innocent estate: which had been the casting of us all, not out of the earthly Paradise with Adam, but a casting down from hea∣ven unto hell.

2 From the estate of regeneration and grace renewed. Satans continual labour is, either to keep men under condemnation from the state of grace, or to cast them down (if it were possible) from that estate, to which they are by Christ restored. Hee worketh effectually in the sons of disobedience, by hardning their hearts, blinding their mindes, and leading them hood-winkt at his pleasure to damnation, 2 Cor. 4.3. If our Gospel bee now hid, it is hid to them that perish, in whom the God of the world hath blinded their mindes, that the light of the glorious Gospel, which is the image of God, should not shine unto them. And for the elect, hee sets upon them false Prophets and seducers: hee is incessant in most malicious tentations, by which hee soileth them often in foul manner: and if hee cannot cast them down from their estate in Christ, yet hee often casteth them down from the comfort of it, both by inward and outward sorrows and persecutions. Rev. 12. the Dragon, when hee cannot kill the woman, and her seed, hee will cast out of his mouth waters like a floud to drown them: and if that prevail not, hee will stir up war with the remnant of the seed, which keep the Commandements of God, and have the testimony of Jesus Christ.

3 From the Pinacle of their outward estate or office, which they hold in the Church or Common-wealth: for so hee did here with Christ; when hee had gotten him to the Pinacle, hee thought to get him down easily: At

least hee will do his best to cast him down, for hee should fall with wit∣nesse.

First, If hee see a man on the Pinacle of the Temple, a teacher in the Church, listed up above others, in gifts or place, hee will leave no stone unturn'd to cast him down: for hee knows, that (as if hee had here cast down Christ, hee had cast down with him all his members, so) if he can cast down an eminent Teacher, hee casts down with him as many as depend upon him. And here no Teacher can secure himself, if hee were in place above all the mini∣stry of the New Testament: nay, the higher the pinacle, the more slippery and dangerous to fall. Judas his place was an higher place than any ordinary minister of the New Testament stands upon: but yet how fearfully was hee cast down by the Devil, who put it in his heart, and prevailed first for the be∣traying of his Master, and then the hanging of himself? how did the Devill seek to winnow as wheat, the rest of the Disciples, that stood on the same battlements, who had as certainly been cast down, but for the power and pray∣er of their Master, Luk. 22.31.

How strongly may wee clear this truth, if wee observe one experience, which all the ages of the world have confirmed? namely, that the Devil hath ever striven to set men on the Pinacle of the Temple, to cast them down, and the Church in them. How hath hee by wicked means, as flattery, mony, and corruption, advanced them into the highest places and pinacles of the Church, whom hee might use as his chief Agents to ruinate and bane the Church? as the false Prophets in the Old Testament, that would ever with the Squirril build and have their holes open to the sun-side, ever keep in with Princes, and sing sweetly to the present times; As also the false Apostles that would suffer nothing for Christ, but under a colour of preaching Christ, abolish Christ and his doctrin, taught and maintained by the true Apostles. How doth the Church complain, that shee was never so wounded as by the watch-men who also robbed her, and took away her veil from her? Look into the Records of fifteen hundred years and wee shall not read almost of any persecutions of the Church, but raised and with all heat pursued by proud, persecuting, and Anti∣christian Bishops, who kept the chief places in the Church. And ever since the Bi∣shop of Rome hath been by the Devil lifted up into the highest Pinacle of the Temple his casting down and fall into so many monsters of doctrin and man∣ners, hath been in this Christian World the ruine and downfal of so many as whose names are not written in the book of life. All this comes to pass by the malice of the Devil, whose tayl draws the third part of the stars of Heaven, and casteth them to the earth, Rev. 12.4. Against these stars and lights of the World hee bendeth his forces: If hee can cast them down to earthliness, or ser∣vice of any lust, he hath his desire.

Secondly, If hee see a man upon the Pinacle of his own house, hee will (if he can) cast him down thence, and for this purpose will lay his plots and objects. David walking on his battlements, was soon cast down thence by the sight of Bathsheba. Especially if a man be a Magistrate or Governour, standing on the pinacle of authority, the Devil will cast him down, if by any means hee can: His example will cast down a great many with him, hee stands high, many eyes are upon him, and so many see him. If Rhehoboam commit Idolatry, all Judah will sacrifice under every green hill. If the Magistrate bee fearful, neg∣ligent, or any way noted for vice, those under him will take it for a Li∣cence.

[Reasons.] The Reasons, why Satan seeks thus restlesly to cast men down from every good estate, are these: 1 Because himself is cast down from Heaven to Hell, Rev. 12.13. When the Dragon saw that hee was cast out into the earth, hee perse∣cuted the woman. Hee would have and hold every man under his own con∣demnation.

2 Because of the extream corruption of his nature, who is pleased with desire of hurt and mischief, hating God and his Image with deadly and per∣petual hatred, a Murtherer from the beginning, Joh. 8. that is, the first Mur∣therer, and the author of murther, clean opposed to God, who is the first goodness, and author of all goodness, life in himself and in his creature. It cannot be shewed, that ever God erected any good or excellent thing in the Church or Common-wealth, but Satan out of the abundance of his wicked∣ness, did one way or other seek (even in the beginning of it) the corruption or destruction of it. He presently destroyed Gods Image in our first Parents, presently corrupted Gods worship in Cain, and in the rest of the posterity of the Fathers before the floud, till all flesh had corrupted their ways. When God had given his Law, and set up his pure VVorship, he presently cast his people down within forty days before the Call, and after before other Idols of the Nations, which was their destruction. So soon as ever Christ was cal∣led to his Office, he must either cast himself down from the pinacle, or cast himself down to worship Satan, as we shall see in the next temptation. And as a Serpent never vents any thing but poyson, so Satan never speaks in other language but the issue and effect is, Cast thy self down. From this corruption of his nature, he is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the wicked one: and hee that can fill his agent with wickedness (as Elimas was called the Childe of the Devil, * 1.207 be∣cause hee was full of subtilty and mischief, Acts 13.10.) must needs be full himself.

Vse 1. Seeing then Satans whole drift is to cast us down, note what a won∣derful mercy of God it is, that we stand and are upheld, especially such as stand upon higher pinacles and places than other, against whom hee redoub∣leth his forces. Yee stand by grace, saith the Apostle. It is not the goodness of nature, yea if it were cloathed with innocency, that can support us, no if it were Angelical: It is the grace and strength of our invincible Captain, that we are not every moment cast down to Hell, seeing there wants neither skill, nor malice, nor diligence in our adversary, no nor advantage or inclination in our selves. Let us therefore acknowledge, that by the grace of God we are that we are, and say with the Apostle, 1 Tim. 1.12. I thank God, which hath made me strong.

Use 2. We must learn from this incessant industry of the Devil to cast us down, to be so much the more watchful against him.

Quest. How shall I doe this?

Ans. By observing these rules. * 1.208 1 Take heed thou suffer him not to lead thee to a Pinacle: for although our Lord and Saviour, being filled with the Spirit, and lead by the Spirit, gave him leave to set him on the Pinacle, yet must not thou follow him thither, who art not so fenced or furnished. For hee ne∣ver sets any on a Pinacle, but (as Christ here) to cast him down. And then the Devil sets the man on a Pinacle, when by wicked or base Arts, a man riseth to wealth, or honour, or any publick place in the Church or Common-wealth: he will willingly lend his help and hand, thus to exalt and set up men, but as the Hang-man helps the Thief up the Ladder, to turn him off with a break-neck. Haman was advanced to great honour; but was it not to his greater ruine and downfall? Did not he help up Herod by pride and ambition, almost above the Pinacle? when he spake, Oh, it was the voyce of God, and not of a man. But was it not to cast him down lower than all his people, to bee presently eaten with Lice. He sends up Nebuchadnezzar to the pinacle of his Palace, and that was great Babel which hee had built for the honour (not of God, but) of his Kingdom; and by the might (not of God, but) of his own power. But the issue was to be cast down among beasts, and not a sit compa∣nion for Princes or his people, till he knew who the Lord was.

From Princes to Counsellers. Achitophel was on an high Pinacle, when

his counsel was accepted as an Oracle of God: but the end was, that when it was despised, he should cast himself down, and hang himself.

From them to their inferiours, but rich and great. David saw the wicked man in great prosperity, on an high Pinacle, strong, spreading like a green Bay-tree: but suddenly he was cast down, and he could not find where hee had been, Psal. 37.35. The like of the rich man in the Parable, Thou fool, this night shall they fetch thy soul, &c.

From these to great Church-men. Judas was set in the Apostleship, Satan finding him there, cast him down to Hell▪ he went to his place, so woeful a spectacle as beseemed the sonne of perdition, and the betrayer and murderer, of the just and innocent Son of God. How many examples of men have wee, who out of pride, and ambition, flattery, and corruption, have advanced themselves into chief places, and as the times called on them, against their consciences were cast down into horrible practices against the Church, and af∣ter into woful outward misery, as Cardinal Poole, Gardiner, Bonner, and the like? Compare their lives with their deaths.

Others raising themselves by multiplying, chopping, and engrossing of Li∣vings, have been cast down from their gifts, their reputation, their profit∣ing of the Church, from their sobriety and civility; and some from the outward Wealth they so lay about them for so eagerly, and dyed Beg∣gers.

* 1.209 Other ordinary men are raised by Satan to a great state of wealth, as Usu∣rers, Oppressors, and unjust persons, that think all savour of gain sweet, though it be never so filthy, on Gods Sabbaths, out of Labourers lives and bellies. But Satan hath cast them down already into the Curse of God, and only the execution of the sentence awaiteth them. Others stand upon the pi∣nacle of Pride, and Satan sets every man upon this pinacle if he can, as know∣ing that pride goeth before a fall. Did not he suggest to our first Parents, that they should be as Gods, if they are the forbidden fruit? that by lifting them up in their own conceit, he might cast them down from their happiness? It was the same suggestion, which he would here fasten upon the Son of God: If thou wilt here cast thy self down, all Jerusalem must needs confess thee to be the true and undoubted Son of God, and honour thee accordingly.

[Rule 2] Vse the means to bee established in grace, seeing all Satans labour is, to cast us down from the grace of God, 2 Tim. 2.1. My son, bee strong in the grace that is in Christ Jesus. Train thy self to humility; for God gives grace to the humble, and ever humbles his children that hee may exalt them. Waters stand in vallies, not on mountains. Joseph was raised out of Prison to be the second man in the kingdom. David was by little and little raised, from a Shepherd to a Warriour, from thence to a Kings Son, from thence to a King∣dom. Mordecai was first in danger of his life, and in great distress, and af∣terward his head was lifted up. This humility, 1 will not suffer a man to affect pinacles, as seeing their danger, but content himself in a mean estate, which is safest: 2 It will make a man rejoyce rather in Gods humiliation, than in Satans advancing; the former tending to exaltation, the latter to ruine and down-fall.

[Rule. 3] As Satan is ever plotting to cast thee down, so be thou ever raising thy self up. 1 By means of the VVord, which is the staff of a Christian, raising him in his falls, and strengthening him in his standing. 2 By Prayer, which gets Gods hand with thee to uphold thee, so as the hand that must cast thee down, must be stronger than Gods. 3 By heavenly conversation, lift up thy soul and affections daily, seek the things that are above, minde heavenly things. Satan would not have a man mount above the Pinacle, nor will suffer him (if he can hinder) to get up to Heaven: therefore in regard of his malice, we must put more labour to this business. Our affections are like the leaden

plummets of a Clock, by their own weight ever tending downward, and Satan often hangs his weight upon them; and therefore we must every day be winding them up. 4 By fostering, nor quenching the motions of the Spirit.

Thy self]

Quest, Why doth not the Devil cast Christ down? Did hee want power, who had now carried and set him on that dangerous pinacle, or did hee want will to throw him down?

Ans. There wanted no will in Satan any way to mischief our Lord, to which purpose he strained all his wits in these temptations: but, 1 He wan∣ted power and strength, being bound in chains, and bridled by God, so as it is as farre as he can now goe, to tempt Christ to cast down himself. His Com∣mission went no further than to carry his holy body to the pinacle, and there set it. 2 For him to have cast down Christ, and Christ to bee a meer Pati∣ent, had not furthered him a whit in his drift and scope: he intended to bring Christ to sin, and if Christ cannot be gained to be an Agent, or a voluntary Patient, he cannot sin. Besides, he specially intendeth to bring Christ to the sin of presumption, in throwing himself down, which he could not effect by his casting him down, unless himself (bearing himself upon his Fathers pro∣tection) can be brought to cast himself down. 3 Although afterward Satan had power by his instruments to put our Saviour Christ to death, yet now he could not by casting him down the pinacles doe it, no more than the people could, when they attempted to cast him down the hill: for his hour was not yet come, he had not yet done that great work, which he came into the world to doe, and the hour for the power of darkness was not yet. Hence hee is a suter to Christ to cast down himself.

Doct. 2. Satan can tempt and perswade us, but he cannot force us to sin: or, Hee cannot cast thee down, unless thou cast down thy self. He setteth Christ on the pinacle, he cannot throw him down, but perswades him to throw down him∣self. He crammed not Eve with the Apple, nor gave it into her hand, but perswaded her to reach and eat it. He did not kill Saul himself, but perswa∣ded him to cast down himself upon his own sword. He did not put the halter about Judas his neck, nor was his Hangman, but was of his counsel, and made his own hands his own executioners: therefore it is said, Acts 1.18. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, factus praeceps, he threw down himself from an high place, not only of his Office, but from off the Tree whereon hee hanged himself.

1 This comes to pass by Gods restraining power, [Reasons.] which suffers not Satan to doe what he list: for then he would suffer no good thing or person upon earth, but destroy all the order and government of God both in Church and Common-wealth: then should every man not be a Wolf only, but a Devil to a man. Hence he is fain to take out a new commission, and power from God for his several designs, and cannot goe beyond the limitations of it, though the greediness of his prey be never so great.

2 No man is hurt but from himself, * 1.210 and out of the voluntary inclination of his own mind unto evil; which Satan knows well enough, and therefore he ever worketh on our corruptions, and cannot poyson us, unless either hee get us to drink of his cup, or entoxicate us by our own.

3 God hath made the will of man as a fountain of all humane actions, whe∣ther Natural, Civil, Moral, or Divine: and herein hath given a man a kind of power under God over himself, by investing every mans will with this natural property, that his will is free from co-action and force: for a man to say, * 1.211 the will can be forced, is to speak a contradiction, and as much as to say, that the will in the same time and thing can be willing and nilling; which if it could be forced, were true.

To understand this better, wee must know, that there bee onely two waies to move, change, or bend the will. First, from an internal agent or principle, and this is twofold: 1 God himself the Author of all naturall faculties, in whose hand the heart of Kings, and all men, bee to turn as he pleaseth, as the River••. 2 The man himself to whom God hath commit∣ted this will, who hath power to dispose it to this or that object: as Adam in innocency had freedome in things Divine and Humane, and now wee his posterity in the latter. Secondly, by external movers; and these are either, 1 The natural object of the will, which is some good so apprehended in the understanding▪ and strongly urged upon the will; or 2 some passions, Lusts, Affections, and Appetites, which incline the will this way ••or that.

Quest. How then is it said, that the Devil filled Ananias his heart to lye to the Holy Ghost, Act. 5.3. and of Judas, that the Devil entered into him, and put into his heart to betray his Lord, if he cannot move the will?

Answ. It is not denyed, but that something besides God, can move the will: but the Question is, of the manner. God moves it by his own and absolute power, even without our selves, and against our selves, as when hee changeth an heart of stone into an heart of flesh. But others without us cannot move our hearts, neither by any proper power that they have over them, nor yet without our selves first gained unto them; but then they move our wills, when they can either make us apprehend and understand some Object, or move passion or appetite, whereby to incline our wills. Thus the good Angels may and do propound divine truth and good unto our un∣derstanding, and move our wills to imbrace it and choose it, but not al∣waies with effect, because the power is not in them, but in our selves. A good Angel admonished Joseph in a dream, by which his will was bended to provide for Christ and himself. Thus also the Devils and wicked Angels move the will, by working upon the phantasy and imagination; as in ma∣ny Melancholike persons to hurt themselves and others: sometimes by set∣ting good colours upon evil, so that the understanding apprehending evil in the case and colour of good, may bend the will to it; as Peter in denying his Lord, thought it good and safe for the present sometimes by raising up passions, and working in them; as Saul in a passion to cast his spear to kill his good Son Jonathan, a barbarous and unnatural fact; yet the Devil gau••∣ed his will to it, having first raised a cloud of dusty passion to darken his understanding: and the other Saul in his fury and hot mood to waste and persecute all that called on Christ: sometimes by stirring up lust and concu∣piscence; as David being inflamed with lust, the Devil working on this corruption, gained his will to those foul facts, which above all blemish∣ed him.

As for the examples alleadged; thus Peter saith, that Satan filled Ananiahs heart; not that hee brought any new wickedness into his heart, but, that which hee found hee stirred up, and perswaded his will to play that dis∣sembling part, for hee should carry it away closely and cautelously enough. And thus the Devil put treason into the heart of Judas: hee knew him to bee a Covetous wretch; and had often watched him how hee was deceitful in the administration of his Masters money: now his affection being trou∣bled, and stuft with Covetousness, Satan useth this as a means to per∣swade his will for mony to attempt this soul and barbarous treason.

In all which wee see, that our wills are not under the power of the Devil, who deals with us as wicked men, who when they perswade any evil, infuse none of their wickedness into us, but only by their speech stir up that which is in our selves, and perswade us thereunto.

4 It is not enough for Satans malice and cruelty to bring mischief on the

bodies of men, but the thing hee aims at is, to bring guiltiness on their souls: as our Saviour here, I doubt not but hee would willingly have kil∣led him, if it had been in his power to cast him down, as it was to carry him up: but hee had far rather that Christ should do it himself, and so have an hand in his own death. In Job, Satan was not contented to cast him down, in bringing misery upon his body and estate, but the thing hee aim∣ed at, was Jobs casting down himself by blaspheming God, that so hee might bring guiltiness upon his soul. And Satan knows, that when hee can bring a sinner to give up his will to his perswasion, his sin is so much the more sinful, because to a voluntary sin is added, 1 A deliberation. 2 An election of evil, and a preferring it before good: and 3 A willing execution of that which a corrupt understanding hath embraced, and a corrupt judge∣ment and will preferred for some corrupt end.

5 Satans sliness and usual subtlety in his temptations, shews that his strength lyeth in inward perswasion, and not in outward violence: Hee insinuates like a Serpent, and pretends great good will, as hee, Thou shalt shew thy self the Son of God; as though hee in earnest sought the honour of Christ: and, as if hee would have bettered Adams estate, hee said, Yee shall bee gods. He transforms himself into an Angel of light, and ordinarily deals with us as with Saul, who, when hee saw the Devil himself, hee made him beleeve hee saw Samuel, Gods worthy Prophet.

Vse 1. This Doctrin serves to comfort us, considering the impotency of our enemy. Hee is a weak enemy, and cannot overcome him who is not wil∣ling to bee overcome. Hee can egge us on to evil, compel us hee cannot. * 1.212 And as Christ said to Pilate, Thou couldst have no power over me, unless it were given thee from above; So Satan can have no power but from God; not over beasts, Matth. 8.31. not over wicked men: Ahab a wicked King could not bee deceived, nor set on to ma••e a needless war, till the Lord sealed Satans Commission, 1 King. 22.21. And much lesse over the godly, as we•• see in Job, till God said, All that hee hath is in thing hands; till then, neither has nor any thing hee had was in Satans power. Nay, not an hair of our head falls to the ground without the providence of our Heavenly Father. And ano∣ther sound ground of comfort in, that as hee cannot hurt us without the will of our heavenly Father, so hee cannot without our own will: for if he could hee would never bee resisted in his temptation whereas wee see in Joseph, Job, and by experience in our selves, that some hellish temptations are by grace, and the watch over our hearts, repelled and resisted.

Ʋse 2. Hence wee see that nothing can do us harm but our own sin: death without sin is but a gate to life, the Devil a great and cruel enemy, but no∣thing so dangerous as our own sin, this slaies us without him, hee hurts us not without this. What reason have wee to bee in love with sin, while we profess wee hate the Devil, who can do us no such harm? Which must stir up our watch against our own corruption: for if hee plow not with our he••••er, he can get no advantage.

Vse 3. Many having sinned lay the blame on the Devil, who (they say) ought them a sought, or a shame. But as the Lord said to Cain, so say I to thee, If thou doest evil, sinne lyeth at thy door: and, it is thy sinne, not the Devils.

Object. Oh but hee tempted mee.

Answ. So hee did Christ here and hadst not thou cast down thy self, hee could not have done it. It was indeed the Devils sin, that hee beguiled the wo∣man, and he had his judgement for it: But it was her sin that shee was be∣guiled, and arraigned, and judged by God for it. It is the Theefs sin to steal thy money, and hee shall bee hanged for it: but i•• thou leavest thy money without doors, and never lookest after it, it is thy fault and folly, and what

couldst thou look for else? The Devil is a slye Theef and robber: but hee commits not his robbery as other Theeves and Burglers, hee will not break open the door, nor draw the latch; but, where hee finds the door open, and an house prepared and swept, there hee comes and makes spoil, Luke 11.25. And if a man know a rank Theef, were not hee worthy to bee robbed that will open his doors, and give him entertainment! Oh let not us extenuate our sin, or lay the blame on the Devil, who cannot hurt us with∣out our own weapons. Hee cannot make us swear, or curse, or drink, or kill, or break the Sabbath: All that hee can do is, to stir up our corruption, present objects, stir up passion to trouble the judgement, and perswade or sol∣licite. Hee can suggest, hee cannot force. And therefore do as David, ta∣king all the blame of our sins upon our selves: when the Devil stirred him up to number the people, and hee came to see his folly, hee thought not his sin less, because Satan moved him, but said, I have done very foolishly: Alas, these silly sheep what have they done?

Vse 4. Take heed of Satans voice, which is ever to cast thy self down: eve∣ry temptation to sin hath this voice in it, Cast thy self down: and too too ma∣ny hear and yield to the same. Some cast themselves down, by casting themselves back from God and his truth, forsaking the right way. Thus e∣very Apostate hath cast himself down, and hath need of that counsel, Remem∣ber from whence thou art fallen, and do thy first works. Others cast themselves down by falling into a puddle of base uncleanenesse, as covetousnesse. drunkenness, swearing, lying, &c. unbeseeming the place, name, and honour of Christians. Were it not too too base a dejecting of himself, if a No∣ble man should sort himself to lye in a Barn among beggars; or any man to lye in a stye among swine? So for a Christian to demean himself like a world∣ling, or Epicure, or Atheist, is as great a debasement. Others cast them∣selves down into the pit of despair, when any sorrow or trouble extraordina∣ry presseth or pincheth them. If God cast them down a little, they cast themselves down immeasuredly, as Cain, Judas: nay, Gods servants think sometimes, that God hath forgotten them, and will not remember seasona∣ble mercy.

But do thou in all temptations answer Satan thus; No Satan, I know thou canst not cast mee down, God (to whom the honour of it is due) be prai∣sed for it; and I will not cast my self down: if God cast mee down, I shall rise again, who onely can and will turn his humiliation of mee to my exal∣tation. * 1.213

From hence:]

So Luke addeth: that is, from the Battlement, which God had straightly in∣joyned as a means to keep men from falling, and to prevent danger, Deut. 22.8. When thou buildest a new house, thou shalt make a battlement on thy roof, that thou lay not blood upon thy house, if any man fall thence. And this was the man∣ner of the Jews buildings, to build their houses not ridged as ours, but with a flat roof, as most of our Churches bee, and battlements about; and their roofs thus made, served them to many good purposes, as Josh. 2.6. Rahab brought the spies up to the roof of the house, and hid them with the stacks of flax which shee had spread upon the roof. Act. 10.9. Peter being in Jop∣pa in Simons house a Tanner, went up upon the house to pray. Of this kind seemed that house of the Philistims, which Sampson at his death pulled down, upon the roof of which, stood three thousand persons to behold while Samp∣son was mocked.

Doct. 3 Satan seeketh especially to draw such to sin, who have most means against it. As Christ was not set on a pinacle, which had no stairs to go down by, but where were stairs: and hee must notwithstanding them, cast himself down head-long. So dealt hee with Adam in his innocency, who having all

perfections his soul and body were capable of, yet must he needs reach at the bettering of his estate: had Adam known any misery yet, his sin had been so much the less, if he had been enticed unwarrantably to mend his estate; but he did (as the Parable speaks) set an old patch upon a new garment, which was both idle and disgraceful. And the means of his sin, was as idle as the end: for, had he not all the Trees of the Garden, and fruits of Paradise to eat upon? and were not all else means enough to keep him from one forbid∣den fruit? If God had restrained all but one, he had not wronged him: hee had furnished him with all strength against temptation, if he would have used it: he had no manner of discontent in his estate: yet if he had been overcome in that supposal, to have enlarged without God his own allowance, his sin had not been in that degree, and so out of measure sinful, as the having of all these means made it. Who must deny our Saviour Christ, but one of his Di∣sciples? who must betray him but another? both of them abounding with means to the contrary, having been advanced by Christ into the high Offices of Apostleship, to be next attendants of Christ, who heard his Doctrin, saw his Miracles, and were eye-witnesses of the integrity of his life, yea both spe∣cially warned by Christ of those particular sins, and Peter had professed to dye rather than doe it.

1 The malice of Satan is such, as he is not content that men sin, [Reasons.] unless he can bring them to aggravate their sin, and doe it as sinfully as may bee: and therefore he is industrious to get men to sin against the means. For this addeth weight to the sin, and provoketh Gods anger much more than ano∣ther sin. Examples we have in Exod. 32.31. when Israel had made a Call, Oh saith Moses, this people have sinned a great sin. It was a great, 1 In the kind. Idolatry. 2 In the manner, being against such means: it was not many days before that, that Moses had received the Ten Commandements, which them∣selves heard delivered in such Thunder, Lightning, and terrible Voyce, as made them profess what ever the Lord should command them by Moses, they would doe; and besides, the Ten Commandements thus uttered and delive∣red, Exod. 20. in the two and twentieth verse a special addition was annexed, Yee shall make you no gods, of silver or gold, &c. They had immediately before received an extraordinary food by Manna, which then they enjoyed: Moses was in the Mount with God, to receive more Laws for their good: Aaron was with them to advise them. But against all these and many more means, they worship a Calf, and so highly provoke God, as after a great slaughter of men, three thousand in number, * 1.214 Moses hardly obtained pardon for the residue. Davids sin was so much the more heinous, in that hee had many Wives of his own, as Nathan in the parable sheweth, and maketh him∣self to confess. A rich man had many Sheep and Oxen, and the poor man had but one Lamb, which ate his morsels with him, and slept in his bosom, (which was Bathsheba in Uriahs bosom:) and the rich man refused to dress any of his own Sheep, and slew and dressed the poor mans Sheep. David him∣self hearing it, before he knew it to be his own case, could say, As sure as the Lord lives, he shall dye that hath done this: and Nathan said, Thou art the man. &c. And this sin so provoked the Lord, that the sword never depar∣ted from his house, and his repentance could not cut off that part of the sen∣tence, but his own son Absalom must defile his Fathers Wives, in the sight of all Israel.

Hence it was also, that our Lord answering Pilate, aggravated the sin of Judas Joh. 19.11. He that delivered me unto thee, hath the greater sin: hee knew he delivered an innocent to death, he was warned, he was a friend and familiar, his sin was a great sin: and so great as God took him in hand, and laid the burden of it presently upon his soul, and hee found no ease but in hanging himself.

2 Satan knows these sins more trouble and wound the Conscience than other, because this circumstance lays the sin directly upon our selves, and takes away excuses; God was not wanting to prevent such; a man cannot say he could not remedy it, no good means was wanting to him, only hee was wanting to himself and the means. And thus the Lord reasoneth with his people to bring them to the sight of their own corruption, Isa. 5.4. What could I doe more to my vineyard which I have not done?

3 Satan knows, that to sin against means is a compound sin, and like to a complicated disease, hardly cured: for besides the sin, to which a man is drawn, there is, 1 A neglect of a mans own good: 2 There is a base esti∣mation of Gods great kindness in offering the means of our good, and con∣sequently, God himself is despised in the means; yea, there is an unthank∣ful rejecting of grace offered. And what is further to bee done, but to leave such a one as remediless?

4 Well knows Satan, that God hath denounced and executed greater plagues upon these sins than other, where means were not present. He punish∣ed Adultery in the Law with death, not simple fornication, because one had means to avoyd the sin, the other wanted it. So for Theft, Prov. 6.30. If a Thief steal to satisfie his soul, because he is hungry, men despise him not; a restitution may be made, he must not dye; comparing the sin with adultery, in which no restitution must bee made, they must dye the death. Capernaum, which was lifted up to heaven in respect of the means of Salvation, negle∣cting those stairs, cast her self lower into hell than 7 yrus and Sidon, which never had the like things done in them. Nay God, whose nature is to bee merciful, in this case takes pleasure, and delights himself in severity, Prov. 1.22. Yee have despised all my counsel, and set my correction at nought, therefore will I laugh in your destruction.

This doctrin is of great use through the whole life.

Vse 1. If where more means be to hinder sin, there sin is aggravated: how heavie be the sins of our age, who in the means are lifted up above all the ages of one thousand five hundred years before us? How may the Lord complain of us, as Hos. 8.10. I have written to them the great things of my Law, but they have counted it a vain thing? The means that we have, doe set our sins in a farre higher degree than were the sins of our fathers. Theirs were in the night, ours in the day; theirs were ignorances in comparison, ours are presumptions, of knowledge and set purpose: theirs were errors and sins, ours are rebellions and obstinacy: they could scarce doe any other, we will not: their ignorance invincible, ours affected. And as our means be greater, so our judgement and account shall be straighter: for, to whom God gives more, of them hee requires more, Luke 12.48.

Vse 2. Content we not our selves, that we have stairs or means, as many who say they come to Church, hear the Word, receive the Sacrament, have some measure of knowledge, and be able to speak of religion: seeing the pre∣sence of the means brings Satan more fiercely upon thee, and threatneth thy greater danger, if thou growest not in soundness of Christianity by them. Consider whether the Scripture be not true, saying, 1 Not the hearers of the Word, but the doers thereof shall be justified. 2 Knowers of their Masters will, and not doers of it, shall be beaten with more stripes. 3 Many seem to be partakers of grace, who are perverters of it, and turn it into wantonness, who are of old rolled or billed unto condemnation. 4 Many in the day of Judgement shall say and alleadge for themselves, Wee have eat and drunk in thy presence, and thou hast taught in our streets; to whom the judge shall say, I tell you, I know not whence you are: depart from mee yee workers of iniquity.

The Jewes had the Ministery of John, of Christ and his Disciples, the Gos∣pel

of the Kingdom preached, which was as Jacobs Ladder, to rise up by the stairs and staves of it unto heaven: but for all this, because they walked not worthy of these means, Christ tells them plainly to their faces, that Publicans and Harlots should goe into Heaven before them. And the same shall be said of every formal Christian, contenting himself with an outward shew of goodness, and not answerable to the means he hath, without any inward, or constant change by them.

Vse 3. Let us beware of Satans wyle, neither to neglect means, nor yet to sin against them.

I In spiritual things, the means of salvation are stairs to Heaven: 1 If thou beest not a member of the Church, and abidest in the ship, thou canst not be saved, Acts 27.31. 2 If being over-run with the disease of sin, thou waitest not at the Pool wherein and when the Spirit moveth and stirreth the waters, thou canst not be cured, Joh. 5.4. Refuse the Word and Sacraments, thou perishest. 3 If God have shewed thee, oh man, what is good, and what he requireth of thee, surely to doe justly, to love mercy, to humble thy self, and walk with thy God: if thou cast thy self off these stairs into injustice, unmercifulness, pride, and profaneness, by this fall thou doest break the neck of thy soul. So when the Lord affords many gracious means within a man and without: without, the exhortations and precepts of his Word, and the warnings of his correcting hand; then, 1 Suffer the word of exhortation gladly, let the word rule thee, sin not against the word by which thou art to be judged. 2 Let the rod open the ear that was sealed, and correction bee thy instruction: it is a note of blessedness to bee chastened, and taught in Gods Law. The Lord is glad to adde this means to let in the former; and if men still fall back more and more, the Lord casts such persons off.

So when he inwardly useth either checks of Conscience, or else the motions of his Spirit, sin not against them: for, 1 The voyce of thy Conscience must thou hear one day, therefore suffer it not to goe on in accusing thee, but still it by casting out the core of sin, that makes it so restless and painful. 2 Quench not the motions of Gods Spirit: for this grieves him, and makes him goe away in displeasure, and then all thy sound comfort is gone with him.

II. In temporal things, sin not against the means. He must eat that must live, he must work that will eat, sow to reap; he that would avoyd a strange wo∣man, must love his own wife; all the Souldiers and people in the Ship must come safe to land, but then must they not cast them into the sea, but abide in the ship. Isa. 37.33. the Prophet in the Lords name tells Hezekiah, that Sen∣nacherib shall not enter into the City; but if hereupon Hezekiah, should have bid them set the gates open, would not the Prophet have told him he had be∣trayed the City? For a rich man to be an Usurer, or an oppressor, is a grea∣ter sin than it is taken for, because it is against the means: yet who are Usu∣rers else? who oppressors else? who grinde the faces of the poor, who detain the wages of poor Servants, but they? For a man to break the Sabbath for gain is a great sin, as appeareth in the poor man that went out to gather sticks: but how great then is it in rich men who need not, having much means beyond the present necessity? and yet they, or their Servants and Work∣men, must be gathering sticks to burn themselves withall in Hell. Who sees not the malice of the Devil here, who will have the Lords day world∣ly and wickedly spent, wherein God hath set up the special means to draw men from it?

For it is written.]

HAving spoken both of the ground of this assault, and also of the scope and matter of it, wee come to the third consideration in it, namely, The enforcing or urging of it by a testimony of Scripture. Satan had perswaded the Son of God to a most foolish practice: would any mad man or fool cast him∣self down from an high place, and pash himself all to peeces at any mans perswasions; and cannot now the Son of God, the wisdome of his Father, discern danger in this motion? Satan is too black here, and lales his snare in vain before the eye of that which hath wing. But to hide his blacknesse, hee draws a fair glove over a soul hand, and assaies to make the case without all danger or absurdity: Hee hath that to say which the Son of God cannot re∣fuse: Hee hath Scripture to perswade him; for no reason is comparable to this, to assure the Son of God who must hear the word of his Father, that there is neither danger, nor unreasonableness in this motion; nay, there is much good in it: 1 Hee shall shew himself to bee the Son of God: 2 Hee shall shew his affiance in his Fathers word, which hath fully assured him of his Fathers protection: as if hee should say, Thou being the Son of God, mayest without danger cast thy self down hence; but do not take it on my word, which perhaps thou mayest suspect, but take it on thy Fathers word: If that hath any truth in it, there is no danger in my motion: And because thou shalt not think that I speak without book, It is written in thy Fathers Book; If I had a Psalter here I could shew it thee, that hee hath given his Angels charge over thee, to keep thee, that thou dash not thy foot against a stone: and though thou cast thy self down, they shall bear thee up, and save thee harmless. And if they should fail of their duty, thou being the Sonne of God, canst sustain thy self by thine own proper power and ver∣tue.

Here consider two things, 1 The general consideration of the allegation, It is written. 2 The special matter of it, Hee will give his Angels charge o∣ver thee, &c.

Doct. The Devil can and doth alleadge Scripture to further his wicked purposes: as here. In his tempting of Eve hee made the ground of his temptation Gods word, Hath God indeed said yee shall not dye? In the deluding of Saul, be took the help of Samuels prophecy, 1 Sam. 28.17. The Lord hath done even as hee spake by mine hand. So his instruments, the false Prophets, pretend the word of the Lord, as Hanani, Jer. 28.2.

[Reasons.] The Reasons why Satan alledgeth Scripture, are these: 1 To hide his per∣son, and to transform himself into an Angel of Light: here hee counterfeits Davids voice, nay, the voice of the Spirit of God, speaking in the written word. He would fain perswade Christ that hee is a lover of the Truth, and under a testimony of Scripture would hide his horns.

* 1.215 2 As hereby himself dissembles holiness, so hee would colour the matter to which hee tempts us, to bee just and lawful: for is not that lawful, which the word allows? seeing it is the rule of faith and manners.

3 Hee frames himself according to the disposition of parties with whom hee is to deal: Christ stood much upon Scripture, and would do nothing without Scripture, and if hee cannot draw him by Scripture hee shall prevail nothing, and thus hee deals daily with tender consciences, hee can bring them to any thing by a Scripture of his own mis-shaping.

4 This comes to pass by reason of his malice, 1 Against the Scripture which hee seeks to abuse to a contrary end, seeing the Scriptures are written that wee might not sin. 1 Joh 2.1. 2 Against the godly, to overcome them with no other than their own weapons: Christ had made the written word his shield, his sword, hee will therefore assay with his own weapon to

wound him; and so he deals with his members.

5 Here is not onely Gods permission, but his over-ruling power: for here∣by the father of lies, against his heart and nature, giveth witnesse to the truth, and strongly argues it to bee the strongest weapon, that hath strongest power over the conscience.

Quest. How doth Satan alledge Scripture?

Answ. Hee is Gods Ape; and as God alledgeth Scripture three waies: 1 by his Spirit and inward motion, as to Abimelech in a Dream, Gen. 20.3. 2 By his Ministers and Servants, Angels or men. 3 By his own lively voice, as to Adam: So can Satan, 1 By suggestion, 2 By his Ministers, who transform themselves as if they were the Ministers and Apostles of Christ, 2 Cor. 11.13, 14, 15. not onely delivering the word, but also truely. 3 By voice in some assumed body, as undoubtedly hee did to the first Adam, and here to the se∣cond.

Use 1. Seeing then this wicked Spirit can and doth alledge Scripture against us, it behooves us to try the spirits, whether they bee of God or no, 1 John 4.1. not to beleeve every one that can alledge Scripture; for so wee might beleeve the Devil himself, 1 Thess. 5.22. our commandement is to prove all things, and hold only that which is good. Our president is in Act. 17.11. the Bereans, when they heard the Apostles, searched whether the things spoken were so. We take no coin without due tryal.

Quest. How shall I try the spirit that brings a sentence of Scrip∣ture?

Answ. 1 By diligent study and reading of Scripture, diligently search∣ing out the truth: for the determination of every truth must bee by scripture: * 1.216 and though scripture seem to bee opposed to scripture, wee must not with Papists draw determination of matters from scripture: so saith the Apostle in Eph. 4.14. Let us not bee carried about as children with every wind of doctrin: how should wee do other? but follow the truth in love. Examine the places, circumstances, antecedents, and consequents, confer with other scriptures to all which it must agree. 2 Follow and frequent the Ministery, as not content with the knowledge of the scriptures without the true understanding of them: * 1.217 for they consist not in the bare letters, but in the pithy sense, said the Father. And this true understanding wil help us to lay it to the Analogy of faith, wher∣unto it must bee agreeable, and will make our senses exercised in the word. 3 Adde hereunto prayer, which procureth the spirit to lead us into all neces∣sary truth. David never ceased to Pray to bee taught, as we may see through the whole 119. Psalm. 4 Consider the end and scope of the scripture alledg∣ed. If it lead thee into an action condemned by the law of nature, or against other direct scriptures, or principles of religion, it is of the Devil the father of Lies: for Gods Spirit never alledgeth scripture but to lead us into the know∣ledge and practice of some truth.

This is Moses his rule, Deut. 13.1. If a false Prophet rise up, see what hee aimeth at: if it bee to draw thee from the Lord, his worship, or word, take heed of him: so if Satan, by any instrument of his, shall bring the word, and pretend great zeal, if the end bee to draw thee to superstition, Idolatry, or Popery, beware of him, his scope discovers him. If a doctrin or scripture be alledged to nourish any fleshly delight, or to hold men in sin, though the words bee Gods, the allegation is the Devils: as, At what time soever a sinner repenteth, &c. and the Theef was saved at the last hour; and therefore, if thou canst say two or three good words at thy death, all shall bee well: here is the Devil, saying, It is written: for all scripture truely cited by Gods Spirit aims at mortification, and the furtherance of Repentance. If a Scripture bee alledged and urged to threaten and discourage such as fear God. and shew forwardness in good waies, or to animate the sinner, promising him peace and

life, it is Satans allegation: for if Gods Spirit alledge scripture, that word is good and comfortable to him that walks uprightly, and the threats of the law are fit provision for impenitent persons.

Vse 2. This teacheth us not to content our selves to know the Scripture, and bee able to speak of it, or to alledge it: for the Devil knows the word, and can alledge it readily, yea, hee is expert in it. Many men deceive themselves in their estate, and think themselves sure of salvation, if they can get a lirtle knowledge of the scripture above others: as though Satan could not alledge it, or as though the wicked could not preach it, as Judas did, or ungodly men pro∣fess it, who take the word into their mouth, and hate to bee reformed, Psal. 50.16, 17.

Use 3. But let us take heed wee come not behind the Devil himself, while wee thus highly conceit our selves: for, 1 Are there not a number of igno∣rant men, almost as ignorant as if the scriptures had never been written? and shall not the Devil condemn these, who hath gained so much knowledge in the word, which containeth not one word of comfort for him, but judge∣ment that makes him tremble? Yet these, whom they would make wise to salvation, and to whom they offer the joyes and comfort of life eternal, are utterly ignorant of them.

2 Many read the Scripture, but as Satan, not to inform or reform them∣selves, nor to make themselves better, but both themselves and others far worse, as not only Hereticks and learned Papists, who bend all their knowledge to suppress and hide the truth, but all such as by the scripture se••k to maintain their own errors and sins, which they will not part with: And these are no bet∣ter than the Devil.

3 Others will read Scripture, and hear, and know it, but without all special application and grace in the heart, wherein they should differ from the Devil and wicked men, who know the word, but affect it not, do it not, nay, can∣not abide the special application of it to do them good: and this doth no∣thing but increase sin and judgement: sin] Jam. 4.17. to him that knoweth to do well, and doth it not, it is sin, a great sin, without excuse or cloak. Joh. 15.22. judgement] for such shall bee beaten with many stripes.

4 Others brag of their knowledge; they read the Bible, at least Davids Psalmes, and they know as much as any Preacher can tell them. But stay, the Devil reads the Psalter as well as thou, and can quote Davids Psalms more readily than thou, hee can read the Bible, hee knows as much, yea, more than any Preacher can tell him: what sayest thou more of thy self, than the Devil can do of himself, and more truely? And what hast thou gained by all this challenge, but thine own conviction of great sin, without excuse, but not without witnesse? Is not thine own mouth thy judge, who professeth so much knowledge, and so little grace, love, practice? To sin wilfully and presumptuously, against the light, is an extraordinary conformity with Satan.

Rules of reading, and hearing the word religiously.

1 Consider the excellency of the Word above all pretious things, and how dangerous it is to take Gods name in vain; which is then, when the word is frustrate of his right end. 2 They are called holy Scriptures, not only in re∣gard of that holy truth contained in them, * 1.218 but because they are instruments, by which the Elect are sanctified and made holy, John 17.17. and therefore are never to bee used without holy affection, nor without indeavour to grow up in holiness. * 1.219 3 They are the Word of faith: therefore wee must mingle the Word with faith, and lay up the precepts and promises thereof to beleeve it. 4 The Scriptures being the rule of life, wee must submit our whole man to the obedience and practice of it, with all sincerity and constancy. Hereby we shall go beyond the knowledge of the Word in Devils and ungodly men.

NOw for the place it self, wee must consider it two waies; 1 As abused by Satan in his allegation. 2 As wee find it holily set down by the Spirit of God.

In Satans abuse of this Scripture, wee may see many particulars: 1 Hee wrongs the words of God, when hee urgeth them spoiled of the right sense of the holy Ghost.

2 Hee perverteth the right order of Gods spirit in his allegation: for where∣as Gods Spirit first suggests the word, and then frames the heart to obedience of it (for the property of the sheep of Christ is, first, to hear the voice, and then to follow, Joh. 10.27.) Satan first will have men to conceive opinions, or attempt practices pleasing to him and themselves, and then afterwards seek out some Scripture to justify them. Thus Johanan and the Captaines were resolved to go into Egypt, but sent for Jeremy to see if they might have the word of God to go with them, Jer. 42.3. compared with vers. 20.

3 Hee wrests the right end: for whereas all Scripture is written that wee might not sin, 1 Joh. 2.1. hee abuseth this part of it to draw Christ to sin: and whereas all the precious Promises of God, should hold us in the awe and fear of God, this Promise must occasion Christ to presume upon an un∣lawful action.

4 Hee willingly mistakes the persons: for whereas that Psalm, and the great Promises of it, hold true in Christ our Head, yet notwithstanding it was principally written for the godly members of Christ, and the adopted Sons of God: neither can every thing in that Psalm bee so fitly referred to Christ in himself, as in his afflicted members. Besides that, the Angels mini∣ster otherwise to Christ himself, than to his members: Christ by his own pow∣er bears up himself, and Angels, and all things, Heb. 1.3.

5 Hee falsifies the text, by adding partly to the words, partly to the sense. To the words hee addes, lest at any time, which addes no small strength to the temptation, including even that time wherein hee should bee jumping be∣tween the Pinacle and the pavement. To the sense, thrusting his dart into the sense of the place, as if that place said so much in effect to him, Cast thy self down; which Chrysostome hath well observed, saying, Cast thy self down, * 1.220 was not written, but was the poyson of the Serpent, cunningly mingled with the sweet comfort of the Scripture.

6 Hee puts out and conceals that which most makes for Christ, and against himself, namely, those words [in all thy waies] which most warreth against this headlong casting down of himself: for it is not the way of a man to cast him∣self from such an height, but to seek the stairs, or the ordinary way. And these words were not unawares omitted, but maliciously and purposely: for if Christ shall hear him speak of his waies, and consider that this casting down of himself pertained not to his way, one piece of his own argument had over∣thrown the whole.

7 In this allegation hee commits the sallacy of division, intending Christs overthrow, by dis-joyning the things which God hath coupled together: for whereas the words of that Text in the right sense, consist of two parts, name∣ly, 1 A promise of protection, and preservation: * 1.221 2 The condition of keeping a mans self in his waies, without which condition no promise of God belongs unto us (for godliness hath the promise of this life and the life to come) Satan rejects the condition wholly, and divorceth it from the promise. This is Mr. Junius his observation.

8 From every part and word of a most excellent Text, hee can urge his most hellish temptation, and make all fair weather when he intends nothing less: as if hee should say, If thou bee the Son of God, cast down thy self, I do assure thee, nay, the written Word assures thee of protection and safety: for in

such a Psalm, namely the ninety first, vers. 11. thou hast the word of thy Fa∣thers promise: yea, in one promise, a number of promises: for,

1 If thou wilt know the parties that shal support thee, they be Angels, Creatures swift, mighty, and powerful. 2 If thou doubtest of their will, they must doe it, they can neither will nor chuse, it is their charge, they are commanded so to doe. 3 If thou ask the manner how, they must bear thee up, that if thou wouldst, thou canst not fall. 4 If thou doubtest of their cheerfulness, or wil∣lingness, or diligence, there is no fear; for they must doe it as Mothers or Nurses (as the word signifies) who out of their tender love bear, and carry, or lead the infant with great watch and circumspection, that it fall not, and so come to hurt. 5 If thou thinkest there is any limitation of their Com∣mission, there is none; for they must bear thee up at all times. 6 To take away all suspition of fear from thee, they must save thee, not only from great danger, as breaking thy bones or neck, but from the least danger, thy foote, the lowest and basest part shall not stumble or be hurt, much less thy head, thy self.

Thus subtilly intending to hold with the Hound, and run with the Hare, Satan hath pickt out a place which seemeth forcible enough to perswade any reasonable man to his purpose. Hence note, that

Doct. A principal wile of Satan, is, to assay (if he can by no means else) to overthrow men by the overthrow of Scriptures. Gen. 3.1. Hath God indeed said yee shall not eat of every tree of the garden? It were strange and marvellous hee should say so, seeing hee knows it would better your estate. In this his first temptation, of all other he chuseth to make Gods Word a means of their and our overthrow, thinking it not an easie thing to destroy Gods Image in the soul, unless he could first destroy the word of God out of their heart, 1 Sam. 28.15. when the Devil would delude Saul, and hasten his death, he lays the ground of it in Gods Word, and taking on him the person of Samuel, saith, The Lord hath done even as he spake by my hand; abusing and alleadging that Scripture in 1 Sam. 15.28. The Lord will rent the Kingdom from thee this day, and hath given it to thy neighbour, who is better than thou. Mar. 1.23. the Devil comes to Christ, and tells him he knows him well enough, Thou art Jesus of Nazareth, even that holy one of God, that holy One that was promised, figured, and expected, even that Redeemer and holy One of Israel, Isa. 41.14. Even that holy One fore-told by the Angel, Luke 1.35. And all this was by Scrip∣ture, to overthrow both Christ himself, and the faith of beleevers, as though there were some secret compact and familiarity between him and them: and perhaps hence arose that speech, By Beelzebub hee casteth out Devils.

[Reasons.] 1 Satan knows that Scripture is the will of God revealed, and hath sway in the conscience, as being inspired by the Holy Ghost, as the only rule of faith and life; and if he can turkis the Scripture out of his right sense and shape, he perverts judgement, and holds the conscience in error; and these errours are dangerous, and near of kin to obstinacy. For till the truth of God come to his place again in the conscience, it wil stiffen it self in error even to the death. So as by this stratagem Satan usurps the conscience, which is Gods right, and so leads men at his pleasure.

2 His malice sets him clean contrary to God in his proceedings. God hath given his Scripture to save men by, and therefore it is called, a word of salvation: now Satan would herein cross the Lord, in perverting the word to mens condemnation. The Scripture is in the Church as a Law to the Com∣mon-wealth, to contain men in the compass of faith and godly life; whence it is called Statutes, and precepts, and judgements. But Satan seeks to enforce it as a Law to thrust men from faith and obedience. The Scripture is a word of truth, of holiness, of wisdom, every way resembling God the Author: Sa∣tan

therefore, being the greatest enemy to Gods Image, is the greatest ene∣my to the Scriptures, and desireth to pervert them, by establishing by them Errours, Heresies, false Doctrins, wicked and foolish opinions and practices.

3 His subtilty and policy is not inferiour to his malice: for, 1 He hath a special slight and trick of his own, by pretending truth to impugn it, and with Scripture to fight against Scripture; which hee hath taught his special Factors, Hereticks, and Seducers: for why else did Christ forbid the Devil to witness to him, but that even that truth he speaks, ever tends to destroy the truth? And in the text, why cites he the truth, but to draw Christ into an error? 2 He will gain to himself some credit by this practice: for seeing speeches and testimonies depend much upon the credit of the speaker, by his quoting of Scripture he would be taken, as if the truth of Scripture depended upon, or needed his witness.

4 Satan must doe thus, if hee will prevail against Christ, or his Servants: for Scripture in the true sense of it, is no patron of sin, nor ever stands on the Devils side.

Use. Of all temptations beware most of them which come armed with Scripture: for hardlier can wee espy the subtilty and danger of these, than those which are directly against the Scripture. And by temptations of this kind, Satan mightily prevaileth in points both of doctrin and practice; which it shall not be amiss to give some taste of, and in both wee shall observe how Satan doth not so much use as abuse Scripture.

I. In matters of doctrin. 1 For the establishing of the Head-ship of the Church in the Pope, the ordinary Papists have found a Scripture in Joh. 21.16. where Christ saith, Feed my sheep. I answer: First, that place speaks not of any Head-ship, or Spiritual government, but of feeding by the Word and Sacra∣ments, which the Pope never doth: Secondly, it is a commandement not gi∣ven to Peter alone, but to all the Apostles, who were equally Apostles with him, but applied to Peter specially, not to note any Primacy, but secretly to check him for his three-fold denial, whereby he made himself unworthy to be a Disciple.

Obj. But Peter saith he hath two swords, and therefore the Pope hath both Spi∣ritual and Temporal jurisdiction.

Sol. This is a place of Satans alleadging, when that which is spoken lite∣rally, is wrested into a figurative sense. And where Peter is commanded (Act. 10.13.) to kill, and eat, the Pope may kill, and slay, and eat up whom he will or can, Prince with people. But this is a place literally to be taken, and one part of the argument hangs with another as the dream of a sick man: for the Pope, if he be Peters Successor, must feed the sheep, nor feed on them. But Bellarmine, who would make the world beleeve his wit is thinner, hath devi∣sed a farre more sufficient place, 1 Pet. 2.6. Behold, I put in Sion a chief corner stone, elect and precious; that is, the Pope: In his Preface to the Controversie, De Rom. Pontif. and lib. 4. cap. 5. But what may wee think to reap from him, that dares begin his Controversie with so high a blasphemy? and lest wee should think it fell inconsiderately from him, he takes it up again. For doth not both Paul and Peter teach, that this stone can be meant of none but of Christ? doth not both of them adde, He that beleeveth in him, shall not bee ashamed? must we now beleeve in the Pope? And who is this living stone that gives life to all that are built upon him, besides Christ himself? None can arrogate it to himself, or attribute it to another without high blasphemy. Therefore I con∣clude this point, boldly affirming that the Devil could not more impiously a∣buse this place, than hath blasphemous Bellarmine.

2 For the point of Justification by Works, is alleadged that place of James, 2.21. wherein they adde unto the text, 1 A false gloss, by works of the Law.

2 A false distinction, saying, that they justify as causes; whereas we grant that as effects they justify, that is, declare a man to bee justified: So did A∣brahams works declare him to be just: and this is not the justification of the person, which is onely by faith, but of the faith of the person, which is mani∣festly dead without them.

3 In that great sacramentary controversy they alledge, This is my body: wherein Satan hath taught them to abuse Scripture, in taking that literally which is figuratively spoken, as often to writhe that into a figure which is spoken literally: and whereas they exclaim against us for denying the words of Christ, as Hereticks, wee are far from denying Christs words, but disclaim their false meaning, which destroies the Scripture, seeing Scrip∣ture stands not in words, but in sense.

4 To establish the false Doctrin of Free-will, they furnish themselves with that place in Jer. 17.7. Blessed is the man that trusteth in the Lord, and whose hope the Lord is. But what do they else but imitate the Devil, in cutting off that part of the Text which makes against them? for in the next verse it followeth, The heart of man is deceitful above all things, who can know it? shewing, that man in himself is utterly destitute of all grace.

5 For the Jesuitical trick of equivocation, or mental reservation, they have Scripture and Example.

Joh. 1.21. they asked John if hee were a Prophet, hee said, No, whereas he was one: for Zachary called him the Prophet of the Highest, and Christ said that there was not a greater Prophet than John: therefore John equi∣vocated.

Answ. Whatsoever was the true meaning of the Question, that John an∣swered plainly unto. If they meant to ask him if hee were that singular Prophet, whom they fancied to come together with their Messiah, hee truely answered, No. If hee were any of the ancient Prophets, who were long before Christ, hee truely answered in that sense, No. If hee were a Prophet by his proper office, hee truely answered, no. For howsoever he was by grace and power a Prophet, being sent of God to reprove and convert sinners; yet by ordinary office, hee was no Prophet, neither did he prophecy.

But what is this to those mental reservations; Are you a Priest, Garnet? No, saith hee, meaning not a Priest of Apollo, or Jupiter. Were not you in England at such a time? No, not as the Sun in the firmament, or as a King in a Kingdome. A strange madness, that men professing knowledge and zeal, should so dally with lies and oaths: which tricks of theirs, were they justifiable and sound, wee should have little use of Magistracy or tribunals, especiall where matters are determined by mens oathes: hee were a very block that would suffer any thing to bee fastened upon him. The murderer might swear hee never slew man, namely, with the jaw-bone of an Ass as Sampson did. The Drunkard might swear hee drunk never a drop, if hee can inwardly conceive of water, or aqua coelestis, or the Poets nectar, or what hee can feign. The Adultress might swear shee was never toucht, if shee can inwardly conceive of any creature, as of a Bull, or a Swan, as the Poets feign of Pas••ph•••• and Lada. And were it lawful to dally with God, and mens Consciences, after this manner, wee could pay them home in their own kinde: for suppose a man were in their Inquision, and were asked if the Pope were Supream over all Kings; if a man were disposed to equivo∣cate, hee might say and swear, yea; reserving his secret meaning, not by right, but onely in his own proud and ambitious desire; and thus delude them.

II. In matters of practice, you shall have no sinner but he hath a Scrip∣ture reached to him, to lye safe under in the holding of his sin, but robbed and turned out of the right sense. The Atheist, that cares for no Scripture,

yet hath one text for himself, Eccl. 7.18. Bee not just overmuch, nor overwise: and so hee hath enough to cast off all care of knowledge, and conscience. The Image-munget hath a Text, to let nothing bee lost: hee hath a good use for his Images; if they cannot serve to worship, they may serve for or∣nament. The Swearer hath a Text in Jeremy, Thou shalt swear in truth, righteousnesse, and judgement: therefore hee will swear so long as hee sweareth nothing but that which is true. The Sabbath-breaker hath his Text, The Sabbath was made for man, and not man for the Sabbath. The Murderer and Adulterer think themselves safe, seeing they finde David in both these sins, and yet commended of God. The Drunkard hath his lesson, Drink no lon∣ger water, but a little wine for thy stomack, and often infirmities sake. The Co∣vetous person knows, that hee that provides not for his family, is worse than an Infidel, which through many mens wickednesse, is a ground of much covetousnesse. The lazy Protestant hath his Text, Wee are saved by grace, and justified by the blood of Christ freely: what can his works do? what need they? The idle person hath his Text, Care not for to morrow, let to mor∣row care for it self. The Usurer hath his plain place, Matth. 25.27.—That I might have received mine own with Usury. The Theef, hath the Theef on the Cross, repenting at the last. The carnal Gospeller cares not what sin he venture on, because where sin hath abounded, there grace hath abounded much more. The careless Libertine is predestinated to life or death, do what hee can, and do what hee list, hee cannot change Gods Decree: and so he will do what hee list. The obdurate and hardned sinner saith, At what time soe∣ver a sinner repents, God will put all his sins out of his remembrance, and therefore hee will not repent till hee bee dying.

Lastly, the unjust person hee hath his rule in the unjust Steward, who was commended by Christ: who was indeed commended for his provi∣dence, not for his injustice. In all these thou mayest hold this for a good rule, It is the Devils divinity, to confirm thy self in any sin by whatsoever thou hear∣est or readest in Gods book; all which in Gods meaning is direct, and the only preservative against all sin.

NOw wee are to consider this comfortable Scripture in the holy use of it, not as wee have it wrested and mangled by Satan, but as wee find it set down by the Holy Ghost, Psalm 91.11. For hee shall give his Angels charge over thee, to keep thee in all thy waies: They shall bear thee in their hands, that thou hurt not thy foot against a stone.

In which words the godly are secured, and assured of safety in danger, not onely because the Lord himself is become their refuge and protection, as in the words going before, but in that to his own fatherly care and providence hee hath added a guard of Angels: to whose care also hee hath com∣mitted the Godly. Wherein for explication, wee will note these parti∣culars,

1 What is the ministery of the Angels, namely, to bee the godly mans keepers.

2 Who sealeth their Commission, He hath given them charge.

3 The limitation of it, In all thy waies.

4 The manner, They shall bear thee up in their hands.

5 The end, lest thou dash thy foot against a stone. Which is a borrowed speech taken from Mothers or Nurses, who lead or carry their tender children in their hands, that they stumble and fall not to hurt or endanger them∣selves.

The word Angel, is a name not of nature (for so they bee spirits) but of office, ministring spirits, to God, to Jesus Christ, and to Gods Elect His An∣gels] that is, the good and Elect Angels, called his, 1 By Creation: for

they had not being of themselves. 2 By more immediate ministery, they assist him, and stand before his face; whereas the wicked Angels are cast down from Heaven, from enjoying his presence. 3 By grace of perseverance: for they fell not from their estate, as the wicked Angels did, and are now confirmed by Christ that they cannot fall: and hence is Christ called the Head of men and Angels, in whom all things in heaven and earth consist, Coloss. 1. v. 17. that is, are preserved, sustained, and governed, whether visible or invisible; and consequently a mediator of the Angels in respect of special grace of con∣firmation, by which they inseparably adhere to God, although in respect of that mediation which is restrained to redemption, the Angels have no need of it.

Charge] This charge is not a general Commandement over the Church in general, but a special charge over every godly man, over thee. And the charge is directed to many Angels to keep one man; for the word affords us more comfort, than that Popish and ungrounded conceit, of every mans having his particular Angel.

Quest. Why doth God give this charge to the Angels? or why doth he use their Ministery?

Answ. Not for any necessity (for hee by his word and beck doth sustain Heaven and Earth, and without them can keep his own) but out of his good will to us, hee declares his love and care of us, who hath so abundantly pro∣vided for our safety, and made far more glorious natures than our selves our keepers.

To keep thee] This custody of the Angels standeth. 1 In observing and watching their persons, souls, bodies, and estates, and therefore are called watchmen, Dan. 4.10. And I saw a watchman, and an holy one come down from Heaven. 2 In propulsing and averting evil: so here, There shall no evill come near thee, for hee will give his Angels charge over thee. 3 In defending them in good, as Elizeus and his servant being compassed with enemies. 4 In comforting them in trouble, as Hagar, Gen. 21.17. and Jacob, Gen. 32.1, 2. and Christ in this place.

In all thy waies] Namely, in such courses as God hath appointed, and in all these, in all times, and in all places, in all estates and conditions. In the way into the world, in birth, and infancy, the good Angels keep Gods lit∣tle children, Matth. 18.10. In the way thorow the world they keep us, as the Israelites in the Wilderness, Exod. 33.2. In the way out of the World, their charge is to keep us, as wee may see in Lazarus, who when hee dyed the An∣gels carried his soul into Abrahams bosome. In all our waies, by day and by night▪ they keep us so long as wee are in our callings.

They shall bear thee in their hands] This is a borrowed speech: for Angels have no hands, nor bodies: sometimes they assume bodies in their ministery to others, but these bodies are not theirs, neither were they naturally and hypostatically united unto them, but for the time created and assumed: but, from what beginning they were taken, or into what end after the ministe∣ry they were resolved, it is idle to inquire. Here hands are ascribed to them, as elsewhere wings, both improperly; one shews the speediness of their mo∣tion, the other their fitness and tenderness in our keeping: For their charge is not onely to foresee danger and admonish us, but they must bee actual helpers, to bear us up from ground, when wee are ready to fall, and get knocks; as a tender mother or nurse, if they see the little child falling, will haste and catch it before the head comes to the ground.

That thou dash not thy foot against a stone.] That is, that thou hurt not thy foot against any rub or occasion. Angels are nurses, wee are as infants in spiritual matters, on every occasion ready to fall into sin, and by it into all dangers, spiritual and temporal. Now the Angels keep us not onely from

hurt by others, but from bringing hurt on our selves, even the least; they keep us from hurting our Head, yea our Foot.

Object. But how do the Angels perform their charge, when some of Gods chil∣dren not onely stumble, but fall spiritually, and bodily, and take great harm?

Answ. The reason is, because no man keeps his way so diligently and up∣rightly as hee ought. If wee did never fail, God would never fail us, no more would his holy Angels; nay, such is their love, as they would not have us to take the least hurt in the world, while wee walk faithfully in the waies and commandements of God.

Doct. The Angels of God are the tender keepers of Gods children in Gods waies, that no hurt can beside them. Gen. 32.5. When Jacob was in great fear of his brother Esau, the Angel of God met him to comfort and defend him. When Sodome was to bee destroyed; the Angels came to Lot to forewarn and haste him out of that wicked City. Psal. 34.7. The Angel of the Lord pitcheth his tents round about them that fear the Lord, and delivereth them.

1 Because of Jesus Christ our Head, [Reasons.] to whom they are subject as to their Lord and Head, who hath reconciled things in Heaven and Earth, Angels and Men, Col. 1.20. In our selves and our own vileness wee could not bee indured by these blessed spirits, but now Christ becomes our head, and for him they tend us as his members.

2 Their love to us is another ground of their custody of us, manifested in that they are compared to Nurses: neither can they but love those whom they see God loveth; now they see God loving us so dearly, that hee spares not his own Son, but gives him to the death for us, and therefore they dearly love us and our good, they desire our salvation and promote it, they rejoyce that our salvation is wrought, and are glad of our repentance, by which wee lay hold on it.

3 And specially this charge and commandement of God is the cause hereof; so as now it is not out of curtesy, or the goodness of their nature on∣ly, that they do us good, but by vertue of this charge and commandement of God, whom they love as their chief good, and to whom they are bound in absolute obedience by the eternal law of their nature; so as although they are charged by God, yet are they not forced or co-acted, but out of their perfect love of God they watch over us for our good.

Vse 1. This doctrin affords a use of great consolation: for when we con∣sider our own weakness and impotency on one hand, and the multitude, power, and policy of our enemies on the other, when wee see a whole Ar∣my of sins besiedging us, and a whole legion of dangers behinde them to oppresse and swallow us; now this Doctrin touching Gods providence in the ministery of Angels, will be able to support us; when wee shall consider, not only that Gods protection is as a wall of fire round about us, but that he hath set and pirched his Angels round about us as a guard, of whom we may say with Elisha for their multitude, They are more that are with us, * 1.222 than they that are against us; and for their power, they are called the Angels of Gods power, farre stronger than the wicked Angels and Powers that are against us.

And when wee shall consider, that God hath given a charge, and that not to one or two Angels, but to the whole blessed company of them over every godly man, how can wee but assure our selves, that wee shall be de∣fended and protected? If a man were to pass by ship over a dangerous sea, full of gulfs, sands, rocks, and robbers, if the King should give him letters of safe conduct, it would much comfort him and help him through his voyage: but, if this King should send a great Navy to conduct him over, yea, and should not onely go in his own person, but call out all his men of

war to see him safely arrived, this were so comfortable as hee could not wish more. But thus doth the Lord with his children, not onely himself going with them through the world, but guarding them with his holy Angels, who willingly afford their ministery, because of their love to man, but in respect of Gods word and charge much more willingly, that of Gods Angels they be∣come our Angels, Matth. 18.10.

What an unspeakeable comfort is it, that when wee lose the watch over our selves many waies, through sleep of soul or body, the Angels watch over our safety? Matth. 2.13. Joseph was a sleep, and thought not of that danger which was even upon him, by means of Herods cruelty: but even in that sleep the Angel watched and admonished him by a dream; both of the danger, and the means to escape.

How great a comfort is it, that when wee see such difficulties between us and our desires, as wee can never overcome, then wee have Gods Angels present to do it to our hands? Mark 16.3. when the good women that came to imbalme Christs body, were very much troubled how to come to his body, and asked who shall roul away the stone, for it was a very great one, when they looked, they saw the stone rowlled away, and it was done by the Angel, as Matthew hath it. Gods Angels rowl away all stones and im∣pediments, and make our way smooth to all good duties.

No less comfort is it, that when Satan begins to insult, and makes as if hee would trample upon us, wee have a stronger guard about us, any one of the Angels being as able to shut the mouth of this roaring Lyon, as they were to shut the mouths of those hungry Lyons, into whose den Daniel was cast.

And for the further strength of our faith and comfort in this Doctrin, the Scripture notes three things further concerning Angels, worth observing, 1 Their wisdome and providence in pitching about us, so as wee lye open no where, Exod. 14.19. when Israel was gone out of Egypt, the Angel of the Lord who went before them to lead them out, now removed and went be∣hind them, because now Pharaoh and his people pursued them. The pow∣er of the Angel was no lesse if hee had stayed before them as hee was, being Christ himself, but for the comfort of Israel, and our instruction, the Angel changeth his place, and stoppeth between them and the danger. 2 Their u∣niting of themselves, and strength for our safety; one of them readily will help another in helping us: Dan. 10.13. one Angel being resisted by the Prince of the Kingdome of Persia, Michael one of the chief Princes came to help him: who whether hee were an Angel, or (as it is more likely) the Prince and Lord of the Angels, even the Angel of the great Cove∣nant Christ himself, it is every way full of comfort. 3 Their patience towards us, who if they should bee gone from us, as often as wee by sin pro∣voke them, wee should perish every moment. But as God is long-suffering, so hath hee charged his Angels to bee: and therefore they wait still for our re∣turn, and rejoyce in the repentance of sinners, Luke 15.10. and abide in their charge and ministery still.

Ʋse 2. Again, this doctrin is a ground of manifold instruction.

1 Hath God afforded us the Ministery of Angels? then note the privi∣ledge and preheminence of Gods children, whose nature being assumed by the Son of God, gives it dignity above the Angels, who are the ministers of our humane nature in the head and members. Angels are indeed called the Sons of God, but that is by creation. Christ never gave them this honour to call them brethren. Nay, there is a nearer conjunction between Christ and us, than between Christ and the Angels, which conjunction doth priviledge us with their attendance. 1 By reason of his conception and incarnation, tak∣ing on him the seed of Abraham, and not of the Angels, by which hee be∣comes

flesh of our flesh. 2 By reason of his Spiritual contract, taking us to be one with himself, by which we become flesh of his flesh, and so nearly set into him, as the Angels cannot be, who are not members of this Head, as the elect be. Christ indeed may bee called their Head, but as a Lord and Commander, nor by such Spiritual union as is between Christ and the Chri∣stian.

Herein we may see the love of God in setting his Angels to be our keepers. The more noble, potent, numerous, and diligent the custody is, the more is the care and love of the thing kept. How great thanks therefore owe wee unto our God, who notwithstanding he is daily offended with our sins, yet affords us the ministry of his Angels? Who, and what am I, that God is so mindful of me, that he should give so many glorious Creatures charge over me, that he should give me such a priviledge, that even the holy Angels (whose dwel∣ling is in Heaven, and see the face of God, who are all spirit and no flesh, who are free from all sin and misery) should so narrowly attend me a lump of earth, a peece of flesh, compassed with so many sins and miseries, as I can look no way either before or behind them! David in the eighth Psalm burst out into the praise of God, when he considered that God had afforded man the use of Birds, Beasts, and Fishes: O Lord, saith he, what is man that thou art so mindful of him, and hast preferred him over the works of thy hands! How much more should we, when we see our happiness by the ministery of the glo∣rious Angels?

2 Let us learn hence to look to our conversation, because of the Angels, 2 Cor. 11.10. for they are our keepers and observers, they see all the good and bad we doe, and we doe not speak any thing without many witnesses. Sin makes God take away our hedge, Isa. 5.5. it grieves the Angels of God, and lays a man naked to all his Judgements. Shall we willingly offend them, from whom, under God, we receive so great and daily comforts? If we did beleeve, or weigh this doctrine, we would not: but because wee see not God, nor his Angels, we love neither, nor fear to offend either.

3 Let us beware of wronging the Children of God, even because they have the protection of the Angels. To rise up against any of them, is to rise up a∣gainst the Angels their keepers. Offend none of these little ones: for their Angels behold the face of their heavenly Father, and thou provokest the An∣gels against thee. It the Sodomites rise up against Lot, the Angels will save him and destroy them. It Balaam will goe to Curse Gods people, he shall have an Angel against him with a sword drawn ready to kill him.

4 Learn wee to give God the honour of our salvation and safety, when wee have avoyded any danger, publick or private. It is not by chance, nor by our providence and policy, but Gods charging his Angels to save and keep us. Daniel did rightly ascribe his deliverance to God, by the ministery of the Angel, chap. 6.22. My God (saith he) sent his Angel, and shut the Lions mouth.

5 To be partaker of all this comfort, these means are to bee used: 1 Be∣come a godly man, Psal. 34.9. The Angel of the Lord pitcheth his tent round about them that fear the Lord. Heb. 1.14. They are ministring Spirits to the heirs of salvation. 2 Hold on in a godly course, keep thee in thy ways, in the duties of thy Calling, general and special; for thus long the charge of the Angels stands in force. 3 Pray (not to Angels, but) to the God of Heaven, to send his Angel before thee, to direct and assist thee in thy duties and ways. For what God hath promised, we must pray for, Gen. 24.7. Abraham tells his Servant, that God will send his Angel before him to take a wife for his son: and this An∣gel prospered his Journey, vers. 40. And that this was the practice of the Church in Aegypt, appears by Moses his message to the King of Edom, Numb.

20.16. being ill entreated in Aegypt, we prayed to the Lord, and he sent an An∣gel, and brought us out of Aegypt. I doubt not but this duty, were it more faithfully practised, would bring home much more success and comfort, than many men find in their labour, who scarce know whence or how their pro∣sperity cometh unto them.

Obj. If God should send his Angels in humane form, and as familiarly to con∣verse with us as anciently they did with the Patriarks, we should beleeve this do∣ctrine: but now there is certainly no such thing.

Ans. 1. Christ is now in Heaven, where our conversation ought to bee by faith, rather than by the visible apparition of Angels. 2 The beginnings of the Church needed such heavenly confirmation, but now the Word is suffi∣ciently confirmed by the Son himself from Heaven. 3 The Scriptures are perfect, and fully and plainly reveal unto us Gods will in every particular, as if the Angels should come and teach us daily. 4 The blessed Spirit is more abundantly given in our hearts, and supplieth their absence in bodily shape and apparition. 5 We must labour to get the eyes of our souls open, and then we shall with Eloshaes servant see their comfortable presence, notwith∣standing they take no bodies to appear in.

Vers. 7. Jesus said unto him, It is written again, Thou shalt not tempt the Lord thy God.

NOw followeth the repulse of our Saviour to this second temptation, wherein are two things, 1 His resistance: 2 His reason, drawn from a testimony of Scripture.

* 1.223 I. Christ resisteth, and yeeldeth not, albeit hee heareth Scripture alleadged. Why? If yee were of God (saith Christ) yee would hear his word: neither doth Scripture speak any thing in vain. But the reason is, 1 Because our Lord perceived that the Word was wrested and abused by Satan: and 2 That Scripture abused, binds not to obedience: 3 That Scripture turned out of his right sense, is not Gods Word, but carries something in it besides Scrip∣ture: and then if an Angel from Heaven should bring it, wee must bee so farre from receiving it, as to hold him accursed: 4 For our example, that wee should not take all allegations hand over head (but as Christ here) try whi∣ther they tend; if to cast us down, refuse them.

II. Christ resisteth, but not without reason, but by Scripture, and opposeth Scripture to Scripture, not as repugnant one to another, but by way of collation and conferring one with another, that the right use of one, may overthrow the abuse of the other: not in way of contrariety, but of commentary.

Quest. But why did not our Saviour shut his mouth by telling him how wicked∣ly he had abused the text he had alleadged, by adding, detracting, and wresting it to a contrary end and meaning?

Ans. This might indeed have confounded him sufficiently: but our Savi∣our his Combate is not only victorious for us, but exemplary; and therefore we are herein trained in our fight and encounter: 1 To hold close to the Scripture in answering the Devil; It is written again: which word of our Saviour noteth how he buckled the Scripture to him, both as a Buckler to de∣fend him, and as a Sword to foyl and wound his enemy: and so must wee, who are not so able to dispute with Satan about the true meaning of a place, as our Lord was. 2 To inform us, that the best and only way to discover the abuse of Scripture is Scripture, it being the only rule and judge of it self, and all the controversies rising out of it. And therefore the Devil, no sooner heard this testimony, but his mouth was shut, as well knowing how the wis∣dom of the Father had discovered his subtilty. The best Commentary of Scripture is Scripture; every man is the best interpreter of himself, and so

the Author of the Scriptures is the best interpreter of them. 3 To let us see, that although Satan had abused the Scripture, yet he nor wee must overcome by no other weapon, and that the abuse of a thing, takes not away the right use of it; nor good things to be rejected, because they are abused by them that can use them aright. If Christ had been of the Papists mind, he would have condemned and shut up the Scriptures from common men, because the Devil had abused them: for so doe they, because Hereticks his instruments doe abuse them, the Laiety may not meddle with them.

But it is plain, that in things necessary, no abuse in one, takes away the right use in another. As for example: A murderer useth a sword to kill a man; may not another use a sword, or that sword in his own defence? And are not the Scriptures, the sword of the Spirit, more necessary? A Drunkard, a Glutton, a proud person, abuse meat, and drink, and apparel, to surfeiting, drunkenness, ryot, and excess: shall wee therefore cast away meat, drink, ap∣parel, and refuse the necessary use of it? And is not the Word a more neces∣sary food? Because a Wolf comes in sheeps cloathing, must the sheep cast away their fleece? No: the Prophets did not refuse the Word of the Lord, because the false Prophets did say, The Word of the Lord, as well as they.

Obj. Then it is no good argument, that we must reject such and such things, because the Papists have abused them.

Ans. If they be good, and necessary, it is not; as are the Word, Prayer, Sacraments, Churches, and whatsoever stands by Gods Ordinance in Divine or Civil use. But in things unnecessary, that wee might bee as well, or better without their use, it is a good consequence; Idolaters have abused them, therefore we must forbear them, as Bishop Jewel speaketh.

Doct. The infallible Judge, and speaking-decider of all Controversies in the Church, are the holy Scriptures in the true sense of them. Our Lord here gives the true meaning of one Scripture by another, in this his Controversie with the Devil. Deut. 17.9, 10. In any matter of difference, the people must come to the Priest or Levite, and they must judge and determine all differences ac∣cording to the Law; and all the people upon pain of death must stand to that judgement. Now this Priest was a type not of the Pope, but of Christ, on whose mouth all must depend for the decision of all Controversies. Josh. 1.7. the Book of the Law was given to Joshua, to decide all matters among the Jews, from which he must not depart to the right hand or left hand: He was an eminent type of our Jesus or Joshua, whose voyce speaking in the Scripture (the Book of the Law) we must attend unto in all things. Joh. 5.39. Search the Scriptures: and our Saviour said to the Sadduces, Yee erre, not knowing the Scriptures, plainly affirming that the Scriptures rightly known, were a suf∣ficient fence from all errour. Luke 16.29. They have Moses and the Prophets; let them hear them. Matth. 19.4. Christ by Scripture refuted the Pharisees a∣buse of that Scripture of Moses, for putting away their wives. Isa. 8.20. To the Law, and to the Testimony.

1 This is true by reason of the perfection of the Scripture: Psal. 19.7. [Reasons.] The Law of God is perfect, so perfect, as man and Angel are accursed that shall adde unto it. Prov. 30.5, 6. Every word of God is pure, a shield to those that trust in him: put nothing unto his words, lest he reprove thee, and thou be found a lyar. It is a perfect Canon or rule, which as a straight line shews the crookedness of that which is not strait. It is a touch-stone and trial of all truths. It is a per∣fect Law, which is an universal Judgement, to direct all, and for all to bee led by which live under it. It is perfect in the effect, 2 Tim. 3.16. It is profi∣table to teach, to improve, to correct, and instruct in righteousness, and to make the man of God perfect.

Obj. The Apostle saith, it is profitable, but not that it is sufficient alone.

Ans. We say not it is therefore sufficient, because he saith it is profitable; but, because it is profitable for all purposes of teaching, improving, and make∣ing the man of God perfect, therefore it is sufficient and perfect.

2 In the Scripture we have the voyce of God speaking from Heaven, than which voyce no voyce of man or Angel can be more clear or manifest, Prov. 2.••. Out of his mouth cometh knowledge and understanding. His wisdom in the Scripture, is above Salomons, in answering all dark and deep questions; and no ca••e can be propounded, which hath not there his satisfaction and deter∣mination.

Object. But the Scriptures are a dumbe Judge, and cannot determine Controversies.

Ans. 1. We give earthly Kings leave to give definitive sentence and judg∣ment in cases by their writing, by which, numbers who never heard their voyce but read the writing, understand their meaning: and shall we now call them ••••mb Judges? or shall we deny this priviledge to the King of glory, to determine by writing, but wee must blasphemously account him a dumb Judge?

2 The Scriptures are not a dumb Judge, but a speaking Judge: Rom. 3.19. That which the Law speaketh, it speaketh to them that are under the Law. Heb. 12.5. * 1.224 Yee have forgotten the consolation which speaketh to you as children. Joh. 7.42. Doth not the Scripture say? and what saith the Scripture? so as it is a speaking Judge, and gives to it self a mouth, and a voyce, and that a loud one, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Rom. 9.27. the Apostle quoting the Prophet Esay, saith, Esay cries out concerning Israel, &c. 3 How doth their Speaking-Judge determine all Causes in Christendom delated unto him at Rome, but by Writing, and Bulls, and Breves? and yet hee scorns to be counted a dumb Judge.

3 That is the noble and infallible Judge of all Controversies, to which all flesh must stand, which hath his authority of himself, no way delegate: but the Scripture is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for it self to bee beleeved, because it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, inspired by God, from whom lies no appeal, whose judgement can by no means within or without it self be corrupted, whose voyce alone cannot erre or be led by passion, affection, or respect of persons, but is an unchangeable truth as God himself is, the Author of it. In every Common-wealth, the fit∣test decider of a Controversie in the Law, is the Law-maker, the King himself: the same is also true in the Church.

4 Christ himself decided all Controversies by Scripture: so did the Apo∣stles: so the ancient beleevers brought all their doubts to the Scriptures, after their example.

Vse 1. This serves to discover the wickedness of the Church of Rome: who, 1 That they may be Judges in their Causes, and 2 To avoyd the light of Scripture, which they see so direct against them; flie the Scriptures as an in∣competent Judge of the Controversies of Religion between us: and in stead of the Scriptures, they appoint us four Judges, the authority of all which is supe∣riour (by th••ir doctrine) to the authority of Scripture. * 1.225

I. The first Judge is the Church: for that (say they) is to judge of the mea∣ning of Scripture; and but for the authority of the Church, wee could not know which were Scripture.

Ans. 1. We ask what they mean by the Church: They say, the Catholick Church. But that is impossible to be Judge upon earth, because it is a com∣pany of all the elect in Heaven and Earth, which never was on earth at one time. Then they say, the visible Church. But what if the Church bee not vi∣sible sometimes, as in Elias his time, or be in the Wilderness? Then they say, the Roman Church, which hath ever been visible these fifteen hundred years. Now we know our Judge, and how our cause is like to goe, in which it is a party. But,

1 It is not the Catholike Church, unless a finger can bee an hand, or an hand the whole body, or a part become the whole, and falsly and ridiculous∣ly call themselves Catholikes. 2 That is no true Church, which disagreeth from Christ the Head, as Augustine saith, and is fallen off Christ by many fundamental errors; as Idolatry, Justification by works, and the like; which yet are maintained by Romanists. 3 Wee hold that the Orthodox and true Church is, 1 A witnesse and keeper of the Scriptures: but a jewell hath his price and excellency from it self, not from the keeper. 2 Having the Spirit of Christ, the Church can discern true Scripture from false and supposititious writings; but this by the help of Scripture: as a Gold∣smith by the touch-stone can discern gold from other metals; but hee makes it not gold, but onely tries it so to bee. 3 It is to publish and declare the truth of Scripture, without adding, or diminishing, as an Herald or Cryer manifests the Kings pleasure, but it receives no authority from him. 4 The true Church is a ministerial interpreter, as having the gift of Prophecy, but ty∣ed to interpret and judge of Scripture by Scripture; Christ is a magisterial interpreter.

But that the Church on earth should have authority over Scriptures, is too unreasonable. 1 It is to prefer mens voice and testimony above Gods, 1 Joh. 5.9. If wee receive mans testimony, the testimony of God is greater, Joh. 5. ult. If yee will not beleeve Moses his writings, how will yee beleeve my say∣ings? as if hee should say, If yee beleeve not Scriptures, my testimony will do you no good. True it is, That our Saviour said, I receive not testimony from man; that is, I need no mans testimony: for John gave witness to Christ: no more doth the Scripture in it self. For Christ was the light, whe∣ther John witnessed to it or no: so is the Scripture the Word of God, whether the Church bee witness or no. But wee admit the Church to give witness but not authority: see it in a familiar example: A man owes mee money, I have a bond, and witnesses, hee denies it, I produce the bond, and the witnesses, that clear the matter, and affirm the bond to bee his act and law∣ful; do these now make the bond true, or the debt good, or onely clear it so to bee? for if they should not witness, the debt and bond were true: Even such is the witnesse of the Church to the Scripture. 2 The voice of the Spouse is inferiour to the voice of the bridegroom, and howsoever a man may bee moved by the Church to hear the Scripture if hee bee unconverted, as Augustine being a Maniche, yet a man indued with Gods Spirit, and the gift of faith, esteems the Scripture for it self above all the words of all men, as Christ himself at length was of far more authority than the woman of Samaria, when the men thereof said to her, Now wee beleeve not for thy word, but because our selves have heard him. So as when wee have the Pa∣pist asking us (as every one of them doth, when the Word hath put them to their shifts:) But how do you know Scripture to bee Scripture but by the Church? wee must answer, by the Scripture, taking with us the help of the Church, and especially by the Spirit of God revealing the truth unto us: for the sheep of Christ hear his voice, and follow him. And when wee aske the Papists, how they know the Church to bee the Church, or where it is, some say it is here, some there, some hold us off with one mark, some with another; but at last they come to know the Church by Scripture; and that is the Church which the Scripture saith is the Church: so in all other questions, that must bee the determination which the Scripture deter∣mines.

3 The Church cannot bee judge, because it must bee judged by Christs voice, and not bee a Law unto it. Common-wealths must receive Laws from the Prince, and not the Prince from his people: and as it is in bodies politick, so in the mystical body of Christ. And as in the natural body the

head ruleth the members, not contrarily, so is it here.

4 How absurd is it to affirm, that that which is subject to error, must bee judge and superiour to that which is free from it? But the Church may erre, even the true Catholike Church on Earth, may erre, and doth when it departeth never so little from the Scripture, although it cannot depart from the foundation, nor incorrigibly erre: for every man may erre, and therefore that which consists of every man: even the Apostle was compassed with infirmity. Besides, the main difference between the Church militant and triumphant, is, that one may erre, the other is quite freed from error.

II. The second judge and decider of controversies, appointed by the Church of Rome, are the Doctors and Fathers: but how corruptly? for, 1 They consent not among themselves, and seldome agree in the same sense. 2 They borrow all the light and truth they have from the Scripture, as the stars from the Sun. 3 All their doctrin must bee judged of by Scrip∣ture, and only so far received as they agree with it. 4 They all present their writings to bee examined by Scripture, and so, many things in them are true∣ly judged erroneous, even in the best of them. If I speak, let none hear me; but if God speak, woe to him that hears not. It must not go for current, This saith Augustine, * 1.226 or that saith Donate, but, This saith the Lord. 5 The Interpreter of Scripture must bee divine and infallible as it self is, and cer∣tain: but the Interpretation of Fathers is humane, infirm, sometime accor∣ding to passion, or contention: so as often (even by Bellarmines often con∣fession) they speak minus caut••; the best of them wrote Retractations, and other things being old, than they did being young. Seeing therefore there is no stability in Doctors, let Christ bee acknowledged of us the chief Do∣ctor of his Church, Matth. 23.8. One is your Doctor, even Christ.

III. Their third judge and decider of controversies are Councils, which (say they) is the Church representative: but these are as unfit to be Judges of the Scripture as the former: For, 1 Even the general Councils disagree among themselves in interpreting Scripture, as might bee seen in a number of pla∣ces. 2 The Popes Canon Law it self affirmeth, that all the Councils (ex∣cept the four general, namely the Nicen, Anno 332. Ephesius, Anno 450. of Chalcedon, * 1.227 Anno 456. and of Constantinople, Anno 386.) may erre: and al∣though it blasphemously equal the four Councils to the four Evangelists, yet wee know that even these have erred. For that Nicene general Council de∣termined, there should be at any case but one Bishop in one City, which is against the Scripture, Act. 20.28. Philip. 1.1. The twelfth Canon of that Council condemned all kinde of war among Christians. The thirteenth Ca∣non holds the necessity of the Eucharist, as the necessary viaticum, or provision of a Christian at his departure. Also it erred in the matter of Ministers mar∣riage, stayed by Paphnutius. And the Constantinopolitan Council gave all equal honour and authority to the Bishop of Constantinople with the Bishop of Rome which the Papists themselves generally hold to be a great error, and yet per∣haps was none. * 1.228 And the consent of Ancient Fathers is, that Plenaria Concilia u∣niversal and Oecumenical councills may err & be mended by later Councils.

3 There was a true sense and interpretation of Scripture in the Church be∣fore any of these general Councils. The first general Council was the Ni∣cene, wherein were three hundred and eighteen Bishops gathered by Constan∣tine the Great against Arrius, but this was not till the three hundred twenty eighth year after Christ: and was there not all that while the gift of interpre∣ting and judging of Scripture, that now we must seek a new means, erected so many hundred years after the Apostles?

4 The Councils themselves determined by the Scriptures of the Scriptures as the first Nicene general Council, where Constantine enjoyned, and accor∣dingly

they determined all according to Scripture. It seems in those daies the Scriptures were above Councils: and since Councils and Decrees of men got wings to fly above the Scriptures, it was never well, as one of themselves speaketh. Well may we now say with Nazianzen, who therefore avoyded all meetings of Bishops, quod nunquam ullius Concilii bonum & foelicem exitum vidisset; yet he had seen some which the Papists stand unto.

And we also, seeing the gross errours of Councils (as that ancient Council of Carthage under Cyprian, appointing rebaptization to such as were baptized by Hereticks: the second, Ephesin Council, in which were more than three hundred Bishops, is called by Leo himself, living in Theodosius his time, Con∣ciliabulum latrouuns, a den of Theeves: the second Nicene Council appointed Images made by mans hand to be worshipped: a most gross error and Idola∣try. The Romane Council under Pope Stephanus, condemned Pope Formosus, and all his Decrees: and the Council of Ravenua condemned Stephanus, and restored Formosus. One of them must needs erre. The Council of Constance appointed a number of gross errors, as that the Cup should bee taken from Laickes, that faith given to Protestants, under the Emperours promise and seal, is not to be kept, &c. and it condemned a number of John Hus his Ar∣ticles, which were orthodox and consonant to Scripture. The Council of Trent was a sink of all Antichristian errours:) now we, I say, seeing such gross er∣rors of Councils, may not or ought not we with the ancient Fathers, appeal from Councils to the holy Scripture?

Jerome on Galath. 2. saith, The doctrine of the Holy Ghost is that which is delivered in Scripture, contra quam si quid statnant concilia, nefas duco: If Councels determine any thing contrary thereunto, I account it abhominable. * 1.229 And Augustine, being pressed by the authority of the African Council, at which Cyprian was present, appealed from it to the Scripture; with this rea∣son, We may not (saith he) doubt of the Scripture, of all other we may doubt. Nay, Panormitan, the great Popish Canonist and Lawyer, saith plainly, Plus credendum est simplici la••co Scripturam proferenti, quam toti simul Concilio; We must more beleeve one poor simple Lay-man that bringeth Scripture, than a whole Council. I will adde nothing of the Romish trick of falsifying the Books of Councils, and corrupting, changing, adding, and detracting from the Ca∣nons; which makes them yet more uncertain and insufficient to rule the Scriptures by: this might be instanced in the Nicene and Milevitan Council, and others; but the further dispute hereof belongs to the Schools.

IV. The fourth Judge to decide all Controversies is the POPE himself: for they have but fumbled all this while, and now they deal plainly: for when they pre∣tend the Catholick Church, Doctors, Councils, they mean all Romish: for, with the Rhemists the Catholick and Roman faith is all one. * 1.230 Gregory de Va∣lentla, saith, By the Church, wee mean her head, the Roman Bishop. Bellarmine hath these words, The Pope himself, without any Council, * 1.231 may decree matters of faith. And the Canon Law saith, that all his rescripts and decrees are Canonical Scripture, and that he may dispense, 1 Against Gods Law. 2 Against the Law of Nature. 3 Against an Apostle. 4 Against the New Testament.

Now that the Pope cannot have authority at his pleasure to judge the Scripture, is plain: 1 Because a Council is above the Pope, * 1.232 as the most and ancientest of Papists beleeve, and two general Councils, of Constance and Basil decree, and that the Council hath power to restrain, yea and depose him, and so hath done. And yet a Council (as wee have seen) wanteth this authority over the Scriptures. Bellarmine would not beleeve or approve it, but for the observation of the Church, and common opinion. Now the Sor∣bonists of Paris deny it.

2 Because we know the Pope can erre in his Chair in matters of faith, and interpretation of Scripture. As for example, Rom. 8.8. They that are in the

flesh, cannot please God: Pope Sirycius thus interpreted it, To bee in the flesh, is to be married, therefore the Priests must not marry. John 6.53. Except yee eat the flesh of the Son of man, and drink his blood, ye have no life in you: Pope In∣nocent 1. thence determined the absolute necessity of the Eucharist to salva∣tion, and therefore it must bee given to Infants. Luke 22.38. Behold two swords here: Pope Boniface 8. interprets it of the temporal and spiritual sword delivered to the Pope. Nay, they have not onely erred many of them, but been gross and wicked Hereticks.

Liberius Pope about the year 350. was an Arrian, and subscribed to the unjust condemnation of Athanasius, and afterwards as a obstinate Heretick was deposed. Honorius the first, Anno 626. was an Monothelite. held that Christ had but one will, and so but one nature: and for this Heresy was condemned in three general Councils. In the year one thousand four hun∣dred and eight, at a Council held at Pisa, consisting of a thousand Divines and Lawyers, two Popes were deposed at once, to wit, Gregory the twelfth, and Benet the thirteenth, the tenor of whose deprivation calls them notorious Schismaticks, Hereticks, departed from the Faith, scanda∣lizing the whole Church, unworthy the Papacy, cut off from the Church. What? must wee obey in error, scandal, and Heresy? or can the Pope alter the nature of that which is false, and make it true?

3 When there were two or three Popes at once, and none knew which was the right Pope, or the chief Pastor, whither should men go for their determination of controversies in Religion? or when themselves disagree in interpreting Scripture, how can wee know which of them to lean unto? See an example, Matth. 16.18. Thou art Peter, and upon this Rock will I build my Church: Some Popes understand it of Peters person, some of Peters Chair, which they say is at Rome, some of Peters Confession. Wee have all unerring Popes, maintaining these several interpretations; how shall wee chuse the best? what, upon a Popes word? every one of them hath that. Therefore there must bee a superiour Interpreter, and more infal∣lible, namely, the Spirit of God in the Scriptures.

4 How know we he hath any authority over any other Bishop, seeing the Scripture gives him none? How may wee know hee is not carried by af∣fection, seeing hee is a party in the Churches controversies, and by Canon cast our from being a Judge? How know wee no appeals lye from him, seeing the Fathers have appealed from Councils which are above him? How can wee know that hee sits in Peters Chair upon earth, * 1.233 seeing the Fa∣ther hath taught us, That hee sitteth in Heaven, who inwardly teacheth mens hearts?

Therefore wee renounce all such corrupt Judges, and lean to the uncorrupt Scripture.

Vse 2. Secondly, seeing the Scriptures are the best Commentaries of themselves, and the Judge and decider of all Doctrines and Controversies; Ministers that would stablish truth of Doctrin, must bee careful to prove and justify all their collections of Doctrin out of Scripture: for thereby they settle the faith of their people upon a sure ground of faith and manners: all other foundations are sandy, all other proofs liable to exceptions. Why then should Protestant-Preachers, who defend against Papists the sufficien∣cy of Scripture to make Gods people perfect, and hold it the rule and square of all doctrin, cross their judgement by their practice? for every place of Scripture alleadging a dozen or twenty testimonies of Doctors, Fathers, Councils, nay, prophane Poets and Heathens; all which are darkness it self, and without light, further than they borrow from the Sun in the Scrip∣ture.

I am not so nice, as that I think not there may be a sparing and sober use of

humane testimonies in Sermons; sometimes in cases of Grammar; some∣times in matters of great controversy, to shew the consent of the Ancient Church, especially dealing with an Adversary that will claim all antiquity for him; sometime by way of conviction, to shame Christians by the hea∣then, as the Lord did the Jews by Chittim and Kedar, and the sluggard by the pismire. Neither am I an enemy to Learning, but would have a man well seen in natural Philosophy, in humane literature, in the writings of Fa∣thers and Schoolmen, and bee as a good housholder stored with things new and old. But needlesly, and for ostentation, to give tongues unto dead men, and in the message of God, to put to silence the voice of God, speak∣ing in the Scripture, to set up Hagar the handmaid above Sarah her mi∣stresse, is a fearful sin against God and his Word, and a crying sin of these daies; wherein for a man to tye himself close to the Scriptures without such flourishes, and to scorn to send a rich Jewel to the Painter, is to bring a blot on himself, that hee is a man of no learning. For what meaneth else that common cry, that no man is against this manner of preaching, but they that cannot use it? Well hath hee learned his art that can most hide it here, that God may have all the glory: for hee is not commended here, whom men praise, but whom God alloweth.

The Apostolical teaching of Christ was not in words which mans wis∣dome teacheth, but Gods: hee is the best Scholar that can teach Christ plainliest: and for my part, if I would set my self to bee idle, I would chuse that kinde of preaching which is counted so laborious. The same I say for disputations and controversies in the Church and Schools: never can we look for an end of them, till wee tye the determination of them to the Scripture alone, the right Judge. A stratagem of Satan for Antichrist to flye the Scripture which should soon end controversies, and hide his poyson in the infinite windings of Fathers, Councils, Traditions, &c. Well I know, that God hath a secret work in punishing the unbeleeving world, by the con∣tinuance of the man of sin till his time come: but having well thought of the props on which hee standeth, yet in the daies of such light, there is none that doth him more service, than this hiding of his mystery in such a thicket of uncertainties, wherein it is impossible to come to any end or issue. Wee may follow the fox from one burrough to another, and from hole to hole, be∣cause we are forced. But whosoever looks to come to an end of controversies, by following him from Father to Father, from Council to Council, from one Decree to another, from one Tradition to another, with infinite la∣bour examining and scanning the words and syllables of ancient and latter times, hee shall fall short of his expectation: For all this while the determi∣ner of the Controversy is not present but set aside.

And what other Reason can bee given, that whereas the chase and pur∣sute of that beast of Rome hath been continued with extraordinary speed and strength for above these hundred years last past, and hee hath been fol∣lowed into every hole wherein hee hid himself, yet the controversies so bea∣ten and canvased, are in mans eye as far from composition or determinati∣on as at first, not one of them yeelded up on either hand? I say, no other better reason can bee given, but that wee are not agreed of the Judge of the cause, and so long as they can hold them off the Scriptures, they will not bee set down by any other authority.

Vse 3. Thirdly, This Doctrin must provoke us to the diligent reading and study of the Scriptures: for hereby wee shall come to bee stablished in the truth, and able to discern the abuse of Scriptures: by conferring them with themselves: this is the best way to keep us from errors and sects, and to finde out the true sense of Scripture.

Object. But do not our adversaries read the Scriptures as diligently as wee?

and are not they as skilful to compare Scriptures, and yet abide in errour and heresie?

Ans. Here we must consider, 1 The person that must read. 2 The rules to be observed in reading.

1 The person must be a religious and rightly affected person, that must read the word with understanding.

Obj. So the Papists say, that only religious persons ought to read the Scrip∣tures.

Ans. Every Christian ought to have the Book of the Law with him, as the Jewes had before their eyes, and in their hands continually, Deut. 6.10. every Christian ought to have the word of Christ dwell plenteously in him, Col. 3.16. every one ought to be ready to give a reason of the faith hee professeth, to every one that will ask 1 Pet. 3.15. every one ought to attend to the sure words of the Prophets and Apostles, as a light shining in a dark place: for so the Apostle Peter writeth to all Christians, and not only the Clergy.

Yet no Christian ought to read unprepared, neither can every one read to profit, but such as are qualified, 1 With humility in the sense of our own simplicity and infancy in heavenly things, becoming fools in our selves, that we may subscribe to Gods wisdome in the Scripture, and captivating all our own thoughts to the obedience of Christ. Psal 25.9. God teacheth the humble. Matth. 11.25. Thou hast hid those things from the wise, and revealed them to babe••. And what is the reason that Hereticks, Sophisters, and Papists of great learning, read the Scripture but understand not, but because they give not up their reason and human wisdom, which is enmity to God, and scorn to bee children, delivered to bee taught and formed by our heavenly Master?

2 With desire and love of Christ, and his Truth: the scope of all the Scripture is Christ, and thou must desire to know and advance nothing but Christ crucified. Prov. 4.13. Love wisdom, and she shall keep thee. When men come prepossessed with opinions to set up mens devises, and traditions, and wicked opinions, according to which they must interpret Scripture, and not examine them by the Scripture: or if they bring a purpose to magnifie the Pope, and advance his religion instead of Christs, no marvel if like the Images they have eyes and see not, read and understand not. They love not Christ, nor will have him to rule over them, but his Vicar, neither love they the truth in the Canonical Scripture further than it will stand with their Popish Canon Law. Or, if a man come to read out of custom, and coldly without fervency and love, experience will tell him, though thus he read much, his profit shall bee but small.

3 With repentance, and faith, and a good heart, 2 Cor. 3.14. when the heart of Israel shall be converted to the Lord, the veil shall be taken away: this veil is natural ignorance, and infidelity. VVhere the former is, no marvel if the word read and known be not understood, as a blind man cannot see the Sun shining in his strength. VVhere faith is absent, and is not mingled with the word, it must needs become unprofitable. Impossible it is that the wisdom of God can dwell in a wicked heart; no man puts precious liquor into a fusty cask. This is the cause, that men of great learning want sound understanding, because they want sound conscience. Hos. 14.10. The ways of God are right, but the wicked fall in them.

4 With a purpose not only to know, but to practise, Joh. 7.17. If any man will doe my will, he shall know whether my doctrine be from heaven. The scope of the Scripture, is not only to beleeve in the Son of God, but to walk in the obedience of faith. Now if men read over all the Bible an hundred times, ei∣ther for knowledge only, or for vain-glory, or to advance themselves into preferments, or to oppose the truth, as Hereticks and Papists doe, no

marvel if they never attain the true sense of them.

5 With prayer for the Spirit to lead us into all truth, because the Scriptures were inspired by Gods Spirit at first, and the same Spirit is only able to ac∣quaint us with his own meaning. If any man want wisdom, he must ask it of God, Jam. 1.5. so did David, Psal. 119.18. Open mine eyes, that I may see the wonderful things of thy law. Is it any marvel, that they who flie the judge∣ment of Gods Spirit, and stand to the Church, Pope, Councils, and only swallow that sense which they give, and never look after Gods Spirit, should miss of the true meaning of the Holy Ghost, and fall into and tumble in a number of errors and heresies?

To these might bee added meditation, diligence, keeping of order and time, special application, and the like. These things let them be brought to the reading of Gods Word, and no man shall lose his labour, hee shall bee taught of God, who hath promised to reveal his secret to them that fear him.

So much of the qualification of the person.

II. Now follow some rules, which a person thus qualified must learn, and keep by him, to try when a Scripture is wrested or no.

[Rule 1] The first is that in our text, conference of Scripture: there the Spirit of God by plain places expoundeth those which are more difficult. Thus Nehem. 8.8. Ezra opened the Scripture, by comparing it with it self, and so made the people to understand, as Junius noteth out of the original. So the Bereans having heard the doctrine of the Apostles, searched the Scriptures; that is, compared their doctrine with the doctrine of the Old Testament. Thus the Apostles themselves, teaching Christs resurrection, Acts 2.16. prove it out of the Old Testament: viz. Psal. 16.10. Thou wilt not suffer thine holy one to see corruption. And to prove that those words cannot be meant of David himself, he appeals to another testimony in 1 King. 2. where it is said, that David slept with his fathers, and lay buried in his Sepulchre, and so saw corruption. This is a special way whereby the Scripture giveth wisdom to the simple, Psal. 19.7. And for this purpose the Lord hath in great wisdom tempered the Scripture with some hard places, to exercise mens senses, and try their diligence in comparing of Scripture, whereof there were no need if there were no hard places. How comes it that many pervert, the Scripture to their own destru∣ction, but because they conferre not one part with another, which would lead them into the right sense? How come the Arrians, when they hear Christ say, The Father is greater than I, and other such sayings, to hold to the death that Christ is not true God, co-essential and co-equal with his Father, but that they doe not compare this with other places? as Job. 1.1. That word was God; Philip. 2.6. He thought it no robbery to be equal with God; Rom. 9. — which is God blessed for ever. And consequently, that the former place speaks of his Human nature, the latter of his Divine nature.

How could the Papists suffer shipwrack of faith, and Heretically erre in the foundation of Religion, teaching justification by the works of the Law out of Jam. 2.21. Was not Abraham our father justified by works? but that they con∣ferre not other places to help them into the right sense? as Rom. 4.2. and 3.20. We are justified by faith, without the works of the law: and, Tit. 3.5. Not by the works of righteousness which we had done, but according to his grace he saved us. Which places being compared shew, that one speaks of justifi∣cation before God, as Paul; the other of justification before men, as James; the former of justifying the person, the latter of justifying the faith of the person.

When they read such places as these, Awake thou that sleepest, and, Turn you, turn you, O house of Israel; hence they conclude, man hath free-will in his own conversion. Whereas, would they compare these with other places,

as Gen. 6.5. The whole imagination of mans heart is only evil continually; and, it is God that works both the will and the deed, &c. the reconciling of such pla∣ces would force them to see, that till God work us, wee are meer patients, and after that, acts agimus, being moved we move: for his grace must not bee idle in us.

The lewd and disordered Libertine, when he reads that wee are justified by faith without works, casts off all care of his conversation: What can his works doe? what need they? But he could not thus pervert the Scripture to his de∣struction, if he compared it with such Scriptures as say, that faith without works is dead: and, that faith works by love. The reconciling whereof would teach them, that although works be excluded from justification, yet not from faith: they must bee in the person justified, though not in the justification of his person.

This conference of Scripture, is either in places parallel and like, or in such as seem to be opposed, and unlike.

The conferring of like places bringeth great light to the reader. As for ex∣ample: 1 Cor. 7.19. Circumcision is nothing, and uncircumcision is nothing. If we would understand what is meant by this nothing, compare we it with Gal. 5.6. In Christ Jesus neither uncircumcision availeth any thing, nor circumcision: where nothing is, to avail nothing, and is not referred to Circumcision, or uncircumcision it self, but to the person, it is nothing to his salvation. So Psal. 110.1. Sit at my right hand till I make thy enemies thy foot-stool. If wee would know whom this is meant of, compare it with 1 Cor. 15.25. For Christ must reign till he have put all his enemies under his feet. Psal. 2.7. Thou art my Son, this day have I begotten thee: this place is explained by the like, Heb. 1.5. For to whi••h of the Angels said he at any time, Thou art my son, &c. Psal. 97.7. Worship him all yee Gods: What is meant by Gods, and whom must the Gods worship? see Heb. 1.6. When he brought his first born into the world, hee said, Let all the Angels of God adore him.

Concerning unlike places we have this rule, That they speak not either of the same thing, or manner, or time; and by wary observation of the circum∣stances, this will easily appear in examples.

1 Joh. 16.13. The Apostles after the gift of the Spirit were led into all truth, and freed from error. Yet Peter greatly erred after that, Gal. 2.11.

Answ. The Apostles were led into all truth of doctrine, and erred not, but were not free from all error in life and conversation: now Peters error was not directly in doctrine, but in conversation with the Gentiles. So as the op∣position is not in the same thing.

2 Isa. 59.21. My word shall not depart from thee, nor from thy seeds seed for ever, saith the Lord: yet Matth. 21.43. the Kingdom shall bee taken from you.

Answ. The Prophet speaketh of the whole true Church of God, which shall be perpetual upon earth: our Saviour of the Nation of the Jews. So as the seeming opposition is not in the same.

3 Luk. 17.19. Thy faith hath made thee whole: here Faith is greater than Charity: but in 1 Cor. 13.13. Charity is greater than faith.

Ans. They speak not of the same faith: the former place speaks of justify∣ing faith considered with his object Christ, which not absolutely as a quality, but relatively as apprehending Christ, is greater than Charity: the latter of miraculous faith, which is less.

4 Rom. 7.22. Paul delights in the Law of God: yet, vers. 23. Paul resisteth the Law of God.

Ans. This is indeed an opposition in the same person, but not in the same part: Paul stands of spirit and flesh: according to the former part, he delights in the Law, according to the later, he rebelleth against it.

5 Luk. 10.28. Life is promised to the worker, This doe and live. Rom. 4.3. Not to him that worketh, but to him that beleeveth, is faith imputed to righteousness.

Ans. Both speak of the word, but not of the same part of the word, which standeth of two parts; the Law, and this promiseth life to the worker; and the Gospel, which promiseth life to the beleever.

6 Joh. 5.31. If I give testimony to my self, my testimony is not true. Joh. 8.14. If I testify of my self, my testimony is true.

Ans. Consider Christs testimony two ways: 1 As the testimony of a singular man, and thus considering himself as a meer man, he yeelds to the Jewes, that his testimony were unfit, and not sufficient in his own cause, be∣cause by the Law, out of the mouth of two or three witnesses every word must stand: but 2 Consider him as a Divine person, coming from Heaven, and having his Father giving witness with him, thus his testimony is infal∣lible, not subject to passion or delusion: And of this later the place speaketh.

7 Matth. 10.8. Freely yee have received, freely give. Luke 10.7. The work∣man is worthy of his wages.

Ans. The places speak of the same persons, but not of the same works; the former of miraculous works, which are not to bee bought and sold for money (the use of them being only to forward their ministery:) the later, of the Function of Preaching, and labour in building the Church: equity re∣quires that he that laboureth in the Ministry, should receive recompence for his labour, Gal. 6.6.

8 Hos. 13.9. God is not the author of evil. Amos 3.6. There is no evil in the City which the Lord hath not done.

Ans. It is not the same evil; but, that the evil of fault, this the evil of pu∣nishment.

9 Prov. 20.9. Who can say, my heart is clean? Matth. 5.8. Blessed are the pure in heart.

Ans. 1. A man absolutely considered in himself is all impure; so the for∣mer place speaketh: but relatively considered in Christ, he is pure; so the la∣ter. 2 No man is pure in respect of the presence of corruption, but the god∣ly are in respect of the efficacy and rule of it.

10 Mark ••••.15. The Apostles must goe out into all the world. Matth. 10.5. They must not goe into the way of the Gentiles.

Ans. Distinguish times, and the Scripture will bee consonant enough: the former place is meant of preaching after Christs time; the latter, w••i••e hee was living on earth. Both are true, because the times are diverse.

11 Joh. 3.17. God sent not the Son to judge the world. Joh. 5.27. The Fa∣ther hath given all judgement to the Son.

Ans, The time of his abasement, at his first coming, when hee came not to judge, but to be judged, must bee distinguished from his second coming in Glory and Majesty, to judge the quick and the dead: of this the later.

12 Exod. 20.15. Thou shalt not steal: Chap. 11.2. Robbe or spoyl Aegypt.

Ans. A special Commandement of God never opposeth a general, but is only an exception from it. So of Abrahams mental slaying of his son. If a man of himself should steal or kill, it is sin; but if God bid, it is not.

13 Malac. 3.6. I am the Lord, I change not: yet it seems he is changeable, Jer. 18.7.

Ans. The Scripture speaks not in the same respect: God changeth not in himself, but in respect of us: he is changed (as the Schools speak) non affectivè, sed effectivè, in respect of his work, not of his affection: for so there is no va∣riableness or shadow of change in him.

14 Psal. 18.20. Judge mee according to my righteousness. Psal. 143.2. Enter not into judgement with thy servant.

Answ. There is a twofold Righteousnesse, one of the cause, another of the person: by this later hee will not bee justified by himself, but in the o∣ther hee desires to bee justified: his cause was good, there was no such thing as they laid to his charge. If Job would dispute with God, his own cloathes would make him unclean: but when he dealeth with his calumnious friends, hee saith, I will never let go mine innocency till I dye.

15 Luk. 1.33.—Of his Kingdome there shall bee no end. 1 Cor. 15.24. Hee shall deliver up the Kingdome to his Father.

Answ. Luke speaketh of Christs Kingdome in respect of it self, the Apo∣stle in respect of the administration of it. In the former respect it shall never bee abolished, Christ shall alwaies have a people to rule, alwaies a Lord∣ship and Headship; but hee shall give up his Kingdome in respect of the manner and means of administring it, hee shall not rule as now hee doth, by Magistrates, Ministers, the Word, Sacraments, and other Ordinances.

16 Isa. 64.6. All our righteousnesse is as filthy rags. Ephes. 5.27. The Church is called glorious, not having spot or wrinkle, or any such thing, but holy and without blemish.

Ans. Both are true: the Prophet speaks of the Church militant, the Apostle of the Church triumphant.

17 Act. 15.10. Circumcision, and such like rites, are called heavy yoaks, which neither the Apostles nor their Fathers were able to bear. 1 Joh. 5.3, To them that love God his commandements are not grievous, and his yoak is an easy yoak, Mat. 11.30.

Answ. They were intollerable in respect of the rigour wherein Moses propounded them, to bee fulfilled: but not in respect of imputation (of Christs righteousnesse) inchoation (of inherent righteousness) and accepta∣tion, God accepting the will and faith, for the deed: Christ stood between those heavy burdens and us, and carried away the curse of the law.

18 Act. 15.27. Circumcision is abrogated: yet Paul circumcised Timothy, chap. 16. v. 3.

Answ. True, it was taken away as a Sacrament, but it was not yet ho∣nourably buried, and therefore it remained onely as a ceremony.

19 Mat. 9.6. The Son of man hath power to forgive sins. Luke 23.34. Fa∣ther forgive them, they know not what they do: why praies hee thus to his Fa∣ther if himself might forgive them?

Answ. Though all the Persons in Trinity forgive sins, yet not in the same manner: the Father bestows, the Son merits, the Holy Ghost sealeth up, and applyeth remission of sins.

20 John 10.29. None of my sheep, no elect shall perish, none shall pluck them out of my hands. Judas was elected, Mat. 10.4. and yet perished, was the Son of perdition, Joh. 17.12.

Answ. Election is twofold, either to life eternal, whereof John speaketh, chap. 10.29. and so Judas was not elected: or to the office of Apostleship, and from this he fell.

21 John 1.8. Hee was not that light. Joh. 5.39. Hee was a burning and a shining light.

Answ. It speaks not of the same light: John Baptist was not the Sun of righteousness, the Messias, that light that brought light in the world; but he was a light, and gave a notable testimony to that light.

22 Mic. 5.2. Bethlehem was little among the thousands of Judah. Mat. 2.6. Thou art not the least.

Answ. The Prophet speaks of it as it was in his time, in it self, as it was of a little circuit and compass: but the Evangelist as it brought forth Christ the

Son of God, the Messiah: in this respect it was great, which in it self was but of small estimate.

23 Gen. 2.18. God said, It is not good for man to bee alone. Paul saith, It is good for a man not to touch a woman, 1 Cor. 7.1.

Answ. God speaketh so, 1 Ratione medii, because of propagation: 2 Re∣medii, to avoid fornication, and wandring lusts: 3 Mysterii, because mar∣riage should bee a type of the union between Christ and the Church: 4 Et adjutorii, because man wanted a fit helper. But the Apostle speaks not simply, but comparatively; it is not so good as not to touch a woman: or it is good, that is, commodious in these times of persecution, when all the world raged against Christians, not to touch a woman; it is not fit to have the burthen of a family in such times. Again, hee speaks of such as himself is, such as have the gift of continency.

24 Joh. 10.27. Reach hither thy finger; and thy hand, and thrust it into my side: yet vers. 17. hee saith to Mary, Touch mee not. Why so?

Answ. Because Thomas must beleeve, and have his faith helped, who pro∣fessed hee would not beleeve, unlesse hee might touch him: but Mary be∣leeved, and did not need this indulgence, shee would hold him with her, and have the comfort of his bodily presence.

25 Rom. 14.9.—That hee might bee the Lord of the dead and living. Matth. 22.32. God is not the God of the dead, but of the living. Can God be the God of the dead, and not the God of the dead?

Answ. Christ speaks not simply, as the Apostle doth, but in the sense of the Sadduces, and by an hypothesis of their surmise: as if hee should say, God is not the God of such dead, as you surmise shall never rise again, but because they are indeed to rise again, God is their God.

Rule 2. Another Rule to bee observed in Reading, to get the true sense of Scripture, is this: If any place seem to uphold sin directly, it must bee ex∣pounded by a figure; as, 1 King. 18.27. Cry aloud, for he is a God, either a∣sleep, or in a journey, or pursuing his enemies. Here is a manifest Irony. Mat. 26.45. when Christ took his Disciples asleep the second time, after he had commanded them to watch, hee saith, Sleep on; which was a sharp repre∣hension of their dulnesse. The like may bee said of these places, Judg. 10.14. 1 King. 22.15. Eccl. 11.9. Mark. 7.9.

Rule 3. In all doubtful places, let us ever receive that exposition, which is according to the Analogy of faith: Rom. 12.6. If any man prophesy, that is, have a gift of interpreting, let him interpret according to the analogy of Faith: So that if the letter of a Scripture cross the Analogy of Faith, that is, agree not with the sum of the Doctrin of Faith, contained in the Decalogue, Creed, and Lords prayer, it must bee understood by a figure. As for exam∣ple: Where the Text saith, This is my body: seeing the literal sense fighteth with the Article of Faith, by which wee beleeve that Christ is ascen∣ded into Heaven, and sitteth at the right hand of God, till hee return to judge the quick and the dead, it must bee understood in the figure, usual to Sacraments, by which the thing signified is put for the sign: and contra∣riwise. So, Luke 7.47. Many sins were forgiven her, for she loved much: to gather hence merit of Remission for our works of Charity, with the Papists, is against the ground of faith, by which wee beleeve remission of sins, which is directly opposite ro merit.

Rule 4. Great diligence must bee used to discern the right scope of the place doubted of; which being neglected, makes way to manifold errours. See an instance: The good Samaritan shewed mercy to the man that fell among Theeves, and was left half dead, and wounded. Now to gather hence, with the Papists, that men are but half dead in sin, and being a little holpen by grace•• are able to work out their salvation, is to miss the cushion,

and wander beyond, and beside the scope of the place; which is, to shew who is our neighbour, and what Charity binds us to, and not what we can do of our selves. Besides, being a parable, it proves nothing besides the main scope. Else one might hence prove, that of all men Priests and Le∣vites are most unmerciful, and that there is chance.

Rule 5. If a doubt rise out of a promise or threat, know that they are all conditional, although the condition bee not expressed. Yet forty daies, and Ninivey shall bee destroyed; with a secret condition, except Ninivey repent. So a Promise of long life is made to the godly, and yet they often dye young: therefore a secret condition must bee understood, thus, unless God see it bet∣ter for them to take them away young from the evil to come. Isa. 38.1. See thy house in order, for thou shalt dye, and not live: yet Hezekiah lived fifteen years afterward: Therefore there must bee understood the condition of Gods Will, which was concealed. Gen. 20.3. God said to Abimelech, Thou shalt dye for the woman, yet hee dyed not: the exception was, unless thou re∣store her. See this rule at large in Ezek. 33.13, 14.

Rule 6. Neither stick too fast to the letter, nor yet insist too much in al∣legories or metaphors. The Jews greatly sinned in the first, and are yet held from their conversion by this plot of the Devil. For as the multitude of them in the Prophets time, while the Ceremonial Law stood in force, stuck to the outward Ceremony and Letter, and offered Sacrifices and Beasts, and did such things as were commanded, but went no further; they washed the outside, but not the inside; they offered the blood of Beasts, but rose not so high as the blood of Christs they killed the Bullocks and Sheep, but not their sins, nor took notice of that mortification of corruption, which these would have put them in minde of: So at this day, reading the Prophecies of Christs spritual Kingdome, set out under the types of most flourishing temporal Kingdomes, they stick in the Letter, and lose the sense, denying the Messiah to bee come, because they see not that flourishing estate, and temporal happiness, which they grosly and carnally imagine.

This was the judgement of God upon Origen, who was in such extremi∣ties in both these, that although his wit served him to turn all the Scripture almost into allegories, yet hee stood most absurdly to the very letter: as in that of Matth. * 1.234 19.12. Some have made themselves chaste for the Kingdome of Heaven: hee foolishly interpreted the place, and made himself bee made chaste by men, not discerning Christs distinction; who speaks of three sorts of Eunuchs, some so born, some violently cut and made so by men, some voluntarily by repressing their lusts, abstinence, temperance, &c. this last hee confounded with the former. And hee might as well have pluckt out one of his eyes, because Christ saith, It is better to go into Heaven with one eye, &c.

So on the contrary, many Hereticks have defended their Heresies onely by translating of Scriptures into Allegories. The Apostle speaks of such as denying the Resurrection of the body, turn all the Testimonies of the Resur∣rection into an Allegory, meaning thereby onely the spiritual Resurrecti∣on of the soul from sin. Of which sort was Hymencus, and Philetus, who destroyed the Faith of certain, saying, The Resurrection was past already, 2 Tim. 2. v. 17. And of this sort are the Familists at this day.

The Papists denying the Marriage of Ministers, hearing the Apostle say, that a Bishop must bee the Husband of one Wife, turn it into an Allegory (I had like to have said a jest:) Hee must, they say bee the Bishop of one Bi∣shoprick; as though his children must not bee governed in his own house, which is plainly distinguished from his Diocess, 1 Tim. 3.4, 5. Thus they de∣fend the Sacrifice of the Masse, by Gen. 14.18. where it is said, that Melchise∣dech brought forth bread and wine to Abraham, and hee was the Priest of the

high God: with them this must needs signify, that the Priest offers Christ to God for the sins of quick and dead.

Rule 7. In every small diversity and difference in numbers, which are historically mentioned, wee must not suspect errour in the Scripture, but our own ignorance. Act. 7.14. All the souls which came with Jacob into Egypt, were seventy five: but in Gen. 46.27. They were seventy souls. Here are five odds. Some say, Luke follows the translation of the Septuagint, which was famous, and of great authority, and would not bring his History in dis∣grace for so small a difference. I doubt not but Luke, and Stephen, and Moses agreed. Mr. Junius thinks, that Stephen mentioned the four wives of Jacob, and his two sons, Er and On•••• that were dead, excluding Jacob himself, but they came not into Egypt, Calvin and Beza think there was some errour in the Writers: which is not unprobable, seeing in writing the Greek, the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifyng five (being in the margent) might easily creep into the Text for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifieth all. And thus both Moses, and Stephen, and Luke may bee reconciled, who both likely wrote seventy.

But howsoever, according to our rule, the Spirit of God often in setting down numbers, useth the figure Synecdoche, a part for the whole, and in a diverse respect putteth down a greater or lesse number, As for Ex∣ample:

1 King. 9.28. Solomon sent his servants, who took from Ophir four hundred and twenty talents of Gold: 2 Chron. 8.30. Hee took thence four hundred and fifty talents of Gold. Here is thirty talents odds.

Answ. They received of King Hiram four hundred and fifty which they brought to Solomon, partly in substance, as the four hundred and twenty, part∣ly in account, much being spent about the charge of the Navy, even the thirty talents.

1 Sam. 13.1. Saul reigned two years over Israel: whereas hee reigned forty years, Act. 13.21.

Answ. Hee reigned two years well, de jure, lawfully: but being rejected from being King, the other are not numbred. Junius upon this place proves this interpretation by four arguments.

Matth. 17.1. Christ took Peter and John the sixt day after: Luk. 9.22. Eight daies after.

Answ. Both are true in a diverse respect: Matthew accounts onely the intermedial daies, not the two extream peeces; Luke accounts them all. Sometimes some numbers are cut off for brevity, and to make the number run more full and round: as in Judg. 20.46. Of the Benjamites were slain five and twenty thousand; here wants an hundreth, as appears vers. 35. for the aforesaid reason.

2 King. 15.33. Jotham was twenty five years old when hee began to reign, and be reigned sixteen years in Jerusalem: yet it is said in the 30. vers. in the twen∣tieth year of Jotham the Son of Vzziah.

Answ. The former text speaks of the years that Jotham reigned for himself: but hee had reigned twenty years in his fathers time, being struck with leprosy for medling with the Priests office; and all the years hee reigned in his Fa∣thers life time are counted to his fathers reign; for hee was not Rex for that time, but prorex.

The like rule also wee must observe in diversities of names and places, if wee would not stick in the sand. As in this example: Matth. 27.9. It was fulfilled which was spoken by the Prophet Jeremy: whereas it was spoken by Zachary, chap. 11.13. and not by Jeremy. Many learned men trouble themselves more than needs in reconciling this place. 1 Some say that Saint Matthew joynes together both one place in Jeremy, chap. 18.1, 2, 3. of the pot∣ter, and this of Zachary, 11.13. But there is little or no agreement between

them. 2 Some say, that it is not in Jeremies writings that are Canonical, but in some Apocryphal writings of Jeremy, which the Jewes had, and which Chrysostome confesseth he saw, wherein these words were. But it is not likely, that the holy Evangelist would leave a Canonical text, and cite an Apocry∣phal; or give such credit to that, or seek to build our faith upon it. And by our rule that Book should be Canonical, 3 Some say, that Matthew forgat, and for Zaehary put down Jeremy: but with more forgetfulness, that holy men writ as they were moved by Gods Spirit. This error Erasmus takes hold of, from Augustine, who in his third Book concerning the consent of the Evangelists, Chap. 7. defendeth and excuseth this error. 4 Some think it the error of heedless Writers, who might easily so erre: but all the oldest Copies, and the most ancient Fathers have the name of Jeremy. 5 Some say, that Zachariah being instructed and trained up with Jeremy, did deliver it by tradition from Jeremy, and so Jeremy spoke it by Zachariah: which might be true, because it is said in the text, As was spoken by Jeremy, not, written. But 6 The most compendious and likely way of reconciling is this, that Zachary and Jeremy was the same man, having two names, which was very usual among the Jews: as Gedeon was called Jerubaal and Jerub••sheth; Salomon was called Jedidiah; Jethro was called Hobab and Revel; Jehoiacim, Ieconias, and Coniah; Hester was called Edissa; Simon Peter, Cephas and Bar-Jona; Matthew was called Lev••; Jerusalem, Jebus and Salem, &c.

4 These are such rules as not only the Learned (who besides these have the benefit of Arts and Tongues, the knowledge of Phrases, the benefit of Disputation, and the like) but even the simplest may make good use of: 1 To understand the Scripture aright, and so discover the subtilty of Satan, and seducers. 2 To convince error, and let others see their errours, and so gently lead them back into their way again. 3 They be great means to ju∣stifie the truth, and glorifie God. 4 Practisers of them have comfort in themselves, that they are lovers of the truth, and desire to find it, even with much labour and industry. 5 The want of this diligence and study of Scrip∣ture, is the very cause, that so many stagger and doubt of our religion, and are so indifferent that they cannot tell whether to leane to Papists or Prote∣stants, and so hold doubtful to their death. Yea, and many goe away and fall off from us, and depart to Antichrist: which is a just judgement of God upon them, because they were so farre from receiving the truth in the love of it, as they would never take pains to search into the Scripture, which witnesse of the truth.

VVE are now come to speak of the allegation it self, and the force of the reason, taken out of Deut. 6.16. where the Israelites are forbid∣den to tempt the Lord, as in Massah. How they tempted him in Massah, is set down in Exod. 17.7. being in want of water, and distress, they contended with Moses, and said, Is the Lord amongst us? 1 They doubted of his power, and so would try whether he could give them water in this their want: for the word nasah, properly signifies to make trial; as David is said to have tried and proved before to goe in armour, 1 Sam. 17.39. where the same word is used. 2 They doubted of the truth of his promise, not beleeving him to be amongst them, as he had promised, unless he would shew them in all haste some sign of his presence, in present supply of their necessity; and therefore they say, I•• God amongst us?

Now mark how aptly and wisely our Lord and Saviour applieth this place.

I. In his choyse: he is now on the pinacle, and in a dangerous place, and well knows that this prohibition was a fitter place to study and meditate on, than those large promises in that most comfortable Psalm. For howsoever all

Scripture is profitable and Divine, yet some Scriptures fit some persons, and some occasions, better than other. It is a true and comfortable promise, Isa. 1.18. Come, let us reason together, though your sins were as red as scarlet, &c. But for a man not truely humbled, the threats of the Law are fitter to meditate on: neither doth the Lord so invite the Jewes till they be humbled. It is true, God hears not sinners: but such a place is not so fit to bee meditated on, and ap∣plied by such as are seriously beaten down already in the sight and sense of sin. He that provideth not for his family, is worse than an Infidel: a true and holy speech: but if a covetous man apply it, it hurteth him, hee hath other places to study on; as, Beware of covetousness; and, covetousness which is Idolatry, is one of the sins which shuts out of heaven. The holy heart of Christ could equally meditate and apply all Scripture; but by this his choise, hee would teach us to make choise according to occasions.

II. In direct meeting the Devils drift, which was to move Christ to vain con∣fidence, and make trial whether he was the Son of God, or God his Father, by throwing himself down. Comparing this place with the former, he shewes him, that it gives him no leave to cast down himself: for this were not to trust God, but to tempt God, as the Jewes did in Massah: but I doubt not of my Fathers power, and therefore I need not try it. I distrust not the truth of his promise, and presence with me, what need I make trial of it? I have a Com∣mandement, which I must not separate from the promise, as thou doest. Thou pretendest a promise, but no promise extends to the breach of any Comman∣dement, but hath his ground and dependance upon some Commandement or other. Thou wouldest have me cast my self down, and promisest help, but no promise can secure him, that attempteth that wherein he tempteth God, as this action would.

In the words are, 1 The person that must not tempt, Thou: 2 The per∣son that must not be tempted, The Lord thy God: 3 The action of tempting, not tempt.

I. The person, Thou. Some think that the pronoun [Thou] is to bee re∣ferred to Satan; and [the Lord thy God] to Christ himself; as though Christ had said, Thou shalt not tempt me. But, 1 It was never written, that Sa∣tan should not tempt Christ: if it had, it had been false. 2 It is a negative Commandement of God, directed to his people, which bindes all persons, at all times, in all places; and not to bee restrained to this occasion. 3 Satan was irrecoverably fallen from the Covenant of grace; and so, although Christ was his Lord in respect of his power, yet not his God in respect of the Cove∣nant of grace, which those words have special respect unto. 4 Satan pro∣ceeds to tempt him still, and therefore that is not the meaning. 5 Christ in this humble estate would not manifest himself, much less call himself Lord and God.

II. The person who must not be tempted, The Lord: if hee be a Lord, hee must be feared, obeyed, honoured, not tempted or provoked. Thy God: though he be my God and my Father, I must not presume, I must not abuse my Fathers goodness and providence where no need is. A loyal subject will not presume upon the clemency of his Prince, to break his Lawes, or a loving childe upon his fathers goodness, to offend him.

III. The action of tempting. To tempt God, is to prove and try God (out of necessity) what he can doe, or what he will doe, and whether he be so good, so merciful, so just, as his word and promise say he is: so Heb. 3.9. Your Fa∣thers tempted me, and proved me, and saw my works. The mother of this sin is infi∣delity and unbelief, 1 Of Gods power, as if his arm were shortned: 2 Of his goodness, as if he were not so careful of his chosen as he is. For else what need I try that which I were assured of? The issue of it, or the branches that shoot from this root, are put forth, 1 In judgement. 2 In affections. 3 In counsels and actions of life.

I. In judgement and matter of doctrin, to prefer our own conceits above the Word of God, whereof the Apostle speaketh. Act. 15.10. Why tempt ye God, to impose a yoak upon the Disciples necks, which neither our Father no•• wee can bear? as if hee should say, Why do you of the Circumcision, vainly swelling and trusting in your own strength, falsly conceive and teach with∣out warrant, to anger the Lord with, that by the fulfilling of the Law yee can attain salvation, binding up the power of God to the Law as ne∣cessary to save men thereby? what an intollerable yoak is this, which no man is able to bear? What shall wee think then of the Papists doctrin, who lay the same yoak upon mens shoulders? what is their whole Religion, but a plain tempting of God, and a provoking of his anger, while they lay on men the yoak of the Law? This is the sin of all other Hereticks, who like the Pharisees, let the Word of God behind their own inventions, and properly and directly fight against Faith, which leaneth it self wholly upon the Word of God. Faith looks at Gods constitutions, it suffers not judgement to arrogate above Gods judgement; it beats down humane wisdome and reason, and brings the thoughts and reasonings into the obedience of God. It teacheth not impossibilities, as they of the Circumcision, and Papists do at this day.

II. In affection: 1 By di••••idence and distrust, Psal. 78.18. They tempted God in their hearts, in requiring me at for their lust. Here were many sinnes in one: 1 A murmuring and grudging at their present estate. 2 A tempting of Gods power. Can God prepare a Table in the wildernesse? vers. 19.3 A de∣nial of his presence; If God were amongst us, hee would prepare us a Ta∣ble. 4 Making haste, and appointing of time, and place, and the manner of helping them; he must now, in the wildernesse set up a Table: 5 Wantonness, having sufficient and necessary Mannah and water by 〈◊〉〈◊〉 immediate hand of God, they must have meat for their lust. 2 By Curiosity, when men vainly desire extraordinary things, and neglect ordinary, and must have ••••ch signs as they list, either out of meer curiosity, as Herod would have a signe onely to please himself in some rare sight; or in pretence of ••••••firming them in the truth, as the Jews, when Christ had sufficiently confirmed his hea∣venly Doctrin with powerful miracles, they rejected this, and must have a miracle from heaven Mat. 16.1.

Quest. Is it not lawful to aske a sign? did not Gedeon, Judg. 6.17. and He∣zekiah ask a sign, and Moses, and it was granted?

Answ. Yes, it is lawful in four cases. 1 When God offers a sign, wee may require and ask it, as hee offered one to Hezekiah: and not to require it is a sin, as in Ahaz, who when the Lord bad him ask a sign, hee saith, Hee will not ask a sign, nor tempt the Lord, Isa. 7.11. But he tempted the Lord now not in tempting him, and greived him much, v. 12.

2 When an extraordinary Calling and Function is laid upon a man, hee considering his own weakness, and the many oppositions which hee shall meet withall in the execution of it, may for the confirming of his Faith, de∣mand a sign: and this was Gedeons case, who of a poor man of the smal∣lest Tribe of Israel, was extraordinarily called to bee a Judge and Ruler. Or when such an extraordinary work or calling is to bee made manifest to the World to bee from God, for the better prospering of Gods work, a man may desire a sign, as Moses did, Exod. 4. and Elijah.

3 When God gives an extraordinary promise to his Servants, of effect∣ing something above all they can see or expect, hee pleaseth to condescend to their weakness, and for confirming of their Faith hee bears them asking a sign: as Hezekiah being extraordinarily restored, seeing 1 His own ex∣tream weaknesse; and 2 The Word of God passed, Set thy house in order, for thou shalt not live but dye, required a sign: and God afforded him an ex∣traordinary

one. The Virgin Mary had such an extraordinary promise as never was, to bee a Mother without the knowledge of man; shee asked how that could bee: God gave her a sign, saying, Thy cousin Elizabeth hath conceived, and shall bear a Son, and so shalt thou.

4 When anextraordinary testimony to a new form of Doctrin is requi∣site, extraordinary signs may be required. As for example: The Gospell at the first publishing of it, was joyned with the abolishment of all the Ceremo∣nial Law, and all the Ordinances of Moses, and bringing in a new Religi∣on (in respect of the manner) through the world, against which both Jews and Gentiles could not but bee deadly enemies. Now the Apostles did de∣sire and obtain the power of working many signes and wonders, of healing, killing, raising the dead, commanding Devils, and the like.

But to ask a sign out of these cases, is a provoking and tempting of God: as 1. Out of diffidence or malice, as the Jews bad Christ come down from the Cross, and they would beleeve him, assuring themselves hee was never able to do that. 2 For curiosity and delight; as He∣rod desired to see some marvail; or for satisfying our Lust, as Israel. 3 For our own private ends, not aiming directly at Gods glory, and denial of our selves; as the Jews followed Christ, not for his Miracles, but for their belly, and the bread: and the Virgin Mary herein failed, requiring a Miracle of Christ, rather for a prevention of scandal for the want of wine, than the ma∣nifesting of Christs glory; for which Christ checked her: for it was a pri∣vate and light respect, to which miracles must not bee commanded, Joh. 2.4. 4 For confirming of that Doctrin and Authority, which is sufficiently confirmed already, Joh. 2.18. Shew us a sign, why thou doest these things, why thou whippest out buyers and sellers out of the Temple. Hee shews them none, they tempt God herein; was not the whipping of them out, and the Authority hee had shewn, sign enough of his divine authority? did not hee solely and alone overthrow and turn out a number of them without resist∣ance? did not he by his word, challenge the Temple to bee his Fathers house, and himself the Son of God? Having thus confirmed his authority by this sign, hee would shew them no other.

Thus the Papists as a Pharisaical seed tempt God, looking for more mira∣cles to confirm the same Doctrin, which Christ and his Apostles have suf∣ficiently confirmed by many and powerful Miracles. When they prove that wee teach another D••ctrin, wee will shew them other miracles.

III. To tempt God in action, is thus: 1 To enter upon any thing with∣out a Calling: for that is to step out of our way, when wee do that which wee have neither Word nor Promise for: this is in the Text. 2 To walk in a course of sin, and live in our wickednesse, especially when the Lord by blessings moveth us to repentance. Mal. 3.15. They that work wickedness bee set up: who bee they? in the next words the Prophet sheweth, say∣ing, They that tempt God are delivered. So as all wicked persons are Tempters of God. 3 To presume upon extraordinary means, when ordi∣nary means may bee had: Thus the three worthies of David tempted God, that went for water in danger of their lives, whereas they might have had it nearer in safety, 2 Sam. 23.15. but when they brought it to him, hee considered how they had sinned to satisfy his sinful desire, and would not drink it. And this is the tempting of God intended in this place, to flye down, refusing the stairs. 4 To run into places, or occa∣si•••• of danger, in soul or body, is to tempt God, as to run into wic∣ked company, or exercises. Peter, notwithstanding Christ foretold him of his w••akness, yet trusted on his own strength, and went into Gaia∣phas his Hall, and seeking the Tempter found him, and himself too weak for him.

Our Saviour would here teach us what a dangerous sin it is to tempt the Lord, it being so absolutely forbidden the people of God, not only in the Old Testament, but in the New. 1 Cor. 10.9. Neither let us tempt Christ, as some of them also tempted him.

[Reasons.] For 1 It is a plain contempt of the Lord in his providence and constituti∣ons, when a man either neglecteth the means, which God hath appointed to bring forward his purposes, or betaketh himself to such means as God hath not appointed.

2 It is a manifest argument of infidelity, and hardness of heart. When a friend promiseth me to doe me good at my need, or to stand by me in time of danger, I will feign a need or danger, to try whether he will be as good as his word or no; what doth this but imply a suspicion in me, that my friend will not be as good as his word, therefore I will try him before I need him? And thus he deals, that will needlesly tempt God.

3 No relation between God and us may encourage us to tempt him. He is our Lord, a strong God: doe we provoke the Lord? are wee stronger than hee? 1 Cor. 10.12. Let not the Princes of the Philistims dally with Sampson, for he is strong, and will revenge himself by pulling the house over their heads: the Lord is strong and mighty, Sampsons strength was but weakness to him, there∣fore let us not tempt him, lest we goe away with the worse, as the Philistims did. He is our God, even a consuming fire, Heb. 12.29. it is no safe dallying with fire. He is our Father, therefore we must fear him, as Iacob knows Isaac is his father, yet is afraid to goe to him disguised, lest (said he) I seem to my fa∣ther to dally or mock.

4 The greatness of this sin will appear in the greatness of his punishment. It cost good Josiah his life, 2 King. 23.29. He would try what he could doe a∣gainst Pharaoh Necho, when he was admonished of the Lord, not to goe against him. For this sin the Lord sware that not one of the Israelites above twenty years old should enter into Canaan. It cost the lives of six hundred thousand men, besides women, who for tempting God, were destroyed of the destroy∣er, 1 Cor. 10.9. Good Zachary for not beleeving the Angel, which came with tidings of a son, was struck dumb for requiring a sign. Even the best, if they tempt God, shall not carry it clear away.

Obj. Psal. 34.8. Taste, and see how good the Lord is: and Rom. 12.2. prove what that good and acceptable will of God is.

Ans. There is a two-fold knowledge of Gods goodness: 1 Speculative, by which we know God to be good in himself and to us: 2 Experimental, in some thing not revealed. The places alleadged speak of the former, only this later is a tempting of God.

Use 1. This serves to discover unto us, our fayling against this doctrine, and that every of us cannot so easily put off this sin as we think for.

1 Is it not ordinary amongst us that read the Word, and of Gods power therein? we hear his promises, we taste by experience how good and bounti∣ful God is, and yet in any straight, in every danger, we can be ready to tempt him, as in Massah, saying in our hearts, Is God with me? Doth God regard me? Am I not clean cast out of sight? Can I ever be holpen, and swim out of this distress? Thus the unbelief of our hearts is ready to make God a Lyar. When there was a marvellous great famine in Samaria, and Elisha said, To morrow at this time two measures of barly shall bee at a shekel, and a measure of fine flower at a shekel: a Prince answered, If the Lord would make windowes in Heaven, could it be so? he answered, Thine eyes shall see it, but thou shalt not eat of it. And hee was trodden in peeces in the gate for his unbelief. 2 King. 7. vers. 19.

2 How generally are we in love with our sins, which out of Malachi, we have shewed to be a tempting of God? God hath poured abundant mercies upon

us the people of England, yet we goe on to provoke and tempt him; the more his mercies, the more our sins: how can this abusing of goodness but heap up wrath against our selves. Can there bee a greater tempting of God in his ju∣stice, than to goe on and trade in sin without repentance, presuming that God will not punish us? What a number of notorious wicked persons are resolved to adde drunkenness to thirst, and sin to sin, and yet at last mean to be saved?

3 How hardly can we bee kept from wicked companies and occasions? Though we be warned by Christs voyce speaking in the Word, as Peter was, yet we thrust into Caiaphas his hall, and the Players Hall, which is the Devils School, and will not avoyd occasions, till the end of sin bring sorrow and bitterness incurable. How easily doe men lose the watch over themselves, against their own resolutions, and the motions of Gods Word and Spirit? when they might redeem their precious time, gained from their special cal∣ling to the general, in reading, meditating, prayer, &c. presently the Devil thrusts them out of both callings, to gaming, drinking, or bowling, or such un∣profitable exercises. O when God layes you on your Death-bed, this one sorrow (if God ever give you sense of your estate) will be ready to sink you; that you have loosely and unfruitfully parted with your time, and now you cannot buy an after-noon to bewail the loss of many in, with all your sub∣stance.

4 How prone are we to venture and rush upon any thing without a calling, or without a warrant? as when men cast themselves into unnecessary dan∣gers, hoping that God will deliver them. Many run on an head into unlawful contracts, without care of any word to guide them. Others strike the hand, and undoe themselves by Suretiship. Others cast off profitable callings, and betake themselves to unprofitable and hurtful; as Usurers, and their Bawds; and keepers of Smoke-shops. And some will run upon ropes for praise or profit. In all this men are out of their way, and in a course of tempting God. Would a man cast himself into the Sea, in hope he should never be drowned; or on a perswasion he should never be burnt, cast himself into the fire? Wee having stayrs, are prone to leap down: Christ our Lord would not doe so.

5 How common a thing is it both in matters of soul and body, to sever the means from the end, which is a plain tempting of God, as our Saviour here calleth it? Every man hopes to goe to Heaven, but never seeks the way.

I. What a number will be saved by Miracle? for means they will use none: faith, repentance, knowledge, mortification, sanctification, they are stran∣gers, yea enemies unto. God fed the Jewes miraculously in the Wilderness, not in Canaan, not in Aegypt where means were. Christ fed many people by Miracle in the Wilderness, but being near the City, he bought bread, Joh. 4.8. God will never feed thee with the heavenly Mannah by Miracle, where the means are to be had, but are neglected.

How many will either be saved as the Thief was on the Cross, or they will never be saved? they make their salvation but an hours work, and make as short a matter of it as Balaam, who would but dye the death of the righteous. What a tempting of God is this, as if a man would adde his Oath unto Gods, that he shall never enter into his rest? Christ hath sufficiently set forth his Di∣vine power by that example of him on the Cross, he need not, nor will not doe it again, in saving thee by miracle. It is a better argument, Christ saved the Thief at the last hour on the Cross, therefore he will not so save me, than otherwise. VVhat a common sin is it to neglect the means, and despise the word, as a weak and silly means, as the Preachers be silly men? Oh, if wee had greater means, some man from the dead, or some Angel from Heaven, or

some miracles, we could bee better perswaded. A great tempting of God: as though his wisdome had failed in appointing sufficient means for the faith of his people. Christ reproved this infidelity, Joh. 4.48. Except yee see signs and wonders, yee will not beleeve. Notably Luther: If God should offer me a visi∣on, I would refuse it, I am so confirmed in the truth of the word. How com∣monly doe men stand out the threats of the Word, plainly denounced against their sin, even in their own consciences; which is nothing but to tempt God, and try whether he will be so just and strict?

II. In the things of this life men tempt God many ways.

1 Idle persons are tempters of God, that for working might releeve them∣selves and theirs, but they will not, and yet hope to live: whose presumptuous tempting of him, God revengeth either by giving them over to stealing, and so they fall into the Magistrates hand, or he hardens mens hearts against them, that they finde not that good in an idle and wandring life which they expect∣ed. These must have water out of a rock, and be extraordinarily fed, thrusting themselves out of the ordinary course which God hath put all flesh under: viz. By the sweat of thy brows, thou shalt get thy bread.

2 The omitting of any ordinary means of our good, or over-prizing of any means, is a tempting of God to take them from us, and a revenging of the a∣buse. Hezekiah, though the Lord say he shall live fifteen years, must not omit means, but take dry figgs, and lay to the apostem. Asa must not trust to Phy∣sick: for then he shall never come off his bed.

3 In our trials, when wee murmure, grudge, make haste, or use unlawful means, we tempt God, and incur this great sin. So as none of us can wash our hands of it, but it will stick with us: and we had need daily to repent of it, be∣cause it daily thrusts us under the displeasure of God.

Vse 1. Labour we to nourish our confidence of Gods power and mercy, which is an opposite unto this sin, and strive against it.

Quest. By what means?

Ans. By observing these rules: 1 See that in every thing, thou hast Gods word and warrant for what thou doest: say not, I hope I may doe this or that; but I know I may doe it. If thou hast a word, thou mayest be bold without tempting God: that is the ground of faith, and tempting of God is from infidelity. Acts 27.34. when Paul was in extream peril, he tells the Mariners, they should come safe to land. Why, what was his ground? even a special word; the Angel of God told him that night, that none should perish.

2 Walk with God, as Enoch, provoke him not by sin, then mayest thou pray unto God, and secure thy self under his wing in danger without tempt∣ing him. So long as a man hath a good conscience with Paul, and an upright heart with Hezekiah, he may bee bold with God, and rejoyce in himself, and assure himself that Gods power and justice is his; he will not sink in trou∣ble, not say, Is God with me?

3 Vse the means conscionably, which God hath appointed for the attain∣ing of good ends. Paul had a word, that they should all come safe to land; yet they must not cast themselves into the sea, nor goe out of the ship. Never did any promise of God make the godly careless in the means. Daniel had a promise of return out of Babylon after seventy years, and knew they should return: and turning the Book, and finding the time expired, hee useth the means, and is diligent with fasting and prayer, that God would accomplish his word, Dan. 9.2. Jacob had a promise of God, that hee should return into his Country, he knew all the Devils in Hell could not hinder the promise; yet seeing his brother Esaus wrath was a stop or bar, hee useth means to re∣move this let; he goes to God, and wrastles with him by prayer, then he sends his presents, and orders his droves with all the wisdome hee could; and by

this means prevented the danger. Christ himself having stairs, will use them. Remember for spiritual life and natural, hee must eat that would live: for spiritual war and temporal, hee must carry his weapons that would over∣come: for earthly and heavenly harvest, hee that would reap must sow. The sick needs the Physician. In our earthly or heavenly travel, let us with Jacob prevent whatsoever lets would hinder us from our Countrey, or the end of our way.

4 Whether thou seest means or no, subject thy will to Gods in all things. If hee kill thee, yet trust in him still. David in the want of means of comfort, said, Behold, here am I, let the Lord do whatsoever is good in his eyes. The three Children seeing no means of escape, answered the King thus, Our God is a∣ble to deliver us; and if hee will not, yet wee will not worship thy Image: wee are sure of his presence, either for the preservation of our bodies, or the salvati∣on of our souls.

Vers. 8 Again, the Devil took him up into an exceeding high Mountain, and shewed him all the Kingdomes of the world, and the Glory of them:

9 And said unto him, All these will I give thee, if thou wilt fall down, and worship me.

NOW are wee come by Gods assistance, to the third and last Tempta∣tion of our Lord and Saviour, which at this time hee sustained, and powerfully vanquished. For although our Saviour had twice repelled his violence already, yet notwithstanding Satan continues his assault.

Again]

Doctr. Whence wee may note, the importunity of Satan against Christ and his members, in temptation to sin. That hee is restless herein against Christ, ap∣pears, in that hee dares set upon him here again, and again, and the third time, even so long as hee hath any leave given him. And after this our Lord himself lead not a life exempted and freed from temptation, for: Luk. 4.13. Satan left Christ but for a season. And for his members, wee may see in Job, how many Armies of Temptations hee would have oppressed him withal: one could not finish his tale of dismal tydings, till another came and overtook him; even as one wave in the Sea, overtakes another. And in Joseph, how did hee stir up the hatred of his brethren against him? not con∣tent with that, they must cast him into a pit; and there hee must not rest, but bee drawn out either to bee slain, or at least sold to the M••dianites: being in Potiphars house, how was hee every day tempted by his wanton Mistress? refusing that folly, how was hee hated of her, and cast into a dungeon by his Master? and there he lay a long time, till the time came that Gods word must bee verified for his advancement.

1 Because hee is eagerly set upon the destruction of mankind, [Reasons.] and there∣fore will bee hardly repulsed: hee seeks continually to destroy, and leaves no stone unturned.

2 Hee hopes at least by importunity to prevail, and by continuance of temptations to break those whom at first hee cannot foyl. Well hee knows, that instance and multiplying of temptations, may drive even strong Chri∣stians sometimes to bee weary and faint in their minds. And the rather, be∣cause he knows the state of Gods children is not alike, but as often in their bo∣dies, so the strength of grace in their souls is sometimes weakened and abated.

3 His policy is oftentimes to make one temptation a preface, and step to another; and a lesser way to a greater. For, 1 Considering Christs hun∣ger, it seems small to make stones bread: 2 But a greater sin than that, to cast himself down where there is no need: 3 But the greatest of all, is plain Idolatry, Worship me.

4 If one kind of Temptation will not take so well, hee turns to another: as here, If Christ will not distrust, let him presume; if neither, let him bee co∣vetous.

Vse 1. To teach us to beware of security, seeing Satan takes not any truce, but as a raging powerful enemy, desperate, and yet hopeful of victory, will not bee repulled, but assail us again and again. Yea, though wee have once and again overcome his temptations, as Christ had done, yet must we stand on our watch still: for hee will set afresh upon us. And why? 1 This is the Apostles Counsel, 1 Pet. 5.8. because Satan is a continual enemy, therefore wee must bee sober and watch. 2 Where hee is cast out, hee seeks re-entry, Matth. 12.24. 3 Though God of his grace often restrain his ma∣lice, it is not to make men secure, but to have a breathing time to fit them∣selves better for further tryal. 4 Security after victory in temporal warre, hath proved dangerous, and hath lost more than all their valour had won; as the Amalekites having taken a great spoil of Davids, * 1.235 and burned Ziglag, sitting down to eat and drink, and make merry, were suddainly surprised and destroyed by Davids sword. But in the spiritual combate, security is much more deadly. 5 It is the wisdom of a wise Pilot in a calm, to ex∣pect and provide for a storm, and in a troubled Sea, after one great billow to expect another in the neck of it: Even so, while wee are in the troubled Sea of this World, it will bee our wisdome to look for one temptation in the neek of another.

And seeing it is with us as with Sea-faring men, who by much experience have learned, that in the trouble of the Sea, the greatest danger and tossing is towards the Havens, where there is least Sea-room: therefore let us towards ou•• end, in sickness, and towards death, look for Satans strongest assaults, and in the mean time prepare against them. Yea, let us learn to prepare a∣gainst all kinds of temptations, as our Saviour here resists all kinds in these three general ones, and herein teacheth us so to do: for, shall Satan dare to renew so many temptations against our Lord, and will hee spare any of his members?

Vse 2. Here is a ground of Comfort for Gods people, who, when temp∣tations come thick upon them, are often dismaied, as though God had for∣saken them, and so grow weary of resistance; yea, and not seldome they grow into words of impatiency. Never were any so molested as they Good David said once, This is my death, and, all men are lyers, even all Gods Pro∣phets that told him hee should bee King: there was no way but one, he must one day fall by the hand of Saul. But bee of good comfort, and possess thy soul with patience: for 1 No temptation takes thee, but such as b••••••lleth man, 1 Cor. 10.13. and the same afflictions are accomplished in thy brethren which are in the world, 1 Pet. 5.9. 2 Thou hast the natural Sonne of God most restlesly assaulted by the Devil, and pursued with all kinds of temptati∣on, to sanctify all kinds of temptation to thee. And herein thou art not on∣ly conformable to the Saints of greatest grace, but even to thy Lord and Head. 3 The more assaulted thou art, the surer argument it is thou art not yet in Satans power, but hee would win thee. Thou hast more cause to fear, if all bee quiet with thee. When an enemy hath won a City, hee assaults and batters it no more, but fortifies it for himself. If the strong man have possession, all is at peace: but if there bee any resistance never so weak, hee hath not won all. Therefore resist still, stand thy ground, and saint not, and if thou doest any time faint, desire to resist still, and thou still re∣sistest.

Use 3. See here an express Image of the Devil in wicked men, who are restless in their wickedness: no Childe so like the Father, as they like their Father the Devil in this property. Their feet run to evil, and they make haste

to blood, Prov. 1.16. yea, they are so restlesse, that they cannot sleep till they have done some mischief, chap. 4. vers. 16. and the more they bee resisted and opposed, the further are they from desisting, but grow more violent, as Satan here. See this restless disposition in the wicked Sodomites: they came about the house of Lot to abuse the Angels, they cannot sleep till they have done their villany, they are all the night about it: when Lot perswades them to desist, they are further off, and more violent, now must Lot take heed to himself: when the Lord from heaven strikes them small and great with blindness, and resists them, yet they will not give over, but sought the door still.

The like restlesnesse wee note in the Jews, the wicked enemies of Christ, who were so thirsty of his blood, and nothing else could serve them, and no means could hinder them, but they consult in their Hall, how they may ap∣prehend him, they send out in the night to apprehend him; being come to catch him, hee with a word struck them all to the ground, yet they go on: having apprehended him, they keep him all night in Caiaphas his Hall, and at the break of the day, Caiaphas the High Priest, the Elders, Scribes, and Pha∣risces, held a solemn Councill to put him to death: And when his gracious words confounded them, and they saw his innocency shine out, when they heard the Judge clearing him, and saw him wash his hands from his blood, yet they grew more violent, and called his blood upon them, and their children for ever. Exod. 32.6. when the Israelites would sacrifize to the golden calfe, they rose up early in the morning. Wee shall ever see wicked men in their wick∣ed courses make more haste, than good speed: and the more opposed, the more violent. Aaron durst not resist them. How restless was Judas till hee betrayed his Lord, and earned that price of blood, both his Lords and his own? and how far was hee from desisting, notwithstanding the gracious means hee had to hinder him?

There are three special things, wherein men do most expresly imitate Satan and manifest his image upon themselves.

1 In incessant malice against God, and his Children. Satan was a man-slayer from the beginning, and so in the beginning was his Son Cain, who hated his brother, and slew him, because his works were good, and his own evil, 1 Joh. 3.12. Of this progeny were the cursed Jews that went about to kill Christ, Joh. 8. and all those that hate and malign the Children of God.

2 In slandering and false accusing: * 1.236 for Satan is called the accuser of the Brethren, and so are they, 2 Tim. 3.3. Calumniation is the constitutive form of Satan, and the Jews had an express Image of it upon them, Mat. 26.60. How do they compass their malice against Christ? thus, they sought false witness, and thereby played the Devils: first, they desired to have two wit∣nesses, but they would not serve; then two more, but they also would not serve (and mark by the way, it seems they examined them apart;) at last some came that accorded, and upon their word they condemned Christ. All the while they will seem to take a course of Law, justice, and equity: but all is but a colour. 1 Though, according to their plot, they must put Christ to death unjustly, yet themselves do not devise slanders, but onely are willing that any should come in and speak against him in somewhat, they will have two witnesses: it was enough for Magistrates to receive witness, not to bee judges and accusers themselves. Besides this, they will not deal under-hand, but have witnesses, and witnesses that must agree, and they ask him what hee answereth to them: and all in publike, to shew that they did not de∣vise slanders in corners, but dealt as men that would justify their proceedings, and stand to their doings. Yet for all these fair and colourable pretences, their Plot is to pronounce the sentence of condemnation upon him.

3 In boldness and impudency in sin: no age, nor ours want numbers of examples of wicked persons sold over to sin, who are as naturally carried to wickedness, as sparks to fly upwards, and as busy as Bees in contriving their wicked purposes; night and day is too little to spend in the confusion of their lusts. As violently are they carried into their riots, drunken mat∣ches, adulterous and silthy meetings, murtherous and revengeful plots, cursed and blasphemous Oaths, rotten and poysonful language, wicked and diabolical courses, as the swine were hurried by the Devils into the lake. And if Devils were incarnate, and should put on mens shapes, wee cannot devise how they could otherwise carry themselves more to corrupt humane society, and more to heap up their own and others damnation. And let the Magi∣strates or Ministers use means to reclaim, or (if that bee hopeless) to restrain and hinder their malice, Oh they are so far from giving up their courses, as they rage and storm so much the more, they will not bee so wronged, as bee at every mans command; they did swear, and will swear; they were drunk, and will bee drunk; and to justify any thing that they have wretched∣ly done, they will repeat it.

And do wee not in all this see the express Image of the Devil of Hell in these earthly Devils, that are as restless and unweariable in mischief as hee, and as far from laying aside their wickedness (even when they cannot com∣pass it) as hee?

Vse 4. Let us learn a good lesson from the Devil, and his Imps: they will hardly bee repelled from mischeivovs attempts, no not by Christ him∣self; so wee on the contrary must as hardy bee driven from good purposes and practices. Which is the rather to bee learned, because wee have that within us, which will make us easily daunted in good things; as Peter him∣self, after hee had been long with Christ, was so daunted with the voice of a Damosel, as hee easily forsware 〈◊〉〈◊〉 Master. All Satans instance in evil, it to bring us from instance in good, against whom wee must every way forti∣fy our selves.

First, In the subdoing of any sin or corruption, how will nature recoyl? how stirring will Satan bee to keep his holds? how many baits and objects will hee present unto thee? how many fears, and losses, and crosses (as rubs) will hee cast in thy way, and all to drive thee from the field against thy sin? But now is a time to make use of this Doctrin: Are wicked men so constant to the Devil at his instance, and must not I bee constant for God at the in∣stance of his blessed Spirit? I will hold out by Gods grace, and if I be foil∣ed once and again, as the Israelites in a good cause against Benjamin, I will renew the battel the third time, I shall at length carry away the victory: this sin is one of Satans band, like the captain, and I will not bee driven out of the field by such a Craven that will flye, if hee bee resisted.

Secondly, The graces of God are as so many precious jewels locked up in the closet of a godly heart, the Devil is instant to rob and bereave us of these, wee must bee as hardly perswaded to give up these, as to bee spoiled of our earthly treasure and riches.

1 Our faith were a sweet morsel to Satan: but wee must resist him, sted∣fast in the faith. Job will hold his faith in spight of the Devil: let him lose his goods, his health, his friends, his children, hee will hold his faith, and pro∣fesse if the Lord kill him too, hee will still trust in his mercy. 2 Hee would steal away our love of the Saints, and with it the life of our faith, and there∣fore hee sets before us many infirmities of theirs, and suspitions of our own, and some fear from others: but notwithstanding, out delight must bee in the Saints that excel in vertue. Jonathan will not bee beaten off the love to David, though in all outward respects hee had little causes onely because hee saw God was with him. 3 Hee layeth siedge to our sobriety and temperance, and

layeth many baits: but Joseph will not yeeld to the many assaults of his Mi∣stris. 4 He would make us weary of prayer, which is our strength; and i•• God delay, he tells us he hears us not, we lose our labour: But wee must wra∣stle by prayer, as Jacob, till we obtain, and as the woman of Canaan, begge once and again till Christ hear us; if he call us doggs, so as wee cannot sit at table, let us beg the crums (as whelps) that ••all under the table. 5 He would make us weary of our profession, is uncessant in setting the malice of the world upon us, yea great ones, multitudes and all: But the Disciples by no whips, mo••ks, threats, or persecutions could be daunted, but rejoyced in them, and went on more cheerfully. 6 He would have us weary of well-doing, and be∣ginning in the Spirit to end in the flesh: But as Nehemiah in building the Tem∣ple and wall, said to his crafty Counsellers, Should such a one as I flie? so let every Christian say, Should I lose all my labour, and that crown of life that is promised to all them that are faithful to death? No, I will not doe it.

The Devil took him up into an exceeding high mountain,

In this third temptation, we are to consider two things: 1 The assault. 2 The repulse. In the assault, two things: 1 The preparation: 2 The dart it self. In the preparation, 1 The place. 2 The sight represented. The dart consists of, 1 A profer; All these will I give thee: 2 A condition; If thou wilt fall down and worship me: 3 A reason, for they are mine, and to whom∣soever I will I give them.

First of the place: and in it, 1 what place it was, 2 how Christ came thither, 3 why Satan chose that place.

I. The place was the top of an exceeding high mountain. What this moun∣tain was, we cannot define, and the Scripture being silent in it, wee may bee sure it is no Article of faith. Some think it was mount Ararat, on which the Ark of Noah stood in the floud, the highest mountain in the world But without all reason: for that was in Armenia, another part of the world, Gen. 8.4. And there were a number of great Hills round about Jerusalem fit enough for this purpose. As,

1 There was mount Moriah, where Abraham offered to sacrifize his Son Isaac, where Salomon built his Temple, and wherein Christ stood in the for∣mer temptation. But the text is plain, hee was carried from thence into an higher mountain by farre. 2 There was mount Ghi••n, * 1.237 where Zadok and Nathan at Davids appointment anoynted Salomon King: But this was too low. 3 There was a mountain over against Jerusalem, called mons offensionis, the mountain of scandal, where Salomon in his age (deceived by outlandish wives) built an high place for Chemosh, and Molec, the abominations of the children of Ammon and Moab, 1 King. 11.7. which high places (so hard it is to thrust down superstition once set up) continued standing three hundred sixty three years, and were destroyed by Josiah. 4 There was mount Calvary, where Christ suffered: but that was not so high as this mount spoken of. 5 There was mount Olive••, a famous mountain, about six furlongs from Jerusalem: here David wept, flying before his Son Absolom: here Christ often watched and prayed, and wept over Jerusalem: for it was so high, as that from the top of it (as Josephus reports) one might discern all the streets of Jerusalem, and see afarre off to the dead sea. 6 There was mount Sion, higher than all these, which was called the Mountain of the Lord: for those that have written con∣cerning this City, know that the foundation of it is among the holy Moun∣tains, and among them all mount Sion was farre the highest, and therefore David made a Fort there, called the City of David. 7 There were besides these, without Jerusalem, mount Nebo, from the top of which Moses stood and beheld all the Land of Canaan, and was commanded to dye. This is gene∣rally held to be the Mount, to which Christ was carried: and so could I think, were it not that it was quite without Palestina, and not in the Land of Cana∣an:

for Moses only there did see the good Land, but must not enter into it. 8 There were within Palestina, besides these, mount Basan, and mount Her∣mon, very high Hills, in comparison of which Sion is said to bee a little Hill, Psalm 42.6. and 68.16. Now it is very probable, that this temptation was upon one of these Hills: but we must not bee curious to determine where the Scripture doth not. Which soever it was, the text saith, it was an exceeding high one.

II. How came Christ thither?

Ans. After the same manner that he was formerly transported unto the top of the pinacle, as we have shewed in the former temptation. 1 The more to humble and abase Christ. 2 To terrifie him, if it might be, to see himself so carried and tossed by Satan.

III. Why did Satan make choise of this place?

Ans. 1. Because it best fitted his temptation, and furthers his purpose: for if he had stood in a valley, and made a show of the world, and the glory of it, * 1.238 it might more easily be discovered to be a delusion and deceit. But here is a brave prospect. 2 He is to promise mountains and great matters, and th••refore brings him to a mountain, there to view his commodities which hee would barte••. 3 Some say, he chose a mountain in way of imitation of God: or rather we may say in exprobration of him, who in the mount Nebo let Moses see all Canaan: but Satan doth more: 1 Moses must goe up that moun••, God carries him not, but the Devil carries Christ 2 God lets Moses see only the Land of Canaan, the Devil lets Christ see all the Kingdoms, and glory of all Countries. 3 God will give a small Country, to a Company of peo∣ple to possess, so long as they give him his worship, and service: but the Devil will give all the world to Christ alone, if he will but once fall down and wor∣ship him.

Hence note, Satan had Christ in the Wilderness, a low and solitary place, he could doe no good upon him; he raiseth him extraordinarily to the pinacle of the Temple, and Christ is too good for him there; now he thinks him not yet high enough, but if he can get him to the top of an exceeding high moun∣tain, he despairs not but to obtain his purpose against him. This policy of Sa∣tan teacheth us, that,

Doct. Those that are in highest places, are in greatest danger of falling. And when he useth one temptation against a man in the Wilderness, in a low and mean estate, he doubles his forces, and secondeth his assaults against a man set aloft, and in the mountain, as his practice against our Saviour teacheth. Saul while he was in a low and private estate, was dutiful and humble; but, being raised into the throne of the Kingdom, how did Satan prevail against him till God utterly rejected him? Nay, David himself, while hee was in the valley, was holy, full of vows, prayers, watchfulness, he was meek and merci∣ful; but being set in the chief seat of the Kingdom (as it were in the moun∣tain) how ••oul, bloudy, proud, became he by Satans malice; as in adultery, murther, and numbring the people was manifest?

[Reason.] 1 Satan as he thought to have great advantage against our Saviour even by the place, so he knows that the mountain, that is, the high places will afford him advantage against us: For whereas low estate keeps us careful and re∣spective of our selves, the mountain makes us forgetful, proud, insolent, vo∣luptuous; as good Hezekiah in his sickness could pray, weep, and be humble eno••gh, but no sooner recovered he his mountain, but he prides himself in his wealth and treasures. David confesseth of himself, that in his prosperity hee said, he should never be moved, because God had made his mountain strong, Psal. 30.7. Thus easily doth vain confidence creep on him that sees himself stand on a mountain, though otherwise his heart be according to God. No marvel then, if ease stay the fools, and the prosperity of the foolish destroy them,

Prov. 1.32. If Satan have them in the mountain, hee needs no more, their own state will over-throw them.

2 Satan, as he desires men in the mountain, that is, in high place, to sin; so he desires that every sinner were in a mountain or high place, because as the place it self will draw forth that corruption which is within, so it will hold them in their sin: For great men commonly are not more licentious than in∣corrigible; hardly are they reclaimed, and who dares call them to account? And besides, their sins are more infectious and scandalous: for all the eyes of inferiours are upon them. A man that stands upon an high mountain, is a fair mark, and may be seen of millions at once. So as if in the Common-wealth, Rehoboam commit Idolatry, all Judah will doe the like under every green tree, and under every green hill, 1 King. 14.22. In the Church, if the High Priest contemn Christ, the people will buffet him, and spit in his face, Matth. 26.67. In the family, if the Fathers eat sour grapes, the Childrens teeth are set on edge. Commonly the Proverbs are verified: Like Prince, like subjects; Like Priest, like people; Like Mother, like daughter. No∣thing can lye on the mountains, but it easily slideth down into the vallies.

3 Satan herein directly opposeth God in his course and proceedings: for the Lord advancing men, and carrying them into these mountains of the Church, Common-wealth, or Family, he therefore raiseth them, that they should bee greater instruments of his glory, and mans good. Now Satan mightily strives to have these the greatest instruments of Gods dishonour, and hurt of humane society. Well he knows, that the punishment of such mens sins ceaseth not in their own persons, but descendeth on the vallies round about them. If Ahab make all Israel to sin, all Israel shall be scattered as sheep with∣out a shepheard. David numbers the people, all his people are plagued: hee sins with the sword, and the sword shall never depart from his house: good Josiah met with that threatning four hundred years after. The Devil cannot bring a greater mischief into the earth, than by throwing down such as stand in high places of the Church and Common-wealth.

Vse 1. Therefore let prayer be made especially for all in authority and eminency, 1 Tim. 2.2. Not only in respect of the burthen of their calling, and the hazzard and peril of their persons; but especially because of Satans special malice against them, and the multitude of their temptations: the place is slippery, and dangerous to fall. How doe we puffe up our selves, when our small things goe well with us? How could wee bee easily carried away with the tickling of vain-glory and pleasure, who scarce taste of them? Of how much strength therefore may these be conceived in Kings and Princes, who have a sea in comparison of our drops? Which forbids us to marvel, when we see the most excellent Kings, David and Salomon, altogether impo∣tent to withstand the waves of temptation.

Besides, the Devil keeps not only in the Country, but in the Court, and his malice against us, stirreth up his rage against our chief Rulers: as when the Devil had a malice to Israel, hee set upon David to number the people. Which one consideration should stir us daily in our prayers to bee mindful of our Prince and Governours, that as our provocations bring tempta∣tion upon them, so our petitions for them may help them through all.

Vse 2. Such as are in any eminency or place above others, must be so much the more watchful; and let this meditation bee as an antidote to expel the poyson, swelling, and inflammation of pride, that the higher thy hill is, the more is Satans malice and plots against thee. If a man stand upon the top, or any part of Mount Sion, that is, be a Teacher in the Church, hee must know that he is a light set upon an hill or mountain, all eyes are upon him; and

therefore Satan that stood at Jehoshuahs right hand, will not bee far from him: let him make right steps to his feet, lest hee treading awry, many be turn∣ed out of the way. Let such as are eminent in profession above others, bee more watchful than others: Satan is more busy with thee because thou shalt open many mouthes against thy profession, and hee will wound many through thy sides, hee will make many ashamed because of thee, and be∣cause of thee hee will make Gods enemies to blaspheme, 2 Sam. 12.14. Thy slip or fall shall make all Gath and Askelon ring of all thy profession; for they are all alike; never a good one of them all, &c. Such as are carried into the mountain of earthly prosperity, must labour for more strength and wachful∣nesse, than if they were in a lower estate: else Satan will make this condi∣tion as the dead sea, in which no grace can live. Shew mee one (excepting our Lord Jesus) that ever came better from the mountain, that is, was the better man for his prosperity. Numbers there are that have come out like Gold, brighter and pu••••er out of the fire of affliction; but so dangerous it is to stand upon this mount, as the Lord once and again forewarned and charged his own people, that when they should come into the good land which he had given them, then to beware that they waxed not fat, and forgetful, and re∣bellious against him. We know that the Moon being at full is furthest from the Sun, and commonly fulness and abundance withdraw us from our Sun of righteousness, whence wee have all influence of light and grace.

Vse 3. Let this point work contentment in our hearts, and cause us to prize a mean and comfortable estate, wishing no mountains but that holy mountain of God, where wee shall bee free from all gun-shot, and safe from all temptation. Here is an holy ambition to affect and aspire to a King∣dome, wherein wee shall reign as Kings. In the mean time, if wee desire superiority or command, let us labour to overcome sin, the Devil, our selves, and our Lusts, let us depose them from reigning in our mortal bo∣dies. And if at any time we begin to admite our selves and others, for outward prosperity and greatnesse in the World, let us turn our eyes another way, and esteem Gods Wisdome and fear above all outward happiness. This was the Wisdome of Solomon, with which God was so well pleased, that having it in his choice to ask Riches, or long Life or Victory, hee ask∣ed Wisdome before them all, and God gave him b•••••• that and them. Let this e∣ver bee our wisdome, to affect goodness not greatness, this brings Satan upon us, that drives him away from us.

The second thing in the preparation, is the sight represented, in which con∣sider these things: I what was the sight, All the Kingdomes of the World, and the glory of them. 2 How Satan represented them, hee shewed him. 3 How long this sight lasted, in a moment, saith Luke.

I. The sight was all the Kingdomes of the earth, both the Kingdomes them∣selves, and the Majesty, Beauty, Glory, and order of them; yea, their wealth, and whatsoever was in them, by which the minde of our Saviour might bee rapt into the admiration of them, and after to desire them. For the end of his temptation is Idolatry, and his means is covetousness.

Quest. But were there not many sorrows, vexations, and tumults in the World? why doth Satan shew none of these?

Answ. 1 His policy and subtilty would not make show of any thing, which would hinder his temptation, but did all to further it. His scope was to bring Christ into love with the World, and for this purpose hee must make it as lovely as hee can, as a cunning fisher must hide the hook, and shew nothing but the bait. 2 Hee knew that by this very trick hee over∣threw the first Adam; to whom hee shewed nothing but the fair side of the Apple, and benefit and bettering of their estate, how by eating of it they should bee as Gods; but hid all the inconvenience, that it was a breach of

Gods Commandement, and that the issue was death. And so he goes about to circumvent the second Adam.

II. The manner of this sight, And shewed him] Some think in a Map. But hee needed not have carried him into a Mountain for that. Neither in a vi∣sion, illuding his minde and phantasy; because this hee might have done in the Wildernesse, or on the Pinacle, if it could agree so well to the perfection of Christs mind. But I take it, hee offered the images and representations of them all sensibly and actually, after a wonderful and strange manner, making their Images to appear to his senses. And if a man by his Art can represent to the senses in a glass, any person or thing so lively, by which hee that sees not the thing it self, discerneth a notable image of it; how much more may wee think, that Satan by his Art and Cunning can represent to the sense, the Images of things which are not indeed present? A lively con∣firmation whereof appeareth in his lumber, I mean Sorcerers and Juglers, who by the Devils help most cunningly delude the senses. But Christ did indeed see the Images, and most glorious representations of the World, and the Kingdomes of it: the which that hee might think to bee the things themselves, and the better to perswade him that hee saw the things indeed, hee set him on an exceeding high mountain; notwithstanding hee knew, that the highest mountain of the World could manifest but a small part of the whole; and if it could, yet the strongest eye of man could reach but a little way, and were not able, at least in so small a time, to distinguish the particu∣lars thereof.

III. The time how long this sight lasted; In a moment, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. In accurate consideration, a moment is the fortieth part of an hour, for a point of time is a quarter of an hour, and a moment of time is the tenth part of a point of time. But I think wee are not to take the word so strict∣ly, which here noteth a very short time, much shorter than the fortieth part of an hour: and with Chemnitius, I think it to bee the same with that in 1 Cor. 15.52. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in a moment; and explained in the next words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the twinkling of an eye, which is indeed no time, but the be∣ginning rather of time, seeing there is no distinction between time past, and time to come. Howsoever, wee must take it for a very short space of time, and that the sight was gone before Christ could well consider of it. For so the like phrase is used concerning Sodome, that it was destroyed in a mo∣ment: for the Sun rose very fair, and before ever they could consider of such a storm, the Lord showred down fire and brimstone.

Now the reason why the Devil used such a speedy and quick representa∣tion, was, to ravish Christ suddenly, and stir up his affections by the absence of it, to desire to see it again: dealing with Christ as we with our little chil∣dren; when wee would make them earnestly desire a thing, wee let them see it, and hide it again, give it them into their hands, and suddenly take it a∣way again. So did Satan. Secondly, Satan might have another trick in it, to disturb the minde of our Saviour: for as a suddain flash or light doth dazle the eyes of the body, so doth a suddain flash or sight of this or that ob∣ject, easily dazle the eyes of the minde, and instead of pleasure with it, at least it brings some trouble and perturbation. However, he thought it would fit and bring on his temptation. Thirdly, shadows will abide no looking on, no examining, and therefore the Devil is so quick in taking them in.

Doct. 1 It is an old practice of the Devil, to let death into the soul, by the window of the senses, and especially by the sight: for here hee would overcome Christ by the sight of the World, and the glory of it. Thus hee had gained Eve to sin by the sight of the apple, which was beautiful to the eye: by hear∣ing that shee should bee as God, if she did taste it: by touching, tasting, and

pleasing all her senses with it. The sons of God saw the daughters of men that they were fair, and took them to them for wives: which was the cause of the deluge. Ahab saw the vineyard of Naboth lye so conveniently to his de∣means, as he must needs compass it by murther.

[Reason.] 1 The Senses are the near servants of the Soul: if Satan can make them un∣trusty, he knows he can by them easily robb the soul, yea and slay it. For senses work affections, and affections blind judgement. David sees Bathsheba, presently affects her, his violent affection blinds his judgement, he must have her company though it cost Uriahs life. I saw (said Achan) among the spoyl a goodly Babylonish garment, and two hundred sheckels of silver, and a wedge of gold of fifty shekels; and I coveted them, and took them, Josh. 7.21. How was Adam otherwise deceived by Eve, but first in his affection, and then in his judgement?

2 As Satan lays his baits in all the Senses to steal the heart, so especially in the eyes, dealing as the Chapman that would vent his wares, he lays it forth on the stall that men may see it, and oftentimes the very sight of it, without further offer, draws on the buyer to a bargain. He knows he loseth not all, if he gain but an unlawful look: because there is sin begun, though not per∣fected.

3 The Sense is to the Soul as a door to the house: A man that would come in, or send any thing into an house, must goe in and send it in by the door. Even so, although the Devil by his spiritual nature, can and doth apply him∣self to our spirits without our senses, yet other tempters cannot reach the soul so immediately. Eve could not work Adams heart directly, but by the out∣ward senses of hearing, and seeing especially sent in the temptation. Poysons cannot reach the heart, unless by the senses they bee drawn in. So wicked Mates cannot convey their corruption one into another, but by the outward senses; hearing their wicked and incentive speeches, and seeing their grace∣less and infecting actions. But besides this, so full of malice is our spiritual ad∣versaty, that he would not only immediately take up our hearts, but fill up all our senses, and by them continually sendeth in burning lusts, and by the same door covetous desires, and by the same ambitious and aspiring thoughts, and by the same revengeful intentions, and such like, till the house be full of wick∣edness.

4 Satan knows that God hath appointed the senses for the good and com∣fort both of body and soul, especially the sight and hearing to bee the senses of Discipline, to furnish the mind with knowledge of God, with faith which is by hearing, with hope of his gracious promises, with heavenly meditations, and contemplation of his great Works which our eyes behold. Now Satan would cross all this gracious constitution of God▪ and make the lights of the body, be means to blind the mind: he would fill up the senses, and take them up with such objects, as shall not only corrupt the heart, but keep out those means of grace, which the Lord would by them convey into the heart: so that the soul should be further poysoned by the same means, which the Lord hath prepared as an Antidote, by which natural poyson and corruption should be expelled.

Vse 1. This doctrine enjoyneth a diligent custody of the senses. A good Housholder suspecting Theeves and Robbers, will bee sure to keep his doors and windows fast. And we knowing that our senses are the doors and win∣dows of our souls, must look to these doors, lock them, barre them, bolt them fast, that the Devil enter not this way. True it is, that the inside must first be made clean: for out of the heart proceeds an evil eye, Mark 7.22. But whosoever is resolved to keep his heart in any rightness, must think it his next care to shut out, and keep out whatsoever might be let in, to decline it and turn it from God again. What made the holy Prophet, Psal. 119.37. pray so

earnestly, that God would turn his eyes from beholding vanity, but that hee knew, that even a good heart (such as his was) could never hold out, un∣less the outward senses, especially the eyes, which by a Synecdoche are there put for the rest (both because they are special factors of the soul, and because of the multitude of their objects, and in regard of the quickness of sight above all the rest of the senses laid together) were well safe-guarded? Can the heart or Market-place of a Town or City be safe from the siege of the enemy, if the Gates be cast open, or the Wall demolished, or the Ramparts bared of their sence and munition? Why did Job make such covenants with his eyes, but that he knew that without such a sence every object would be as a snare to en∣trap his soul? Job 31.1. Nay, let an heart never so seasoned with grace, suffer the senses to leak, the soul is in danger of shipwrack. Was there ever heart of ordinary man or woman more innocent, or more filled with grace, than Eves in her innocency? And yet when as Satan let upon her senses, he sent in by them such poyson, as wrought death unto all her posterity.

Rules for the ordering of our senses aright.

1 Beware of the life of sense, which is a brutish life. 2 Pet. 2.12. the Apostle speaketh of men led by sensuality, even as the brute beasts, who follow sense and appetite without all restraint. Thus did the Gentiles, who were therefore given up to a reprobate sense, Rom. 1.24. And the danger of this estate Salo∣mon noteth, Eccles. 11.9. when hee bids the young man walk in the sight of his own eyes, and after the lusts of his heart; but withall, Remember that for all this he must come to judgement. Let such think hereon, that think it is free to give up their senses to feed themselves upon every object them∣selves please.

2 Consider that God made the senses to minister to a right ordered heart, and not the heart to follow the senses: and therefore the heart must be watched, that it walk not after the eye, which is to invert Gods order. And what a deluge of sin over-floweth the soul, when the understanding is buried in the senses, and the heart drowned in sinful appetites? David gives his eye leave to wander, and look lustfully after Bathsheba: and what wayes of misery one overtaking another did he bring into his soul? And what marvel then if natu∣ral men neglecting their duty, in taking off their eyes from unchaste objects, never rest till they come to have e••es full of adultery? 2 Pet. 2.14. not ceasing to sin, according to our Saviours speech, Matth. 6.23. If the eye be evil, all the body is dark, yea and the soul too.

3 Keep the parts of Christian armour upon thy senses, that thou lye not open there. A valiant Captain knowing that the enemy is easier kept out, than beaten out of a City, hath great care to plant his Garrison about the gates and walls; there he sets his most ••aithful watch and ward, there he plants his chief munition and ordnance. Had David kept his armour on his eye, he had not been so foyled by Bathsheba: If on his ear, he had not been so injurious to Mephibosheth, by means of slandring Zaba, 2 Sam. 16.3, 4. Salomon wisheth us, Not to look upon the colour of the wine in the cup, that is, with too much plea∣sure to stirre up desire. He would have us keep our sence upon our ears, not to give ear to a flatterer or whisperer, but brow-beat him, and drive him away with an angry countenance. The Apostle Paul would have our ears shut a∣gainst evil and corrupt words, which corrupt good manners. Daniel desires not to taste of the Kings dainties, nor will pollute himself with them, chap. 1. vers. 8. And so we must fence our whole man, as we may not touch any unclean thing, and yeeld nothing to the course of waters.

4 Feed thy senses with warrantable objects: 1 God: 2 His Word: 3 The Creatures: 4 Thy Brethren: 5 Thy self.

First, our eyes are made to see God himself, here below as wee can in his back-parts, hereafter as wee would, face to face. And therefore a base thing

it were to fixe them upon the vain pleasures and profits of this life: This is fitter for brute beasts, that have no higher object.

Again, what fairer or fitter object can we chuse for our senses, than him∣self that made them with all their faculties, and gives us so much comfort by them? Prov. 20.12. The hearing ear, and seeing eye, God made them both: and both of them, as all things else, he made for himself. Further, where can we better place ou•• senses, than upon him from whom all our help cometh? How ought our eyes to be continually lifted up in holy and servent prayers and praises, considering both our continual necessities and supplies? So Da∣vid, I lift up mine eyes unto the hills from whence my salvation cometh, Psal. 121.1. and, As the eye of the Hand-maid is lifted up to the hand of her Mistris, so are our eyes unto thee, Psal. 123.1.

Lastly, how can we place our senses better, than upon him who is the most pleasant and durable object? To see God in Christ reconciled, to hear and know him become our Father, is so ravishing a sight, as the Saints have runne through fire and water to apprehend it. And for the continuance, it will feed the senses everlastingly; yea when the senses themselves decay and wax dull, this object shall feed them, and be never the less sweet. And therefore as Sa∣lomon adviseth, Eccles. 12.1. while thou hast thy senses, fix them upon this object; Remember thy Creator in the dayes of thy youth, before they be dark that look out at the windows, &c. If a man set his senses and feed them upon any outward object, wealth, honour, pleasure, buildings, and the like, wee may justly say to him, as our Saviour to his Disciples, when they gazed upon the beautiful workmanship of the Temple; Are these the things your eyes gaze upon? verily, the time comes, when one stone shall not bee left upon ano∣ther undemolished. The like may bee said of all earthly objects whatso∣ever. Only this object shall grow more and more glorious and desi∣rable.

Secondly, God made our senses to be exercised in his holy Word, which leads us to himself. Heb. 5.14. the Apostle requires, that Christians should have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, senses exercised in the word: Prov. 2.2. Let thine ear hear wisdom. 1 Hence comes faith, which is by hearing. 2 Hence we draw the comforts of the Scriptures, which are the consolations of God in our trouble. 3 Hence are we admonished, directed, and wholsomly corre∣cted. Prov. 15.31. The ear that heareth the rebuke of life, shall dwell among wise men. 4 The danger of neglect is great: 1 He that turns his car from hear∣ing the law, his prayer is abominable: 2 Uncircumcised cars resist the Holy Ghost, Acts 7.51. 3 Itching ears that turn from the truth, doe (by Gods just judgement) turn unto ••ables, 2 Tim. 4.3. 5 It is a sign of a man that hath given his heart unto God: for he that gives his heart, will give his senses too, knowing that God requires both. Prov. 23.26. My son, give me thy heart, and let thine eyes, that is, thy senses, delight in my wayes. And our Saviour saith, He that hath an ear to hear, let him hear. Seeing therefore that this is so notable a means of guiding our senses, let us more carefully give up, and take up our eyes and ears with the sight and sound of Gods Word upon all occasions, in the hearing and reading of the Scripture. I would ask the most carnal man that is, whether this in sound judgement bee not a better object for our senses, than Bowls, or Tables, and fitter for all times, especi∣ally for the Sabbath.

Thirdly, God made our senses, to profit our selves by his Creatures, that by them we might glorifie him their Creator, and not by them corrupt or in∣snare our selves. Isa. 40.26. Lift up your eyes aloft, and behold who created all these things. This use David maketh, Psal. 8. When I see the heavens, the earth, and the works of thy hands, then said I, Lord what is man that thou art so mindful of him? and concludes the Psalm thus, How excellent is thy name

through all the World? And why? 1 The invisible things of God, his Power, and Divinity, and Eternity, were made visible to the very Gentiles by things created, Rom. 1.20. And shall wee either not look on them, or so look upon them as they to make us inexcusable? shall wee onely injoy the natural use, and no spiritual or Divine use from them? 2 Consider that God, for this purpose, hath made the Countenance of man, not as the Beasts groveling on the Earth, but erected unto Heaven: and he hath made the eye of man not as the Beasts, but (as Anntomists observe) hath given it one muscle which they want, whereby hee can turn his eye directly upwards with admirable quickness, that it should not so fix it self upon any thing be∣low as the Covetous eye doth, but by occasion of things below turn it self up∣ward to their Creator. Yea, hee hath compassed our eyes with brows, and lids, and fences from dust and earth, that though wee look sometimes on the earth, yet the least dust or earth should not get into them. 3 Let us labour to use our senses in beholding Gods works, as they in Joh. 2.23. that saw the works of Christ of whom it is said, Many beleeved in the name of Christ, seeing the works that he did. So let the works which wee see God hath done, bee at least inducements to beleeve him so much the more.

Fourthly, God made our senses in respect of our brethren, both to bene∣fit them, and our selves by them. 1 Our eyes to behold their misery, to pi∣ty them, to releeve them. Turn not thine eyes from thine own flesh. Herein the unmerciful Priest and Levite were condemned by the pitiful Samaritan. Our ears to hear the cry of the poor, Prov. 21.13. Hee that turns his ear from the cry of the poor, himself shallery and not bee heard. Numbers never make this use of their ears: but God hath a deaf ear for them. 2 Our eyes to see the good example of our brethren, to imitate them, to glorify God for them. Our ears to hear their Godly Counsels, Admonitions, Reproofs, and so bee bettered by them. 3 Our eyes to see and consider their danger, to pull them out of their infirmities, the fire, and to cast out the more of their eyes. Our ears to hear what is fit to bee spoken of them, to defend their good names if they bee traduced. For God hath given us two ears, not rashly to receive every information, but to reserve one for the party, lest hee be condemned unheard, unconvinced.

Fiftly, and Lastly, God made our senses in respect of ourselves, not only to bee faithful keepers of the body, but diligent factors and agents for our own souls: as 1 That our eyes should ever bee looking homewards, and to the end of our way, as quick and expedite travellors, and not fix them∣selves upon everything wee see here below. This is done by heavenly con∣versation. 2 Our ears should bee bored to the perpetual service and obe∣dience of our God, as our Lord himself was, Psal. 40.7. Thou hast bored mine ear: alluding to that Ceremony in the Law, Exod. 21.6. If a servant would not part from his Master, his ear must bee bored and nailed to the Post of the house, and thus hee became a perpetual Servant, hee was nailed and fix∣ed to that house and service; So wee must yeeld an obedient ear, as Solomon calls it, unto the Counsels, Will, and Commandement of our Lord and Ma∣ster Jesus Christ.

3 Our eyes were made to bee Conduits of tears, for our own sin and mise∣ry, and for the sin and wretchednesse of other men. Psalm 139.136. Davids eyes gushed out rivers of tears, because men keep not the word: how wept hee then for his own sins, that wept so for others? Good Lot his righteous soul was vexed in hearing and seeing the unclean conversation of the Sodomites. Thus should our senses bee so far from conceiving pleasure in sinful obects, as these must bee the continual grief of our souls. And can wee indeed look up∣on our selves, and not see something which is a brand of our sin? or can wee behold any Creature, and not see some express Prints and marks of our sin,

and vanity upon it? Surely this one meditation would be effectual to keep us from casting our eyes upon unlawful objects, and so from making our selves a prey to the Devil.

Ʋse 2. This serves to reprove such as fail in this watch of the senses: for who doth not? yet some far more dangerously. Such as have in their hou∣ses Popish Pictures and Images, which are alluring harlots, corrupters of the heart, which is an opening of the door to the Devil, a sign of a man willing to bee seduced. Experience shews, that when a man is in love with such Ima∣ges, hee easily falls out with Gods Image in himself, and Gods Children. 2 Such as delight in lascivious Pictures, and filthy portraytours of naked men or women, in whole, or such parts as may stir the corruption of the heart, which should bee beaten down by all means. Wee need bring no Oyle to this flame. Yet the Devil hath gotten such pictures in request in this wanton age, wherein every thing is almost proportional. 3 Such are far from this watch of their senses, as so attire and disguise themselves, or lay open their nakedness to insnare the senses of others. Let them not say, they think no hurt in it, unless they can bee sure that no other think hurt by it. 4 Such as like the Images have ears and hear not, eyes and see not; care not to hear the Word or read it, never taste Gods goodness in it, neither doth the breath of heavenly life ever pass through their noses. 5 Such as frequent wicked company, and delight in the ungracious actions and speeches, that they hear and see, or can digest them without reproof or dis∣like manifested. The Devil hath a thorow-fare among such companies, who are conspired against God and goodness. Add unto these such as read or have in their houses, Lascivious and wanton books, teachers of lewd∣ness. Adde also Stage-Players and their beholders, that cast open all gates and walls to the Devil. 6 The Covetous eye, whereof Solomon saith, Ecc. 4.4. his eye is not satisfied with Riches, neither doth hee say, For whom do I thus labour?

In that Satan would draw Christ to the love of the World, and there∣by makes no doubt but to insnare and cast him down, wee learn; that,

Doctr. 2 The love of the World easily maketh a man a prey and spoil to the Devil. Satan well knew, that if hee could get Christ to fall down to the World, hee would easily fall down to him.

Where by the World, I understand not the goodly Workman∣ship of God in the frame of the Heavens and Earth, which wee must love and admire: but all the Riches, Honours, Pleasures, Profits, and Allure∣ments of it, without God, or before God: as when men are willing Ser∣vants and Slaves to Worldly Desires and Corruptions. 1 Tim. 6.10. The de∣sire of money, is the root of all evil, a fruitful mother of much mischief. There is no sin so impious, so unnatural and barbarous, that a man in love with the Profits of the World will stick at. And more plainly, vers. 9. They that will bee rich, fall into manifold Temptations and Snares, and into many foolish and noysome lusts, which drown men in perdition and destruction: which in sense is all one with this. That such a one makes himself a willing spoil and prey to the Devil. Hence they are called deceitful Riches, because they easily lead us out of the right way. Matth. 13.22. and Job 18.8. The wicked walks upon snares, and the grin shall take his heel.

[Reasons.] 1 The love of the World banisheth the love of God out of the Soul. Hee that is a lover of the World, is an hater of God. Jam. 4.4. Know yee not, that the amity of the World, is enmity to God? Whosoever therefore will bee a friend of the World, maketh himself an enemy to God: now what sin will an enemy of God stick at? And the Apostle John plainly divorceth these two which can never agree in one, 1 Joh. 2.15. If any man love the World

the love of the Father is not in him. And if the love of God ••way not the heart, Satan will easily incline it to any sin.

2 Where there is the love of the World, that heart hath already renoun∣ced God in Heaven, and given it self to bee possessed, ruled, and comman∣ded by the God of the World. For look what a man chiefly loves, hee not so much possesseth it, as is possesseth by it. Whence the Apostle is not afraid to call Covetousness, Idolatry, Eph. 5.5. and, Coloss. 3.5. not onely because the chief love, but the chief trust, hope, and confidence, goeth with them. They say to the wedge of gold, thou art my hope. And further, as the Hea∣then Idolaters worshipped and served gods of Gold and Silver, so these serve and obey their golden and silver god, wherein they take up their chief desires and contentment. Now having denyed the God of Heaven, and thrust himself out of his protection, a man becomes to be in the power of the Devil, and ruled at his will.

3 The love of the World spoiles us of our armour and strength, by which wee should bee fenced from Satans subtleties. For, 1 Whereas our chief fence is in Gods Word, it First intercepteth the Word, and estrangeth the heart from it, as Ezek. 33.31. They sit before thee, and hear thy words, but their hearts go after their covetousnesse: Secondly, it choaketh the Word, that it be∣comes as seed cast among Thorns, which choak it presently: Thirdly, it scorns the Word, as may appear, Luke 16.14. These things heard the Phari∣sees which were Covetous, and mocked. Now is not such an one easily snared by the Devil, who is thus dis-affected to Gods Word? Is not hee easily bound, that wants, yea, scorns his weapons? 2 The love of the World, whether the Pleasures, Profits, or Glory of it, as a Theef, steals and robs our graces, which are another chief part of our strength. Good Hezekiah a little tickled with vain-glory, made himself and his Land a prey and spoil to the Enemy. Wise Solomon loved too much the unlawful pleasures of the World, and how did it rob him of his Wisdome? The Disciples, while yet Christ was with them, were stirred with love and debate for superiority and great∣ness, which did much hinder them, and took up their thoughts, when they might have attended to better things. How many for love of the World and Preferment, fall from their first love, abate their zeal, become cold and in∣different, as the times are?

4 The love of the World, where it is rooted, delivers a man so far into the hands of Satan, as hee easily falls from all shew of goodness, and dangerous∣ly revolts from all the goodness that seemed to bee in him. The young man that came to Christ with many good shews and desires, hearing of selling all, and giving to the poor, goeth away heavily, and wee hear no more of him. Demas, once a Companion of Paul, but easily forsook the truth, when hee embraced the present World. Judas an Example, almost without ex∣ample, a Disciple at Christs elbow, indued with excellent gifts Apostolical, of Doctrin, of Miracles, &c. having his heart glewed to the World, for a trifle fell from his place, from all the affection hee had sembled to his Ma∣ster, from the society of his fellow Disciples, and stood with them that betrayed him.

5 Experience shews, how when Satan hath thrust the love of the World into a mans heart, hee hath power enough; 1 To binde that mans hands from the works of Piety and Mercy. Hee is a bad Tenant; the more land he holds, the less homage hee doth unto God. And as for works of Mercy, hee will not part with his crums, like the rich man in the Gospel. And as hee lives altogether unprofitable to others, so to himself; hee hath no care of his salvation: Thou fool, This night shall they take away thy soul. 2 As hee hath no power to do any good for God or man, so he will suffer nothing. A man loving the World, flies affliction for Christ: Matth. 13.21. when

the Sun riseth, hee withers: when persecution comes, hee is offended, and falls away to the hinderance of many. They that minde earthly things, are enemies to the cross of Christ, Phil. 3.19.

Vse 1. Oh therefore, Love not the World, nor the things in the World, 1 Joh. 2.15. A necessary exhortation to us, to whom it is as natural to love the World, as for water to run down a Hill. And who can hardly affect it, without being infected with it? Hereunto lay hold on these motives. 1 Con∣sider how hard it is to love God, and the World too: even as hard as to look with the same eye (saith Augustine) up to Heaven, and down to the Earth at the same time. The more love a Woman bestows upon a stran∣ger, the less shee loves her Husband: whence S. James is bold to call world∣lings Adulterers and Adulteresses, chap. 4.4. whom the Lord will not indure to dally and sport, * 1.239 and go a whoring after the World; Yee cannot serve God and Mammon.

2 Consider that a course lead in lusts, is fitter for the Gentiles, than those that profess the teaching of Grace; Tit. 2.11. For the grace which hath appear∣ed, teacheth us to deny worldly lusts. Our relation to Christ, of whom wee are called Christians, must draw our affections out of the World: for, 1 He hath chosen us out of the World, so that now hee professeth of us, They are not of the World, Job. 15.19. 2 Hee gave himself to deliver us out of this pre∣sent evil World▪ Gal. 1.4. 3 No man hath benefit by Christs death, but hee that with the Apostle, is crucified to the World, and the World to him, Gal. 6.14. 4 The World as it hath no part of his death, (for hee dies not for the World) so no part in his intercession; John 17. I pray not for the World. 5 In the entrance of our profession, wee have not onely renounced the World, but proclaimed and vowed war against it: and therefore shall prove no better than runnagate Souldiers, yea, Apostates, if we sight not against it. The love of the World is a leaving of Christs colours.

3 Consider what cause there is in the World to love it: 1 In respect of God; it is contrary to his nature: Hee is Holy, Pure, Righteous; the World lieth in unrighteousness. It is contrary to all his Commandements: Hee commands Holiness and Sanctification; it incites to all uncleannesse in soul and body: Hee commands Truth, Sobriety, &c. It teacheth to Lye, Swear, Curse, Slander, and Circumvent. Hee commands all fruits of the Spirit; it injoyns all the works of the flesh. Hee commands to give our goods to the Needy, it wills us to get our Neighbours. 2 In respect of it self: it is changeable, variable, inconstant: and wilt thou affect that which thou canst not hold or injoy? 3 In respect of thy self: is it not madness, excessively to love that which doth thee so much harm, pricks as thornes, and pierceth with so many sorrows, crosses, losses, persecutions? which if thou beest good, will fight against thee, and pursue thee with mortal hatred, and only slayeth those which resist it not.

4 Consider wee what strangers and pilgrims wee are in the World, and so bee moved to lay bridles upon our affections: which is the Apostles argu∣ment, 1 Pet. 2.11. Dearly beloved, as pilgrims and strangers abstain from earth∣ly lusts. Let us estrange our affections from this World, and deal as wise Traveller••, that make the greatest Cities but thorow-fares to their own home.

Use 2. Let this Doctrin moderate our affections in seeking and having, yea, and not having the things of this life. This is the common error, that men look altogether upon the Beauty, Glory, and fair side of the World, and wealth of it; but never look upon the inconveniences of them, and how strong they are to pull us away from God, or how apt to make us a spoil to Satan: which one consideration would somewhat abate our heat, and affecti∣on towards them. How ambitiously do many affect promotion and great

places, not considering in what slippery places their feet are set? How ea∣gerly doe they desire wealth, as though it had no power to draw the heart from God, and the wealth of Heaven? How unsatiably doe they pursue plea∣sure, not considering how the Devil insnares them, and makes them lovers of pleasure, more than lovers of God?

Surely were men acquainted with their own hearts, they would not suffer them so to rove in these desires. Oh, saith one, if I were a rich man, how li∣beral would I be to the poor? But alas, he knows not what spirit he is of: the Devil would make no doubt to change his mind, it his state were changed, and make of this liberal man either a Prodigal, or an Usurer, or an Oppres∣sor, and doe much more mischief than he can in his low estate. Oh, saith a∣nother, were I in high place, I would right wrongs, and set things in order. But so said Absalom, and yet who did more wrong than he, deflouring his fa∣thers Concubines, and deposing (if he could) his father himself? And such right would many doe, if they were in higher place. All which is an argument how open we lye to Satan in such estates.

To conclude this point, observe these few rules: 1 Put on the Lord Jesus Christ, and care not to fulfil the flesh. 2 Vse the world, as not using it, * 1.240 1 Cor. 7.31. 3 Count all things dung for Christ, as Paul did, Phil. 3.8. whose bloud is set against and above all corrupt things. 4 Pray that thy heart may be set upon Gods statutes, and not enclined to covetousness, Psalm 119.36. First seek the Kingdom of God and his righteousness, &c. 5 Whether thou hast the world or no, shew not thy self a lover of it, by encreasing thy wealth, or bettering thy estate, by swearing, lying, deceiving 1 rejoyce in no part of it, which God reacheth not to thee by good means: desire none but that on which thou mayest crave a blessing, and for which thou mayest return praise: hold none but with moderate affection and mind to forgoe, when God calls for the whole or any part to good uses: use none but with sobriety, as not using it, and that ever to Gods glory, and the good of men.

Vers. 9. All these will I give thee, if thou wilt fall down and worship me,

NOw after the preparation, standing in the choise of a fit place, and pre∣senting a glorious Vision, we come to the dart or temptation it self: in which there is, 1 A profer: All these will I give thee. 2 A reason: For they are mine, and to whomsoever I will, I give them. 3 The condition: If thou wilt fall down and worship me.

And first of the profer. Before he had shewed his Wares, now hee tells the price.

All these] here is no pinching, nor parting of the matter: but 1 Christ shall be an absolute Monarch, none shall share with him: There is the extent of the profer, he will part with all. 2 The quality of it; All these, the glory, beauty, wealth, and all that can be desired in the world: all that he saw, and nothing else: he would give him unmixed and unblended glory and honour, without sorrow, trouble, shame, or vexation: for he saw none of them. 3 I will give thee: but he will not barter or sell these so dear to Christ as he would to another, but he will deal kindly with him, he will as good as give them to him, if he will but make a legge, and thank him for them.

Doct. Note here the nature of all the Devils promises: they seem to be liberal and very fair, whereas indeed they are miserably foul and deceitful. Who could expect more frank and plain dealing than is here pretended? but look a little nearer, we shall see it vanishing into nothing but deceit and mischief. For 1. What is this great all that he makes profer of? A great catch, just nothing, but shadows and representations of things, in themselves nothing at all but the show he had made. 2 As this great all was but a show, so it was but for a

moment: for shadows cannot continue: and what were Christ the better if he had been put in possession of the things themselves, if they so suddenly vanish away before he can give a sight of them? 3 His best and largest promises here are but in the transitory Kingdoms of this life, which all pass away as a shadow, so as if he had offered and could have performed the things them∣selves, it had been no great matter: he never offers and makes good any sound grace, or the things of Gods Kingdom, which are things only worth harkning after. 4 Will he give all the Kingdoms, and all the glory of them to Christ alone? why, what righteousness or justice could be herein? Will he rob and spoyl all other Kings, and Rulers in the world, of their right and soveraignty, which God had invested them in, and this all at once, and in a moment? 5 Whereas he pretends a gilt, he intends a dear bargain: and offering nothing but pure and unmixed glory, he would rob Christ our Head and all his mem∣bers at once of all joy and happiness both external and eternal. Of this kind are all his promises: he promised to Eve Deity; but it proved mortality and misery: he promised Cain respect and love, if he could make Abel out of the way; but it proved the casting of himself out from the face of God, and his Fathers family.

[Reasons.] 1 He that means not in true dealing to perform any thing, may promise as much as he will. Satan meant not to give Christ one Kingdom, and he may as well promise all as one.

2 H••s enmity and hatred of God, and mans salvation, makes him large in his promises: he knows how slily temptations on the right hand steal into the heart, and that no enemy is so dangerous as he that comes in pretence of kindness. When he seeks to draw man to Hell with him, he takes on him to teach him how to become a God. When Christ was to suffer hee would have him to spare himself, to hinder mans salvation: he will offer Kingdoms, all Kingdoms, with all the wealth and pleasure of them. Satan herein deals as Jacobs sons with the Sichemites: they made very fair promises, that if they would be circumcised, they would give their Daughters, and take their Daughters, and dwell together as one people, Gen. 34.16. But they talked de∣ceitfully, vers. 13. intending only revenge upon them, as they did when the Males were sore by means of their circumcising. Satan can promise a Victory to Ahab, but it is to chase him before his enemy to confu∣sion.

3 He knows mans credulity and folly, who is easily taken with fair words which make fools fain, their eyes being wholly upon things before them. Be∣sides, howsoever our blessed Lord here was fenced, that the least inordinate affection could not fasten upon him, although he had all the objects in the world to move him, yet he commonly findes men and women fitted for his turn, doating upon the world, and needs no such large offers as here are made to Christ, but for less commodity and glory than that in one Kingdom, will fall down and worship him.

4 Satan is so much the larger in his promises, to imitate God, whom hee sees encouraging his servants by making covenant with them, and promising them all the good things of this life and that to come, as to Abraham, All that thou seest I will give thee. Now to draw men from Gods Covenant, if it were possible, and to disgrace the same, Satan seeks to get men in league with him, by larger promises of the world than ever God made to one man, because that carrieth their whole desires: and as God for the ratifying of his Covenant hath appointed Sacraments and Seals, so the Devil hath certain words, fi∣gures characters, ceremonies, and charms for the confirmation of his league with them, and their faith in that league.

Vse 1. Hence observe a difference between Gods promises and the De∣vils.

1 They differ in the matter. Satan profers earthly shadows, earthly King∣doms, things that glance through the sense, worldly things which may bee perceived, and thrust into the eye and senses all at once, the best of which is but a phantasie; as Paul calls the great pomp of Agrippa and Bernice, * 1.241 things of a moment for continuance, that last as long as the fulness of the Moon, scarce seen but vanishing. But the matter of Gods promises is the Kingdom, not of Earth, but of Heaven, and the glory thereof, to which all earthly things are but appendices: things which cannot be shadowed: for the eye cannot see, nor the ear hear, neither can it enter into the heart of an earthly man, to con∣ceive what God hath prepared for them that love him, 1 Cor. 2.9. The great pro∣mises of God are matters of faith, not of sense; and for continuance, he pro∣miseth a Kingdom unshaken, eternal, reserved in the heavens; a glory not withering or fading, unlike the glory of flesh: of all which the Prophet saith, it is like the flower of the field, Isa. 40.6.

2 They differ in the scope and aime of them. Gods promises all serve to provoke and encourage men to lay hold upon the Covenant of life, to draw men nearer God in faith and obedience: 2 Cor. 7.1. Seeing wee have these precious promises, let us clense our selves from all filthiness of flesh and spi∣rit, and grow up unto full holiness in the fear of God. But Satans promises tend to fix men in the world, as here hee would make Christ the greatest worldling in it, to with-draw men from God and their Covenant with him, to pull them from the service of the God of Heaven, to worship himself, or serve their lusts, or embrace the world, or bow to any thing but the true God.

3 They differ in the accomplishment, God is ever as good or better than his word: Tit. 1.2. God who cannot lye hath promised. To David (as Nathan witnesseth in his reproof, 2 Sam. 12.8.) he gave his Lords house, his Lords Wives, his Lords Kingdom, and if that had been little, he would have given him more. To Salomon he promised long life, or wealth, or wisdome, and in the accomplishment he gives him both life, and wealth, and wisdom. But Sa∣tan is never so good as his word, but a Lier in all his promises. For, 1 Hee wants power to perform, when he promiseth that which is none of his, as the Kingdoms of the world. Or, 2 He wants purpose and will to perform his promise: For, had he a purpose and mind to have given Christ the Kingdoms of the world, if he had had power? Doth not he envie to every man the frui∣tion of any creature of God? Can hee willingly afford a good man a good moment? And did not he more malign Christs good and comfort than all other, because he exceeded all other in grace and Gods Image? Or, 3 Where∣in he hath power and purpose to be an honest Devil of his word, it is with a farre more mischievous purpose: as here, if hee could have given the whole world, he would for Christs overthrow: for what cares he for the world, or what use can he make of it, but to make it a bait and train to catch man by it into his own destruction. The ground hereof is this; As every promise of God is a testimony of his love, so every promise of Satan is a token of his malice.

An example of the Devils faithfulness we have in our own Chronicles: In the reign of Edward the first, when the Welch-men rebelled, their Captain resorted to a Conjurer for counsel, whether he should goe on in the intended warre against the King, or no: yes (said the Devil) goe on in thy purpose; for thou shalt ride through Cheap-side with a Crown on thy head: and so he did indeed, but it was cut off, and he was carried in triumph as a prey to the King.

This may justly reprove and shame many professed Christians, that will scarce give Gods promises of grace and life the hearing, though they are foun∣ded in Christ, in whom they are all yea, and amen, flowing from his love, and

tending to our eternal happiness with himself. Many will not bee brought to hear them; many hardly when they have nothing else to do; and many hear them as things not concerning themselves; for then would they take more delight in them. But if Satan promise any earthly Kingdome or pro∣fit, hee hath our ears, our hearts at command, all our speech runs upon the World, our desires and hopes are for earth and earthly things: and being thus earthly-minded, how expose wee our selves to Satans as∣saults, and offer our selves to bee won by his most treacherous pro∣mises?

Vse 2. This teacheth us what to think of that Doctrin and Religion, that teacheth men to be Promise-breakers: what may we think of it, but to bee a treacherous, unfaithful, Diabolical Religion? But such is the Romish Re∣ligion, as wee may easily see in two or three instances.

1 In that Article of the Council of Constance, That Faith is not to bee kept with Hereticks, that is, Protestants: and so brake promise with John Hus, who had not the Emperours onely, but the Popes safe-conduct. Against the Examples of good Joshua, who kept Promise (though rashly made) with the Gibeonites, and with the Harlot of Jericho; and of David, who kept Truth and Promise with Shimei, a seditious and cursing wretched Tray∣tor.

2 The Church of Rome teacheth by the Doctrin of Equivocation, to break the Promise of a lawful Oath, before a lawful Magistrate, and teach∣eth the lawfulness thereof. But the Scripture condemneth a double heart, and the deceitful Tongue: and proclaimeth woe against them that trust in lying words, * 1.242 Jer. 7.8. and that make falshood their refuge. Yea, Molanus, a great and learned Papist, concludes, syncerè faedera & juramenta sunt intelligen∣da, all leagues, and especially Oathes, are sincerely to bee understood, and condemns plainly such mockeries and dalliance with Promises and com∣pacts, by one or two instances; as of him that made truce with his enemy for thirty daies, and wasted his Enemies Countrey and Camps only in the night: and of Aurelianus the Emperour, who comming afore a Town Tijana, and finding the Gates shut, to animate his Souldiers, with great anger said, I will not leave a Dog in the Town: they hoping for the spoil, beestirred themselves to Ransack the Town; but being won, hee would not give them leave to spoil it, but bad them leave never a Dog in it, and let the goods alone. This was but a dalliance, condemned by the Papist himself; and yet had more colour of truth than Popish Equivocation can have.

3 The Romish Church teacheth men to break Promises and Oaths with lawful and Christian Princes, exempting subjects from obedience, and put∣ting Swords, Dags, Daggers, Powder, and all deadly plots into their heads, and hands, against the Lords anointed. A treacherous and Devillish Do∣ctrin.

Vse 3. Wee see also what house treacherous and deceitful persons descend of, such as care not how much they promise, and how little they perform, men most unlike unto God, and resembling their Father the Devil, who is most lavish and prodigal in his promises, when hee knows hee hath neither power nor purpose to perform; men of great tongues, which swell as moun∣tains, but of little hands, not performing mole-hills. Of these Solomon speaks, Prov. 25.14. Hee that glorieth of a false gift (that is, speaketh of great things that hee will do for his Neighbour, but failes in the accomplishment) is like a cloud and wind without rain. A Cloud seems to offer and promise Rain, but the winde takes it away, and frustrates a mans expectations. And the same is true of all windy Promises. Which wee must carefully avoid, and use these rules against slipperiness in promise.

1 If a man would bee like God, who cannot lye in his promises, hee must

strive against it. But Satan is a Lyar from the beginning, and the Father of Lyes and Lyars. 2 Faithfulnesse in contracts is the sinew of humane society, which Satan would have crackt, that hee may bring all to confusi∣on. 3 The Heathens that were given up by God to a reprobate sense, are branded with this mark, they are truce-breakers, Rom. 1.31. 4 It is a mark of a man in the state of grace, who hath obtained remission of sins, that in his spirit is no guile, Psal. 32.2. 5 A note of a man that shall dwell in Gods ho∣ly and heavenly mount, is this, hee speaks the truth from his heart, Psal. 15.2. and Revel. 14.5. They onely shall stand on Mount Sion, and sing before the Throne, who have no guilt in their months.

Especially wee must bee careful of two promises, whereof God and the Congregation have been witnesses: as 1 That of Baptism, which wee must have a special care to look unto: for, if wee fail in keeping touch with God, no marvail if wee fail with men. 2 That of Marriage, which the Prophet calls the Covenant of God, Mal. 2.14.

THE second thing in this profer, is the reason annexed, Luk. 4.6. For it is delivered unto mee, and to whomsoever I will, I give it.]

The Devil, like a desperate man, that is sure in this bout to kill or bee kil∣led, laies about him with all the skill and strength hee hath, yea, hee is put to his shifts, so as no base or mischievous devise comes amiss, by which hee may either in fair combat, or cowardly attempts oppress his adversary: and that which hee cannot do by strength and power, hee will attempt by falshood and lies; which hee heaps up here together most like himselfe, the Fa∣ther of lies that stood not in the truth.

And here he challengeth the power and glory of the World to bee his, 1 In Possession: 2 In disposition.

First, Hee affirmeth it to bee his, but not directly, but indirectly: by Gift, It is delivered unto mee. But this is a most notorious lye: for the earth is the Lords, and all that therein is, the world, and all that dwell therein, Psal. 24.1. and Deut. 10.14. Behold, the Heaven of Heavens is the Lords thy God, and the earth, with all that therein is. And where read wee that ever hee committed these into the hand of the Devil?

Object. 1. Joh. 14.30. Hee is called the Prince of the World; therefore hee speaks true.

Answ. 1 Hee is called the Prince of the World, not simply, but as it is corrupted: the Prince of this World, saith the Text; which world? this, which lyeth in malice and hostility against the Son of God, and the means of salvation. 2 Hee is not so a Prince, as having any right unto any crea∣ture: for hee cannot possess a Pig without leave: but by tyranny hee force∣eth and commandeth as a Prince, the wicked World unto his obedience: for the World departing from God to his Adversary, God in justice giveth Satan leave to prevail, and rule in the Sons of disobedience. But will it follow, that because hee ruleth in the world by sin and death, being the prince of darkness, and having the power of death, therefore the parts of the world must needs bee his?

Object. 2 He is called the God of the World, 2 Cor. 4.4.

Ans. True, not in respect of dominion over things created; but, 1 In respect of Corruption: for hee is the God of the evil in the world, the Author, Ring∣leader, and Nourisher of all evil. 2 In respect of Seduction; for hee is bold to use all earthly things, which are made to Gods glory, to serve to set for∣ward his temptations, and wicked mens lusts, and so to set up his own king∣dom. 3 In respect of opinion or estimation, because the people of the world make the Devil their God. But this no more proves him to bee indeed the

God of the World, than an Idol is proved to bee a true God, onely because Idolaters so esteem and make it.

Secondly, The Devil affirms it to be in his disposition, that hee may give it to whom hee will; which must needs bee another lye, because it is not his in possession: for nothing can give that which it hath not. 2 The Scriptures ascribe this to God, as a perogative, and peculiar to him; By him Kings reign, Prov. 18.15. All powers that are, are ordained of God, Rom. 13.1. Hee maketh low, and hee maketh high. It is the most high that beareth rule over the Kingdomes of men, Dan. 4.22. The Lord giveth, and the Lord taketh away, Job 1.21. 3 Another notorious lye is, that having them to dispose of, hee will dispose them to Christ, which is impossible, seeing Christ had them al∣ready disposed unto him, and had received them of his Father, so as he on∣ly could say, Matth. 11.23. All things are given to mee of the Father: and, Joh. 3.35. The Father loveth the Son, and hath given all things into his hands. Therefore the Devil offering him the Kingdomes of the World, must needs lye. Psalm 2.8. Ask of mee, and I will give thee the Heathen for thine inheri∣tance, and the uttermost parts of the earth for thy possession. If then Satan say, All this power will I give thee, it is a lye: for all power was given him in Hea∣ven and in earth of his Father, Matth. 28.18. So as in this profer hee belies the Fathers gift, and the Sons right, and derogates from the glory both of the Father and of the Son. 4 Another lye is his false boasting, making himself Lord and Casar of all, when hee hath not one foot of all hee speaks of, like Solomons Bragadocio, There is one that maketh himself rich when he hath nothing, and when hee pretends his unjust usurpation in the World, to bee a just pos∣session and title to the World.

And thus wee have examined the substance and truth of this Rea∣son, and have found neither substance, truth, nor reason in it. Here note; that,

Doct. Bad causes must ever bee thrust forward by bad means. Satan had a naughty matter in hand (as no better can beseem him) namely, the over∣throw of the Son of God, and all the salvation of mankinde; and the means by which hee would effect his purpose is suitable, lying, and falshood, and boasting: and hee is no changeling, never a true word comes out of his mouth. 1 King. 21. Jezabel had a wicked end to bring to passe, namely, the dis-inheriting of Naboth, and setting Ahab into his possession: and what means doth shee use but bribery, perjury, and murther of Naboth and his Children; and all this under a colour of Religion, and revenge of Gods cause, a fast being proclaimed before it. Matth. 26. the Jews had as wicked a cause as ever was undertaken, viz. the oppressing and murther of the Son of God: and what means must they use? for what had the just man done? They must accuse falsly, and suborn false witnesses, and deprave his words, and make him speak what they list. And what other means used they to falsify and suppress the truth and glory of his resurrection? In this place, Satan aims to bring Christ to Idolatry, and the means is covetous∣ness. Peter had an ill cause in hand, to hinder Christ from being apprehended, and his means was bad, unwarrantable striking.

[Reasons.] And this must needs bee: 1 In respect of God: when a bad action is undertaken, hee leaves it, and as hee permits the action onely, so hee permit∣teth bad means, but never appoints or approves any means to bad and VVicked purposes; which therefore must bee Wicked and Un∣happy.

2 In respect of Satan, who seeks to make every action as sinful as possi∣bly may bee: hee knows that all instruments of falshood are hateful to God, and therefore the more wicked means are used, the more detestable and dam∣nable the action is.

3 In respect of men themselves: for those that make no conscience of bad ends, ma••e none of the m••ans; as we may see in David himself, whose con∣science being so sleepy as to take another mans wife, he will make no bones to hide it by murther of his faithful Captain.

4 In respect of the means themselves which are near enough at hand: bad means are easily sound and attempted. What might be more difficult than to pick matter against the Son of God, to bring him not only under disgrace, but unto death? Yet the Jewes could easily find a Law, by which Law he was to dye: or if they had had none, they could easily make one. If they wanted true witness, they could suborn false. If they wanted witness from others, they could make use of his own, We our selves have heard him, what need wee any other witness?

Vse 1. This teacheth us to suspect those causes and actions that are brought about by bad means: as, 1 When men run out of Gods Ordinances, and will not live by some honest calling and means of life, but by Cards, Dice, Bowls, Bets Cousnage, and such instruments and means of injury and wrong, they are convinced to live a lewd and wicked life: for a good and honest life is blessed by God, and carried by good, and lawful, and honest means, such as these be not. 2 All such goods as are gotten by lying, swearing, deceiving, Sabbath-breaking, over-reaching, or helping forward sin in any man, are here not only to be suspected, but condemned, and sentence passeth against them, as such which the Devil hath taught to bring them in by evil means, both of them accursed by God, and the gainer for them. 3 All actions which are brought to pass by unwarrantable means, are likewise to bee suspected not to bee of God, who ordereth due and lawful means to good and lawful ends, and hath as many pipes to convey good unto us, * 1.243 as eyes to pro∣vide for it.

Saul must needs know his condition was unhappy, and his business un∣prosperous, when he must run to the Witch to help himself. So their cause is worse than naught that run to the Wizard for help in diseases and losses: G••d is gone from them, and the remedy is farre worse than the disease. Yet h••w common is, not to seek to them by night as Saul did, but even by day, as n••t ashamed of it? Herod he would not break his oath, no, that was not for his credit: but he might well know it to be a wicked one, which could not bee kept but by murther of John Baptist.

Obj. Why, what would yee have him forsworn?

Ans. He had brought himself into such a snare, as either he must bee for∣sworn, or a murther: Now of these, to have broken a cruel and wicked oath, should have hindred murther, which is a sin in an higher degree against God and man; and to keep a wicked oath is worse than to make it. This is rather to be thought of, because even godly men themselves are too ready to effect good things by bad means: as Jacob will get the Blessing by lying, Rahab will save the Spies by a lye, Lot will save his Guests by prostituting his own Daughters: In which, how ever the Lord sometime commends the fact and faith of the parties, yet he never commends the manner, which blemish∣ed both the doers, and the actions. The rule that wee must walk by, is in Rom. 3.8. We must not doe the least evil, for the greatest good. Therefore let us take heed of these base tricks of the Devil, to effe••t our desires by wicked means. Many condemn good men, because they stand nicely upon some small things, which if they would yeeld unto, they might doe themselves and others great good; but they have learned another lesson, not to doe the least thing against their Conscience to procure themselves the greatest good. God need not their error to glorifie himself, and doe his people good by.

4 That religion which is set forward by bad and wicked means, is to be sus∣pected

and condemned: true religion was ever maintained by truth, simplicity, hu∣mility, patience, mercy, love, meekness, &c. But the Church of Rome must needs defend a bad cause, the means are so extreamly wicked, as violence and power, trechery and subtilty, fire and sword, murthers and Massacres, King-killing and Powder-plots, lyes and equivocations, and what not? It was once said, Omnia venalia Romae, at Rome all things are saleable; and now it may be said, Romae omnia venialia, at Rome all things are pardonable.

One demonstration for memory sake: That religion which upholds it self, 1 By ignorance, as the Mother of devotion. 2 By disgracing and re∣proaching the holy Scriptures, abhorring them no less than a Thief doth a pair of Gallows, and warning men to take heed of them. 3 By upholding Images and Image-worship. 4 Perjury, by freeing subjects from the Oath of Allegiance. 5 Disobedience, yea rebellion to Princes and Parents. 6 Murder, and Massacres of all Princes and people, Kings and Kingdoms, by sword, fire, poyson, powder, ponyard, openly or trecherously. 7 Adulteries and fornication by their Stews and Sheet-punishments, yea with large revenues by them. 8 By Lies, Legends, lying and Straw-miracles, notable tricks and collusions, as once in the Images of the Heathens the Devil often spake; but the Priests in stead of the Devil speak through Images, and make them move, sweat, nod, &c. to deceive simple people. I say such a religion cannot bee of God, because the means of advancing it are from the Devil. But the Romish is such a religion: therefore, &c.

Vse 2. Here is a glass for liars and boasters to see their faces in, and their re∣semblance to their father the Devil. He promiseth an whole world, when all ptoves but a shadow and image. He takes upon him to dispose all things in the world, as though they were his, whereas we must goe to our heavenly Fa∣ther, the Father of lights, for every morsel of bread. Wherefore whosoever would any way advantage himself by lying or deceiving, it is manifest the spirit of the Devil ruleth in him. And therefore cast off lying as a ragge and relick of natural corruption, and speak every man the truth to his neighbour, Ephes. 4.25.

It is a received opinion in these days, that Qui nescit dissimulare, nescit vi∣vere, No dissembler, no man, and plain-dealing is a jewel, but he that useth it shall dye a beggar, and some men are too honest to thrive in the world: such common speeches argue the common breach of this Commandement. But know: 1. How farre are we degenerate from our fore-fathers: they lived simply by their hands according to Gods Ordinance: but now many live by their wits; whence it is that Trades are called Crafts and Mysteries, because more live by craft and the sin of their trade than the trade it self. 2 The Lord is the avenger of all such wrong by secret cousnage and lying: for he sees that thou deceivest him that trusteth thee; and because it is hidden from men, his own hand must revenge it. 3 What a shame is it and slander to Christi∣an profession, that men professing salvation by Christ, should so carry their trades as a man that comes to deal with them, must come so suspitiously as if he were to fall into the hands of so many Theeves; and having dealt with them hath just cause to say, that he might find more just dealing with Turks and Infidels? Whereas if this vice were put off, a childe might traffique in the dark without delusion.

The same of Boasters, who brag of things they have not. As Job speaks of the Leviathan of the Sea, so may we of the hellish Leviathan, He is the King of all the sons of Pride. As, 1 Many bear themselves out in fine apparrel and bravery, when indeed nothing is their own, if their debts were paid. And if every Bird had his own feather, they might well goe naked. 2 Others, to raise themselves, make no bones to lye and magnifie their estate, as the often experience of the world shews, that Widows and Widowers promise

great things of themselves, and much wealth, whereas the greatest wealth prove debts. 3 But if you will see the very natural portrayture of the father the Devil, if yee will hear his very voyce, look upon the Bishop and Pope of Rome. For,

1 He hath engrossed all the Kingdoms of the earth into his own hands, saying, All these are mine, yet not directly, but in ordine ad Deum. 2 I give them to whom I will, I can set up and thrust down, I can binde and loose sub∣jects from their obedience at my pleasure. 3 I will give thee all these, if thou wilt fall down and worship me; if thou wilt be my vassal, and a sound Catho∣lick, let my Laws bind thy Conscience, and persecute with Fire and Sword these Hereticks, thus thou shalt hold thy Kingdom, else not. 4 But this is a small thing to challenge the Kingdoms of the world, and therefore hee chal∣lengeth to be Lord of Heaven, Hell, and Purgatory, to open and shut at his pleasure, as his three Crowns imply. Here is a brag that puts down the Devil quite: never was the Devil overmatched in boasting and lying but by the Pope his eldest son, that in him wee might have a plain demonstration of Antichrist, whom the Papists themselves say must bee begotten by the Devil.

If thou wilt fall down and worship me.]

NOw follows the condition of Satans large and prodigal profer, which is the third thing considerable in the dart. In it are two things: 1 The matter he requires, Worship. 2 The manner, fall down and worship me. The thing he desireth is worship and honour due to God: for so our Saviours an∣swer implyeth, that hee must worship God only. And for the manner of this worship, he must outwardly bow and bend unto him, or prostrate his body in way of homage unto him. Wherein we see marvellous cunning and malice combined. 1 His cunning, in making it appear so small a moat: for being a worship proper to God, as we see by comparing our Saviours answer with it, 1 He would make it in show and appearance, but a bowing of the body, a small thing, a gesture which God greatly regards not; as if hee had said, as Bathsheba to her Son, 1 King. 2.10. I have a small sute unto thee, deny me not: which small sute if Salomon had hearkned unto, it had cost him the loss of his Kingdom. And the same did our Salomon by his wisdome discern in this place. 2 In making it so necessary a thing to worship him: mee, with em∣phasis: mee, of whom thou must have the world if thou hast it: me, who am so able and willing to reward so small a service towards me: God doth not so reward his worshippers.

2 His extream malice: in that, 1 He would rob and deprive God of his honour, which is due to him alone, and to no Creature else. 2 Hee would have it conferred upon himself, Gods greatest enemy. 3 Hee would have none doe it him but Jesus Christ the Son of Gods love, thus to wrong his Fa∣ther the more: whereas God expects no other of his enemies, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 4 He implies how little God regards or rewards his worshippers.

The Connexion of this condition with the premisses sheweth; That,

Doct. 1. Satans profers are never free, but upon some wicked condition or other. He said he would give all the world and the glory thereof to Christ, but now he adds a condition, which makes it a dear bargain. He offers freely, he will give all the world, and the glory of it, but the condition is dangerous; if Christ will fall down and worship him. The Devil offered to put our first Pa∣rents in possession of further knowledge, and no less a gift than Deity: he makes as though he would out-give God, but all upon this dangerous con∣dition; if they would eat the Apple which God had commanded them not to touch. He would help Cain to the favour of God, and all the love of his Parents; but upon condition, he would kill his brother Abel: for when there was none else to be loved, or to doe sacrifice, he should obtain all. Judas comes

to the High Priests, and saith, What will yee give mee? Matth. 26.15. and they appointed him thirty peeces of silver: but upon his own condition, to betray his Lord and Master: an heavy condition for so light a sin. Petiphars wife proffe••ed Joseph great honour and rewards, but upon a foul condition, of committing whoredome with her.

[Reason.] 1 As Solomon saith of the Harl••t, She hunteth for the pretious life of a man, so doth Satan incessant••y, and therefore can give nothing freely: for a free g•••••• is a pledge of love between parties; but hee carries a mortal hatred to∣wards mankind, seeking by all means to devour us, 1 Pet. 5. v. 8. Seeing there∣fore 〈◊〉〈◊〉 love is like that of a ravening Lyon to a Lamb, no marvel though he bestow nothing freely.

2 The end and scope of all Satans gifts is discovered in our Text viz. to pluck men from God, and so bring them to damnation; and indeed they are not gifts, but wages paied for doing some work. 2 Pet. 2.15. Balaam loved the wages of unrighteousnesse. Now, if wee look into the History, Numb. 22.17. these were great gifts and honours promised, upon condition of cursing the people of God. So as by the judgement of the Holy Ghost, all 〈◊〉〈◊〉 taken upon such dangerous conditions, are wages of unrighteousness. And as a General never gives pay but to such as fight under his colours, so Satan never gives pay of worldly preferment, but to such as fight his bat∣tels.

3 Never man gets any thing from Satan, but by way of contract or bar∣gain where the conclusion shall bee for himself: and being the arch-enemy of all charity, hee will never make an exchange but for the better. Hee gives Adam an apple, but it was dear bought with the loss of Gods image, and all his happiness. Hee offers the second Adam the whole earth, but with such a condition, as hee must for it forsake heaven.

Quest. But is there any man so extream wicked, that will contract with the Devil, or receive any thing upon any condition at his hands?

Answ. The Devil will do nothing for any man but by vertue of a com∣pact, and why should hee bee at any mans command, but in hope of his re∣ward, no more than any man would bee at his, but in the same hope? But this compact is either, 1 more open: 2 more secret.

A more express and solemn contract is that of Witches, Conjurers, and Sor∣cerers, wherein there is a mutual promise of service between the Devil and the Witch. And this promise is not onely made by solemn words, but by deeds and seal••; as some diabolical signes figures, or Ceremonies, for the ratification of this league and compact. And this is evident by the confessi∣on of all Witches at this day, and by the Scripture. Of this kinde was this in out Text; Satan offers to compact with our Saviour Christ, and there wanted nothing but the free consent of our Saviour to the condi∣tion.

But the more secret compact is the more general, and no less dangerous, though Satan bee lesse seen in it. And of this kinde the Devil makes ma∣ny Covenants in the World, and innumerable persons contract with him underhand, perhaps not thinking they do so. And this two waies, 1 By a se∣cret Faith in the Devil. 2 By a secret consent unto the Devil.

Secret faith in the Devil is when a man useth any superstitious or diaboli∣cal means for the effecting of his desire, which hee knows, neither in them∣selves, not from Gods institution, have any such power to effect things, but from the power of the Devil: a•• the use of Charms, or spells, figures, charact∣er, An••••ie••, S••••atching of a Witch, or the like: which having no power in themselves, not by Gods Ordinance, can do no good, but by a secret saith in the Devil, who by Gods permission puts power in them to heal men for their delusion.

Secret consent unto the Devil, is yet more common than the former, though the former bee the common cure of common people: namely, when Satan secretly suggesteth and offereth to make a Covenant and bargain with a man, without any expresse form of contract, but by inward temptation putteth the motion into the heart (as of Judas) that if he will use such an unlawfull means, or upon such a condition, hee will effect his purpose, which hee ear∣nestly desireth to attain: now the party blinding his own judgement by the eagerness of his affection, gives his consent to Satan, and accepts the condi∣tion: which mutual and silent consent of party with party, is a real bargain and covenant. Satan solicites the heart, and the heart consents to Satan: here is a secret compact, by which numbers of men are in league with the Devil, that would bee loath to bee thought so to bee. Yea, numbers there are that receive the greatest part of their earthly portion at the hands of the Devil, by vertue of this compact, secretly beleeving or consenting un∣to him.

Vse 1. This serves to let us see the difference between Gods gifts and the Devils, in four things: 1 Gods gifts come all from Grace and Love, hee freely bestows his blessings: for his love is everlasting before our own being, and our inheritance is eternal above our merit, and in the Heavens above our reach. But Satans gifts proceed out of his endless hatred, and are wages of unrighteousness. 2 Gods gifts are derived to us by good and warranta∣ble means, diligence, labour, prayers: Satans, for the most part by wicked means. Gods conditions are profitable and safe: Satans hurtful and dan∣gerous, by the breach of some Commandement, by impiety or injustice. 3 Gods gifts are first bestowed upon us, and then obedience is required as a testification of Thankfulness, not as merit: Satans are after our work, as a merit and wages of sin; first fall down and worship mee, and then I will give thee all these things. 4 Gods gifts are in mercy, for our salvation and comfort, and incouragement in his service: Satans, to draw us from his service, and to drag us to destruction.

Use 2. Let this Doctrin make us afraid to receive any thing from the hand of the Devil, and accept of nothing but God offers. For, 1 God is more a∣ble and willing to do us good than the Devil is, unless wee think with those wicked ones, that it is in vain to serve the Lord. 2 An enemy is never so dangerous as when hee flattereth and fawneth: hee never kisseth but killeth, with Joab, or betrayeth with Judas: his gifts are dear bought, his conditi∣ons are intollerable: hee will have a better thing for it, even our pretious souls. 3 A little from Gods hands is far better than if wee could receive all the World, and the glory of it, at the Devils: for this comes with blessing, with Promise, with Contentment, with good conscience; so doth not the other. Therefore bee the just mans portion small or great, it is ever pretious: it hath no sorrow added to it, as Solomon speaketh.

Quest. How may I know I receive any thing from the Devil?

Answ. When any thing is gotten by the breach of any Commandement of God, as by Swearing, Lying, Deceit, Oppression, and the like, this is a gift of the Devil, and the wages of unrighteousnesse.

Use 3. Note here how like the Usurer is to the Devil: the Devil saith, hee will give, so the Usurer saith hee will lend, which should bee free as gift: but then comes a condition of ten in the hundred, which is more than the lending is worth. Satan is an enemy to all charity, and so is hee. The like may bee said of Covetous men, who will do no good, but where they look for return of the like or more, as like the Devil as may bee, and altoge∣ther unlike to God, who doth good where hee can receive none, sowes where hee reaps not.

Use 4. See the misery of men who accept of Satans profers. 1 Such as

are in open league with him, as Wizzards, who bind themselves to renounce God, and their Baptism, and Redemption by Christ, and to beleeve in the Devil, to expect aid from him, and give him Body and Soul for that help; which is the substance of the solemn Leagues made by such limbs of Satan; hee is of the sure side with them, they can gain nothing by him, unless hee gain themselves first. And such by Gods Law ought not to live. 2 Worldly-minded men, with whom hee deals as with Esau, hee gives them a messe of pottage, but on condition to sell their birth-right; a silly match is made presently, an exchange of Earth for Heaven. 3 Men im∣patient in Losses or sicknesse, who run to the Witch, as not knowing what to do with themselves. But Satan never easeth the body of temporal pains, but to cast the Soul into eternal. 4 Ambitious and discontented persons, that take preferments of Satan upon base conditions: Absolom shall have a Kingdome, on condition hee will rebell against his own Father. Zimri a Captain under Baasha, 1 King. 16.10. shall have the Kingdome of Israel, if hee will rebell and slay his Master. Discontented Papists shall divide the Land among themselves, if they will blow up the Parliament-House.

Now if wee would avoid the dangerous compacts with Satan, let us ob∣serve these rules. 1 Beware of prophanenesse, which is a sin, where men carelesly lose Heaven and the joies thereof for these lower and earthly things, as Esau to satisfy his lusts despised the blessing, Heb. 12.16. Let there bee none such amongst us. 2 Beleeve the truth of Gods profers and pro∣mises, to relye on them, and thou shalt bee senced from Satans lies, 2 Thess. 2.10. 3 Consider how easily men pour out themselves for Balaams wages: Covetousness carries away their whole heart, and yet in the end they are deceived as hee was: instead of his reward he was slain in his return home∣ward, Numb. 31.8. 4 Consider how little joy there is in that which is re∣ceived at the Devils hand: neither Ahab nor his posterity injoyed Naboths Vineyard. Judas brought back his thirty peeces, and hanged himself. Ac∣cording to that of Solomon, The wicked resteth not that which hee taketh in hunting. 5 Moderate thy affections, not to desire the Kingdomes of this World and the glory of them, but a far more glorious Kingdome in the World to come, and all these transitory matters onely to help thee forward to that.

The condition of Satans profer teacheth us further; that,

Doct. 2. All his drift in his temptations, is to draw men from Gods service to his own. An example whereof wee have in Saul, whom hee drew from his hope and trust in God, to seek and sue to himself for help. Hee entered also into Judas to draw him from his Masters side and service to his own, to make him a Leader and Captain against Christ, Luke 22.3. Neither fail∣eth hee of his purpose and scope, but effectually prevaileth in the World, and in the Children of Disobedience, Eph. 2.2. For if we look to that part of the World, which is indeed the World, not visited by the light of Grace, and the Gospel, they in general are vassals to Satan, and profess homage and ser∣vice to him in Ceremonies and Rites, as Gods people to God himself. 1 Cor. 10.20. Those things which the Gentiles sacrifize, they sacrifize unto Devils, and not unto God: Which is spoken not in respect of the intention of the Wor∣shippers, but of the mystery in that Idol Worshipped, which indeed tend∣ed to the Worship of the Devil, the deviser and setter forward of the same. And at this day in those new-found Countries, experience shews, how those Heathenish and barbarous people, not having the true knowledge of the true God, do therefore esteem the Devil as God, and the Devil appearing to them in visible shapes, they fall down and worship him, and offer many services and sacrifices unto him; upon this ground, because God is merciful

and amiable, and will not hurt them, * 1.244 and therefore they need not bee so obsequious to him, but the Devil is terrible, and fearfull, and churlish, and therefore must bee pleased and worshipped, No no∣ceat.

Nay, Gods own people and children are often drawn from the worship of their God, to the worship of the Devil, in the most base and submiss kind of worship. The Jewes themselves offered unto Devils, and not unto God, Deut. 32.17. and what did they offer but their dearest things? as Psa. 106.37. They offered their sons and daughters unto Devils: A marvellous high wicked∣ness, wherein the Israelites themselves imitated the barbarous Heathens, a∣mong whom Satan had brought in this unnatural cruelty, to kill their little children, and offer them to Molech in the valley of Hinnom, vers. 38. Thus they shed innocent bloud by a Diabolical fury, and polluted their Land at the Devils instigation. Thus it was in the time of Ahaz, and of Manasseh; a∣gainst which the Lord shewed great indignation and vehemence, Jer. 7. and 19. and Ezek. 16. And the rather, because it was against a special Law enacted for this purpose (which we would think Gods own people should not need) Levit. 17.7. They shall no more offer to Devils, after whom they have gone a whoring; and the sanction follows, This shall be an ordinance for ever. Yet Gods people forgat Gods institution, and natures instinct, and so put off all re∣ligion and natural affection.

[Reasons.] And this comes to pass: 1 Because of Satans pride and ambition, who will not content himself with any thing but that honour that is due to God. He being the Prince of the world, and the god thereof, Joh. 14.31. 2 Cor. 4.4. will be worshipped by the world as a God, and takes upon him as if he were so indeed: whereas he is so only by his own usurpation and affectation, and the wickeds delusion and acceptation.

2 Because of his malice to God, to whom he is most contrary. God hath by the Law of Creation, of Nature, the Moral Law, yea by the law of faith, and all other bonds, tied man to his own service: now Satan seeks contrarily to deprive God of his due homage, and drawes men from the know∣ledge and practice of Gods Will, that hee may rule them after his own will, 2 Tim. 2.26.

3 Because of his hatred to Mankind, to draw men into the greatest offence and displeasure of God. It is an evil thing and bitter, to depart from God and his service: but to give this to Gods deadly enemy, is a sin most hateful and dan∣gerous.

4 It is all the business that Satan hath in the world, for which he leaves no stone unturned, no means unattempted, to set up his own kingdom above and against Gods Kingdom; a compendious way whereof is to hinder, cor∣rupt, or destroy the true worship of God. 1 Thess. 2.18. Satan hindred mee: namely, the true worship which Paul sought to establish. Hee corrupted the worship of God among the Sons of God by the Daughters of men, Gen. 6. And hee sought to destroy all Gods worship in the posterity, by destroying Abel.

Quest. But is it possible that Satan can so prevail to draw men to worship himself in stead of God? And what means useth he to effect it?

Ans. Yea it is plain and usual, as we shall easily see, if we consider, 1 The ways that a man worshippeth the Devil: 2 The means how he bringeth men thereunto.

I The ways are laid down in these four conclusions:

Conclus. 1. Whosoever worshippeth for God that which is not God, he worship∣eth the Devil for God. Deut. 32.17. They offered unto Devils, that is, to gods whom they knew not. In all Divine worship, whatsoever is not performed to God, is performed to the Devil, there being no mean between them in wor∣ship.

But how hath the Devil drawn Pagans and Heathens to set up and wor∣ship false gods, Devils indeed, Mars, Jupiter, &c? yea and Gods own people to worship Dag••n, and Baal, and Molech? At this day all the Eastern people of Turks and Saracens worship Mahomet, a god of their own making. And the Papists all give Divine worship to Stocks and Stones, the work of mens hands, to Raggs and Reliques, to their Breaden and baked god in the Sacra∣ment; as base an Idolatry as can be found among the Heathens: in all which they have fallen down to the Devil, and worshipped him.

Conclus. 2. Whosoever worshippeth God in any other means than himself hath appointed, he worshippeth the Devil, and not God. If the manner of Gods wor∣ship prescribed by himself in the Scripture be refused, that cannot bee Gods worship, because the manner is devised by the Devil. Thus doe they who pro∣fess the true God distinct in three Persons, but worship him according to their own devises and humane traditions; as the Papists that worship God in Ima∣ges, Pilgrimages, and a thousand devises, meer strangers to the Spirit of God in Scripture, thrust in by Satan for his own service.

Conclus. 3. Numbers will not be perswaded they worship the Devil, when in∣deed they doe. For as then we worship God actually, when we serve and obey him, so then men worship the Devil, when they doe the works of the Devil, Joh. 8. He that is a slave, a vassal to the Devil, is an apparent worshipper of him. Yea, so near a service is between them, that the Devil is said to beget many sons in the world, Joh. 8.41. now every son honours his father. Thus doe all they that are subtile to pervert the straight ways of God, as Elymas, therefore called by Paul the child of the Devil, Acts 13.10. because he sought to hinder the word and work of God. Thus doe all those tares, the children of that wicked one, Matth. 13.38. which grow up in Gods field to the molesting and anoyance of the Lords wheat. Thus doe all they who when they should spend the Lords Sabbaths in his worship, they worship and serve the world in buying and selling, or the Devil in play and gaming in their own houses, fal∣ling down to the worship of the Devil, when true worshippers are in Gods house, performing their homage and service to him.

Conclus. 4. Satan prevails against numbers, by drawing the affections of their hearts from the true God, to something besides him, to love, trust, and follow it more than God: as the voluptuous person, that makes his belly his god, and so is a lover of pleasure more than of God: and the covetous person ma∣king his wealth his god, whom Paul therefore calls an Idolater. All these and many more are worshippers of the Devil, and fallen down to him, and can∣not possibly worship the true God.

II. How and by what means Satan doth thus prevail. And the means are these:

1 He hath often the Secular arm, and Human authority, 2 Chron. 11.15. Rehoboam ordained Priests for the high places, for the Devils, and for the Calves that he had made. Thus Antichrist, the Beast of Rome, Revel. 13.16. by power made all both small and great, rich and poor, bond and free, to receive his mark in their hands and fore-heads. So he did in our Country by fire and faggot in Queen Maries days. 2 Sometimes he draws men to his own worship by policy; for he can transform himself into an Angel of Light, he can preach Christ for a need, to overthrow the preaching of Christ, Mark 1.34. he can be a lying spirit in the mouthes of four hundred false Prophets, 1 King. 21. at once: and can put on the shape of Samuel, being still a Satan. 3 Sometimes by fair promises, as in our text, he will give a whole world to bring Christ to one sin: Thou shalt have case, pleasure, wealth, credit; in a word, thy hearts desire, if thou wilt fall down and worship me. 4 By perswasion, that it is a vain thing to serve God, Mal. 3.14. no joy for the present, no recompence hereafter: thus he carries with him innumerable companies with things pre∣sent, not considering the time to come. 5 By threatning of crosses, losses, dis∣favour,

as Balac said to Balaam, Thy God hath kept thee from preferment. By violent persecutions, Revel. 12.13.15. the red dragon persecuted the woman which had brought forth the Man-child; the Serpent cast out of his mouth waters like a floud, to cause the woman to be carried away. 6 By effectual delusion by means of Signs, Wonders, false Miracles and slights, which Sa∣tan putteth forth to give credit to false worship, as it is spoken of the great Antichrist, 2 Thess. 2.9, 10. that he shall come by the working of Satan, with power, signs, and lying wonders, and in all deceiveableness of unrighteousness among them that perish: and thus shall the beast deceive all those, whose names are not written in the Book of life.

Thus many are deceived in Popery, by the jugling and crafty conveyances of the Priests, and often by Magick, making their Images appear to sweat, to nodde, to roll their eyes, to pass voyces through them, and make bloud ap∣pear in the Host; which they would have their people beleeve: and thus Sa∣tan mightily draws them to the worship of himself.

Vse 1. Here let us learn to bewail the misery of men seduced by the Devil, and thrust from their God, whether more openly, or more secretly: as, 1 Such as joyn to Popery, renouncing the worship of the true God, and fall down to the Devil to worship him. Revel. 13.4. and they worshipped the Dragon and the Beast: noting that the worship of the Beast, is the worship of the Dragon. Now they worship the Beast that give him power over the Scripture, over the Consciences of men, to make laws to bind them, to par∣don sins, to open Heaven, Hell, Purgatory, and receive his Bulls and Canons before the Canonical Scripture. A lamentable thing, that Satan gets such great ones daily to fall down, and worship him.

2 Such as get livings by bribery, symony, chopping and changing, and such indirect courses: here the Chaplain hath fallen down to the Devil, and worshipped him, and he hath bestowed the benefice.

3 Such as seek to Witches for help, or cunning men and women: a plain and open service of the Devil, by vertue of a league and compact, at least se∣cret. Should not a people seek to their God? or can all the Devils in Hell remove the hand of God?

4 Such as by flattery, dissembling, injustice, lying, swearng, or breaking the Sabbath, obtain wealth, or profit. All this the Devil hath given thee, because thou hast fallen down and worshipped him. Whatsoever a man doth against the Word, against his Oath, or Conscience, is a falling down to the Devil, and a worshipping of him.

Vse 2. Take heed of coming under the power and service of the Devil: and to that end observe these rules: 1 Hold thee to Gods Word and Will in all duties of piety and justice, both for matter and manner. For wee must not only doe our Masters will, but also according to his will. 2 Hear and foster the motions of Gods Spirit, which are ever according to the Word. It is a note of a man given up to Satan, to have continual disobedience breathing in him, Ephes. 2.2. The foul spirit savours nothing but the flesh. 3 Renounce the world daily, be not a servant to any lust, neither take pleasure in it. For when Satan findes a man serving pleasures, he halters him with them, and clogs him with cares of riches and voluptuous living, Luk. 8.14. 4 Walk in the light, love it and such as walk in it. It is a sign of a man in Satans snare, to despise them that are good, 2 Tim. 3.3. to make a shew of godliness, denying the power thereof, ver. 5. Satan himself pretends light, but walks in darkness, and leads such as he rules in the same path. 5 Contend for the faith, Jud. 3. and Gods pure worship, stand for God, be at warre with thy sin, keep an in∣ward conflict and combate; for, not to be tempted of Satan, is to be possessed by him: Luk. 11.21. When the strong man keeps the hold, all is at peace.

Vers. 10. But Jesus answered and said, Avoid Satan: For it is written, Thou shall worship the Lord thy God, and him only shalt thou serve.

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

First, our Saviour would not yeeld to Satans temptations: 2 nay hee repel•• it with great vehemence. 3 Hee hath just reason so to do.

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

Quest. Why, what hurt had been in it?

Answ. 1 Hee had taken the honour of God, and given it to Satan: wher∣as th•• Lord hath said, I will give mine honour to none other. 2 Hee had con∣sented to a Lye, viz. that the World was Satans in possession and dispositi∣on. 3 Hee had partaked and abetted all that injustice and wrong which Sa∣tan would offer to all the inhabitants of the earth, if hee had yeelded, or ac∣cepted any thing from him. 4 Hee had impeached his own right, and pre∣sent possession of all things, whereof hee was right beir, already invested by his Father. 5 Although the worship required was external, yet it was Di∣vine; and so in giving it to Satan, it had been idolatrous, which had intan∣gled the Son of God in sin, and unfitted him to the redemption of man∣kind. So as in respect of God, of Christ, of us, and the whole Church, it had been every way woful and dangerous, as Satan, yea, our Lord well knew.

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

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

[Reasons] 1 Gods glory is the chief good, and the utmost extent of all his own Counsels, and actions, wherein hee manifesteth his Mercy or Justice, Rom. 9.22, 23. and so it ought to be of ours, 1 Cor. 10.30. Whatsoever ye eat, or drink, or whatsoever yee do, do all to the Glory of God. An earthly child honours his Fa∣ther when hee imitates him in good: so do wee honour our Heavenly Father in this imitation. The first thing in Gods intention, must bee the first in ours.

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

3 In the Lords Prayer the first Petition is, that Gods Name may bee hal∣lowed, set before the desire of daily bread, yea, before remission of sins, be∣cause all these are but means tending and serving to the main end of all, which is Gods glory. All our good-spiritual and temporal, are, or ought to be means tending to that end.

4 Gods Glory is the dearest of all things to himself, of which hee is most jealous, and so ought to bee to all his children, as wee professe our selves to be. And what can more rejoyce the heart of a gracious and ingenuous child, than the honour and high respect of his Parent?

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

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

Vse 1. Let us learn to bee of the same minde with our Lord Jesus; in whom wee have a worthy pattern of constancy and heavenly resolution, in that all the world and the glory of it could not move him, no not by a ge∣sture to impair his Fathers glory. The Heathen man could say, if hee would forswear himself for any thing, it should bee for a Kingdome. Absolom for a Kingdome would kill his own Father. Jehu for a Kingdome makes no end of Murthers: One saith of him, What was a basket full of heads to a Kingdome? 2 King. 10.8. Herod for a Kingdome kills all the male Chil∣dren. Nay, it were to be wished, that only Kingdoms could draw men to mis∣chief: for then should not Ahab murther Naboth f••r a field, nor Judas betray his Master for thirty pence, nor Christians and Protestants lye and swear, and forswear, and transgresse for a peice of bread. How many executions have we for thirty pence, or thirteen pence? Which shews how degenerate men are from

Christ, whom all the kingdoms in the world, not the greatest things in them could move in the least manner, and as it were indirectly, to dishonour his Fa∣ther. Nay, what shall wee say of them, that profess, they not no man else can trade, and buy, and sell, to live without some lies, and dissembling some∣times? These may carry the name of Christ, but the mind of Christ is farre from them.

Others think, and say, What need men be so nice to stand upon so small scruples, as not to accept so good offers and promotions in the world, which have some condition or other annexed, which their Conscience cannot with∣out offence swallow? What, may not he call a little evil good; and a little good, evil: that so he may raise his own estate, and doe himself, and others much good? And thus he is every where accused of indiscretion. But to these we object Christs example, who would not be moved with all the world to doe that he was not warranted for in the Scripture. And for the imputation of indiscretion, we alledge Moses example, who when he was at age (saith the text) refused to be called the Son of Pharaohs Daughter, and chose rather to suf∣fer with the people of God. And to all such alledgers wee say in one word, Either was Christ farre wide in refusing so great an offer, or else are they.

Use 2. As we must prefer the glory of God above the world, so wee must promote it by our best means: The Magistrate by procuring and stablish∣ing that whereby God may be most glorified, not administring justice by af∣fection or reward, or sparing Offenders by a cruel mercy, who should bee made examples to others, or not encouraging the godly: All this dishonours God highly. The Minister must use his gifts, not for any private end, but for Gods glory, as a good servant that gains all for his Master. And every private man must so carry his course of life, his trade, his speeches, as God may bee honoured in all things: his light in all things must shine, that our heavenly Father may be glorified: therefore in every thing whether it will carry the commendation not only of truth and honesty, but of Christianity and reli∣gion.

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

1 All Creatures in their kind doe glorifie God, and keep their standing, the Sun, the Starres, the heavens declare the glory of God. Psal. 19.1. The Oxe knoweth his owner, and the Asse the master of his crib, Isa. 1.3. The Crane Swallow, and Turtle know their times, Jer. 8.1. What a shame for Israel then not to acknowledge their Benefactor, but come so farre behind the unrea∣sonable Creatures? VVhat a shame for Christians to come behind the Israelites, who partake in farre greater mercies and means than they did?

2 Hereby wee manifest our selves to bee the servants of God, in resisting the dishonour of God, and standing out for our Lord, against Satan, wicked men, hypocrites, whose whole desire is to obscure and darken the glory of God, and as farre as they can with violence to tread it under foot: Especially having vowed in our Baptism so to doe. He is a Coward that seeing the readi∣ness and alacrity of the enemy, is not by it provoked to stout resistance, espe∣cially standing in a good cause, and sure of victory. Can a child endure his fa∣ther to be dishonoured and wronged by word or deed, and put it up? Can Gods child, seeing a son honours his father?

3 Our time is but short, we are in our last conflict, the time of our full de∣liverance and introduction into heavenly glory is at hand, the Crown is in our eye, almost upon our heads already: and therefore let us encourage our selves a while to be instant for the glory of God, which is our last scope and chief expectation: even as a Traveller that sees the Evening come upon him, is so much the quicker till he attain the place he desires; so we having the eve∣ning

of our life approach, and our last hour, should set our selves forward with more speed and alacrity towards our home, holding on our right way, which is the glorifying of God in all things.

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

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

Means to come to glorifie God in some good measure.

1 Pray for wisdome, and a sound judgement. Phil. 1.10. That yee may discern things that differ, being filled with the fruits of righteousness, to the glory and praise of God. For every thing will not please and glorifie God. 2 Renounce thy own glory in doing things. Joh. 8.49, 50. How can yee which receive honour one of another, seek the honour that cometh of God? Certain∣ly Christ sought not his own praise, but the praise of him that sent him. 3 Observe Gods wisdom in his Word and Works; his Power, Justice, and Mercy; his benefits and corrections on thy self and others; in all things praise him: Hee that praiseth me, glorifieth me, Psal. 50.23. 4 Honour God in an honest and Christian conversation: gracious speeches, and an unspotted life, ho∣nour the Gospel: hereby stop the wickeds mouthes, and glorifie God, 1 Pet. 2.12.

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

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

Avoyd] 1 This is a word of indignation, as we say to a Dogg, avant: for Christ was much offended and angry against this temptation, when he saw and heard Satan so impudent and blasphemous. So Christ gives this as a rea∣son

of the same speech to Peter, Avoid Satan; for thou art an offence unto mee. Christ shews indignation, because Satan shews his blackness. 2 It is a word of rebuke and castigation of Satans importunity and impudency, who would not bee satisfied at the first and second assault, but still renews more hellish and horrible temptations. Thus Luke expresseth it, Hence be∣hinde mee, as one not worthy any longer to behold his face. 3 It is a word of dismission, or sending him packing, and carries in it the force of a Commandement. An Heretick (saith the Apostle) after once or twice admoni∣tion avoid, Tit. 3.10. Thus deals our Saviour with Satan here, who is Haeretico∣rum haereticissimus: An Arch-Heretick: as a great man talking with a wran∣gling fellow, whom no reason will perswade, commands him away, hee will hear him no longer.

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

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

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

idolatry of the Athenians, his spirit was stirred up in him.

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

2 Gods Glory is preferred by himself above all his Creatures, as being the end of them all; and therefore must so bee of us, even above our selves: for of him, and through him, and for him are all things. Wee see in the Com∣mon-wealth how the instruments of publike Justice, if any service bee com∣manded from the King, must lay aside their own business and ease, and exe∣cute the Kings pleasure before their own. Such a good servant for his Lord was Paul, saying, My life is not dear unto me, so I may finish my course with joy.

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

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

5 There is no loss in neglecting our selves for God, but great advantage: for his eye is upon us to bee a speedy, faithful, and royal rewarder of us. The preferring of our Lords cause above our selves, is the preferment of our selves in the end. Hee that loseth his life for my sake (saith Christ) shall find it. And therefore as Caesars eye made his Souldiers prodigal of their blood; so Gods eye upon us should make our selves small in our own eyes, that his glory may bee maintained and reserved wholly to himself. Moses prefer∣red Gods honour before his own: for hee looked for the recompence of re∣ward.

Vse 1. The Use hereof belongs to such as are specially set forth to set up Gods causes. The Magistrate is not now a private man, to seek himself, or to set forward his own designs, or to shew his heat in his own private causes, but to prefer Gods causes before all mens, his own or others. David a King, how calm was hee in his own case, when Shimei trayterously railed upon him, and Abishai would have fetched his head, Oh no (said hee) God hath bid him rail, &c? But when Gods cause was in hand, Oh then, away from not yee wicked: and, I will have no wicked person in my house, I will timely destroy the wicked from the house of God. Good Nehemiah neglecteth his own allow∣ance, and departed from his own right for the peoples sake, chap. 5. but cha. 13. how zealous is hee for God? hee will not let God lose his right: not one whit of the Sabbath must bee allowed to any use but Sabbath-duties. Such a courage for God and the Truth, ought the Magistrate to have, as nei∣ther for fear of men, nor any mans favour or affection, hee neglect any thing which God would have him do, especially for the house of God, and the Offices of it. Alas, how many Magistrates are of Gallios minde, to think religion but a matter of words, as if God made them governours of men only, but not of Christians? keepers of the second Table to preserve

Peace and Justice, and not of the first to preserve Piety and Religion? and if they bee so, why are not Blasphemies, and horrible Oaths, and innume∣rable prophanations of the Sabbath severely punished? why are not Popish and prophane persons compelled to come into the house of God? Shall a pil∣ferer of a trifle of a mans goods know, that the Magistrate bears not the Sword in vain, and shall not hee that robs God of his Glory, by Cur∣sing, Swearing, contemptuous breaking of the Sabbath know the con∣trary?

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

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

Vse 3. Here many are reproved, who fail against this Doctrin: as, 1 Men that follow nature, abandoning religion, hot and fiery in their own quar∣rels, not a word can bee sooner uttered against them, but they are ready to draw, and to stab: Their own names may not be mentioned without all due respect: But for Gods causes and quarrels, let others look to that. How h••t was Cain in own cause? but so much the cooler in Gods causes and service. Haman, how busy in his own private quarrel to bring Mordecai to death, yea, to destroy the whole Church, had not his gallows caught himself? Oh beware by these examples of more zeal in thine own cause, than in Gods; in thy own name; than in God. 2 Such Ostriches as can digest any high contempt of God, without indignation or reproof, and can suffer men to swear and curse by God and Christ, his blood, wounds, and tear him to small peeces. It would bee thought disloyalty to hear the Kings Majesties name or title contumeliously spoken of, and not bring the party to condign pu∣nishment. It was an old Law among the Romans, that if any man did swear by their God Janus, it should bee death, unless the Senate approved it, or it were made before a Priest: why? that it might bee either punished or reproved. It were well if wee had such a Law amongst us. 3 When care of our own houses eat up the care of Gods house: Things shall be neat and convenient at home, no care how Gods house lies. When base trifles are preferred before Gods Word, and the good setling of it; as stage-plaies and

enterludes. When Gods Sabbaths and time must give place to our callings, or recreations, or are passed away in Gods Worship, more heavily than ho∣ly daies, or work-daies. Here is a man affected more with his own sin, than the highest causes of Gods glory.

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

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

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

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

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

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

2 Our Lord both in great wisdome changeth the word fear into Worship, and just cause: for, 1 Moses useth fear, which is a general word, in which is contained all such Divine duties as godly men ought to perform unto God: and our Saviour mentions one special, which is included in that general;

which thing Moses speaks as well as he, in the general; as he that commands a whole, commands every part, inward and outward. 2 Hereby our Savi∣our aptly meets with Satans temptation, If thou wilt worship me; he useth the same word, not tying himself to Moses his words, but keeping the sense, but to Satans word: and, 3 He noteth the nearness and undividedness of Gods fear and his worship; as where the cause is, there will bee the effect, so true fear and worship goe together; where one is, there will be the other: and for this cause one is put for the other, not here only, but elsewhere, as Isa. 29.13. Their fear toward me was taught by the precept of men: Christ alleadging it, Mat. 15.9. saith, You worship me in vain.

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

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

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

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

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

I. Civil, is a prostrating or bowing of the body, or any outward testification of an high and reverent respect of man. And this is due to men two ways. 1 Of duty, when men are to bee reverently acknowledged for something wherein God hath preferred them before us, as for years, gifts, graces, autho∣rity: or such as are set over us, as Parents and Fathers of bodies and souls, of Church, and Country. And this is required by the fifth Commandement, and Rom. 13.1, 7. neither doth the Gospel and Christianity take away, but teach civility. And performed by the godly, both in speech, as Daniel said, O King;

and Paul to Festus, O noble Festus: and also in outward behaviour and ge∣sture, as Jacob bowed seven times to Esau; and Joseph taking his Sons from the knees of his Father Jacob having blessed them, did reverence to his Father down to the ground, Gen. 48.12. David inclined his face to the earth, and bowed himself to Saul, who pursued his life, 1 Sam. 24.9. The like of Ruth to Boaz, chap. 2. and of Abigail to David, 1 Sam. 25.23. she fell on her face, and bowed her self to the ground, and fell at his feet. 2 Of courtesie, which is a fruit of humility, when a man to his equals and inferiours sheweth reve∣rence and respect; as Abraham to Lot, Gen. 13.8, 9. and to the Hittites his inferiours, cap. 23.12. he bowed himself before the people of the Land: Farr unlike the surliness and stiffness of proud and conceited persons, who be∣ing voyd of all good nature, nurture, and religion, know not to bow to any, neither their betters in the way of duty, nor equalls in way of courtesie.

Divine worship is two-fold, 1 Inward, the sum of the first Commande∣ment, standing in fear, love, and the like: 2 Outward bowing or reverence, the sum of the second Commandement. The former bindes the soul, and the will, and affections, and the whole inner man: the later the outward man, to give God his worship and service, and to give no part of that to any other: For the word only, only mentioned in the latter branch, must bee extended and referred to the former too. The latter of these is here meant: * 1.245 for the word properly signifieth to kiss or adore, by some outward gesture to manifest a veneration. 1 Because this was it which Satan required of Christ, namely, to fall down or bow unto him: but Christ aptly refuseth it. 2 This worship proceeds from an inward fear and apprehension of a Divine excellency and power, not communicable to any Creature, which Satan well know: for even by this bowing he would have Christ to acknowledge in him a power to dis∣pose of all earthly things, which is proper to God.

And him only shalt thou serve.] By service is not meant the inward service of the heart: for the words in Deut. 6.13. Thou shalt fear the Lord, and serve him, will not bear it: the first thereof betokening the inward service, the se∣cond the outward, following the former as the effect the cause. Neither would our Saviour invert the order, in setting the stream before the fountain. Therefore this word serve, serveth to expound the former, as an addition, signifying nothing else but the outward service of God; so that Christ here shews, that it is not enough to give God outward reverence, but that wee must (as servants) perform duties according to his will: so the word signi∣fies, being taken from servants, * 1.246 who perform service to bodily Masters in bo∣dily actions.

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

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

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

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

Ans. They differ greatly: 1 In the kind, one is servil, the other social; the former due to an absolute Lord and Commander, the latter due from one fellow-servant to another. This distinction is grounded in Revel. 19.10. where the Angel refused the worship done him by John, upon this ground, be∣cause

he was a fellow-servant, and one of the brethren: for John being overcome with the greatness of the Angels glory and splendor, out of humane infirmity ascribed to him more than civil honour, and mixed some religious worship with it, which only was due to God.

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

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

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

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

Whence we see, that Civil worship hath his rise and ground in the worship of God; and what is the cause, that so little reverence is given to superiours, whether Magistrates or Ministers, Masters or Parents, in these dissolute and unmannerly days, but because Gods worship decays, and is not laid in the

hearts of inferiours, the force of whose Commandement would force reve∣rence to superiours? What other cause is there, that inferiour impudent per∣sons of both sexes take such liberty (without all respect of conscience, truth, or manners) to chatter against Gods Ministers and the Kings, towards both whom God hath commanded more than ordinary respect; yea with all bit∣terness to scoft, rail, curse, threaten, with horrible, damnable, and incessant Oathes, more like Furies than men, even to their faces? but that Gods fear is utterly shaken out of their hearts: and where Gods fear is absent, how can we expect any fear of men? The Heathen Priests were honoured, because Hea∣then gods were feared: which shall condemn Christians, among whom nei∣ther Gods Priests and Ministers, nor the Ministers of the King, Gods Vice∣gerent, and consequently, not God himself is feared and honoured.

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

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

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

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

4 Idolatry may bee committed onely in the gesture, neither can wee set our bodies (which ought to bee presented as living and reasonable sacrifi∣ce•• to God) before Idol-Worship without the crime of Idolatry: no exter∣nal dissembled honour can be given to an image with safe conscience: for which cause Origen was excommunicated by the Church, for offering a little incease to an Idol, though hee were forced thereunto by a suddain fear.

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

This serves to confute the Popish doctrin and practice of their image and Saint-worship, and of giving (many other waies) Gods peculiar worship clean away to the Creatures, not onely bowing to images of wood, and stone, and metal, but invocating them, vowing unto them, offring gifts unto them, lighting candles before them, offring incense, dedicating daies, fasts, feasts unto Saints departed, &c. Wherein they commit most horrible idolatry, against this express Commandement, which commandeth the ser∣vice of the true God onely. As wee shall see further in these grounds.

* 1.247 1 No image may bee made of God: Thou shalt not make to thy self any graven image of any thing in heaven or earth: for, Thou sawest no image, only thou heardest a voice, Deut. 4.12. And what will ye liken mee to, saith the Lord? Yet this was a rude people, and needed all the books that might bee. Con∣sequently, God is not to bee worshipped in any Image. 2 Hee is disho∣n••ured when any corruptible thing is conceived to bee like him, Rom. 1.23. 3 God is uncircumscriptible and infinite: therefore an Image of him is a lye. 4 God is every where present: therefore every Image is vain. 5 Gods curse is on him that makes a carved image, and puts it in a secret place, Deut. 27.15. 6 God will not bee worshipped in any Image, but of his Son, Joh. 5.23. All men must honour the Son, as they honour the Father. Let Image∣mungers shew us what Images God will bee worshipped in besides Jesus Christ, the engraven form of his person, and wee will worship as many Images as they can. 7 It is vain and very inconsiderate to make an I∣mage, and worship it, the makers thereof want common sense, and are blockish as the Images themselves, as appears by the Prophets Ironical nar∣ration, Isa. 42.19. and 44.19. No Man saith in his heart, Half have I burnt, or eaten, or warmed my self withall, and shall I worship the other half as a God?

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

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

Ans. 1. But, 1 God cannot bee deluded by a distinction of words, seeing

the thing it self is Idolatry: let them call it what they will, to delude the World and themselves withall, the thing is as gross Idolatry as ever was a∣mong the Heathens, let them lessen it as they can, and call it a less worship, consisting in external reverence, and inferiour to that which is given to the sampler. For so long as they bow to Saints (which they cannot for shame say is for civil reverence, unless they had eyes to see them) they go directly against the Commandement, which saith, Thou shalt not bow down to them. And the Lord hereby distinguisheth his true worshippers from Idolaters, I have reserved seven thousand which never bowed the knee to Baal. And so long as they invocate them, vow unto them, swear by them, knock their breasts before them, creep unto them, &c. do they think they have ears and hear not? nay, do they not ascribe the seeing of their hearts and wants, omnipotence and power to help them? Are they not in the midst of that woe of them that say to the wood, Arise; and to the dumb stone, Come and help us? And so long as they imitate the Heathen in erecting Tem∣ples, Altars, statues; in appointing them religious daies. Feasts, Falls, seve∣ral worships, &c. can they by an idle word put out all mens eyes, so as wee can see nothing beyond civil worship in all this, because they call it dou∣leia? what is there now in all Gods worship, which they cannot do to them?

They say, wee may not sacrifize to them, that is due to God only, but in∣vocate them we may.

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

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

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

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

3 This distinction fighteth not only against antiquity, but against them∣selves. Jerome against Vigilantius saith, Nos non Angelos, non Archangelos, non Cherubim, non Seraphim colimus & adoramus. And Augustine epist. 44. Scias à Christianis Catholicis nullum coli morinorum, No Christian Catholike worshippeth any of the dead. And some of themselves, as Holcot and Du∣rand,

write, that no worship at all is to bee given to an image, neither is it lawful to worship it. And yet Aquinas and others say plainly, that the Crucifix and Image of Christ must bee adored with the same honour as him∣self is; yea, that honour, stayeth in the very image: which I hope is more than doule••a that is given to the image of Christ.

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

Object. 2 Wee worship not the image, but God in the Image, nor the Saints themselves, but God in the Saints; honour done to Gods friends is done to God himself. So the Rhemists say: As the worship of Image of Antichrist is the worship of Antichrist himself, so the worship of the image of Christ is the wor∣ship of Christ himself. In Apoc. 12.6.

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

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

Obj. They forgat God, Psal. 106.20.

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

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

6 The Papists themselves after all their flourishes, are glad to leave this practice, as which they had rather hold by way of dispute to toyl the Prote∣stants, than in sound judgement to help themselves. * 1.248 Chemnitius writes of George Gassander, that after long dispute and strife to varnish over invocation of Saints, he concluded thus, Ego in meis precibus non soleo Sanctos invocare, sed invocationem dirigo ad Deum ipsum, id{que} in nomine Christi: hoc enim tutiùs esse enistimo: I for my part use not to call upon the Saints, but direct my prayers to God himself, and that in the name of Christ: for I take this to bee the safer course. And Hofmeister a great Papist, after he had heaped up ma∣ny opinions about invocation of Saints, concludes in the words of Augustine, (if that Book De visitatione infirmorum was his) Tutiùs & jucundiùs. loquor ad meum Jesum, quàm ad aliquem sanctorum spirituum Dei, I speak more safely and with more comfort to my Jesus, than to any of those blessed Spirits that are with God. And to those that doe not thus, may be applied that in Jer. 2.13. This people hath committed two great evils, they have left the fountain of li∣ving waters, and digged to themselves wells that will hold no water.

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

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

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

Vse 2. Our doctrin condemns the presenting of ones body at the external Divine worship of any thing which is not God: and consequently, a man may not be present at false worship to give it the least allowance, no not in gesture. Whence they are convicted of dealing false with God, who present their bo∣dy at the Mass, with a conceit that they can keep their hearts to God well e∣nough. For, 1 Might not our Lord for a whole world have found by all his wisdom such a present help for him, and by such a policy have over∣reached the Devil himself, who required only external bowing, keeping his heart still unto God? No: our Lord knew well, 1 That body and soul

make but one man, who must have but one God, one Lord, one Faith, one Worship. 2 That our bodies are the Lords as well as our souls, 1 Cor. 6.20. created for his service as well as they, redeemed by Christs bloud as well as they. 3 That he that requireth the whole heart, requireth also the whole strength which is of the body. 4 That the soul cannot be in Heaven, if the body be in Hell; neither can he bow the knee of his heart to God, that bows the knee of his body to Satan. 5 That there can be no agreement between Light and Darkness, God and Belial: the Ark and Dagon cannot stand in the same Temple, and the heart cannot at the same time be the Temple of God and of Idols.

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

3 Here is a number of sins infolded in this one action. 1 Here is a mani∣fest appearance of evil, which we should flie, 1 Thess. 5.22. 2 An occasion of offence to others, to draw them in by our example, and, so farre as wee may, a destroying of him for whom Christ hath dyed, Rom. 14.15. 3 A fight against faith, and an allowance of that which a man condemneth. Rom. 14.22. Blessed is he that condemneth not himself in that he alloweth. His body allows that which his heart condemnes. 4 Here is a denial of Christ, whose faith he ought to confess and profess with his mouth; which he would doe, if it were in soundness hid in the heart. 5 Here is a dastardly joyning with his Lords enemy: for he that is not with him is against him. 6 Here is not only an approbation, but a communication in Idolatry; a touching of pitch, and a defiling of a mans self; a most present danger of infection, and defe∣ction from God. 7 Here is an hypocritical show of that which the heart ab∣horres; a divided man, and divided manner of worship, which God hateth who requireth the whole man. 8 Experience shews, that such as give up their bodies to Idols, God in justice for the most part gives up the heart to horrible delusions.

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

5 Such persons keep not their hearts to God, that present their bodies at I∣dolatry: neither present they their bodies only; for the Soul governs the Bo∣dy, the Will leads the Action, the Understanding the Will, and the Affe∣ctions attend the Understanding. Now where there is understanding, judge∣ment, will, and affections, given to the Idol-worship, is not more than the body given, even the chief and highest faculties of the soul? Of which wee can reckon no better than plowing with an Oxe and an Asse, or sowing the same field with divers seeds, which the Lord in the Law forbiddeth, and therein refuseth the mixture of warrantable and unwarrantable rites in his worship. God is a Spirit and truth, and will not be worshipped in spirit and falsehood. A dissembled worship is a mark of a true neutral, of a plain

Laodicean, neither hot nor cold, a Cake half baked on the hearth.

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

Ans. In some cases a man may be present, and not sin: as, 1 When he is there by violent compulsion, being bound and cast in as into a prison, so as hee cannot resist: this is not his sin, but theirs; and it may be said as of Lucretia, Two in the sin, but one adulterer; she resisted and was forced, so was he. 2 If in travel a man be in a fit place to see and observe their folly, so as hee shew no reverence at all, or approbation by bending his knee, uncovering his head, or otherwise. Thus the Apostle Paul went into the Idol-temple at A∣thens, as he passed by, not to approve, but to take occasion to confute their Idolatry, Acts 17.23. 3 A man may be amongst Idolaters to reprove and reprehend them, as 1 King. 13.1. a Prophet came to the Altar where Jero∣boam was, to cry out against it. And Elias stood by Baals Priests mocking them, while they danced and launced themselves, 1 King. 18. And the three fellows of Daniel stood by Nebuchadnezzars Image, * 1.249 to protest that they would never worship it, Dan. 3.1. 4 Some hold that in politick imployment, a mans calling necessarily requiring it, he may present his body at Idol-wor∣ship: as a Protestant may carry a sword before a Prince into the Temple of an Idol, with two caveats; 1 That neither by word nor gesture hee give any approbation of the Idolatry: 2 That publick protestation bee made by word, or writing, that he presents not himself for religions sake, but civil o∣bedience.

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

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

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

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

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

2 Some think he speaks in the time past! as if he should say, Herein that I

have bowed, &c. the Lord be merciful to me: to which the Prophet said, Goe in peace. But there is no need thus to wrest either the tongue or the text.

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

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

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

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

Oh therefore let not us that are Jews, that is, the Israel of God, meddle with these Romish Samaritans; * 1.250 let vs not enter into their Cities, nor turn into the way of the Gentiles: let them bee unto us as Publicans and Heathens. Oh that our young Gentlemen would not goe into this way, to perform even the basell services of the Masse, but hear the voyce of Christ, Matthew 10.5.

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

See it in the example of the Saints. 1 King. 8.54. when Salomon had made an end of all his prayer, he arose from kneeling on his knees, and stretching his hands towards heaven. Good Jacob being not able to bend and turn his body for age, yet in worshipping God, hee would lean on the end of his staffe, be∣ing in his bed, and bow as well as hee could, Heb. 12.21. Hee might have thought the age of his body and weakness, might exempt him from outward adoration, yet hee makes a supply of his weakness by the help of a staff. 1 Chron. 29.20. the whole Congregation of Israel, in blessing the Lord, bow down their heads, and worshiped the Lord. And our Lord Jesus himself be∣fore his Passion, fell on his face, and prayed, Matth. 26.39. All to teach us, how reverently to demean our selves in our Lords service; yea if we can conveni∣en••ly, with Ezra. (chap. 9. vers. 5.) to fall on our knees, and spread our hands to the Lord. 1 To testifie our humility, and that our souls are cast down with our bodies. 2 This is a profession of the high Majesty of God before

whom wee are: the greater the person is among men, the more reverence is to bee used in speaking to him, or in being spoken unto by him: but God is the greatest of all, The Lord our Maker, Therefore let us kneel before him, Psalm 95.6, 7. 3 Our reverent and humble gestures greatly help us against our own weaknesses: the lifting up of our eyes and hands, help us to get our hearts lifted up to God. 4 It manifesteth our care to glorify God in our souls and bodies, as wee are commanded, 1 Cor. 6.20. and that wee acknowledge them both to bee his, and both to depend upon him. 5 That wee set not light by his Ordinances, in which hee giveth us leave to approach unto his throne of Grace; before whom the very Angels are said to cover their faces. 6 Hereby wee give good example to others, and provoke them also to re∣verence.

All which much condemneth the prophaneness of many, whom when Satan cannot hinder from Church, hee prevails against them there; and in hearing the Word, receiving the Sacraments, and Prayer, they manifest their contempt of those Holy Ordinances, casting and rolling their eies here and there, gazing idlely, or laying themselves to sleep and take a nap some part of the Sermon, or sitting unmannerly in prayer-time without all reverence, that should they come so and behave themselves towards their Prince, they should bee taught a lesson for their rudenesse. Is this to con∣fesse a mans own basenesse, and the humble conceit hee hath of himself? Is this the fruit of acknowledging Gods infinite Majesty? Surely that soul which feelingly sees it self to deal with God, will make the body either kneel as a Petitioner, or stand as a servant ready to hear, and know, and do the will of his Lord.

And him onely shalt thou serve]

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

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

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

3 Hee justly calleth for our service, in regard of the relation that is be∣tween him and us, as hee is the Lord our God and Master, and hath autho∣rity

over us, to whom wee owe simple obedience, and wee are his servants, to whom wee owe of right our whole strength and service. Now hee be∣comes our Lord, and wee his servants, not onely by right of Creation and prese••vation, but by expresse Covenant, that as the Jews servants were said to bee their Masters money, so wee are not our own, but bought with a price, 1 Corinth. 6.20. Our wages are set, and our Promise pas∣sed, our earnest-penny received, and no other Lord can lay claim un∣to us.

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

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

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

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

Evangelical service is, when the heart being regenerate by Gods Spirit, and purified by Faith, hath Christs obedience imputed unto it, which is ac∣cepted as its own perfect obedience, and now indeavours to obey God sin∣cerely in all things. In a word, that is Evangelical service, which is perfect in Christ, begun and inchoat in us; in him compleat, in us sincere, and upright, which is Christian perfection.

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

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

2 It must bee hearty and sincere. Rom. 1.9. whom I serve in my spirit: not in body and ostentation, but in soul and sincerity; not in hypocrisy and cold∣nesse, but in soundnesse and fervency; not co-acted or compelled, but chear∣fully and without dispute. The Apostle requires love out of a pure heart, * 1.251 and a good Conscience, and faith unfeigned. And when the Lord bids David seek his face, Davids heart answereth, I will seek thy face, Psal. 27.8. Those that serve bodily Masters, must not serve with eye-service, but as the servants of Christ, Eph. 5.6. how? doing the will of God from the heart: and ver. 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in simplicity of heart. What man can abide a ser∣vant that deals deceitfully with him, if he know that hee outwardly pretends service, but his heart is not with him, but he dissembles Love, Truth, Faith, and Reverence? No more can God. Men cannot see into the hearts of their servants, but the Lord doth, and cannot bee deceived. The fountain of all our Obedience must bee a pure and sincere heart, or else, if the well-head be corrupt, share all the waters that issue thence.

3 It must bee ruled and squared by God himself: * 1.252 for God must bee served as hee will bee served, and not as wee think good: for God knows what is best, and what pleaseth him best. All Obedience is to go by rule, not our own, or others, but Gods. As the eyes of the hand-maid is upon the hand of her Mistrisse so in our service must our eyes bee upon Gods direction, Ps. 123.2. which is implyed in that phrase. Luke 1.75. That wee should serve him in righteousnesse and holinesse before him all the daies, of our life. An earthly servant must not take up his own work, nor do other mens business, but de∣pend upon his own Masters mouth and direction.

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

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

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

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

II. Total, both objective and subjective. 1 It must bee total in respect of the object; all Gods Commandements, all which call for our obedience. Partial and delicate service, when wee list, or at leisure, as the retainers of great men on feast-daies, is not that which liketh him, but a constant dili∣gence in all his Commandements, and a conscionable indeavour in all. General service was holy Davids aim, Psal. 119.6. Then shall I not bee con∣founded, when I have respect to all thy Commandements. Not that wee can perfectly serve him, unlesse wee were perfectly sanctified, but, that we must make conscience of all Gods Commandements, even the least. 2 It must bee total in respect of our selves: we must be wholly imployed in his service, in all our parts and powers, the whole heart and all the strength is here challenged. Wherein there is a notable difference between the service wee owe to God, and that to men: Wee are to bee serviceable to men only in part, not whol∣ly; for the soul and Conscience are not subject to men, which God es∣pecially taketh up and looks for: Gods priviledge it is, to bee the father of spirits: for although wee take our bodies from our Parents, yet our souls are immediately from God: Men therefore have no power and authority over our souls, but God hath power both over soul and body, and is the Lord of our conscience and spirit: and therefore of due must we subject our selves wholly in his service.

III. God ruleth his service in respect of the end, which is twofold, inten∣tionis

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

Vse. This should provoke us to tender unto God this service with heart and good will, thus squared by God for the matter, manner, and ends of it. The Apostle (Ephes. 6.5, 6, 7, 8.) perswadeth servants to obey their Masters according to the flesh, by three arguments, all which are much more strong to perswade our service to our Master in heaven: First (saith he) it is the will of God; Gods institution, and the ordinance of Christ. It is enough for a ser∣vant to know that such a thing is the ordinate will of his own Master. The se∣cond reason of the Apostle, is taken from the honour of their service, that in serving men they served the Lord Christ, which was an honourable thing. Now we serve a great Lord, and as good as great. If a servant were bound to a wicked and froward Master, he must obey him in all lawful things: How much more are we to yeeld service to so good a Lord, who can command no∣thing but that which is most just, holy, and honourable? Hee sets us not a∣bout any base or ignoble service, to work in brick or clay, as Pharaoh com∣manded the Israelites, but our work is the practice of piety and righteousness, of prayer and praise. And besides it is most beneficial to our selves: for, what gaineth he by our service? our goodness reacheth not to him, to adde a grain to his perfection. Psal. 50.9, 10. I will take no Bullock out of thy house: for all the beasts of the forest are mine, and the sheep on a thousand mountains: If I were hungry, I would not tell thee. But it is our honour and profit; as when a no∣ble man takes a poor Sneak near him to serve him, such a mean man is more honoured and pleasured, than the noble man to whom he retains. The third reason of the Apostle, is drawn from the expectation of reward or wages, which, if their Masters should fail, God would not fail to repend unto them: knowing, that whatsoever good thing any man doth that same he shall receive of the Lord. Now if the Lord so liberally reward faithful service done to mean, and even wicked men, how rich and royal a reward gives hee to the faithful ser∣vice of himself? It gifts then may move us to serve God, the Lord truly saith, All these doe I give thee, and more also, my Christ, my Spirit, my self, and life eternal. No man gives such wages, no servant ever had such a pay-master.

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

Notes of a good servant of God.

1 Labour to know the will of the Lord, which hee hath revealed in his Word, as David prayed, Psal. 119.125. For in the Scripture hee hath laid but our work for us: and let us expect our calling to every business there: let

us be ready to hear, not lightly absent, nor present for custom, but consci∣ence. 2 Let us serve him in affection, and be glad to doe any thing to please him, and grieve when we fail either in doing that wee should not, or in not doing that we ought, or not in that manner that may please the Lord. 3 Be ever imployed in his work: How know I a mans servant, but by his labouring in his Masters business? Yee are his servant to whom yee obey, Rom. 6.16. and Joh. 15. Yee are my Disciples, if yee doe whatsoever I command you. If I see a man spend his time in the service of sin, of lusts, of games, pleasure, the world, &c. I know whose servant he is; certainly he is not in the service of God, hee is not in Gods work. 4 Intend thy Lords profit and glory. A good servant knows his time and strength is his Masters, and hee must bee profitable to him, and seek his credit. It will be with every servant of Christ as with Onesimus, Phileus. 11. being converted: howsoever before grace he were so unprofitable and pilfering, as he was unfit for any honest mans house, and much more the house of God, yet now he profits the Lord, and credits him, and takes not his meat, and drink, and wages for nothing, 5 A good servant sets forward his Masters work in others, hee will provoke his fellow-servants, and not smite and hinder them, as the evil servant did: he will defend his Lord, he will venture his life for him, he will stand also for his fellow-servants, while they are in their Masters business; he will be a law to himself, if there were no Law, no Discipline; he will not idle out his time; his eye is upon the eye of his Master, his mind upon his account, his endeavour to please him in all things.

Vers. 11. Then the Devil left him, and behold, the Angels came and mi∣nistred unto him.

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

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

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

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

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

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

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

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

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

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

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

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

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

Vse 2. This also reproves such as make more haste for their peace than good speed. They would have Canaan before the Canaanites be subdued, nay, before they step into the Wilderness: whereas the Crown is not gi∣ven before the strife, but to those that strive lawfully. Who bee they to whom Christ promised a Kingdome, to eat and drink at his Table, and sit on seats with him, but to those that continue with him in temptation?

Luk. 22.28. and Rev. 2. all is promised to him that overcommeth: and Be faith∣ful unto the death, and I will give thee a crown of life.

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

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

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

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

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

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

2 The promise of God is, that if wee resist Satan, hee shall flye by vertue of which promise the Devil is overcome and put to flight, by the weakest member of Christ, manfully resisting him: for it is not the strength or worthi∣nesse of our resistance that can daunt the Devil, but because God hath pro∣mised to tread down Satan under our feet, Rom. 16.19. therefore by resisting wee must tread upon him, not that our resistance is a cause, but onely a

means, in which God gives Victory. God promised Israel the land of Ca∣naan, and power to subdue all those Nations then possessors of it; by vertue of which promise, if five Kings at once rise up against Joshua, hee must tread upon all their necks: it was not their power that did this, though they must use means, and raise all their power against them, but Gods promise: Say not in thine heart, By my own hand, or strength, or wisdome, have I taken this good land: no, it was because God loved thee: It was the land of pro∣mise. So here.

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

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

Object. But are not many of Gods Children not onely sore thrust at, but even overcome in temptation? Nay, and doth not experience shew, that the more the child of God resisteth, the more Satan assaulteth him? And doth not another ex∣perience teach us, that the lesse hee is resisted, the sooner hee flies, and is less trou∣blesome?

Answ. God in great wisdome suffers Satan to molest his dear Children, and infest them with long and strong temptations, and many times to foil them, and to renew his temptations, and the battel day by day: 1 For their humbling and exercise, the Lord destroyed not all the Canaanites before Israel, but left some people to hold them battel, lest they should grow secure, Judg. 3.1. and to teach them battel: And Paul must bee buffeted by Satan, lest hee should bee exalted by the multitude of Revelations. 2 To make them more watchful of their Graces, and keep close their Faith, Hope, Love, Patience, &c. as when Robbers, and Pilferers are abroad, men shut up and lock their goods within; so here. 3 To magnify his own glory, who manifesteth such power in such weakness, and seasonably sets in for their safety and victory, when in their sense they are utterly lost.

But, 1 Satan never overcomes him that resisteth; hee may foil him, and beat his weapon to his head, * 1.254 yea, hee may send him halting away with Ja∣cob so long as he lives; yet at length hee shall overcome, if hee hold on his re∣sistance.

2 Satan indeed often assaulteth where hee is much resisted: for hee will

still renew the battel: Sometimes in strong Christians, whom the Lord pres∣seth forth as the Leaders in his battel, for, strength is for the war. Job resist∣ed, but was still assaulted, because his measure of strength was such as was to bee a pattern to all ordinary men. Our Lord had resisted Satan once and again, but till now hee flies not, because hee was to bee the General of the field, on whom all must look as an example, and for direction. But the issue is, that Satan shall flye at length; and the longer and stronger his temptati∣ons are, the more God glorifieth himself both in the victory of his ser∣vants, and confusion of the Devil, as wee see in both the former exam∣ples.

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

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

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

Object. But was not David overcome with temptation?

Answ. Yes, justly, when hee remitted of his watch and resistance; but this was neither totally nor finally. The reason is, because God puts a man in∣to the hands of the Devil two waies: 1 Absolutely: 2 With limitation. Absolutely, * 1.255 as when his justice gives up a wicked man to bee wholly ruled

at his will, and carried head-long to destruction. With limitation, when a man is put into his hand to prevail over him to a certain measure, as Job, and our Saviour to be in these temptations carried and molested, to a certain measure of time and vexation. Thus the Lord sometimes for a time leaveth his own Children into the hand of Satan, so as he may tempt them, and prevail over them to the committing of fearful sins, as we see in David and Peter, which sins often blind and harden them, and damp their conscience, that for a time they see no displeasure of God, but lye secure and impenitent, as David well-nigh a year.

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

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

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

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

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

* 1.256 3 He is mighty, but what can a strong man being disarmed doe?

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

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

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

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

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

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

3 Prayer joyned with fasting and watching. Christ entring this combate armed himself with fasting, watching, and prayer, for many days together.

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

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

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

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

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

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

3 Resist stoutly and manfully: if he pull one way, pull thou the other, for so doth he that resists. If he tempt thee to pride, incline thou so much the more to humility. If he move thee to revenge, provoke thy self to meekness and patience. If he tempt thee to earthliness, bend thou thy self so much the more

to heavenly-mindedness: and thus thou shalt beat him with his own weapons, and take off Goliahs head with his own sword, and all his gain in tempting thee, shall be to set thee faster and nearer unto God.

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

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

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

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

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

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

III. Then the Devil left him.]

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

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

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

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

3 That power is immutable, unchangeable, everlasting; this power shall after a sort bee determined: for hee must give up his Kingdome to his Father, 1 Cor. 15.24. not that Christ shall ever cease to bee a powerful head of his Church, nor that hee shall cease to reign with his Father for all eter∣nity: but look as the Father now doth not rule the Church, namely, as Me∣diatour, but the Son; so the Son shall not then rule his Church in the man∣ner as hee now doth, as Mediatour, but in the same manner as his Father shall. Now hee rules and puts forth his power in fighting against his enemies, but then all his enemies shall bee trodden under his feet, and made his foot∣stool. Now hee manifesteth his power in gathering a Church by the Word and Sacraments, but then all the elect shall bee gathered. Now at his Fa∣thers right hand hee puts forth his power in making intercession for us, but then hee shall intercede no more 〈◊〉〈◊〉 us. At the end of the World, hee shall declare his mighty power, in raising all the dead, and sitting in judge∣ment on them; but then there shall bee no more need of this power,

when death shall bee swallowed up into victory, and a final sentence is given on all flesh. So as Christ shall not reign as now hee doth, but as his Father.

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

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

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

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

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

Now this may bee enlarged by a special induction of all things. Angels are subjected to his word: 1 Pet. 3.22. — to whom Angels, and Powers, and might, are subject: with a reason, For hee is the Lord of the holy Angels, and set far above all Principalities and Powers, Eph. 1.21. Unreasonable Creatures hear his word, and obey him: Luke 8.25. Who is this that commands the winds and the Seas, and they obey him? Diseases obey him: to the Leper hee saith, I will, bee thou clean: and hee is clean immediately, Matth. 8. To the Lame man hee saith, Take up thy bed, and walk, and hee doth so, Matth. 9.6. Hee meets a blind man, Joh. 9.7. and bids him go wash in Siloam, and hee comes again seeing. Yea, death it self heareth, and departeth at his word, Joh. 11.44. At that word Lazarus came forth, bound hand and foot: and the time commeth, when they that are in the graves, shall hear the voice of the Son of

God, and come forth. In one word, the Apostle ascribeth to Christ, that he is able to subdue all things to himself, Phil. 3.21. All Creatures, all Enemies, sin, Satan, the Grave, Hell, Death, Damnation, and whatsoever resisteth his glo∣ry in himself, or any of his members.

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

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

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

Ʋse 2. This is comfort also to the godly, in that Christ as Mediatour in our flesh is armed with power above all our enemies, so as nothing shall hin∣der our salvation: Not Satan: for the Prince of this World is cast out; hee may have us in the Mountain, or on the Pinacle; but hee cannot cast us down. Not sin: Christ hath powerfully triumphed against it on the Cross, hath ful∣ly satisfied for it, and perfectly applied that satisfaction to the forgivenesse of sins. Not death: Christ hath powerfully foiled him in his own Den, and trampled on him, saying, O death I will bee thy death. Not Temptation: Christ sits in Heaven as a merciful High Priest, tempted once as wee are,

that hee might bee able to succour them that are tempted. Not corporal e∣nemies: Hee by his power ruleth in the midst of his enemies. Laban shall not speak a rough word, nor Esau hurt Jacob, nor Saul hit David; for hee orders the thing otherwise. Not the grave: for wee have the assurance of a glorious resurrection by the working of his mighty power, whereby hee is able to subdue all things, Phil. 3.21. Not hell it self: Rev. 1.18. I have the keys of Hell and of Death. In one word, not any thing present, nor to come, nothing shall separate between Christ and us: none shall pluck us out of his hands: for hee hath purchased for us, and maintaineth a mighty sal∣vation, 1 Pet. 1.5.

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

Quest. How may I find it in my self?

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

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

Labour to find this change in thy self by faith and holiness. Christ did ne∣ver more manifest his power, than by raising himself from the dead: and thou canst not have a surer argument of Christs power prevailing in thy soul, than by getting daily out of the grave of sin, and moving according to the life of God. So soon as Christ had called Lazarus out of his grave, hee bad loose him and let him go; and if thou findest the bands of death, thine own sins loosed, forsaking thy own evil waies, it is a sign that Christ by a powerful word hath quickened thee. Therefore put on S. Pauls minde, Phil. 3.10. who counted all things dung to know the vertue of Christ his death.

3 A mighty work of power in Christ is, to gather his Church out of all peo∣ples and nations, and to bring them within one roof, though they were ne∣ver so dispersed and alienated from one another, and to knit them by faith to himself the head, by love one to another, and by his own discipline to conform them to his own government. It never cost all the Monarchs in the World so much strength and power to settle their Kingdomes and people in peace under them. Doest thou then finde thy self brought into the num∣ber of Gods people? Doest thou love them entirely for Gods image and goodness? Art thou serviceable to every member, and that in the Head? Here is a power put forth that hath reconciled the Woolf and the Lamb, * 1.257 the Child and the Cockatrice. But it thou carest not for Christs Ordinances and

discipline, his Laws are too strict, thou must have more liberty than hee af∣fords, if thy affections be rough and stirring against Gods children, thou hast not yet subjected thy self to Christ.

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

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

6 A mighty work of Christs power was, the perfect fulfilling of the Law. Whether doest thou partake in this power? art thou perfect in the way? sin∣cerely obeying God in all his Commandements? Doest thou subject thy self to the Law as the rule of thy Law? Doest thou aym at the perfection thereof? Christ loved his Father with all his heart, and his Neighbour as himself, yea above himself: and if this power of Christ prevail with thee, this will bee the scope and aym of all thy actions. For though the obedience of the Law bee not necessary to Justification, yet it is requisite to Sanctifi∣cation,

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

8 Christs power was mighty in ruling and ordering his own powers and fa∣culties; his understanding was able to see God perfectly, his will only just, right, and wise, never bowing from the will of his Father, Not my will, but thy will be done. His memory could never forget any good thing, but he retained his whole duty ever before him. His affections were ordered according to right judgement. His appetite never exceeded the bounds of sobriety and mo∣deration. His speech was gracious, his actions all exemplary, no spot in him from top to toe. And this same power of Christ is in some measure manifest in all his members: this power enlightneth the minds of beleevers, formerly blind, to see God in part, and perswadeth the will, and boweth it to obey Gods will, which before was captivated to the will of the Devil: it inspireth

godly desires and gracious resolutions, and strengthens the memory to re∣tain good things, being before as rimy as a five: it guideth and altereth the affections, making the beleever to love good things, and good men, and whatsoever sets forward Gods glory, and to hate zealously the contrary. Christs power in the soul, orders the appetite to sobriety in the seasonable and thankful use of outward mercies, makes a man speak the language of Canaan, and his whole course savour of Christ.

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

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

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

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

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

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

Doct. To doe that which God commandeth, and to leave undone that which he forbiddeth, is not always a sign of true grace. The Devil is commanded to

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

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

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

2 Obedience proceeding from true grace is so qualified, * 1.258 as neither Satan nor any wicked man is capable of it. For, 1 it is an effect of the love of God, and of goodness. Deut. 30.20. Choose life, by loving the Lord, and obey∣ing his voice, and cleaving unto him: Josh. 22.5. Take heed to the Commande∣ment and Law, which Moses the servant of the Lord commanded you, that is, that yee love the Lord your God, and walk in all his waies, and keep his Comman∣dements, and cleave unto him. Love excludes all coaction and constraint. Now wicked men resembling their Father the Devil, cannot love God, nor goodnesse, but notwithstanding all their pretences, are haters of God, and enemies of righteousnesse; they care not for his favour above life, they love not his presence, nor to bee with him, nor his Image in his Child, nor

his will in his word, nor his house, nor his holinesse to resemble him, nor his glory, but are more troubled at the loss of a grain of their honour, than all his.

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

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

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

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

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

Vse 1. Many refrain many sins for fear of Hell, and the curse of God, they dare not hold their sin any longer, whereas they are as much in love with it as before: as Moses his Parents kept him so long as they durst, before they exposed him to the waters: so dearly love men the children of their own corruption. What thank is it for a Robber or Felon, to leave robbing and stealing for fear of hanging? If there were no Law, nor Magistrate, hee would to his own calling again, because hee is no changeling. So what thank is it for a man to avoid sin, because of damnation? here is no fear of

God, but fear of evil; no love of God, but self-love. And yet this is the restraint of most men, whom Conscience no whit bridleth. Why do men abstain from open wronging of men, by Robbing, Stealing, Murthering? they will say for Conscience. But then the same Conscience would keep them from all secret deceit, lying, and cousenage: and then the same conscience would keep them from all other sins also, as swearing, drinking, dicing, carding, gaming, pride, wantonness, and the rest. A good conscience in one thing, is a good conscience in all.

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

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

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

Let us examine all our obedience by this ground, and bee sure that it differ from the obedience of Devils and wicked men. And that by these

rules: 1 God loves truth in the inward parts, and refuseth all that obedience which follows not sanctification of the Spirit: duties without must flow from graces within. Examine now thy inward change: wee are his new crea∣tures, created to good works: joyn that in thy actions which the Devil divorced, the inner man with the outward▪ the subjection of the soul with the obedience of the body.

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

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

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

For a season.] Luk. 4.13.

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

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

2 In his life and civil Obedience. The Pharisees take Counsel together how they might entangle him in his talk about paying tribute to Caesar, Matth. 22.15. And when hee ate meat in Matthews house, Matth. 9.11. they asked▪ why hee did eat meat with Publicans and sinners, and there∣fore

hee was one of them. Simon the Pharisee seeing Mary Magdalen an∣nointing Jesus his feet with pretious ointment, and washing them with tears, and wiping them with her hairs, said, Surely if this man were a Prophet, hee would know that this woman is a sinner, and not let her meddle with him. How often did they murmure at him, and lye in wait for him, and take up stones to stone him, and rail upon him, with most despightful words, calling him Beelzebub, a Samaritan, a glutton, a loose companion, running up and down with noted sinners? in all which Satan was the chief agent.

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

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

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

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

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

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

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

it like the Ark of Noah, against which the waters had a time to increase and a time also of decreasing.

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

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

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

But after this night a fair Sun rose up in the East, Constantine the Great, who chased before him that horrible darknesse, and brought a blessed calm. But this lasted not long, but his second Son Constantius (far short of his Fa∣thers piety) with all his strength set up and maintained that Arrian heresy, which his good Father had condemned in the Nicen Council: by which as bloody persecution sprung up in the Church as ever was before, which last∣ed almost eighty years, until Constance the youngest Son of Constantine for up again the Nicen faith in the Western part of the World, as Italy, Greece, Africk, Illiricum, and banished the former poyson. After this, what a black darknesse of Mahometisme possessed the Eastern part of the World, under which it lies sunk at this day? And as pitchy and palpable darkness of An∣tichrist and Popery occupied the Western part of the World. But what a light did the Lord raise up in the midst of Popery, his zealous servant Luther,

since whom, the light hath mightily prevailed, to the blasting of Anti-Christ, and the consuming of him upon his nest? Yet not this without a cloud: for,

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

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

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

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

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

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

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

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

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

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

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

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

Vse 2. Let us not expect an end of temptation and trial, while we are here below, seeing Satan goes away (in respect of temptation and molestation) but for a season. If Satan be gone, he will return: yea, although he cannot pre∣vail, he will not cease to be an enemy: and the longer our peace hath been, let us think our change the nearer. None of Gods children, but the Devil is sometimes departed from them: but the experience of them all shews, that he never stayed long away from any of them: and therefore let us be wise, al∣though

God•• goodness have kept him a great while from us, not there∣by to grow secure, but as fore-casting his coming again, aim our selves for him.

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

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

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

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

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

2 Some about the time of receiving the Communion are very devout, will

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

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

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

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

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

It was but shadowed in that strange triumph sung to David, 1 Sam. 18.7. when David had returned from the slaughter of the Philistim, the women came out and sang by course, Saul hath slain his thousand, but David his ten thousand: why? hee slew but one man. True, but in that one ene∣my hee did as much as if hee had slain ten thousand others. But here in one enemy, this Son of David, hath slain his legions and millions, not ol men, but of Devils▪ not Philistims but hellish powers, which had defied the Host of Israel. This note also calls us to behold as expetible, certain and excel∣lent a triumph, as all the notes of attention, which are in the Scripture, all the Selahs in the world are too little to gain sufficient attention, or set out the greatnesse of this Divine mystery. It calleth us as the parenthesis of our Saviour, Matth. 24.15. speaking of the certain strange signes of Jeru∣salems

overthrow, Let him that readeth consider; so, Let him that reads be∣hold, that is, consider, meditate, remember, prize this great and most glo∣rious work of the Son of God. And it checketh and rebuketh our heaviness, dulness, and want of affection, in the beholding and due regard of so ma∣terial and comfortable a point of heavenly doctrin, so neerly concerning out selves.

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

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

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

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

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

Quest. But how did they come in?

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

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

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

Quest. Have Angels bodily shapes to appear in?

Answ. No, not proper to their nature, being meer spiritual substances, without corporal matter, or physical composition: But yet they have bo∣dily shapes, 1 ascribed to them by way of description, for our capacity:

2 assumed by way of dispensation, for our consolation.

I. For our comprehension: * 1.259 the Angels with two wings cover their face and feet: this signifieth that their nature is hid and removed from the knowledge of man. And with twain their bodies are covered, Ezek. 1.11. to signifie the same. And their hands are under their wings, by which is meant, that their powerful and secret operation also cannot bee discerned with bodily eyes. Therefore hath the Scripture expressed their nature under diverse shapes, and ascribed unto them many parts both of men and other creatures, in which we may see and understand their work and office: as Ezek. 1. Angels are descri∣bed by four beasts; not because they are no more in number (for, thousand thou∣sands sit at his right hand) but because they doe the Commandements of God in all the four quarters of the world. These beasts have four several faces: 1 The face of a man, to note, that all of them are reasonable and understan∣ding creatures, as man is. 2 The face of a Lion, to signifie, that every Angel is strong, and powerful, and couragious, as the Lion among the beasts. Psal. 103.20. Praise the Lord yee Angels strong in power. One of them is stronger than a number of men, yea than a number of Devils. 3 The face of an Oxe, to note their patience, assiduity, and unweariableness in their service and mi∣nistry, as the Oxe is a beast most patient, and constant, and profitable in his pains. 4 The face of an Eagle, to note their swiftness and alacrity, seeing a faire off many hidden things, as the Eagle; flying strongly and swiftly, that is, unresistably as the Eagle; holding out, not fainting, but renewing their strength as the Eagle.

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

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

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

In this coming of the Angels, note an happy change in the estate of our Lord and Saviour: for in stead of the Devil his deadly enemy, come the An∣gels his friends and houshold servants: in stead of one Devil many Angels;

for all are his to attend him: in stead of sharp hunger for forty days together, now he hath bodily food and comfort in a moment.

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

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

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

2 This is the godly mans priviledge above wicked ones, to find God sweet to their souls, either in afflictions, or in the ending of them: 1 Because their persons (whatsoever their estate is) are accepted with God, whereas the o∣ther are rejected. 2 They are sealed with the earnest of Gods Spirit, and can goe unto God in fervent prayer, whereas the other want the Spirit, and can∣not pray to be heard, Psal. 18.41. They cried, but there was none to save them, even to the Lord, but he answered them not. 3 They have the grace of repen∣tance,

which removeth sin the cause of affliction, and are come out of Baby∣lon though they live in Babylon, being as so many Lots in Sodome. Whereas the other are impenitent, and never removing the cause, the effect lies ever upon them, and grows every day heavier than other. 4 They have peace of conscience, and can sing the new song to God and the Lamb, having a set of sweet Musick in their souls; and with peace they have patience, suppor∣ting them unto Gods seasonable deliverance. Whereas the wicked are as the raging sea, and hath no peace nor patience, but a sensless unfeelingness of his estate; their hearts being either ignorant, ascribing all their smart to For∣tune, or Constellations, or fatal necessity, or secundary causes, being not a∣ble to ascend so high as God the Auhor, or descend so low as their own sins, the just meritorious causes of their evils; or hardned and feared, or sensless, as Nabals, whose heart was as a stone dead within him.

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

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

Vse 1. Let the godly consider of their priviledge, to provoke their patience and constancy in their greatest trials, which cannot make them unhappy. For, 1 The godly mans present estate is the best for him, bee it what it can be: the Furnace is the fittest place for gold. 2 His trial shall bee turned to good, because God hath the disposing, tempering, and moderating of it. 3 His trial shall be but light and momentany, not in respect of the present sense, but because the time of temptation shall be swallowed up by the time of victory. 4 The end of it shall be happy: and all is well that ends well:

here shall be a most blessed issue. And therefore let drossie Christians fear the fire, who are sure to be wasted in it, whilst the godly rejoyce in tribulation, and with David walk fearlesly in the valley of the shadow of death, because God who led him in, was with him to lead him out.

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

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

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

And ministred unto him.]

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

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

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

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

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

II. Why the Angels do thus minister to Christ.

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

Doct. The priviledge of Christ, whereby hee is exalted above all creatures, hence appeareth, in that the Angels minister unto him. Heb. 1.6. the Apostle proves Christs divinity, and eminency above all things, out of that testimony of the Psalm, And let all the Angels of God worship him. For, he must needs be greater than all, who must bee honoured of all. Job. 1.51. Christ himself proves himself the Son of God, because, notwithstanding he is the Son of man, which plainly notes him to be, 1 A true man, and 2 A weak man: yet they should see the Heavens opened, and the Angels ascending and descending upon him, as was figured in Jacobs Ladder, Gen. 28.12. For Christ is the Ladder, and only way by which we ascend into Heaven. It reached from earth to hea∣ven, signifying his two Natures, God of his Father in Heaven, man of Jacobs loyns in earth. Angels ascending and descending, are the ministring spirits at∣tending him: for in that phrase is meant their sending out, their emission, and commission to their office, descending to their work, and ascending to give account of it. Now according to this Prophecie of Christ, two of his Disciples saw the heavens open upon him in his transfiguration, Matth. 17.1, 2. In his re∣surrection, those keepers of the Sepulcher saw the Angel of the Lord that de∣scended

from heaven, and had rolled away the stone from the door, and sate upon it, so as they were afraid, and as dead men, Matth. 28.4. The women also saw the Angel and talked with him, that had attended him in his Resur∣rection, vers. 5. And in his Ascension all his Disciples saw the Heavens ope∣ned unto him, and two Angels standing by them, who attended him, Acts 1.

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

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

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

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

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

Vse 1. Let us imitate the Angels. Doe they honour Christ by their ministery,

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

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

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

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Notes

• * 1.1

  Doct. The more God gra∣ceth his chil∣dren, the more Satan letteth himself to dis∣grace and mo∣lest them.
• * 1.2

  Whom Sat•••• cannot 〈◊〉〈◊〉 in the end•• which is sal••••¦tion, bee w•• trouble the•• in the way••
• * 1.3

  A wise Chri∣stian may stop the mouth of Satan, but ne∣ver his malice.
• * 1.4

  Satans chief aim is against Chief••••in•• in Church and Common∣wealth.
• * 1.5

  Magistrates and Mini∣sters must watch against two things especially.
• * 1.6

  Three means for their com∣fort and safety▪
• * 1.7

  Mean estate the safest and best for Reason.
• * 1.8

  Four grou•••• of comfort weak Christ∣ans in ••••••p∣tion.
• * 1.9

  Doct 〈◊〉〈◊〉 excelle•••••• 〈◊〉〈◊〉 exemp•••••• man f•••••• S••¦tans temptati∣ons.
• * 1.10

  〈…〉〈…〉 ven∣•••• self 〈…〉〈…〉od in 〈◊〉〈◊〉 ••nts. 〈◊〉〈◊〉 22.
• * 1.11

  〈…〉〈…〉 grea∣•• 〈◊〉〈◊〉 ••se.
• * 1.12

  〈◊〉〈◊〉 ••ce, ••ouble.
• * 1.13

  〈…〉〈…〉 ••on 〈…〉〈…〉 de∣•• ••d not 〈◊〉〈◊〉
• * 1.14

  The holiest water that e∣ver was, did not drive a∣way the devil.
• * 1.15

  If Satan fear not the person of Jesus, he less fears the name of Jesus.
• * 1.16

  Phil. 2.10.
• * 1.17

  No use of dead bodies or bones, in scrip∣ture, but to be buried.

  Satan flye not the living body of the Son of God, and much lesse the dead bones of a sin∣ful man.
• * 1.18

  De invent. ••er. lib 5 cap. 8. Six reasons against Popish hallowing of water.
• * 1.19

  So said the blessed Martyr Tho. Haukes.
• * 1.20

  Three sorts of created spirits in this Text.
• * 1.21

  The holy Spi∣rit of God here meant for three reasons.
• * 1.22

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrys.
• * 1.23

  Doct. All Sa∣tans temptati∣ons are ap∣pointed and limitted by God.
• * 1.24

  Tentatio pro∣bationis, & de∣ceptionis.
• * 1.25

  God some way an actor in that which is evil, no way an au∣thor.
• * 1.26

  4. Reasons to be contented and cheerful intrials
• * 1.27

  Pejor est bell•• timor ipse belli. Senec.
• * 1.28

  Wee must not thrust our selves into tryals, but ex∣pect the lead∣ing of the spirit.
• * 1.29

  Three notable effects from as∣surance of the spirits guidance in trials.
• * 1.30

  Three rules to know a mans self led in eve∣ry thing by the Holy Ghost.
• * 1.31

  Four reason a why Christ made choice of the wilder∣ness to bee tempted in.
• * 1.32

  No place in the world free from temptations.
• * 1.33

  Satans circuit is the earth compass.
• * 1.34

  Neither Popish c••osses, nor Conjurers circles, barre the Devil fur∣ther than he listeth.
• * 1.35

  Some places are more fi•• for temptation than others.
• * 1.36

  The Devil hath Monks and Eremites where hee would have them.
• * 1.37

  Lib. 2. de mo∣nach. cap. 39
• * 1.38

  As their St. Francis is did, to shew his great humility and charity.
• * 1.39

  Christs going into the Wil∣derness, no g••ound to Po∣pish Mon••s or Eremites, for four Reasons.
• * 1.40

  Bad company worse than soli∣tariness.
• * 1.41

  Nunquam mi∣nus solus quam cum solus.
• * 1.42

  4 Directions for solitariness.
• * 1.43

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.44

  Satan accuseth man 1 To God.
• * 1.45

  2 To man.
• * 1.46

  3 To himself.
• * 1.47

  Satan•• best wa∣ges to his most diligent Ser∣vants.
• * 1.48

  7 Rules or means against false accusati∣on.
• * 1.49

  Vide Pe••ald. tom. ••. p. 561 de detractore••
• * 1.50

  Five motives to lay aside ca∣lumniation and slandering.
• * 1.51

  Ioh. 7.51
• * 1.52

  If there be so many accusers, no marvail if godly men want no man∣ner of accusa∣tion.
• * 1.53

  So many accu∣sers should make us watchful of our selves.
• * 1.54

  4 Rules to stop the mouths of all accusers.
• * 1.55

  2 Rules in Gods tempting of man.
• * 1.56

  Man tempteth God two ways.
• * 1.57

  Man tempteth man three ways.
• * 1.58

  Man tempteth himself two ways.
• * 1.59

  Satan tempt•••••• two ways.
• * 1.60

  How Christ so holy and so powerful could be tempted of the Devil.
• * 1.61

  Three degrees of temptation.
• * 1.62

  The greatest temptation of all is, not to be tempted.
• * 1.63

  Satan may al∣lure, but hee cannot force us.
• * 1.64

  Satans first as∣saults to be re∣pelled for three reasons.
• * 1.65

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Arist.
• * 1.66

  II. Why Christ would bee tempted four reasons.
• * 1.67

  Christ by be∣ing tempted, enabled to suc∣cour us in temptation sundry way••.
• * 1.68

  A ground of comfort out of Christs temp∣tation.
• * 1.69

  Motives to manful re∣sistance of temptation.
• * 1.70

  Look up to Christ tempered for

  • salvation,
  • & imitation.
• * 1.71

  When God bringeth his children into the wilderness to be tempted, he armeth them with grace sufficient
• * 1.72

  God should lose his ho∣nour, if any of his servants should be ut∣terly overcome
• * 1.73

  Strong ••••••¦tives to stand to ••¦tions.
• * 1.74

  Why Christ was with wilde beasts: Four Reasons.
• * 1.75

  Christ hath more peace a∣mong wilde beasts, than a∣mong wicked men.
• * 1.76

  Christ as able to defend us as himself, both from wilde beasts and De∣vils.
• * 1.77

  3 Rules to keep faith in the presence of outward means.
• * 1.78

  3 Actions of faith in the absence of means.
• * 1.79

  Not to think much, if with our Lord we find men more savage than beasts.
• * 1.80

  Kinds of fasts, three.
• * 1.81

  Christs fast disagreeth from Popish fasts in seven things, or eight.
• * 1.82

  Christ fasted this fast for four causes.
• * 1.83

  III. Christ fasted no longer nor shorter time than forty days, for five reasons. Moses in mon••e ante legem. E∣lias in itinere sub lege, Christus in de∣serto sub gra∣tia.
• * 1.84

  Forty nights added for two reasons.
• * 1.85

  Doct. Fasting a most necessary duty.
• * 1.86

  Motives to fasting 6.
• * 1.87

  Satan by lesser temptations makes way to greater.
• * 1.88

  Where Satan beginneth his temptation, we must begin out resistance.
• * 1.89

  Rules of resi∣stance three.
• * 1.90

  The least temp∣tation is too strong for a secure adver∣sary.
• * 1.91

  What infirmi∣ties our Savi∣our took, and took not, in three proposi∣tions.
• * 1.92

  Christ took not all infirmi∣ties of every particular man, for three causes.
• * 1.93

  Reasons why Christ took on him our infir∣mities, five.

  Mans nature is known by de∣fects, Gods by perfection.
• * 1.94

  Obj. Christs meat was to do the will of his father.
• * 1.95

  Differences be∣tween Christs infirmities and ours in fire things.

  Non habuit ex debito peccati. Aquin.
• * 1.96

  Mat 5.6 Rev. 2.17.
• * 1.97

  Doct. Satan ever taketh us at the weakest.
• * 1.98

  Reason••.
• * 1.99

  Horat.
• * 1.100

  Our sick and dying day most unfit for re∣sistance, for three reasons.
• * 1.101

  Five notable rules for the watch over our own weaknes∣ses.
• * 1.102

  Satan the most eminent and dangerous tempter.
• * 1.103

  Satan restless in tempting, for three reasons.
• * 1.104

  Four motives to stir up one another to good, as Satan doth to evil.
• * 1.105

  Satan cometh to a man two waies.
• * 1.106

  Christs temp∣tation external and in a bodi∣ly shape assu∣med, for four reasons.
• * 1.107

  Note.
• * 1.108

  Christ came led of the Spi∣rit, Satan comes of him∣self.
• * 1.109

  Satan would assa••l the Son of God know∣ing him so to be, for four reasons.
• * 1.110

  Two certain rules to know when the tempter comes.
• * 1.111

  Satan aimeth at four things in this first temptation.
• * 1.112

  Satan directly opposeth the word of God.
• * 1.113

  No Divine truth to be cal∣led into questi∣on, for three reasons.
• * 1.114

  Satan in all his temptations seek•• to over∣throw the faith of men.
• * 1.115

  No temptation, no faith.
• * 1.116

  Because Satan most oppug∣neth our faith, we must most fortifie it.
• * 1.117

  Three general directions for the fortifying of faith.
• * 1.118

  Excellency of faith in four things.
• * 1.119

  Means of forti∣fying faith, four.
• * 1.120

  The least faith can pray for more.
• * 1.121

  Satans drift is to make men call in question the truth of their adoption, in their 〈◊〉〈◊〉.
• * 1.122

  Outward things make neither happy nor un∣happy: four reasons.
• * 1.123

  Difference be∣tween the love of God, as God, and of God as a Father.
• * 1.124

  Rules to con∣firm the heart in the love of God, notwith∣standing out∣ward crosses.
• * 1.125

  Means to con∣firm to a mans self his own adoption, three.
• * 1.126

  Sundry waies of God draw∣ing neer his Saints in their troubles.
• * 1.127

  To use unlaw∣ful means to help our selves is diabolical.
• * 1.128

  Four conside∣rations to fence us from using unwarrantable means.
• * 1.129

  Satan ever see∣keth to blemish that good which he can∣not hinder.
• * 1.130

  Three excel∣lent properties of faith in want of means.
• * 1.131

  Satan inferteth mischievous conclusions up∣on true premi∣ses.
• * 1.132

  Lying the De∣vils mother tongue.
• * 1.133

  False conclusi∣ons in matters of faith.
• * 1.134

  False conclusi∣ons on true grounds in matters of practice.
• * 1.135

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,
• * 1.136

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.137

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.138

  Eight things cunningly contrived in this one sug∣gestion.
• * 1.139

  Satan ordina∣rily moveth men to turn stones into bread.
• * 1.140

  Snares laid by Satan in avoi∣ding our trou∣bles.
• * 1.141

  Numbers have learned this trade of the de∣vil to make stones bread.
• * 1.142

  Satan never commeth with∣out one stone of other.
• * 1.143

  Satan lessen∣eth men rather than to want bread to get it out of stones.
• * 1.144

  Satan alloweth his servants stones for bread.
• * 1.145

  Gods way to get bread, con∣trary to the De∣vils, in three things.
• * 1.146

  Christi•••• must be reas••••able to most ••nrea∣sonable ••dver∣saries. Reasons.
• * 1.147

  Five reasons of Christs meek∣ness to Satan.
• * 1.148

  Christians must overcome ad∣versaries rather by patience than by power.
• * 1.149

  Christ not so rough with Sa∣tan as with some wicked men, nor as with some of his dear Dis∣ciples. Reasons.
• * 1.150

  The greatest judgement of all, not to be judged at all.
• * 1.151

  Christs answer most modest.
• * 1.152

  Note.
• * 1.153

  Why Christ who could turn stones into bread would not five reasons
• * 1.154

  Christ reveal∣eth himself only to such as make right use of him.
• * 1.155

  Numbers of men to whom Christ never revealeth him∣self.
• * 1.156

  Three proper∣ties of such as to whom Christ will make him∣self known.
• * 1.157

  The Word is a principal wea∣pon of our Spi∣ritual warfare. Reasons.
• * 1.158

  The word a compleat ar∣mour.
• * 1.159

  Papists by sup∣pressing the scriptures, w••ing the wea∣pon out of mens hands.
• * 1.160

  This practise, 1 against the scriptures.
• * 1.161

  2 Against the example of Christ and his Apostles.
• * 1.162

  Rom 15.4
• * 1.163

  3 Against common sense.
• * 1.164

  4 Against the Fathers. Ad Volusianum Epist. 3 Contra Valent. lib. 3. cap. 12
• * 1.165

  Ad Coloss hom. 9
• * 1.166

  In Epist. ed Coloss cap. 3. v. 16. In Isa. hom. 2
• * 1.167

  5 Against lear∣ned Papists themselves.
• * 1.168

  The right skill of Gods word, is to cut off temptations by it.
• * 1.169

  In temptations to despair, how the word sen∣ceth.
• * 1.170

  Word cutteth off temptations to presumption.
• * 1.171

  The word cut∣teth off temp∣tations to pride.
• * 1.172

  The word cut∣teth off moti∣ons to injustice.
• * 1.173

  The scripture the hammer of heresies. Instance in ju∣stification by works.
• * 1.174

  In transubstan∣tiation.
• * 1.175

  In the seven Sacraments.
• * 1.176

  In orig nal sin after baptism.
• * 1.177

  In absolute ne∣cessity of Bap∣tism.
• * 1.178

  In communion in one kind.
• * 1.179

  Outward means not suf∣ficient to su∣stain the life of man.
• * 1.180

  1 Bread.
• * 1.181

  1 Cl••thes.
• * 1.182

  3 Physick.
• * 1.183

  4 Money.
• * 1.184

  5 Strength.
• * 1.185

  6 Counsel.
• * 1.186

  Means not to be set above their own place
• * 1.187

  More care must be had of Gods blessing, than of means.
• * 1.188

  The comfort of the creatures, a greater mercy than the crea∣tures them selves.
• * 1.189

  On •• the word yet every word of God prefer∣••eth the life of man.
• * 1.190

  How the soul liveth by the word of God.
• * 1.191

  How man lives by every word of God.
• * 1.192

  The word su∣staineth, 1 A∣bove all means three waies.
• * 1.193

  II. Without all means.
• * 1.194

  III. Against all means.
• * 1.195

  The word of God made the 〈◊〉〈◊〉 light with∣out the Sun, and the earth fruitful with∣out the rain.
• * 1.196

  Faith in this word strength∣neth the heart many ways.
• * 1.197

  Vel minimu•• fructus ex pe∣cunia pe••cip•• non potest sine Dei offensione & proximi in∣ju••. 2. Calv. Epist. 226.
• * 1.198

  Ab hoc usuram e••ig••. quem non sit crimen occultic. Amb.
• * 1.199

  See August. Epist. 54.
• * 1.200

  Jer. 20.9
• * 1.201

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.202

  Revel 11.8
• * 1.203

  Jer. 7.4, 12
• * 1.204

  ••ud•• scenici spectacula tur∣pitudinum, & licentia vanita∣tum, Aug de ci∣vit. Dei. l. 1. c. 32.
• * 1.205

  Scipio propter animorum ca∣vendam pesti∣lentiam, ipsam scenam construi prohibebat. Aug. ibid. Magister non erudiendorum, sed perdendo∣rum puerorum. Cypt.
• * 1.206

  Ubi dixisti, sufficio, ibi de∣secisti: ubi tibi placuisti, ibi periisti. Aug.
• * 1.207

  Quod efficit ta∣le, Illud ipsum est magis tale.
• * 1.208

  Rules.
• * 1.209

  — Lucri bonus est odor ex te Qualibet — Ju∣venal.
• * 1.210

  Dico peccatum non esse, si non propria volun∣tate peccetur: August. contra Forum. Ma∣nich.
• * 1.211

  Voluntas cogi non potest. A∣rist.
• * 1.212

  Ad malum h••r••••••i potest, •• ge••e non potest. Chrys.
• * 1.213

  Psal. 119.71.
• * 1.214

  2 Sam 12.••
• * 1.215

  Regula cred••n∣dorum & age••∣dorum.
• * 1.216

  Dubiu••••.
• * 1.217

  Non in legen∣do, sed in intel∣ligerdo. Hieron.
• * 1.218

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.219

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.220

  Homil. 5. ex va∣•••••• in Matth.
• * 1.221

  Satana•• pro∣missionem ob∣jicit Christo, conditionem, vero abjleu. Par. in locum.
• * 1.222

  Ordo gratiae praeponderat ordini naturae, Th. Aqu.
• * 1.223

  Jam. 4.5.
• * 1.224

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.225

  ¶
• * 1.226

  Aug. Epi•••• 48. ad Vincent. Donatistam.
• * 1.227

  Greg. lib. 2. Ep••st. 210.
• * 1.228

  Aug. lib 2 de baptism contra Donatist. c. 3.
• * 1.229

  Aug. l. 2. de bapt. cont. Don. c. 3.
• * 1.230

  Rhem in Rom. cap. 1. vers. 8
• * 1.231

  De Christo. lib. 2. cap. 2••
• * 1.232

  Gerson. A••neas Sylv.
• * 1.233

  Cathedram in coelo habet, qui intu•• docet corda. Aug.
• * 1.234

  Euseb. eccles. hist. lib. ••. cap. ••.
• * 1.235

  1 Sam. 30.16
• * 1.236

  Rev. 12.10.
• * 1.237

  1 King. 1.33, 34
• * 1.238

  Excelsa pro mittit in ex∣cel••o.
• * 1.239

  Eph. 2.3
• * 1.240

  Rom. 13.14.
• * 1.241

  Acts 25.23
• * 1.242

  In lib de fide cum haretic is servanda.
• * 1.243

  Zach 4 2.
• * 1.244

  Non est nocent natura Deus. Cic.
• * 1.245

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.246

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.247

  Grounds a∣gainst image Worship.
• * 1.248

  Exam. Concil. T••id. part. 3.
• * 1.249

  Aderant, sed ••on adorarunt. Pet. Martyr.
• * 1.250

  Joh. 4.9
• * 1.251

  1 Tim. 1.5
• * 1.252

  Hinc obed••re ad audire.
• * 1.253

  Doct.
• * 1.254

  Ne••••l i•• non vin••••, n si qui vince••e no••u••t. Erasmus.
• * 1.255

  2 Tim. 1.16
• * 1.256

  Satan potens, omnipotens Christus, Callidus ser∣pent & sapiens, Christus sapi∣entia.
• * 1.257

  Isa. 11.6, 7
• * 1.258

  Conditions of sound obedi∣ence ••our.
• * 1.259

  Isa. 6.2.